INTRODUCTION
FOREWORD
These essays crystallize over two decades of research and
reflection. thapier one explores the antecedents of the Nation
of lslam - the u.N.l.A. and the Moorish Science Temple; and it
giu"t a biographical sketch of the enigmatic Master W' Fard
iltrhammaJ. ihe inforration about Master Fard is generally
known by pioneers and veteran students, but it exist as oral
tradition or it is written in obscure scattered sources- Here for
the first time it is treated in a comprehensive fashion'
Chapter two is an interpretation of the meaning and life of
fU"ri"1. W. F. . Muhammad. lt argues that Fard was a sufi mystic
bydrawing mainly on the writings of ldries Shah and Hazrat l.
r-han. t also rugg"rt the Africanity and sufism are natural
affinities because of theit. extensive grounding in symbolism.
chapter three examines the theosophical aspects of Master
Fard's teaching, which I refer to as the "inner script'" The
theosophical-principle of divine mind is nurtured and
actualized by spiritual government' I explore and fill in the
gapsothistheosophyandconceptofspiritualgovernmentby
ihe deployment of sufi concepts' The Fardian system
.onrtitut.si spiritual map or a way for those who understand
it.
Finally these essays attempt to advance scholarly discourse
ueyond the notion that the Nation was simply a cult led by
a African Nation
charismatic leader. To the contrary, I believe it not only
continued Garvey's economic nationalistic tradition, but it
contained a profound theosophical system'
HAKIM SHABATZ
BUFFALO, NEW YORK
J U LY, 1990
I rrrally, here is the information, rong
(,rcdt souls, and seeking sours whoknew
searched for by those
there was more to
lrfe'in general, and the Nation of rsram in particurar,
than what
rrr.t the eye. rt is written in the precise, con4ise, iactuar
rr:nsitive manner of only those who are divinely guided.
and
As great, profound and necessary as the natioriof
\orne unfathomed reason, many spirituaily advanced
lslam is, for
.'t:eking souls courd not comfortabry and
r..or,.nodate their
rrrtrinsic being into the structure, as ihe Nor was physicaily
r'nstituted- yet, the frawress spirituarity greamed from
"Mosque meetings"and the great
body otliterature was
wrthout a doubt, the right needed and used uv r"nv to find
llre.ir way to physicar and spirituar furfiilment in
rociety. Some moved on to find varying degree, oi
an oppressed
wrthout an intimate relationship with rnJruati6n of rsram.
,r...r,
others cultivateci an intimate, working relationship with The
N'rtion, adhering to ail the disciprines oithe body, except
rrot needed for their spirituar evorvement. and thoughthose
rlrd not join the rank and fire, yet their work in
they
harmony, and in
'.rrpport of The Nation is so great, they are often mistiken for
"rcgistered muslims."
l-ortunately, there were thousands who gradry suffered
the
'r f f ronts that one must, if you are going to b6come a part of any
.l th€ disciplined, organized formations that are absolutely
.*cessary for the general welfare of the captive
rr "the wilderness of North America." The rewards of those
wlro stayed the course, and received their ,,X,, is self evident:
llrcy maintained good standing, physicaily and spiiituaily,
wrthin the Nations' structure, as they-found and accepted
it,
lrrally easing on into positions of officiardom and readership
wrthin the hierarchy.
others maintained ggo.d standing spirituaily and physicaily,
kceping low profires within the ranki of the!"n"r"t tiooy
lt'lievers, while reris.hing in the profound spilituar teachings oi
tlrat lie beyond the basic knowredge
,rt of "the graves,' forming them in that was rifting afri."n,
disciplined ran-ks, in an
()r(l(,r llr,rt .rllowed for a universal advance for the race' And
tlrorrrllr tlrt:y rrtay not have taken positions of leadership, or
rorrlrl rrot t..rsrly share the inner light they were receiving from
tlrt. oslt,r le.rchings, they were the pillars that the ranks of the
lJr.lrr,vr.rs lrnged upon.
llow1v3r, u[or, the fall of the Nation, after the departure of
Mt,.,sr.nt-;er Elijah Muhammad, these pillars for the ranks, were
loosc,rrcd from the physical structure, but held tenaciously to
rhe profound inner spirituality they had gleamed from the
expc:rience, taking their studies and research to new levels of
urrderstanding of that which The Nation of lslam is all about.
Arrd while they eagerly anticipate the level, time and place at
which they will reioin the physical structure, for the most part,
they have not found a formation that will justify the
submersion of that spiritual knowledge that the rank and file
only receive momentary glimpses of, the revelation of which
may well have a net, negative affect, unless a certain degree of
evolvement has already been attained.
Now, here in this book, Brother Hakim Shabazz have
culminated many, many years of research and study into a ROOTS OF THE NATION OF ISLAM
treatise that is going to be a delightful and rewarding experi-
ence for The Great soul as well as the seeking soul, and all in l',tamic theology in the African American community has its
between. rrots in the teachings of Marcus Moziah Garvey in general, and
Please enjoy, and M ay Alla h B less Yo u with Th e Lig ht of rrr Noble Drew Ali in particular. From 1930 to 1975 Afro-tslam
Understanding. w.rs dominated by the teachings and work of the Honorable
H. Khalif Khalifah llrlah Muhammad. lt was Marcus Moziah Garvey however,
Ne wport Ne ws, Virginia August | 5, | 990 wlro laid the foundation for the emergence of Nobre Drew Ali
.rrrd Master W. Fard Muhammad. Garvey achieved this by
.stablishing a significant African theological component within
lrrr overall improvement efforts.
llre Garveyites sought to make the church an agent of social
rlr.rnge, and to utilize it to foster positive African images. The
African American church has already established a positive
Ir.rck record by syncretizing christian music with various
Af ricanisms and by using christianity as a means of riberation.

