The Nation of Islam -

114 Pages·2013·4.53 MB·English

by  Hatim A. Sahib

Contributions in Black Studies
A Journal of African and Afro-American Studies
Volume 13Special Double Issue
"Islam & the African American Connection: Article 3
Perspectives New & Old"
1995
The Nation of Islam
Hatim A. Sahib
University of Chicago
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Recommended Citation
Sahib, Hatim A. (1995) "The Nation of Islam,"Contributions in Black Studies: Vol. 13 , Article 3.
Available at:https://scholarworks.umass.edu/cibs/vol13/iss1/3
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Sahib: The Nation of Islam
Hatim A. Sahib
THE NATION OF ISLAM
INTRODUCTION
D
R.HATIMABDULSAHIBAL-J(ABlwasbornin 1917,presumablyin Iraq.
How orwhyhearrivedatthe UniversityofChicagosometimeinthelate
1940s isunknown tous. (The UofCAlumni Office reportsthathehas
notbeenin touchwiththeminyears,andthathislastknownaddresswasateacher's
college in Baghdad.) Having attained his M.A. at U of C in 1951, Sahib
continued his doctoral studies there, producing a dissertation entitled "Social
PsychologicalAnalysisofArabNationalistMovementin Iraq" somethreeorfour
yearslater. ButitisSahib'sremarkableandpreviouslyunpublishedM.A. thesis
one ofthe earliest and most detailed studies ofthe Nation ofIslam available
which willbeofgreatestinteresttoour readers.1 Frequently cited byscholars, the
mostsignificantchaptersofthisstudyare now mademoreaccessibletothepublic
in this issueofContributions.
Thatwehave chosentoreproduceonlysixofthenineoriginalthesischaptersisnot
primarilydue toreasonsofspace. In theoriginalwork Sahib's empiricalcontent
isoften subordinated todebatesovermethodological concerns-issueswhich may
have been ofcompelling interest to sociologists a halfcentury ago, but which
considerablydistractfromthesubjectoftheNOIitselfForthatreasonthefollowing
sectionshavebeenomitted:anintroductorychapterbearingon"TheNatureofthe
Investigation";atheoreticalchapteron "LeadershipandEmergence oftheCult,"
which, inourhumbleopinion, addspreciouslittle toany understandingofNOI
leadership;andasummarychaptersettingforththe"ConclusionsandTheoretical
Implications"ofthestudy. Thissection,too,maybesafelyignoredwithoutinjury
toone'sgraspofthematerial. Ofcourse, thosewhowishtoexaminethemethodical
questions in their originalflavor are encouraged to doso. One issuewhich may
proveofgreaterconcerntoreadersthantheseabridgments,however,isthefactthat
theshortenedversionofSahib'sthesispresentedherehasbeenlightlyedited-mainly
forgrammaticalreasonsbutoccasionallyfor errorsoffact. While Dr. Sahib was
undoubtedlyfluentin hisnativelanguage, thesamecannotbesaidforhiswriting
skillsin English. Forthis reasononecan onlyspeculateastowhether thecarefree
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Nation ofIslam: Introduction 49
syntaxwhichofteninfusesthetranscribedinterviewsofNOImembersismainlythe
productofthe interviewerortheinterviewee. Likemosttheses, Sahib':washardly
intendedforpublicationin itsoriginalform) andwouldhave requiredextensive
revision hadhesubmittedit) orsectionsthereof, toajournalorpublishinghouse.
Asageneralcourse) tohave insertedbracketsfor thepurpose ofcallingattention
toeditorialmodificationswouldhaverenderedsectionsofthemanuscriptdifficult
toread, andforthatreasonwehaveusuallyoptednottodoso.Afterbrieflyperusing
themanuscript)somemaywonderifithasbeeneditedatall;oneshould notethat
only the more egregious passageshave been allowed tofall beneath the editor's
scalpel.
