The Autobiography of Malcolm X
Page 26
In the essence, Mr. W. D. Fard taught that God’s true name was Allah, that His true religion was Islam, that the true name for that religion’s people was Muslims.
Mr. W. D. Fard taught that the Negroes in America were directly descended from Muslims. He taught that Negroes in America were Lost Sheep, lost for four hundred years from the Nation of Islam, and that he, Mr. Fard, had come to redeem and return the Negro to his true religion.
No heaven was in the sky, Mr. Fard taught, and no hell was in the ground. Instead, both heaven and hell were conditions in which people lived right here on this planet Earth. Mr. Fard taught that the Negro in America had been for four hundred years in hell, and he, Mr. Fard, had come to return them to where heaven for them was—back home, among their own kind.
Master Fard taught that as hell was on earth, also on earth was the devil—the white race which was bred from black Original Man six thousand years before, purposely to create a hell on earth for the next six thousand years.
The black people, God’s children, were Gods themselves, Master Fard taught. And he taught that among them was one, also a human being like the others, who was the God of Gods: The Most, Most High, The Supreme Being, supreme in wisdom and power—and His proper name was Allah.
Among his handful of first converts in 1931 in Detroit, Master W. D. Fard taught that every religion says that near the Last Day, or near the End of Time, God would come, to resurrect the Lost Sheep, to separate them from their enemies, and restore them to their own people. Master Fard taught that Prophecy referred to this Finder and Savior of the Lost Sheep as The Son of Man, or God in Person, or The Lifegiver, The Redeemer, or The Messiah, who would come as lightning from the East and appear in the West.
He was the One to whom the Jews referred as The Messiah, the Christians as The Christ, and the Muslims as The Mahdi.
—
I would sit, galvanized, hearing what I then accepted from Mr. Muhammad’s own mouth as being the true history of our religion, the true religion for the black man. Mr. Muhammad told me that one evening he had a revelation that Master W. D. Fard represented the fulfillment of the prophecy.
“I asked Him,” said Mr. Muhammad, “ ‘Who are you, and what is your real name?’ ” And He said, ‘I am The One the world has been looking for to come for the past two thousand years.’
“I said to Him again,” said Mr. Muhammad, “ ‘What is your true name?’ And then He said, ‘My name is Mahdi. I came to guide you into the right path.’ ”
Mr. Elijah Muhammad says that he sat listening with an open heart and an open mind—the way I was sitting listening to Mr. Muhammad. And Mr. Muhammad said he never doubted any word that the “Savior” taught him.
Starting to organize, Master W. D. Fard set up a class for training ministers to carry the teachings to America’s black people. In giving names to these first ministers, Master Fard named Elijah Poole “Elijah Karriem.”
Next, Master W. D. Fard established in 1931 in Detroit a University of Islam. It had adult classes which taught, among other things, mathematics, to help the poor Negroes quit being duped and deceived by the “tricknology” of “the blue-eyed devil white man.”
Starting a school in the rough meant that it lacked qualified teachers, but a start had to be made somewhere. Mr. Elijah Karriem removed his own children from Detroit public schools, to start a nucleus of children in the University of Islam.
Mr. Muhammad told me that his older children’s lack of formal education reflected their sacrifice to form the backbone for today’s Universities of Islam in Detroit and Chicago which have better-qualified faculties.
Master W. D. Fard selected Elijah Karriem to be the Supreme Minister, over all other ministers, and among all of those others sprang up a bitter jealousy. All of them had better education than Elijah Karriem, and also they were more articulate than he was. They raged, even in his presence, “Why should we bow down to someone who appears less qualified?”
But Mr. Elijah Karriem was then in some way re-named “Elijah Muhammad,” who as the Supreme Minister began to receive from Master W. D. Fard for the next three and a half years private teachings, during which time he says he “heard things never revealed to others.”
During this period, Mr. Elijah Muhammad and Master W. D. Fard went to Chicago and established Temple Number Two. They also established in Milwaukee the beginnings of a Temple Number Three.