iii
({
I
churches took pride in naming themselves African Baptist and
African Methodist, which meant that they took pride in their
African origins. Garvey developed these Africanisms by taking
their theoiogies to logical limits. Garveyism insisted that
religion must be self edifying and secularly relevant.
African theology for Garvey had to strengthen the will and
self-determination of those he wanted to free- One of Garvey's
favorite biblical texts was Psalms 68:31, which promised that
,princes
shall come forth from Egypt; Ethiopia shall soon stretch
forth her hand to God." However, before Africa could be
redeemed, diasporic Africans had to redeem themselves from
the errors they had learned through European religions'
Africans were not only chosen people, but a choosing people -
as Lawrence W. Levine phrased it, "a people with the same
opportunities, the same possibilities, the same potential control
over their destiny as every other people-'*1 A Garveyite
understood that he was the master of his fate, and the
controller of his destiny. Yet, self mastery is impossible without
self love and positive self imagery and this starts with the image
of God.
Garvey agreed that although God in essence is spiritual, his (or
her) form takes shape along ethnic lines. Orientals have eastern
looking Gods, Europeans have caucasian featured Gods'
TherefLre, Africans need an African image of God- To
implement this position, Garvey called on Reverend George
Alexander McGuire, a prominent Episcopal clergyman who left
his Boston pulpit in 1920 to become chaplain General of the
Universal Negro lmprovement Association (u.N.l.A.). McGuire
developed an Afrocentric theology and ritual; he is also
responsible for the establishment of the Black christ and Black
Madonna of the African Orthodox church. They believed that
Africans must develop a theology rooted in their own ancestry
and heritage, and illustrated in conformity with their own
physical appearance. This intense Afrocentrism not only
infiuenced Christianity (and the Harlem Renaissance in general)
but also impacted on lslamic and Judaic elements in the African
American community.
Garvey was raised a cathoric, but he had a strong
affinity for
the religion of rslam. Thiswas based on his respectioithe
work
'r.d.writings of Edward.witmot Bryden. He fiequentry quoted
fflyden's christianity, tslam and tie Negro Race (1g77).
This
lslamic connection was arso enhan.-"0 uy caiuey,s
crose
r.lationship with Duse Muhammad Ari, a prominent mLmber
london's lslamic community and the pubrisher of the magazine
of
African Times and Orient Review. in a U.N.l.A. praise
song,
tlrere was a reference to "a chird of Ailah.,, '-Moreover,
.rccording to Tony Martin, author of Race First,
.ther books on Garvey, the u.N.r.A.'s universarand several
Ethiopian
llymnal, compiled by Rabbi Arnord J. Ford (a reader of Harrem,s
Itlack Jews), contained a hymn "Ailah -Hu-Ak-Bar.,
Further-
rrore, Dr. Mufti Muhammad Sadiq and other prominent
Ahmadiyya Muslims, often held their meetings at
Garvey,s
lrberty Hall.*z Ma.ly Garveyites converted to the Ahmadiyya
rrrovement, especially in Detroit and chicago in
(rdrveyism also influenced the Moorisli the early .1920,s.
american science
lemples.
Noble Drew Ali, founder of the Moorish American
lcmples (1913) acknowledged Garvey,s influence science
on his
rrrovement. His book , The Hory Koran-seven, is reprete
with the
tcachings of Garvey. Moorish scientist believed that
Ali was the
last prophet and Garvey John the Baptist:
John the Baptist was
the forerunner of Jesus in those days, to warn and
stir up the
rration and prepare them to receive irte diuine creed
*hi.h *",
.
lo be taught by Jesus. - "rn these modern days there came
a
f orerunner, who was
divinery prepared by the jreat coa-Ailah
,urd his name is Marcus Garvey...";, tt hai also -been
suggested
that Elijah Muhammad was an active member of tr-re
u.rrr.r.n. (.,
well as the Ahmadiyya Movement. we shourd arso note
that
I lijah emphasized the writings of Mualana
Muhammad Ali, the
.minent Ahmadiyya schorar). In summary, both Nobre Drew
Ari
'rrd Elijah Muhammad were infruenced by Marcus Moziah
(iarvey's 'and
nationalism theorogy, they merery transtated rt
into lslamic terms. Once Ali conceptualized it, Elijah would
carry it much further.
THE THEOSOPHY OF NOBLE DREW ALI
Noble Drew Ali, the founder of the Moorish Science Temple of
America, was born in 1886 in North Carolina. The first temple
was established in 1913 in Newark, New Jersey. Ali, a self
taught religious philosopher, was well grounded in Hermetic
philosophy (Egyptology), Esoteric philosophy, as well as in
Eastern theology. He established temples in Newark, New
York, Detroit, Chicago, Pittsburgh and a few southern cities;
the membership reached 30,000. Prior to organizing these
temples, Ali went to Morocco and Egypt for initiation.
Ali first made a pilgrimage to North Africa, where he received
a mission from the King of Morocco to teach the lost Africans in
America. This journey to Egypt, according to Sam Bey, was to
prove himself by passing the severe test of Egyptian priesthood.
The test involved the pyramids of Egypt, in which Drew
underwent the initiation into illumination. His followers
believe that he 'mastered the pyramids."
It is not an accident that Noble Drew Ali had to "master the
pyramids of Egypt." Egypt (or Kemit) then and now is one of
the most awe-inspiring civilizations of the ancient world.
Tradition has it that the Kemetic Mysteries were the key to
complete knowledge of the universe and man. Moreover, this
knowledge is preserved in secret rituals and books (Hermes
Trismegistus' Hermetic writings, mainly). The Hermetic
philosophy falls into two groups: 1) works dealing with
astrology, alchemy and magic ; 2) dialogues describing the
soul's (Ka-Ba) regeneration in terms of a journey upward
through higher planes. In Chapter lll of Ali's book, he describes
a fundamental precept of Hermeticism:
There are two selfs; the higher and
lower self" The higher self is human
spirit clothed with soul, made in the
form of Allah. The lower self, the
carnal self, the body of desires, is a
reflection of the higher self, distorted
by the murky ethers of the flesh."a
llt'rmetic philosophy is arso stated in theosophicar terms,
or in
rrlr',rs which illuminate the "divine mind.,, God consciousness is
| | rr. ultimdte goal of Ali,s
theosophy
Force is the will of Allah and is
omnipotent, and power is that will in
manifest, directed by Breath...
Belief is lost in faith; and in fruition
faith is lost; and man is saved when he
has reached deific life, when he and
Allah are one.*5
Nrmerology held a speciar prace in the Moorish science,
,"'lreciallythe number "7". Note for example, that
on the cover
1'.rqe of his "Koran" the number seven is bordry centered. Rri is
pr.bably relating the idea that "God', nurb'"r,, is inlricately
,,rrrrected to the identity and destiny of Moorish Americans.
llrc seven breaths or planes of Ailah is how Ali explained
rrllrmat€ reality.
The Triune Allah breathed forth, and
stood seven spirits before his face...
These forms of life were but the
thought of Allah, clothed in the
substance oftheir ether planes.*6
llre fall of mah was simpry the "ether manifesting srowry
on a
llrysical plans." The remainder of Ari's treatis6 covers the
"r(,hteen (18) missing years of Jesus' rife, masonry, and ethics.
llrc Moorish Scientist also developed a cultural progr.rn.
llre Moorish science Movement was essentialry curturar;
t,.rrvey's U.N.l.A. on the other hand, was primariiy
political,
'rounded in Pan-Africanism. Ali sought a cultural solution, he
r.alized -- asAmilcarcabral latertheorized -- that the first
l.vel of resistance foran oppressed people lies in the rearm
of
culture. Therefore, by changing their names, designing a flag MASTER W. FARD MUHAMMAD:
(following Garvey), establishing a nationality, and changing the
symbols of their culture, they could in turn improve their social An Enigma
well being. All the Moors added El or Bey to their slave names
They wore red fezes and were often defiant toward white M.rsterw. Fard Muhammad raid the foundation of the Nation
people. They maintained that they were Asiatic Moors, which .'l lslam by teaching Elijah Muhammad. Erijah and others that
included all people except €aucasians. "Caucasian" meant "X- t."l'y Fard superficiaily sketched their conticts with him. Fard
Asian." Asian was a generic term referring to what we think of 'h'lrberately obscured his background, perhaps. because he
today as "people of color." There are profound implications to vr.w€d it as incidental.to his philosophy. There is a propensity
Ali nationalizing diasporic Africans as Moors. .rr.ongst religious (and political) followers to
be sideiracked by
llr(' personalty of the leader and thereby miss the message.
In hindsight, the proclamation that diasporic Africans were f'rllowing biographicar sketch of Master Fard Muhammad
The
Moors was a revolutionary break from such vague designations ,lr.rws mainly from Elijah Muhammad,s writing.
as Negro, Colored, and Negro-Saxons, terms prevalent in those
times. The term Moor connects Africans with an important lrf st accounts of Master Fard Muhammad in
/\rrerican community were in Detroit's paradise
the African
civilization. Even today, Moorish history is rarely taught or vailey ghetto in
emphasized, in spite of the fact that the European Renaissance lrrly of 1930. He sold crothing and sirks as a
way to enter homes
was founded upon it. The word Moor (as well as Kemit, lrrr th€ purpose of teaching. According to
e ti;itt he used many
Shabazz, Zulu, etc.) is a power key that unlocks the missing links rr.rrfi€s -- Wallace D. Fard, W. D. Fard and
Wallace Fard
in the African's contribution to civilization. The Moors, as well Mrrhammad- The African scholar E. U. Essien-Udom
claims that
as the Yorubas of West Africans were, among others, l.rrd identified himself as the reincarnation of Noble Drew
significant heirs of Egypt, the root of civilization. Space and Alr *8 when Elijah asked Fard to identify himserf, Fard
''l .rm the one that repried:
purpose does not allow for us to exhaust the depth of Moorish the worrd has been expecting for the past
Scientism, rather now we want to focus on particular ideas .',(100 years.... My name is Mahdi, I am
God.,,*e
which have influenced the development of the Nation of lslam. M'rster Fard was born of mixed parentage on Februa
Below I have illustrated the influence of Moorish-Scientism on ry 26, 1g77
''|1 Mecca in saudi Arabia. According to Elijah ruuhammad
the Nation of lslam by expanding on information that was tlrt.re was a purpose of Fard,s mixed parentage:
developed by Charles E. Marsh.
His (Fard) father was a very black man
By 1930 Garveyism had been sabotaged and the U.N.|.A. and his mother was a white woman.
severely crippled, and to make matters worse, Prophet Noble
He said that his father knew he could
Drew Ali died under what Essien-Udom termed "mysterious
circumstances." The void was filled by the mysterious not be successf u I in com ing into a solid
enigmatic stranger, MasterW. Fard Muhammad. white country, and he was a solid
Blackman... So he said, 'l will go make
Figure l: Similarities befween the Moorrsh Science and the Al.O. l. Source: Charles E. Marslr me a son and will send my son among
From Black Muslims to Muslims: The Transition from Separation to lslam, 1930 - 1980 them looking like them. My son, they
*
(Metuchen, N. J., Scarecrow Press, 1984) p. 45. z will think he is one of them and he will
find our lost people...*10