In hisintroductorychapter(omittedfrom themaintextfurtherbelow),Dr. Sahib
describeshow he happened upon the ofthe subject ofthe Nation ofIslam while
searchingfor a topic upon which towritehisM.A. thesis:
ItwasinMarch, 1950thatProfessorE.W.Burgess-suggested
that I study a group ofMuslim Negroes who have a mosque at 4448
SouthWabash inChicago. Aftervisitingthe groupmanytimes, Ifound
that they haveno records ofmembership or ofanyotheraspect ofthe
organizationasidefrom the numberofmembers-not more than fifty.
Around five ofthem, on the average, attend the regular prayer and
seriouslytryto learnaboutIslam.This minorityknow Islamand follow
itsteachings much betterthan theothertwogroupsinChicago,namely,
the Moorish! and the Asiatics.This isdue to the factthatamissionary
from Pakistanteachesthe groupand triesto convertthemto one ofthe
IslamicsectswhichwasoriginatedinPakistanaround1884,by[Ghulam
Ahmad].Thissecthasfivebranches inthe UnitedStates, one ineachof
the following cities:New York,Cincinnati,St. Louis, and Washington,
D.C. The group owns mosques in most ofthese cities. They issue a
monthlymagazine calledTheMuslimSunrise,whichhasbeen published
since 1922.
Although "TheSecondSuccessor ofthe Promised Messiah,"
Mirza BashirUn-din,the headofthesect,currentlyinPakistan, told his
missionariesto cooperatewith me, the lackofrecords for the members
andtheconsequentimpossibilityofgettingintouchwiththe majorityof
themdiscouraged mefrom studyingthe group.ThereforeIdecided to
studythe BahaiTemple.Whilelookingforthe telephonenumberofthe
temple in the Chicago classifiedtelephone directory, I found another
groupofMuslimslistedunderthe name, "TheHolyTempleofIslam."
I called up the temple to learn something about the group and the
possibility ofconducting a study ofthe organization. The man who
answeredthetelephoneinvitedmetocometothetemple onSundayand
told me that5,000Muslims attendedthe temple. Iwentto the temple
onthefollowingSunday.Uponentering,Iwasquestionedastowhosent
me, mypurposeinsuch avisit,myname, and where Ilived.They then
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Sahib: The Nation of Islam
50 Hatim A. Sahib
refused to let me attend the service. I leftwith the impressionthat this
groupwasaverysecret,dangeroussociety.
I kept inquiring about the group among Arabian Muslims
whomIknowuntil one ofthemtoldmethatheknewaPalestinianman"
whoteachesintheschoolwhichbelongstothegroup.WhenIcontacted
this man and toldhim mypurpose,he encouragedme andpromisedto
help me. Heintroducedmeto theleaderand tookmetothetempleand
introducedmetothestudentsoftheschool.SincethenIhavecontinued
to strengthen my relationship with the leader and the members ofthe
cult."
Sahib alsonotedthedifficulties
whichaman likemyselfencounterswhenhetriesto beginresearchwith
suchagroup.Thissituationwillbeclearlyevaluatedifoneremembersthe
fact which R. R. Moton has stated, that "the Negro is cautious and
secretive and that these characteristics are part ofhis psychologyin his
relationship with the white.?"It took me around eight months justto
remove the skeptical attitudes ofthe members towards me andtoward
whatIhad inmind.Itwasofgreathelpinthisrespectto haveanArabian
friend whoteachesArabic intheirschooland whointroducedmeto the
leaderofthe groupand to someofthe followers atthebeginningofmy
study.Intime Iwasableto buildupaveryintimatefriendshipwithallthe
membersandespeciallywith the leader, to the extentthatIwasable to
intervieweach memberofmysample for at least sixhours., following a
formal interviewschedule. I interviewed the leader himselffor thirteen
hoursand twentyminuteswithintwo days.In orderto establishrapport
with the group, which has all the essential characteristics ofa secret
society, I lectured to them many times; I gave the Brothers lessons in
practicalgymnastics;IlecturedtotheSisters,attheirrequest,abouthow
to cookvarious kinds ofArabian foods; I visited the members in their
homes;Imade myselfavailableforwhatevertheyrequiredmetodo; and
I have participatedfullyin theirsocial life....