In 1934, Master W. D. Fard disappeared, without a trace.
Elijah Muhammad says that attempts were made upon his life, because the other ministers’ jealousy had reached such a pitch. He says that these “hypocrites” forced him to flee to Chicago. Temple Number Two became his headquarters until the “hypocrites” pursued him there, forcing him to flee again. In Washington, D.C., he began Temple Number Four. Also while there, in the Congressional Library, he studied books which he says Master W. D. Fard had told him contained different pieces of the truth that devil white man had recorded, but which were not in books generally available to the public.
Saying that he was still pursued by the “hypocrites,” Mr. Muhammad fled from city to city, never staying long in any. Whenever able, now and then, he slipped home to see his wife and his eight young children, who were fed by other poor Muslims who shared what little they had. Even Mr. Muhammad’s original Chicago followers wouldn’t know he was at home, for he says the “hypocrites” made serious efforts to kill him.
In 1942, Mr. Muhammad was arrested. He says Uncle Tom Negroes had tipped off the devil white man to his teachings, and he was charged by this devil white man with draft-dodging, although he was too old for military service. He was sentenced to five years in prison. In the Milan, Michigan, federal prison, Mr. Muhammad served three and a half years, then he was paroled. He had returned to his work in 1946, to remove the blinders from the eyes of the black man in the wilderness of North America.
I can hear myself now, at the lectern in our little Muslim Temple, passionately addressing my black brothers and sisters:
“This little, gentle, sweet man! The Honorable Elijah Muhammad who is at this very hour teaching our brothers and sisters over there in Chicago! Allah’s Messenger—which makes him the most powerful black man in America! For you and me, he has sacrificed seven years on the run from filthy hypocrites, he spent another three and a half years in a prison cage! He was put there by the devil white man! That devil white man does not want the Honorable Elijah Muhammad stirring awake the sleeping giant of you and me, and all of our ignorant, brainwashed kind here in the white man’s heaven and the black man’s hell here in the wilderness of North America!
“I have sat at our Messenger’s feet, hearing the truth from his own mouth! I have pledged on my knees to Allah to tell the white man about his crimes and the black man the true teachings of our Honorable Elijah Muhammad. I don’t care if it costs my life….”
This was my attitude. These were my uncompromising words, uttered anywhere, without hesitation or fear. I was his most faithful servant, and I know today that I did believe in him more firmly than he believed in himself.
In the years to come, I was going to have to face a psychological and spiritual crisis.
CHAPTER 13
MINISTER MALCOLM X
I quit the Ford Motor Company’s Lincoln-Mercury Division. It had become clear to me that Mr. Muhammad needed ministers to spread his teachings, to establish more temples among the twenty-two million black brothers who were brainwashed and sleeping in the cities of North America.
My decision came relatively quickly. I have always been an activist, and my personal chemistry perhaps made me reach more quickly than most ministers in the Nation of Islam that stage of dedication. But every minister in the Nation, in his own time, in his own way, in the privacy of his own soul, came to the conviction that it was written that all of his “before” life had been only conditioning and preparation to become a disciple of Mr. Muhammad’s.
Everything that happens—Islam teaches—is writt
en.
Mr. Muhammad invited me to visit his home in Chicago, as often as possible, while he trained me, for months.
Never in prison had I studied and absorbed so intensely as I did now under Mr. Muhammad’s guidance. I was immersed in the worship rituals; in what he taught us were the true natures of men and women; the organizational and administrative procedures; the real meanings, and the interrelated meanings, and uses, of the Bible and the Quran.
I went to bed every night ever more awed. If not Allah, who else could have put such wisdom into that little humble lamb of a man from the Georgia fourth grade and sawmills and cotton patches. The “lamb of a man” analogy I drew for myself from the prophecy in the Book of Revelations of a symbolic lamb with a two-edged sword in its mouth. Mr. Muhammad’s two-edged sword was his teachings, which cut back and forth to free the black man’s mind from the white man.