11
Great books were gathered to train the mind of Fard:
5o he said to me that he was taken by
his father after he was born and his
father went looking for very great
books that contained great words of
wisdom spoken by great kings and all
great people. He said he (his father)
would get a word from one and a
word or two from that one, (which
was put away as a secret) and he
would take it (the word) and bring it
to him. He paid people high prices for
such words on the history of such and
such a man.*t
ln his earlier Pittsburgh Courier column, Elijah Muhammad
outlined the travels and mind of Master Fard Muhammad:
The Mahdi (Master Fard Muhammad)
is a world traveler. He told me that he
had traveled the world over and that
he had visited North America for 20
years before making himself known to
us, his people, whom he came for. He
visited the lsle of Alaska, the North
Pole, India, Pakistan, all of the near
East and Africa. He had studied the
wild life in the jungles of Africa and
learned the language of the birds. He
could speak 15 languages and write |0
of them. He could recite the histories
of the world as far back as 150,000
years and knewthe beginning and end
of all things.*2
Master Fard Muhammad was a dynamic teacher. He was
symbol of the perfect student in that he was never seen
12
wrrhout a book- He rerated to Erijah that he ,,wourd
wark 40
rrrrlcs (just) to teach one." Fard's marathon
teaching sessions
r.rrr night after night until dawn. During
these sessiins Elijah
w'rs being prepared for his mission. S0metimes
during these
r'ssions, Elijah would nod off, Fard would
shake him awake
.rrrd offer him black coffee. (Later this
became normar practice
l,r Elijah and other pioneers, that is, brack coffee, anJ att night
l",rrning-teaching sessions.) Erijah began to wonder
if Fard ever
once, curious, Erijah approached Fard's room in order
"l*pt-
r,rtch him napping- As he peeked through to
tt" t"yf,ole, to his
'r.dzement, Fard (seemed to tune into 6is thoughts) was not
rrrrly napping, but was staring back at f,imihiough the
^.ot
I r.yhole.
l'rrd's teachings e-ventuaily became known as
w^dom, or a set of ailegoricat mathematicar puzzres
the supreme
t' harness the creative genius of the brack mind. Adesigned
special
"vllabus of r04 books was given to Erijah Muhammad. The
'.vllabus also listed the card catalog number for
the books and
wlrcre they courd be found.*r: wltion schorar
t_arry i (atu",
Mrrlrammad) found Hendrik Van Loon's rhe
story if uankind
(.1r,21) as the only book that Erijah
confirrned as nJving been on
tlrr'list- Van Loon's book, not unrike H. G. weil,s
tttstor! (1920) was a standard world history rhe 6uttine of
Mrrlrammad, Farrakhan,s assistant, suggeited
texi. Akbar
that the
"rrlrificance of the book ries in the sketlfi of the prophet
Mrhammad and Moses; these sketches reveal the
mission of
llrlah Muhammad. The iilustration of Moses in
the boot atso
"r'r:rrs to fit Elijah's concept of Moses the civilizer. other
,,rtion's scholars suggested that the syllabus also
contained G.
rlrqgen's Anacalypsis (1g33); A. C-hurchward,r-
ii-grs ana
of Primordial Man (1913); A. winchell's pre-Adamites
"vtnbols
(ltf86);.
a w. lrving's Mohomet and His successors; and G.
M,rssey's Egyptthe Lightof theWorld (192g).
l'rofessor c. Eric Lincorn, wrote that Fard arso
utilized Joseph
ltrtherford's (the then reader of the Jehovah,s witnesses)
wrrt.ings and speechei, the Bibre, Breasted's
r tvtlization, and serected masonic
rhe conqiuest of
riterature.*rq Literacf crasses
13
 well of general welfare. All
as a system rrrrr;ht see and learn the price of truth for us, the so-called
were also developed, as
the early followers -- then called Temple People -- were Arrrcrican Negroes... we followed in his footsteps suffering the
'..ilne persecution." lt should not be surprising, therefore, that
obligated to convert their homes into schools; it was not rr,rry of Elijah's ardent supporters were initiated and taught in
uncommon to find blackboards in their living rooms. Basic
n rrrerica's prisons.
learning, starting with rudiments of the alphabet, was offered
to illiteiates. The Temple People were not allowed to accept wlrat we have sketched is a brief outrine of the enigmatic life
government aid. lnstead they were encouraged to develop sel{ 'rl Master Fard Muhammad. In a brief three year period, he was
Felp businesses. One pioneer informed this writer that to ,rlrlc'to teach thousands and delegate Elijah Muhammad as his
generate income brothers even collected throw a ways and '.rrcessor. Yet, his identify remains cloudy in obscurity and
larbage in carts. lt was efforts !ike these that represent the rrrystery. What is clear is the emphasis on learning and
budding phase of an eventual sixty million dollar enterprise. tr.,rching, especially self knowledge. Although mysterious, his
Master Fard was a rascal-sage and sometimes a prestidigitator- '.tyle reveals a distinct pattern which is practiced by Afro Asian
nrystics known as the Sufis.
lmam wallace (warith) D. Muhammad narrated one to Fard's
demonstrations:
We were told that in 1932 or '33
Professor Fard was with some of his
. He pulled a strand of hair
disciples - .
from his head and asked the disciples
about him to do the same. He Put
them all into one Pile and took the
strand of hair from his head and lifted
the others uP'1s

At other gatherings, Fard called for a glass of water and made

his disciples see an image of a man praying in it. Fard then
would say that just as easily as he performed these feats, he
could destroy white America.*t6
Fard was arrested several times without expressing any
resistance. Incarceration was conceptualized as a price to be
paid for freedom. Elijah stated that Fard "allowed himself to
b" p"rs".rted because he chose to suffer three and one-hal{
years to show his love for his people who have suffered over
igo years at the hands of people who by nature are evil. . . He
was persecuted, sent to jail in 1932, and ordered out of Detroit
on rvtay 26, 1933. ln 1933, he came to chicago and was arrested 15
almosi immediately on his arrival and placed behind prison
bars. . . Each time he was arrested, he sent for me so that I