Beingaforeigner, and anArabianMoslem,helpedme consid
erablyto establishveryfriendlyrelationshipswiththe groupandencour
agedthe memberstocommunicatetheirdeepestthoughts and feelings
to me withoutanyreserve orsuspicion."
Dr. Sahib'scommentsonthesourcesofhisdataandthe selectionsofhissamples
are also worth reproducing here:
SourceofData
Theprimarysourceofthedatawasthelistofthe membership
ofthe temple, which contains 286 members on Chicago's South Side.
Theleaderhimself,whowasthefounderofthemovement[inChicago],
suppliedthe backgrounddata. Afterarapporthadbeenestablishedwith
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Nation ofIslam:Introduction 51
him, the leadergaveme fullfreedom to use the records ofthe mosque,
and he spoke to the group at the very beginning, telling them ofthe
necessity ofcooperatingwith me and giving me correct information.
"This is," he told them, "a scientific projectwhich has to be based on
correctinformation.ThereforeyouhavetotellBrotherHatimeverything
faithfully; you haveto tellhim the truthasifyou were sickandyou have
totellyourphysicianexactlywhatyoufeelsoastoenablehim todiagnose
yourdisease and giveyou the right medicine."
ThesecondsourceofdatawastheApostle[ElijahMohammed]
himself,whojoinedtheoriginalfounderofthecult,W.D.Fard,in1931,
and whofounded the branchin Chicagoin 1932.
Thethirdsourcewastheinterviewswhich Icarriedoutwith the
aidoftwenty-eightmembersofthecult,whoconstitutethesampleofthis
study.
In addition to these sources, I joined the group and was a
participantobserverforfourteen months,aperiodinwhich I builtup a
veryintimate friendship with every memberin the cult.
SelectionofSample
Namesinthe membershiplistappearinthe orderinwhichthe
individuals joined the cult. Hence, every tenth name was selected, to
avoidoverweightingthe samplewith thosewhoenteredinanyparticular
phase ofitsdevelopment.
ConductingofInterviews
The following are sample questions from the questionnaire I
used to pre-test a sample of fifteen individuals before applying the
questionnaire to thelargersampledrawn for study.
1.Whenandhowdid you make yourfirstcontactwith Islam?
a.Who toldyou aboutit?
b.Whatwasthere about Islam that attractedyou?
2. Whenandhowdid you firstbecomeconnectedwith this movement?
a.Whathappenedin the firstmeetingyou attended?
b. Whatwasyourreaction?
3.When did you finallydecide to join,andwhy?
4. Whatdifference hasjoiningthe group made in yourlife?
a. Recreational?
b.Vocational?
c.Family?
Outoftwenty-fourquestions, Ichoseonly eightafterthatpre-test."
Finally) a briefnote is in order regarding Dr. Sahib': often harsh commentary
regardingthemotivesandcapabilitiesofNationofIslamleadersandfollowersin
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Sahib: The Nation of Islam
52 Hatim A. Sahib
itsearlyyears.Today studies ofpolitico-religiousgroupssuchasthe NOItend to
becarriedoutin afarlessjudgmentalmannerthan weresimilarinvestigations
by social scientists in the early 1950s. The term "cult," for example, while
continuing to bear valid sociologicalmeaning, would simply not beused today
becauseofitsstrong negativeconnotations. AsaMuslim, Sahibseemstohavebeen
genuinelyappallednotonlybythelackofknowledgeofIslamamongNOIconverts,
butbytheir apparentignorance ofChristianity aswell.He was thereforeled to
conclude thatreligion wasa negligiblefactor in theorganization)sfunctioning
compared to the role ofsecular protest. However, just because NOI theology
manifestedrough-hewn edgesatthisstageoftheorganization)sdevelopmentdid
not mean that religious sentiment wasperipheral to its worldview, as evidence
clearlyattests a decade later. (On the otherhand, in line with the "messianic
nationalist" categoryofsociologists Hans Baer and Merrill Singer, protest cer
tainlyhascontinuedtoplayamajorroleintheoutlookandfunctioningoftheNOI
tothepresent day.)9 With thesecaveatsin mind, webelievethatour readerswill
findDr. Sahih':studyoneofthemostilluminatingexaminationsoftheNationof
Islam, notonlydue toitsthoroughnessandlengthy interviews, butalsotothefact
thattheinquirywasconductedata criticalperiod in theNOninstitutionaliza
tion process.