My adoration of Mr. Muhammad grew, in the sense of the Latin root word adorare. It means much more than our “adoration” or “adore.” It means that my worship of him was so awesome that he was the first man whom I had ever feared—not fear such as of a man with a gun, but the fear such as one has of the power of the sun.
Mr. Muhammad, when he felt me able, permitted me to go to Boston. Brother Lloyd X lived there. He invited people whom he had gotten interested in Islam to hear me in his living room.
I quote what I said when I was just starting out, and then later on in other places, as I can best remember the general pattern that I used, in successive phases, in those days. I know that then I always liked to start off with my favorite analogy of Mr. Muhammad.
“God has given Mr. Muhammad some sharp truth,” I told them. “It is like a two-edged sword. It cuts into you. It causes you great pain, but if you can take the truth, it will cure you and save you from what otherwise would be certain death.”
Then I wouldn’t waste any time to start opening their eyes about the devil white man. “I know you don’t realize the enormity, the horrors, of the so-called Christian white man’s crime….
“Not even in the Bible is there such a crime! God in His wrath struck down with fire the perpetrators of lesser crimes! One hundred million of us black people! Your grandparents! Mine! Murdered by this white man. To get fifteen million of us here to make us his slaves, on the way he murdered one hundred million! I wish it was possible for me to show you the sea bottom in those days—the black bodies, the blood, the bones broken by boots and clubs! The pregnant black women who were thrown overboard if they got too sick! Thrown overboard to the sharks that had learned that following these slave ships was the way to grow fat!
“Why, the white man’s raping of the black race’s woman began right on those slave ships! The blue-eyed devil could not even wait until he got them here! Why, brothers and sisters, civilized mankind has never known such an orgy of greed and lust and murder….”
The dramatization of slavery never failed intensely to arouse Negroes hearing its horrors spelled out for the first time. It’s unbelievable how many black men and women have let the white man fool them into holding an almost romantic idea of what slave days were like. And once I had them fired up with slavery, I would shift the scene to themselves.
“I want you, when you leave this room, to start to see all this whenever you see this devil white man. Oh, yes, he’s a devil! I just want you to start watching him, in his places where he doesn’t want you around; watch him reveling in his preciousness, and his exclusiveness, and his vanity, while he continues to subjugate you and me.
“Every time you see a white man, think about the devil you’re seeing! Think of how it was on your slave foreparents’ bloody, sweaty backs that he built this empire that’s today the richest of all nations—where his evil and his greed cause him to be hated around the world!”
Every meeting, the people who had been there before returned, bringing friends. None of them ever had heard the wraps taken off the white man. I can’t remember any black man ever in those living-room audiences in Brother Lloyd X’s home at 5 Wellington Street who didn’t stand up immediately when I asked after each lecture, “Will all stand who believe what you have heard?” And each Sunday night, some of them stood, while I could see others not quite ready, when I asked, “How many of you want to follow The Honorable Elijah Muhammad?”
Enough had stood up after about three months that we were able to open a little temple. I remember with what pleasure we rented some folding chairs. I was beside myself with joy when I could report to Mr. Muhammad a new temple address.
It was when we got this little mosque that my sister Ella first began to come to hear me. She sat, staring, as though she couldn’t believe it was me. Ella never moved, even when I had only asked all who believed what they had heard to stand up. She contributed when our collection was held. It didn’t bother or challenge me at all about Ella. I never even thought about converting her, as toughminded and cautious about joining anything as I personally knew her to be. I wouldn’t have expected anyone short of Allah Himself to have been able to convert Ella.