14

CHAPTER TWO
SUFISM AND AFRICA
Sufism is the mystical element of the religion of lslam. Thr,
Sufis may be considered a special class of teachers, whosc
responsibility is to maintain and transmit hidden, deeper
knowledge contained within allthe scripture. Their movement,
according to Nasrollah S. Fatemi, was expressed in outward
form as a protest against the formalism of orthodoxy in lslam,
and gradually developed into a rebellion against the deca
dence, corruption, and tyranny of a sick, materialistic society.* r
There are various definitions of the word 'Sufi' which havt'
different origins: Sufis trace the word back to an Arabic root
meaning 'purity' as referring to 'one who is pure in heart' or
'one of the elect.' Others have suggested that it derives fronr
suf meaning 'wool.' Their woolen robe distinguished thenr
from the Muslim aristocracy and resembled perhaps the early
Christian hermits. The coarse woolen garb was a sign of
penitence and renunciation of world vanities. The name carr
also be derived from the Kemetic Gnostic word 'sophia' whiclr
refers to the 'Egyptian mysteries,' especially esoteric and occulr
knowledge. 'sophia' in the Greek usage means philosophy,
which might account for the high quality of Sufi philosophers
Al Ghazzali, lbn Sina, Al Farabi, to name a few. Recently, Dr. A
16
llcza Arasteh, a Jungia-n psychotogist, deveroped psychocos-
a
'rological definition of sufism: "sufism is the art oi ,.lbi.th, a
frocess of regaining one's naturalism, a way of automation,
'rrrd a vehicle for creative vision. lt is the pro."s of awareness
,f th€ world of murti,-rearity and the perception of singre
rr'.rlity. lt is loyalty to life and cosmic laws, harmoni-zation
with
Irre nature. lt is liberation from the cuttural self (purification
,,1 self) and relatedness to the cosmic
self.,,*z afriian Sufism is
tlrc best represented in the works of Dhul Nun ani Amadou
ll.rmba and in the proriferation of spirituar brotherhoods.
one of the greatest mystics of ail times was the African
plrlosopher Dhul Nun (ninth century A.D.). Although
Nun was
lr,r. o Nubian slave, he became a moder of a renaiiance
l,.wos versed in philosophy, law, literature, alchemy, ancient man.
Irlyptian history and. hierogryphics. His writingi'show
I rrowle-dge of Egyptology. ohul ltun is
a
considereJ to be the
f rrst Sufi
Qutb (the pillar of the universe) and the first historical
.xpoh€nt of its theosohy.*r (lt is, incidentally, incorrect
t.lrat
to say
.Egyptology started with the rrenih champollion
'h'tiphering the Rosetta stone, when in fact there were arso
rrrrligenous Africans, especiaily Nubians who never
rost
t rlyptology. Nun seryes as a good example.)
The Sufis by ldries
notes that Dhur Nun founded the Dervish order of
"lr,rh which had
Itrrrlders a significant impact on masonic
orders. ln
',,.rregal the most famous Sufi was Amadu Bamba.
n rrradu Bamba (r850 - 1927) founded
r, l886- lt is a branch of the eadiriyyathe Murid brotherhood
order and it attracted
"ppressed Af ricans that were u prooted by the French
rr r upotior of senegal. Bamba
' synthesized the traditions of the
t).rdiriyya and the Tijaniyya, but more importantly
he
'l.veloped his own schoor of thought. "He emphasized the
";rrrrtual importance of hard work and discipline in a way that
'.t'r'rn€d if not to deva.lue the importance of salat (the
five daity
Fr'ry€rs), at least made it appear to be less importont.,,*q He
t'rrtrht his followers to work as if they were never going
to die,
'r,rl to absolutely obey their shaikh. To work, he iaugf,t, is to
17
pray. Bamba's followers make their haji not to Meccp, but irr
Touba, where Bamba is buried. lt isworth noting thatthe great
polyhistor Cheikh Anta Diops was born in Diourbel (in Senegal),
a Mourid Center. These brotherhoods form an important
network of teaching and spirituality.
These brotherhoods form around a teacher known for his
example, teaching and piety. (Sufis believe that knowledge is
'caught' through'association' with a master.) The disciples seek
initiation into the master's tariqa, or'way'. The disciple turned
teacher would be sent forth to develop a new community
Most West African Muslims have been associated with one o{
the major tariqas (Qadiriyya, Tijaniyya, or the Muridiyya)
through their ties with a local Marabout (teacher). The 'chain
of initiation' that ties the individual sufi to one of the most
famous religious teachers is an important source of prestige
Sufism had great appeal in West Africa because of its extensive
use of symbolism and its emphasis on mystical experiences. lt
introduced lslam but not at the exclusion of libations, ancestor
veneration, Kabbala, Hermeticism, etc. Master Fard
Muhammad therefore did not start a new tradition, he merely
continued African Sufism by giving it a new synthesis. But like
all great Sufi masters his real interest was veiled in symbolism
Our task now is to unveil it. This requires that we understand
Sufi language.
SUFIS AS WORD MASTERS
in Sufi practice because of the close
Linguistics ranks high
relationship between language and psychology. Sufisnr
focuses on self-development not religious ritual. Self
development has its own language and symbology. ldries Shah,
in The Sufis refers to this as cryptology, a form ol
communication among the enlightened ones, designed to
connect mundane thinking with the greater dimensions or
the'otherworld,'*s Thissecret language (the hidden tongue)
1B
Ir,tects the mysteries by the use of various systems of encoding
rrrr,.rrlings, which we will now explore-
Itlrd Af-Qadir As sufi in The way of Muhammad
wrote that
us€ basically homonyms and synonyms.*e A few
"rrfts illustrate exampres
wrll this- Homonyms wourd incrude, for exampre,
M'or -- Morris Dance (the wartz), shakespeare -- sheikh pir (or
'rrrcrent sage.' shah contends that shakespeare represents a
'.i'r rot society, not a person).7 Hazrat Inayat
Khan associated
tlr. Hebrew Alleluia with the Arabic il-Alla-ha,*8 demonstrating
tlr. unity between rerigions. According to Hazrat Inayat Khan]
| [ rlrim and Hallelujah are the same.
The word Allah, which is Arabic means
God, if divided into three parts, may be
interpreted as 'the One who com es
from nothing., ,El, or ,Ellah, has the
same meaning as ,Allah., The words
found in the Bibte, ,Etoi,, Etohim,, and
'Hallelujan,, are related to the word
,Allahu.,e
I rrrthermore, the words Om, omen, amen and ameen (and
.rl..o Mu-om-med) are of the same origin. The ,word o1 po*"r,
(lr.-e-azam) Hazrat teaches is the highest
revers of sufi
'rll.,rinment. synonyms rikewise unveir an irray of rerationships.
Jlre most striking word of power in shah's'sufis is
ttl,rck. Black is rooted in two Arabic roots, fhm and the word
fhhm,
pr.floUnc€d fecham and facham, one of which means ,black;
.rrrd th€ other'wise'.'*10 ,Black, means ,wise.,
The Black Art
"r,rply means, according to shah, the Egyptian Art and/or the
'rrt of understanding. Black is also another word for Egypt.*rr
llrrs also sheds light on Dhur Nun the 'Nubian, (orthe gJictl.
Dhul Nun, revered by all Sufis, is
referred to as having been of Nubian
(Black) origin, giving a connection the
adoption of ,Black, and ,knowledge,
understandi pg (fehm)...,* r z
rlr('same symbology was used by the Knights Temprars, when
19
The interpretation of the 'inner' meanings of scripture i,, ',1 all nations. Elijah often said thatthe desire and suffering of
founded both on the symbolic nature of the things mentione<l '.l,rvcs created a need for his leadership.
and on multiple meanings of the words. "Every language whiclr
is relatively primordial, like Arabic, Hebrew or Sanscrit, has .,
lhe name of Sufis are chosen with great care, reaving signs
(.ryats) to trace the inner meaning of their -
synthetic character, a verbal expression still implying all tht, work. Shlh
,,1, r [rorates:
modes of an idea from the concrete up to the universal." *19 To
apply the science of words we will start with the examplr, Sufis therefore do not approach their
Muhammad. teachers' name externally, as the
product of their environment; nor as
Generally, Muhammad means the Praised One. (Abdullah,
Servant of God.) But according to lbn El-Arabi, and for all Sufis, indications of professions (the
Muhammad rbpresents the Perfected Man. tdries Shalr chemist, painter, spinner). Their
names have first to be decoded.*2s
explains:
There are two versions of n ltar, for example, means the chemist, or the sellers of
Muhammad; the man who lived in 1r.rfuffi€s. Decoded, according to shah, it means the fluttering
Mecca and Medina, and the eternal ,'l a bird. Attar's masterpiece, ,,The parliament of the Birds,;
Muhammad. .This Muhammad is rrr,,nifest his name.*zo El-Ghazali, a self chosen surname,
means
identified with all the prophets, rlrr. spinner.
including Jesus. . . The Sufis claim is
that all the individuals who have This appellation denotes one who
performed certain functions are in a spins, works with material such as
sense one. This oneness they call in its
wool -- the code name for Sufi _ and
origin haqiqat-el-Muhammad, the
Reality of Muhammad. *zo
carried the connotation of the need
to spin, or work upon one,s materials
Godfrey Higgins concurs with this view in his classr, and one's self. Also by vocation
Anacalypsis. association it is linked with Fatima
Higgins claims that there were twelve major prophets, eao) (which means the Dyer), Muham_
corresponding to astrological concepts and that Muhammarl mad's daughter.*27
was the culmination of all prophets. (Avatars) lslam, in his view, (,lrazali's name is revealed in his works-- The Alchemy of
is a continuation of Hinduism and the Egyptian mystery systenr I l,tppiness, Revival of Religious Sciences_
Muhammad, he wrote, is a combination of root meanings: Mu our point here is that suficalry speaking there is a strong
ham - ed, Mu - om - ed, Mu - ahmed. Om is not just thr, ,,rrelation between the name of the mystic and his/her work-,
primordial sound for god, but it means the desire of all nation:, rrrssion, vocation or function. This background is useful in
*21 Ahmed and the Meterneter word Amum have commor, ,lrderstanding the mission of Master Fard Muhammad.
roots.*22 Mu (Mu Neter) means motherland. *23 The mystic.rl The Names: Master W. F. Muhammad
Mu is also the root of Muslim, Musa (Moses), and of all thr,
pharoahs -- Amen Mose, ftah-Mose, Ra-Mose, (Ramses), Thul we will now analyze the inner meaning of the name Master
t.rrd Muhammad, starting with the title Master. Master is
Mose (Thotmes), etc.*24 The people of MU are Umma, thr. ..ynonymous with the Sufi
mothers or'nurturers.' The Muhammad archetype is the desirt' title Khwaja:

22 23
 The word Khwaja means wise man or
Master, and is best rendered Master
of Wisdom. lt is an historical fact that
a major role in the (spiritual) trans-
formation of Central Asia was played
by a society or brotherhood of wise
men known as the Khwajagans or
Masters. * 28
According to J. G. Bennett, the Khawajagan were distinguished
as practical men who accornplished practical tasks. ',Their
mysticism was a means of fitting them for their task, never An
end in itself."
The Khwajagons were succeeded by the Naqshbandis
Brotherhood. Naqshbandis means the symbolist. The name
Master also connotes the embodiment of the ninety-nine
attributes or the complete individual.
There are, according to the Sufis,
ninety-nine divine names or attri-
butes. The development of the effect
of all these names produces the
complete individual. The hundredth
name is secret, and becomes known
to the Seeker only when he has
become imbued with the spirit of the
others.*29
Master, therefore, indicates a connection to a spiritual
brotherhood (Khwajagans) and secondly, it refers to a mental
state, or divine mind.
Wali refers to a function within the hierarchy of mystical
saints. According to the Sufis, there is a hierarchy of saints at all
times in the world, through which god manifests. (These saints
have names according to their level and responsibility. These
names include Qutub, Ghauth. Badal, Nabi, Madzub, etc. The
highest rank is the Qutub which means the spiritual pole of the
universe. He is assisted by twelve Walis, and they are only
known to each other.)*ao Wali (Walayat) refers to the spiritual
24
initiation of the people of god.*:r Wali, according to Seyyed
Hossein Nasr, is the abbreviation of waliallah or fri6nd of God.
Nasr's analysis of the lmam in shi-ism is the same as the wali is
Sufism:
. . .The prophet of lslam, like other
great prophets before him, had the
power of spiritual guidance and initi_
ation (walayah) which he transmitted
to Fatimah and Ali and through them
to all the lmams. Since the lmam is
always alive, this function and power is
also always present in this world and
able to guide men to the spiritual life.
The 'cycle of initiation, which follows
the cycle of prophecy, is therefore one
that continues to this day and
guarantees the ever_living presence of
an Esoteric way in lslam.*32
ln The Darvishes by J. p. Brown, the eutub is profiled:
He always has a humble demeanor
and mean dress; and mildly reproves
those who he finds acting impiously,
particularly those who have a false
reputation for sanctity. Though he is
unknown to the world, his favorite
stations are well known; yet at these
places he is seldom visible. (Mecca) ...
Though he has a number of favorite
stations, he does not abide solely at
these; but wanders through the
world, among persons of every
religion, whose appearance, dress,
and language he assumes; and
distributes to mankind, chief ly
through the agency of the subordi_
nate Walis, evils and blessings, the
awards of destiny.*33
Wali, therefore, indicates three meanings: (1) a high degree
hteo usn ess (sa i ntl i n ess) ; (2) h is sp i rit-u a I itati o n/Tu n cti6 ns;
o_f ri g
(3) and the spiritual initiation of the people of god.
25
 Elijah Muharnmad's exegetical approach to the name Fard is
instructive. The essence as distinguished from the attributes of
Allah is described by the term Fard, meaning single, one, as
having no like, i.e. as a unique individual. Fard. Elijah
Muhammad explains, also means'early'.
The Great Mahdi has taken Fard as a
name for himself corresponding with
the time of coming -- which is in the
early days or years or (years) of the
seventh thousand years. The earlY
morning is the f irst part of the
seventh thousand years and the year
under the name Millennium.*34
Later, Elijah says that Fard is a name meaning self-
independent. Names of Sufi teachers represent qualities and
functions; in the case of 'Fard' it represents the uniqueness of
this man on one hand, and secondly, it indicates the time of his
work and stage of the Blackman's evolution (e.9. early,
beginning).
Tynetta Muhammad's lhe Comer by Night 1986 gives, among
otherthings, a penetrating interpretation of the name Mahdi.
It is also significant that her methodology is consistent with
Sufism:
Almighty God Allah, who has been
the Hidden One, or Mystery of the
ages is now revealing himself
through a unique mathematical code
using the Arabic letters and Numbers
to give us a Precise sPiritual
description of the entire Universal
Order of the Divine Creation.*35
Tynetta asserts that "through the unique and scientific
language of mathematics," we "retrace our footsteps and
review the dynamic teachings of the Honorable Elijah
Muhammad..."*36 Moreover, this "unique language of
mathematics" was taught by Master Fard Muhammad.
Mathematically, according to Tynetta, the name Mahdi is
significant:
26
The name, Mahdi, that was given to
the Honorable Elijah Muhammad to
identify Master W. F. Muhammad is a
Name or Title that conceals the
presence of God in the Word, AHD.
By prefixing the letter M in front of
the word AHD and the letter l, at the
end, we then derive the Name Mahdi
which is a cover Name or Title for the
presence of God Who suddenly
appears in the world, coming out of
hiding, at the end of the Devil,s
Rule- *37
sufically speaking, Tynetta's computations are correct because
the wali (and the Mahdi) connote presence of god. she also
declares the time of his appearance, because as tl shah writes,
"a complete Sufi is a Master of Time, i.e., master of starting
and
stoppi ng of modifyi ng cog nition. "*3s
what we have attempted to demonstrate is that the sufi
methodology of decoding the name of Master W. F.
Muhammad uncovers the esoteric meaning of Fard's mission.
Although other schoors of rsram (sunna, Ah-madiyya, etc.) tried
to penetrate the African American community, none were able
to capture our imagination as Fard did. The key difference was
Fard's sufic methods. sufism is indirect ano nighty symbolic
(bear in mind that Africa was more Religio-f,hiiostphical
symbols than any other continent), it favors-stories, allegories,
music and spiritual exercises over standardized rituals. Now we
will turn to the actual secret doctrine of Master w. F.
Muhammad.
Theosoph ical Fragments
It is stated in the Minister's class teachinq that we must
"Remember that our Saviour (M. F- M.) did noiai
opqn up t9 us the Inner Meaning of his teachings, ""
ii*"
fjivl
whiie h'e *as
ry1tf us.- in every word if we w5uld try anu (toi loiue'*r,at tre
sard -- we would be learning of ourselv-es." This.inner meaning
is what we intend to investilate in this section. Th;
;;'er svipi
27
of the Fardian doctrine elaborated the foundations of a Stage State
theosophical systeffi, which has roots in a ntiq u ity.
( 1) Neg ro Shaffi€, suffering and Death.
Throughout world history religion has always had its.exoteric
(externSl) and its esoterii (intdrnal, metaphysical) side. The Du nya.
ieliqions of ancient Kemit, lndia, China, Judea, Persia, etc., all
conTorm to this dual tradition. because it is a requisite of (2) x Acceptance of a path to righteousness,
"higher schools" and 'higher development' that there should cancellation of the invention of the Negro,
be'one form of reliqion-for the masses, and another more desire for a righteous name. Talib.
hidden, type for those with the inner capacity (and inclination)
to appreiiate and understand it. Furthermore, these esoteric (3) Righteous Man
philbsophies are identical in essence, although. in their Embodiment of attributes, Realization,
bxternals they may differ very widely. Before we discuss this after years of traveling the path. Fard.
inner script letJs characterize the self generally.
The reacquisition of our names is designed to negate our
ln lhe Fourth Way by P. D. Ouspensky, man is portrayed as inordinate dependence on western civilization, it -helps us
asleep, he is simply mechanical. "To be mechanical means to
depehb on exterhdl circumstances."*1 He refers to himself as I discover our own godliness. However this remains in an
as if that 'l' (self) was '1' or a unity. The fact is that this assumed external modality, it is still "us versus them." Fard posited levels
-- tis multiple, each aspec{ of which is based upon of development higher than this, a theosophical aspect, but
envi ronmental i nfl uences. few paid must attention to it.
Theosophy was introduced by M. W. F. Muhammad in the
following in ner script.