NOTES
HatimA.Sahib, "TheNationofIslam" (M.A. thesis, University ofChicago, 1951).
I
2 University ofChicagoProfessor ofSociology Ernest W. Burgess(1886-1966). [Ed.]
3 By"Moorish"SahibmeanstheMoorishScienceTemple ofAmerica.AlthoughtheMoors
alsocalledthemselves "Asiatics," bythatterm Sahibpresumablymeansthe Holy Temple
ofIslam,the name bywhich the NationofIslamwasgenerallyknown atthe time. [Ed.]
The Palestinian wasprobably[amil Diab. SeeErnestAllenIr.,"MinisterLouisFarrakhan
4
and theContinuingEvolutionoftheNationofIslam,"inTheFarrakhan Factor:African
American Writers on Leadership, Nationhood, and Minister LouisFarrakhan, ed. Amy
Alexander (New York:Grove Press,1998),64. [Ed.]
5 Sahib, "TheNationofIslam," 54-55.
6 Robert RussaMoton, What theNegroThinks(Garden City, NY:Doubleday, Doran and
Co., 1929),64.
7 Sahib, "TheNationofIslam," 55-57.
8 Ibid., 57-58.
9 HansA. Baerand Merrill Singer, African-AmericanReligion in theTwentieth Century:
VarietiesofProtestandAccommodation(Knoxville:UniversityofTennesseePress,1992).
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Contributions in Black Studies, Vol. 13 [1995], Art. 3
1. HISTORICAL DEVELOPMENT
OF THE MOVEMENT
The Movement in Detroit
O NTHEFOURTHOFJuly1930,inthe depthofAmerica'sseverestdepression,
whichbeganin1929,theworsteconomicconditionsand hardyearswere
suffered by the people ofthe industrial area, especially the poor Negroes. A
whitepeddlerbythenameofW. D. Pard,Arabian bynationalityand Moslem
by religion, appeared in Detroit selling silks,going among the Negroes from
housetohouse.' Inordertoattractthese Negroestowhathewasselling,hewas
telling them thatthesilkshe carried were thesame kind thatthe Negropeople
usein theirhomecountryin the East. Graduallyhe beganto tellthemthatthis
kind ofsilkismade in theirhomecountrybytheirownpeoplein the East,and
thathe himselfhadcomefrom there. This informationinterestedthese clients,
who began to askhim to tell them about theirown countryin the East, their
own people there, and theirstatus and civilization. W. D. Pard found himself
in a situation which compelled him to work out answers to these questions
which he himself had provoked. Through such informal communication
friendly relationships began to develop between the peddler and his clients,
whose curiosityabouttheirownpeoplehadbeenincreasinglyarousedthrough
such informal process ofcommunication. Some ofthe clients began to invite
him to their homes to dinner or lunch, occasionswhich gave the peddler and
hisinvitersachancetoparticipateseriouslyinthe communicationprocesswhich
revolves around the story ofthe Negro people in the East. Since he was a
Moslem to whom eating pork isforbidden, these invitations offered him the
opportunityto criticize the food ofthe Negro, which ismostlyconstitutedof
pork. "Now,don'teat this food. Itispoisonfor you. The people in yourown
countrydo noteat it. Since theyeat the rightkind offood they have the best
healthallthetime. Ifyou wouldlivejustlikethepeopleinyourhomecountry,
you would never be sick any more." Hence the audience wanted him to tell
themmoreaboutthemselvesandabouttheirhomecountryandabouthowthey
could be free from aches and pains. Through this process ofcommunication
preliminary phases ofrace consciousness had been stimulated among these
clients.