I would close the meeting as Mr. Muhammad had taught me: “In the name of Allah, the beneficent, the merciful, all praise is due to Allah, the Lord of all the worlds, the beneficent, merciful master of the day of judgment in which we now live—Thee alone do we serve, and Thee alone do we beseech for Thine aid. Guide us on the right path, the path of those upon whom Thou has bestowed favors—not of those upon whom Thy wrath is brought down, nor the path of those who go astray after they have heard Thy teaching. I bear witness that there is no God but Thee and The Honorable Elijah Muhammad is Thy Servant and Apostle.” I believed he had been divinely sent to our people by Allah Himself.
I would raise my hand, for them to be dismissed: “Do nothing unto anyone that you would not like to have done unto yourself. Seek peace, and never be the aggressor—but if anyone attacks you, we do not teach you to turn the other cheek. May Allah bless you to be successful and victorious in all that you do.”
Except for that one day when I had stayed with Ella on the way to Detroit after prison, I had not been in the old Roxbury streets for seven years. I went to have a reunion with Shorty.
Shorty, when I found him, acted uncertain. The wire had told him I was in town, and on some “religious kick.” He didn’t know if I was serious, or if I was another of the hustling preacher-pimps to be found in every black ghetto, the ones with some little storefront churches of mostly hardworking, older women, who kept their “pretty boy” young preacher dressed in “sharp” clothes and driving a fancy car. I quickly let Shorty know how serious I was with Islam, but then, talking the old street talk, I quickly put him at his ease, and we had a great reunion. We laughed until we cried at Shorty’s dramatization of his reactions when he heard that judge keep saying “Count one, ten years…count two, ten years—” We talked about how having those white girls with us had gotten us ten years where we had seen in prison plenty of worse offenders with far less time to serve.
Shorty still had a little band, and he was doing fairly well. He was rightfully very proud that in prison he had studied music. I told him enough about Islam to see from his reactions that he didn’t really want to hear it. In prison, he had misheard about our religion. He got me off the subject by making a joke. He said that he hadn’t had enough pork chops and white women. I don’t know if he has yet, or not. I know that he’s married to a white woman now…and he’s fat as a hog from eating hog.
I also saw John Hughes, the gambling-house owner, and some others I had known who were still around Roxbury. The wire about me had made them all uncomfortable, but my “What you know, Daddy?” approach at least enabled us to have some conversations. I never mentioned Islam to most of them. I knew, from what I had been when I was with them, how brainwashed they were.
As Temple Eleven’s minister, I served only briefly, because as soon as I got it organized, by March 1954, I left it in charge of Minister Ulysses X, and the Messenger moved me on to Philadelphia.
The next month, because of those Boston and Philadelphia successes, Mr. Muhammad appointed me to be the minister of Temple Seven—in vital New York City.
I can’t start to describe for you my welter of emotions. For Mr. Muhammad’s teachings really to resurrect American black people, Islam obviously had to grow, to grow very big. And nowhere in America was such a single temple potential available as in New York’s five boroughs.
They contained over a million black people.
—
It was nine years since West Indian Archie and I had been stalking the streets, momentarily expecting to try and shoot each other down like dogs.
“Red!”…“My man!”…“Red, this can’t be you—”
With my natural kinky red hair now close-cropped, in place of the old long-haired, lye-cooked conk they had always known on my head, I know I looked much different.
“Gim’me some skin, man! A drink here, bartender—what? You quit! Aw, man, come off it!”
It was so good seeing so many whom I had known so well. You can understand how that was. But it was West Indian Archie and Sammy the Pimp for whom I was primarily looking. And the first nasty shock came quickly, about Sammy. He had quit pimping, he had gotten pretty high up in the numbers business, and was doing well. Sammy even had married. Some fast young girl. But then shortly after his wedding one morning he was found lying dead across his bed—they said with twenty-five thousand dollars in his pockets. (People don’t want to believe the sums that even the minor underworld handles. Why, listen: in March 1964, a Chicago nickel-and-dime bets Wheel of Fortune man, Lawrence Wakefield, died, and over $760,000 in cash was in his apartment, in sacks and bags…all taken from poor Negroes…and we wonder why we stay so poor.)