The entire manifested world arises

from energy and the co-factors
su bstance a nd consciousness. Al I that
is seen from the tiniest grain of sand
to the widest sweep of starry heaven
Figure 3: A General Picture of Man Source: P. D. Ouspensky, The Psychology of Mans Posslble is a savage buddha, all are but
Evolution, p.14. growths of energy. Matter is energy
He has not one permanent and unchangeable "1"- The in its densest form or lowest form.
rudimentarv qoal of esotericism is to studf the "non-self," Spirit is the same energy in its highest
because if tTre initiate can admit non-being then the or most subtle form. So matter is
possibilities of being become .oPen. The "state of being a spirit descending and glorif ied in
Negro" is an expression of non-being. taking on density. Energy takes on or
The term "Negro" is derived from the Greek Necros, which descends down seven (7) degrees or
means dead. th-is defines the collective state of diasporic (and planes. The Black Man exemplif ies
many continental) Africans. lt manifests itself in a life of three (3); he has (1) physical bod y, e)
powbrlessness, reaction, shame, suffering and death. The first emotional mechanism, and (3) the
itaqe in the exoteric school is to transcend this mechanicalness mind body that consequentfy
thr6uqh a process of self-work, orientation (in the basics of functions on three planes, or is awake
civilizition), and nation building. The most important learning on three the physical, the
is related io diet. This self learning may be described as emotional, and the mental. The
follows:
29
28
 Acco.rdi,ng,to. ldrie-s
trained Blackman is on the thresh- , !.h.h, the completion of the journey would
hold of the recognition of a fourth have included the following:
and higher factor; the soul, the self, (1) The individual out of personal control, believes himself
the will, and will next awaken to that to be a coherent personality, starts to learn that he, like all
realization. The three (3) higher undeveloped individuals, has multi ple changi ng personal ities_
planes require no comment in this
(2) Control automatic thoughts.
lesson.*2
Here the inner script has moved bevond externalities. lt now (3) The beginning of real mental integration, when the
centers on self dev6lopment. The s'even 'degrees' or 'planes' mind is becoming capable of operating-on a higher level'
represent stages of growth, and is a paradigm for the inner than was its previous fragile custom.
ciicle. These Jtages also represent different approaches to
religion. Fourof t'heseven can be illustrated asfollows: (4) Serene balance, equilibrium of the individuality.
(1) Physical Religion - Allformsof fetishism. Godssimple,
virtues, sins, are simple, everything (5) Power of fulfillment, new ranges of experience not
is simple, because physical man does susceptible to description beyond approximate analogy.
not like to think.
(2) Emotive Religion - emotional, sentimental, passing (6) A new activity and function, including extra dimensions
of the individuatity.5
sometimes into fanaticism, the
crudest forms of intolerance, (7) Completion of the task of reconstruction, possibility of
persecution of heretics; full of teaching others, capacitv for obiective understandino.i5
illusions and imagination Etijah Muhammad alluded to what I call the-wav of shabazz
(3) Mental Religion - his religion is theoretical, scholastic, in his classic hermeneutic of the meaning of samson. samson is
full of argument about words, forms, a :ign of the Blackman, Delilah the "devil-woman.,, As he slept
rituals, which become more with this women hq gayg her the secret to his power, the
important than anything else. He "seven locks of his hair." The "seven locks" (and spiiitual
seeks a definitive, discursive religion. blindness) according to Elijah Muhammad is the key.
(4) Spiritual Religion - Religionconcentratedof self The seven (7) locks of hair represent
devel opment, associated with his own state and time that he was in
psychology, yogi phiIosophy, for himself. The seven (7) represents
theosophy, Hermeticism, the infinity -- the infinite power of the
Fourth Way, and 5ufism.*3 brain of the Black Man. (Etijah
Unfortunately very few seekers studied this.teaching and the Muhammad, "The Black Man - Hope;
few that did were-ostracized and/or labeled -- pejoratively -- Salvation?" Muhammad Speaks.)
" scientist. " (This seven is also implicit in the work shabazz, which is rooted
Sufically, the seven planes starts with th.e concept of Nafs
which reiers to se/f and to breath- According to ldries Shah: in 5a ba, Arabic for the number seven.)
"Sufi development requires the Seeker to pass through seven The inner script of Fard's teachings introduce the idea of the
stages* of preparatibn, before the individuality is ready for seven stages. Through a process of self-annihilation (Arabic
full function."." Fana) the seeker - step by step - works toward completion. But
The Nafs is considered to pass through processes which are for this system to work it needs "helpers" and most of all
termed death and rebirth-*i At first the Seeker overcomes the "Masters." The Sufi Janayd has said, " He who takes himself as a
"automatic and emotional Nafs, so that it will in turn provide
an instrument for proceeding to the activation of conscience-" teacher has taken shaitan as his guide." spirituar hierarchies
are in place to assist those who seek higher knowledge.
* The stages constitute the ascetic and ethical discipline of the Sufi, and must be carefully
distinguislied {rom states (ahwal, plural Hal) which form a similar psychological-chain. This 31
includls repentance, abstinence, renunciation, poverty, patience, trust in God, satisfaction.

30
 SPIRITUAL HIERARCHY beings responsibre for spirituar curtivation according
Just as the outer world is a hierarchic structure with regard to were called scientists, angers and five per centers,
to Erijah
which it is meaningful to speak of "higher" and "lower," so is which is here
our concern.
the inner world. "As above, so below," the ancient Kemits used
to say: to the world outside us there corresponds in a similar Spiritual civilization in a way starts with people Erijah
cailed
way, a world inside. Our inner needs are the responsibility of scientrsts or prophets- perhaps alr Muslims
prophets- what is a 'prophet' in Erijah's
are scientists or
those who are called the great Hermetic Brotherhood. We teachingiz-;a prophet
have diagrammed below the constituent levels of this esoteric is a scientist, the duty of a prophet is to" rprirt
farten
humanily."*e (Elijah often used the terms scieritist, prophet,
government.
lmam, a.nd anger interchangeabry.) the twentt
f*;
are at the apex of the spirituar gouernment becausescientists
7. Qutu b Spiritual Pole of the Universe of their
awesome powers. The scientist write scripture:
6.24 Scientist Un iversal Control lers Cou nterba lance
This date (seven thousand years) is
Evil in the world
taken from the beginning of the
5. Walis
present cycle of world history
Universal Messenqers writings by 25 black scientists of
Angels, Ghauths, Nabi, Abdale which only 24 actually do the
Mau lanas, Mahdis, Atmas writings, and the 25th one acts as a
judge of the writings of the other 24.
4. H ig her Five Per Cent Masters, Herba lists, Yog is, This takes place once every 25
Monks, Fakirs, The Fourth Way thousand years. In this history is
written everything that will come to
3. Lower Five Per Cent Teachers - Rhetors, beg in n ing pass for the next 25 thousand years.
of self-contro l, com pensates The original scriptures of the Bible
for so-called righteous. Self study and Holy euran were taken from it
and revealed by word of mouth and
2. 10 Per Cent inspiration to prophets. . . A thorough
Mln ipu lators - politicia ns,
knowledge of the time and changes io
money lenders, media
be made is the important factor for
You and me.*7
1.E ig hty-Five Per Cent Masses - sociological extensions
of their environment. The sufis do not use the term scientist. However,
as exprained
Mechanical they do posit a high spiritual commanO to'tf,"
f.."llf".t d utub as
the apex' The eutu.b is assisted b.y twerve waris. oitr"rirrgg"rt
Figure Four: Spiritual Government -
that the Walil (saints, ,,friends,,i number +,OOO. iJri",
Shah
explains this idea under the sub heading "ni.ia"n
suni,;
This diagram attempts to illustrate a synthesis of Fard's
teaching and Sufism. lt will become clearer as we discuss what There a're several forms of invisibf e
Elijah Muhammad called spiritual civilization The spiritual sai nts ("friends") correspond i ng with