Rumorhadspreadaboutthepeddler,whowasrequestedinsistentlyby
his clients to tell them about their home country. Under such increasing
pressure he suggested that those who were interestedin knowing about their
home countryshould gather at one ofthe houses where he could tell the full
story. Henceinformalmeetingswere heldinvarious houseswherethepeddler
had beeninvitedto tell thestoryofthe Native Land. Collectiveinterestin the
matterhadbeenarisingincreasinglyamongtheseNegroes;amillingprocessof
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Sahib: The Nation of Islam
54 Hatim A. Sahib
atypical kind went on amongsome ofthe Negroes in Detroitthrough which
admiration, curiosity and attachment to the emergent "race leader" was
aroused.
Bythis new developmentofinterestthe peddlerhad assumed the role
ofmessenger to these Negroes. His text had been the Bible during the early
period ofhis prophecy, but his audience had increased and his prestige had
grown bythis time. Hencehe assumedtherole ofprophetand begantoattack
teachings ofthe Bible and the white race. These attacks brought some ofthe
members to an emotional crisis-especially these bold attacks on the Bible.
OneoftheearliestconvertsinDetroitdescribestheexperiencethrough
which he hadpassed after hearing the prophetspeakingfor the first time. This
experience does not differ much from the experiences ofother converts. He
stated:
Theveryfirsttime Iwentto ameetingI heard him say:"The
Bibletellsyou thatthe sun risesand sets.This isnotso.Thesun stands
still.Allyour livesyou have been thinkingthat the earth never moved.
Stand and look towardthe sun and know thatitisthe earththatyou are
standingonwhichismoving."UptothatdayIalwayswenttotheBaptist
church.AfterIheard thatsermonfromtheprophet,Iwasturnedaround
completely. Just to think thatthe sun above me never movedat alland
thattheearthweareonwasdoingallthemovinghaschangedeverything
for me.
The rumor about the new prophet had spread widely through the
Negro community. Many ofthose who heard him invited their friends and
relativestoattendthemeetings.Thesemeetingswereheldinvarioushomesfirst
andthen beganto beorganizedand heldinaparticularhouse.Theattendance
ofthe house meetings increased so much that the prophetwas compelled to
divide hishearersinto severalgroups; the members ofeach were permittedto
hearhismessage only atthetime assignedto theirgroup. Because ofthe rising
inconveniences of such arrangements, some of the enthusiastic followers
volunteered to contribute money sufficient to hire ahall, which was fitted up
asthe temple.
The Prophet
Sociologist E. D. Beynon stated that "Although the prophet lived in
Detroitfrom]uly4,1930untiljune30,1934,virtuallynothingisknownabout
him,savethathe came from the East and thathe called the NegroesofNorth
Americato enterthe NationofIslam [NOI]."2 Beynondeclared, "Oneofthe
fewsurvivors who heard his first addresses states that he himselfsaid: 'My
nameisW.D.Fardand Icamefrom theHolyCityofMecca. Moreaboutmyself
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Nation ofIslam 1:HistoricalDevelopment 55
Iwillnottellyouyet, forthe time hasnotyetcome.Iamyourbrother.Youhave
not seen me in my royal robes'.":'
The currentApostle [Elijah Mohammed] had told the writer thatW.
D. Fardtoldhim thathe wasfrom the royal dynasty ofthe HashimideSheriffs
ofMecca, whowere the kings ofHejazuntil the First WorldWar. The wifeof
theApostletoldthewriterthatW.D.Fardtoldher thathewasborninthe Holy
City ofMecca and that he isthe son ofverywealthy and noble parents ofthe
tribe ofKoreish,thetribefrom which Mohammedthe prophetsprang,and that
he hasroyal bloodin hisveins. Heissaidto have been educatedat auniversity
inEnglandin preparationfor adiplomaticcareerintheserviceofthe kingdom
ofHejaz, but to have abandoned everything to bring "freedom, justice and
equality" to the dark people who have been lost in the wilderness ofNorth
America,surroundedand completelyrobbedoftheirvirtues,names,language,
and religion bythe "cave man."ThecurrentApostle,hiswife,and some ofthe
earliest followers in ChicagosaythatW. D. Fardreceived hiseducation at the
UniversityofSouthernCaliforniainLosAngeles. ThecurrentApostle toldthe
writer:
Mr. W. D. Fard told me out ofhis mouth that he had been
educatedinthe UniversityofCalifornia for twenty yearsjust to prepare
himselfand bewellequippedtosaveourpeople. He toldmethathewas
workingforthispurposeforforty-twoyears,twentyofthemheworked
amongdark people before he made himselfknownto them.