32 33
 the general human need for a certain
representation of psychic or psycho-
logical activity in the whole com-
munity, according to Sufi teaching.
Hujwiri (Revelation of the Veiled,
Nicholson's version, p. 213) says:
"Among them there are four
thousand who are concealed and do
not know one another and are not
aware of the excellence of their state,
but in all circumstances are hidden
from themselves and from man-
kind.*8
Shah adds that they are spontaneously good, loyal, unselfish
souls and endowed with a natural intuition of good. This
"spontaneous goodness" is not to be submitted to rules or
forms, their inward inclination, not their outward ordinances, is
the source. "They have a standard or thought and character of
their own, quite independent of the praise or blame of 'men of
externals.'*g They are aided by angels.
Elijah Muhammad sparingly referred to his specific aids as
angels.
Then Allah (God) Guides the
Messenger Himself. He does not
leave the Messenger to do all the
Guiding. Then Allah (God) Sends
Angels to see that His Guidance is
carried out like He taught the
Messenger to do. * 1o
ln Our Saviour Has Arrived it hints that angels are righteous
minds.
There are many people who believe
that angles are out in the air
somewhere, but if they are out there,
we cannot see them. There is no such
thing as formless spirits flying around
34
out there somewhere in space, unless
it is righteous minds.*11
Another connotation is found in the Message To
Blackman, where The
llgets are iatted- ,ir;;;;";:;, In the
Theology of Time, Elilah says there are 10,000
d ersta nd i n g in America.
angels of
un
I am not going to do it nor will others
with Me and behind Me and coming
in with Me to help me. you call them
angles there in the Bible. They are
angels in the way of understanding.
They are with me here in America to
help bring this about and to help save
you. They are not to come but there
are atready 10,000 here in America
right now.*':
Thus for Elijah, angels represent developed
minds, they
the Messenger in his mission- suficaily, Angers represent assist
powers within. "Angers are poweri (acJoroini higher
io- rr Arabi)
hidden in the facurties and organs of man.'*ra Th€
objective is to activate these facullies. sufi,s
Hazrat teaches that "the angeric quarity manifests
spiritual man when he has witridrawn himierf rror
in the
u''hen he has centered his mind on the cosmos,
ihl worrd,
and-wrren his
consciousness is no ronger an individuar
consciousness. By that
time he has become God-conscious."*rs To the
anger the harp
is really himself. Hazrat expands:
The picture of the angels that we
read of in the scriptu res as sitting
upon clouds and playing harps is but
an expression of a mystical secret.
Playing the harp is vibrating har-
moniously; the angels have no actual
harps, they themselves are the harps;
they are fiving vibrations; they are
f ife itsef f" . . The person
whose heart
35
 is turned to the pitch of the angelic
heavens will show on earth heavenly
bliss; therefore the wise seek the
association of spi ritual bei ngs. * t 0
The Sufi concept of angels complements the Elijahtite concept;
both are anthropomorphic, i.e., angels are human, and both
see angels as highly evolved spiritual beings. The concepts of
five percent, ten percent, and eight-five percent further
embellish Fard's theory of spiritual government.
Master Fard Muhammad in a series of /essons divides a//
humanity into three categories.
(A) Five Percent - They are the poor,
righteous teachers, Muslim and
Muslim Sons. Some are dressed bad,
some are located in the ghettos of
hell, in educational administrators, in
penal systems and in the govern-
ment. Some are disguised as high
society type individuals. They fill in
the gaps and complete the teaching
of the so-called righteous Muslims.
There is a five percent within the
general five percent.
(B) Ten Percent - They are the rich,
the slave makers of the poor. They
are the po\rver elites. They mani-
pulate the masses through new forms
of slavery. They are blood suckers of
the poor.
(C) Eighty-five Percent - They are the
Masses, people who suffer due to
mental death and powerlessness.
Clearly the five percenter is the key to Fard's spiritual
government. The pivotal words within this description are
poor, righteousness, and teacher. Poor meaning that they
have mastered and transcended materialism. Righteous means
36
truth in action. The five per cent practice what other preach.
Teacher means that they teach not just through words but by
their action (praxis). They will work within and/or outside
institutional structures, they are not restricted by group norms
and standards. They are deeply enmeshed in self knowledge
and sharing information with others. The five percent
represent the highest spiritual aspiration of the Nation of lslam
at that time and in accordance with our coilective level of
understanding.
Further research however, reveals certain limitations in the
Fardian model, which we have attempted to alleviate by
expanding its conceptual framework to include theosophicil
and sufic categories. This expanded taxonomy broadens the
horizon and situates Fard's theosophy within the great
traditions along side ldries shah, Hazrat l. Khan, G. t. GurJlieff,
and Madame Blatvatsky.
Conclusion
The purpose of this brief essay is to offer an alternative view
ofthe Nation of lslam. Mainstream books on the Nation (E. E.
Lincoln The Black Muslims of America- E. U. Essien-Udom,s
Black Nationalism and charles E. Marsh's From Btack
Nationalism to Muslims and many others) have offered good
e.xternal surveys. They have often, however, presupposeclthat
the Nation was simply another cult led by a charismatic leader.
These studies rarely examine the deeper reasons for the wide
spread attraction to the Nation. we believe the reasons for
such attraction are two fold: (1) it continues the legacy of
Marcus E. Garvey; and (2) it contains a powerful mysiical
system.
Chapter One explored the connection among the United
Negro lmprovement Association, the Moorish science Temple
and the Nation of lslam. All three of these nationalist
movements articulate an African centered theology. This
chapter attempts to dispel the misconception and ah-istorical
belief that the Nation had no antecedents.
chapter Two explores the impact of sufism on Africans. There
37
are striking similarities between Elijah's Nation and Amadu
Bamba's Murid Brotherhood. They are both Afro-centric,
industrious and mystical. Furthermore, the Sufi method o{
veiling their real mission, especially within their personal
names, is most insightful. By decoding the name Master W. F.
Muhammad we can better understand his mission.
Chapter Three investigates Fard's theosophy and concept of
spiritual hierarchy. lt compares and synthesizes several strains
of mystical thoughts. What we call the "inner script" represents
essentially a "spiritual map or a Way." lt exists in a fragmented
form; our efforts are intended to systematize and expand it.
Last, it is spiritually refreshing to review and perhaps recommit
ourselves to this powerful mission.
Finally, this document attempts to capture the genius of
Master W. F. Muhammad and Elijah Muhammad -- especially
for tomorrows generation. lf only modestly we have achieved
our goals it has been worth the effort. Inshallah.
3B
END NOTES
CHAPTER ONE
l. Lawrence W. Levine, "Marcus Garvey and the politics of Revitalization" in
lohn H. Franklins and Augus Meir, B/ack Leaderc of the Twentieth century
(Chicago: University of lllinois Press, 1982), p. 124In general African Muslims
predate Garveyism, see Allan D. Austin's African Muslim's ln Antebellum
America, Adib Rashad's The History of tslam and Black Nationalism in The
Americas. And Terry Alford's Prince A,mong S/ayes. Garvey remains however
the seminal figure who radicalizes Afrocentric theology, both christian and
Muslim.
2. Tony Martin Race First (Dover, Mass: The Majority press, 1976), pp.75 -77
3. DrewAli, Ihe HolyKoranof theMoorishscience of America,p.59
4. lbid., p.6.
5. lbid", p.6
6. lbid., p. 18.
7. In spite of the factual errors, this remains one of the best attempts to
analyze the transition from Elijah Muhammad to Warith D. Muhammacr.
Since Marsh's paradigm favors warith D. Muhammad's leadership it distorts
and omits others - especially Louis Farrakhan, Silas Muhammad, John
Muhammad, Fard Savior and many others.
8. U. Essiem-Udom, Black Nationalism - A Search For An ldentity in A.merica
(N.Y. Dell Publishing, 1962), p. a8.
9. Elijah Muhammad, Message to the Elackman (Chicago: Muhammad
Mosque of lslam No. 2., 1965), p. 17.
10. Elijah Muhammad, Theology of time, Vot. t, pp 155-156. Also see Elijah
Muhammad, "Saviors Day Address," in Muhammad Speaks, Feb. 26, 1973.
Many believe that his fathers name was Alphonzo, and his mother's name
was Geezine or Baby Gee.
1 1. lbid., p. 156.
12. Pittsburgh Courier, July 20, 1957.
13. Op. Cite. Iheo/ogy of Time, Vol. ll, p. 1 19.
14. Larry X, A Brief History of the Nation of tslam (tapes), 1982. Also see C.
Eric Lincoln Black Muslim in A,merica, p. l3
15. Wallace Deen Muhamm.ad, As The Light Shineth From The Easf (Chicago:
W.D.M. Publishing Co., 1980), p. 10.
16. Peter Goldman, The Life and Death of Malcolm X (N. y.: Harper and
Row, 1974), p.39.
39
 CHAPTER TWO 25. Shah, op cite., p. 198.
1. Nasroflah S. Fatemi "A Message and Method of Love, Harmony and 26. lbid., p. 198"
Brotherhood" in L.F.R. Williams Ed. Sufi Sfudies: East and West, N. y: Dutton 27. tbid., p. 174.
Pub..1974, p.47 28. J. G. Bennett, Gurdjieff : Making a NewWorld (N. Y: Harper Row, 1973),
2. Fatemi, p. 94. A. Reza Arasteh " Psychology of Sufi Way to tndividualism." ppd26 -27.
3. L. F. RusbrookWilliams Ed., Sufi Studies East and West p. 5'1. Also see 29. Shah TheSufis,pp.207 -208.
Indries Shah, Ihe Sufs (N. Y.: Anchor Books, p. 1911),p. 210. 30. J. P. Brown, The Dervishes or Oriental Spiritualism (London: Frank Cass
4. Peter Clark, WestAfrica and lslam (London: Edward Arnold pub., 19g2), p. Pub., 1968) p.303.
203. lt is also interesting to mention the Baye-Fall branch of the Mourides. 31. Leheh Bakhtiar, Sufi (N. Y: Avon Press, 1976), p. 1 16.
Bamba told its founder Fallilou Fali that he no longer needed to pray. Being 32. Seyyed Hossein Nasr, Sufi Essays (N. Y: Schocken Books, 1977), p. 108.
natural was sufficient. The Bay-Falls often wear dreadlocks as a sign of 33. Brown, The Dervishes, p. 304. There is a theological debate as to
distinction. They are a highly disciplined, unified and industrious group. whether Sufis and Shites elevate sainthood (walayat) over fi nality of
5. Indries Shah, Ihe Sufis (N. Y: Anchor Books, 1971), p. 195. prophethood. lt is said that the Prophet himself had two aspects,
6. Abd A. As-Sufi, The Way of Muhammad (Berkeley: Diwan press, 1975), p. prophethood and sainthood, but the latter aspect was superior to the
1 53. former. This debate is analyzed in Khalifa Abdul Hakim'sThe Metaphysics of
7. Shah The Sufis, p. 148. Rumi (Lahore: The Institute of lslamic Culture, 1965).
8. The Sufi Message of Hazrat lnayat Khan (London: Camelot press, 1975). 34. Elijah Muhammad , Message to the Elackman, p. 142.
Vol. 12, p.122. 35. Tynetta Muhammad, The Comer 8y Night 1986 (Chicago: Hon. Elijah
9. lbid. Vol. ll, p.66. Muhammad Educational Foundation, 1986), p.81
10. Shah, The Sufis, p. XVll. 36. lbid. p. 80.
11.lbid., p.210. 37. lbid. p. 70. Note that Tynetta discusses the Sufis on p. 1 09 of her book.
12. lbid", p. 210 38. ldries Shah, Sufis p. 314.
13. lbid., p. 255.
14. lbid., p. 197.
15. lbid., p. 208.
16. lbid., p. 209
17. lbid., p. 198.
18- Titus Burchart, An lntroduction to sufi Doctrine (Lahore: Ashrat 1963),
page 42.
19. lbid. p.42.
20. Shah The Sufis, p. 160.
21" Godfrey Higgens, Anacalypsis (NY: University Books, 1965), p. 673.
According to Higgens all theologies originate from the "Great Black Nation
of Asia," referring to the African Cushites of Arabia and the A,frican
Buddhas of India.
22. tbid., p. 685.
23. James Churchward, The Lost Continent of Mu (N. y: paperback Library,
1968), p. 17. This is an esoteric work which is not taken seriously by
historians..
24. Sigmund Freud, Moses and Monotheism (N. y: Vintage Books, 1939).
page 5. 41

40

I
1. P. D. Ouspensky, The Fourth Way, p.31.
2. M. F. Muhammad, The Supreme Wisdom Unpublished.
3. P. D. Ouspensky, The Psychology of Man's Possible Evolution, 2nd Ed., (N.
Y: Vintage Book, 1974), p. 55.
4. Shah, The Sufis, P.445.
Ihe Seven Na6;
(1) Nafs-i-Ammara (the depraved, commanding Nafs)
(2) Nafs-i-Lawwama (the accusing Nafs)
(3) Nafs-i-Mulhama (the inspired Nafs)
(4) Na{s-i-Mutmainna (the serene Nafs)
(5) Nafs-i-Radiyya (the fulfilled Nafs)
(6) Nafs-i-Mardiyya (the fulfilling Nafs)
(7) Nafs-i-Safiyyawa Kamila (the purified and complete Nafs)
5. lbid. p.446.
6" Elijah Muhammad, "Actual Facts," unpublished. "Scientist" is used
synonymously to lmam (Message, p. 116) and lmam is sometimes
synonymousto angels (Theology of Time, Vol. ll, p. 121).
7. Elijah Muhammad, Our Saviour Has Arrived ( Chicago: Muhammad's
Temple of lslam No.2, 19741, p. 12 The 24 Scientists ('l) write history, (2)
guide the Blackman's future, (3) fulfill scripture, (4) teach wisdom,
knowledge and understanding to Allah's prophets. (5) guide the planets, (6)
govern the universe, (7) pilot the Mothership, (8) control the weather: rain,
hail, snow, and earthquakes, (9) to destroy evil through the science of
nature." Who are the (24) scientist? The (24) scientist are the wisest Asiatic
Black men, who were chosen by Al lah to assist Him. They represent
everything of the Black Nation. "Lessons," unpublished.
8. Shah, The Sufis, p.427 "

9. lbid., p.427. The Walis often follow the path of blame. The Madzub
according to Hazrat l. Khan, controls the very elements: "The enormous
power he possesses governs inwardly lands and countries, controlling them
and keeping them safe from disasters such as floods and plagues, and also
wars. . .his presence is a battery of power, his glance most inspiring. . .What
he says is truth; but he rarely speaks a word, it is difficult to get a word out
of him; but once he has spoken, what he says is done." See Ihe Sufi Message
of Hazrat lnayat Khan, Vol I, p. 105. Hazrat outlines five types of spiritual
souls: (1) orthodox (2) servers (3) philosophers (4) mystics and (5) the
stranger (Madzubs, Qutubs, Atmans, etc.).
10. Elijah Muhammad, Our Saviour Has Arrived, p. 108.
1 1. lbid., p. 149. Our Emphasis.
12. Elijah Muhammad, Messagle, p. 279. Also see Theology of Time Vol. ll
page 121 .
13. Elijah Muhammad , Theology of Time, Vol. ll, p.244.In the Minister's class
instruction it is written: "We must have 1 0,000 fearless M uslims before we
can be delivered. . ."
14.Shah, TheSufis, p. 159.
15. Hazrat l. Khan, The Sufi Message, Vol. ll, p. 157. The Hindus call the
angels Suras; Sura also means breath and breath means life.)
16. Ihe Sufi Message of Hazrat lnayat Khan, p. 116.

42