In describing his attacks on Christianity and the Church, Elijah said:
He was very bold and harsh against the Christians and their
civilization. He was referring to the Christian whites as the devils or
slavemakers;and herefersto the Bibleasthe poisonedbook. Heused to
tellthe story ofIesuswhen he preaches. He toldthe followers: "Mary's
father wasarich man and therefore he refused to giveMaryin marriage
to hergreatestlover,JosephAl-Nejjar,becausehewas[aJpoormanwith
nothingbutasawand ahammer,because hewasaverypoorcarpenter.
Being inlovewith Mary, hopeless ofmarryingher, Josephhad impreg
nated her with Jesus." And this isveryreasonableand scientific.'
Fard's disciple continued:
He statedthatthe sacred books were written bythe scientist.
These scientists, whose number istwenty-three, make one bookevery
twenty-five thousandyearsbutthey do notgiveitto the prophetunless
tenthousandyearspassesafter they had finished it.Thereforethe Bible
was completed by these scientists ten thousand years before Jesus was
prophesyingand so Koran and the Torah.
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56 Hatim A. Sahib
The full picture ofFard's teachings will be given elsewhere when we
deal with the story of induction and indoctrination of his apostle, Elijah
Mohammed.
Since winterofl932, after he hadestablished the UniversityofIslam
andorganizedthemilitaristictrainingofthefollowerswhoconstitutewhatthey
callthe"FruitofIslam,"W. D. Fardgraduallysankintothe backgroundofthe
movement and took the role ofthe administrator. He did not come to the
templeanymore buthe practicedhisplanbycontactinghisministerwhenever
he hadan order, decision,or instruction. On the fourth [sic] ofMay 1933,he
wasdeported bythe local authorities from Detroit, after theyarrestedhim for
the thirdtime, accusinghim ofdisturbing the peace." Heleft Detroitto come
to Chicagoandlivedthereforawhile; thenhe traveledalloverAmerica.Heleft
Chicago for the last time in February 1934. His last letter to his Apostle was
from Mexico in March 1934. He was 56 years old when he left Chicago. His
currentApostledescribedthedayofhisdeportationfrom Detroitasoneofthe
greatest tragedies that he had ever seen in the Negro community. His last
statementsto these sadandweepingmassesgatheredaroundhiscaratthehour
ofhis deportationwere: "Don'tworry. I am withyou; Iwillbe back to you in
the near future to lead you out ofthis hell."
Before his departure,W. D. Fardhad been elevatedto the positionof
the deity. He himselfbeganto adoptthis attitude andthereuponactedon the
basisofsuchaconception.This transformationofhischarismaticleadershipwill
be clear from the following storywhich Elijah Mohammedhimselfhas told to
the writer. Elijah Mohammedmentioned thatMr. W. D. Fard,in the last two
monthshe hadseen him,hadgivenhimtwo copies ofthe Koran,oneinArabic
andtheotherwiththeEnglishtranslationalongsidetheArabic,andhetoldhim
to learnArabic. Inthis contextElijahstatedthatwhenW. D. Fardgavehim the
copiesoftheKoranhetoldhim: "ThesearenottheonlybooksIhave,butIhave
anotherbookthatImademyself." HerethepeddlerbecameAllahwhoauthors
sacred books.
Growth ofthe Movement
During the three years of Fard's preaching, approximately eight
thousand Negroesin Detroit became members ofthe Nation ofIslam.?Allof
these members, except lessthan halfa dozen, were recent migrants from the
rural South, the majority having come to Detroit from small communities in
Virginia,SouthCarolina,Georgia,Alabama,andMississippi. Afterjoiningthe
movementthesemembersbecamehighlysensitizedandmoreconsciousofrace
discrimination against them on the part ofthe whites. This consciousness has
beenreflectedinmaypartsoftheirsecretrituals and songs: "Meandmypeople
who have beenlostfrom homefor 379 yearshave tried this so-calledmystery
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