Malcolm X and the Jasad

 

The Qur’an, Dajjal and the Jasad

 

Malcolm X and the Jasad

No Muslim in the modern age has demonstrated greater insight into the Jasad than Malcolm X. Almost 60 years have passed since Malcolm stunned the world with his brilliant description of the house slave, and how he differs from the field slave. In fact Malcolm’s house slave, or house Negro, is a Jasad since he is both externally as well as internally a slave:

 

So you have two types of Negro, the old type and the new type. Most of you know the old type. When you read about him in history during slavery he was called “Uncle Tom.” He was the house Negro. And during slavery you had two Negroes. You had the house Negro and the field Negro.

 

The house Negro usually lived close to his master. He dressed like his master. He wore his master’s second-hand clothes. He ate food that his master left on the table. And he lived in his master's house—probably in the basement or the attic—but he still lived in the master's house.

 

So whenever that house Negro identified himself, he always identified himself in the same sense that his master identified himself. When his master said, “We have good food,” the house Negro would say, “Yes, we have plenty of good food.” “We” have plenty of good food. When the master said that “We have a fine home here,” the house Negro said, “Yes, we have a fine home here.” When the master would be sick, the house Negro identified himself so much with his master he’d say, “What’s the matter boss, we sick?” His master’s pain was his pain. And it hurt him more for his master to be sick than for him to be sick himself.

 

When the house started burning down, that type of Negro would fight harder to put the master’s house out than the master himself would.

 

But then you had another Negro out in the field. The house Negro was in the minority. The masses—the field Negroes were the masses. They were in the majority. When the master got sick, they prayed that he’d die. [Laughter] If his house caught on fire, they’d pray for a wind to come along and fan the breeze.

 

If someone came to the house Negro and said, “Let’s go, let’s separate,” naturally that Uncle Tom would say, “Go where? What could I do without boss? Where would I live? How would I dress? Who would look out for me?” That's the house Negro. But if you went to the field Negro and said, “Let’s go, let’s separate,” he wouldn’t even ask you where or how. He’d say, “Yes, let’s go”, and that one ended right there.

 

So now you have a twentieth-century-type of house Negro, a twentieth-century Uncle Tom. He’s just as much an Uncle Tom today as Uncle Tom was 100 and 200 years ago. Only he’s a modern Uncle Tom. That Uncle Tom wore a handkerchief around his head. This Uncle Tom wears a top hat. He’s sharp. He dresses just like you do. He speaks the same phraseology, the same language. He tries to speak it better than you do. He speaks with the same accents, same diction. And when you say, “your army,” he says, “our army.” He hasn’t got anybody to defend him, but anytime you say “we” he says “we”, “our president,” “our government,” “our Senate,” “our congressmen,” “our this, and our that.” And he hasn’t even got a seat in that “our” even at the end of the line. So this is the twentieth-century Negro. Whenever you say “you,” the personal pronoun in the singular or in the plural, he uses it right along with you. When you say you're in trouble, he says, “Yes, we’re in trouble.”

 

But there’s another kind of Black man on the scene. If you say you’re in trouble, he says, “Yes, you're in trouble.” [Laughter] He doesn't identify himself with your plight whatsoever.

 

SOURCE: X, Malcolm. “The Race Problem.” African Students Association and NAACP Campus Chapter. Michigan State University, East Lansing, Michigan. 23 January 1963.

 

The house slave, as described by Malcolm, fits perfectly the description of a human-being who has been reduced by Dajjal to a Jasad.

 

Jasads have proliferated in North America to such an extent, these last 60 years, that if Malcolm were alive today he would be banned from lecturing in most of the Masajid, and he would never be invited to speak at any of the mega conventions of Muslims in USA or Canada where 15000 or more gather to be brainwashed with a cosmetic brand of Islam of which the slave-master approves. 

 

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How does Dajjal reduce human beings into Jasads like himself?

 

The Qur’an, Dajjal and the Jasad

 

CHAPTER FOUR

How does Dajjal reduce human beings

into Jasads like himself?

 

No Muslim in the modern age has demonstrated greater insight into the Jasad than Malcolm X. Almost 60 years have passed since Malcolm stunned the world with his brilliant description of the house slave, and how he differs from the field slave. In fact Malcolm’s house slave, or house Negro, is a Jasad since he is both externally as well as  internally a slave.

 

Perhaps the first and most prevalent way through which Dajjal achieves his objective of transforming human beings into Jasads like himself is through tempting people into committing sins which result in the loss of internal Nur, or light. Such would be sins such as Riba, which is lending or borrowing money on interest, or taking people’s property from them by deception; such also, would be the sin of Zina, which is sexual intercourse with someone with whom one is not lawfully permitted to do so, i.e., someone who is not a wife of marriage or a Milk al-Yamin.

 

But his most formidable weapon is at work when he convinces a believer to choose the Hayat al-Dunyah, i.e., the life of this world, over the Akhirah, i.e., the hereafter.

 

The Qur’an has delivered a stern warning to such people who prefer the life of this world to the hereafter, and are hence reduced to becoming Kafir. Dajjal has the word Kafir or disbeliever written between his eyes on his forehead, and hence he poses the supreme danger to faith of believers:

 

(Qur’an, Ibrahim, 14:3)

They, i.e., the Kuffar, are those who love the life of this world more than the Hereafter, who hinder men from the Path of Allah and seek therein something crooked: they are astray by a long distance.

 

But Dajjal also achieves this objective through a sustained process of brain-washing, and as a result people no longer think for themselves, nor do they make their own independent choices in life. Rather Dajjal so brain-washes them that he thinks for them, and he makes their choices for them. As Dajjal succeeds in this mission of his, a global society eventually emerges in which those amongst mankind who are so brain-washed would live the same essentially godless way of life bereft of understanding of the reality of the world in which they live. They will then dance to every tune that Dajjal plays, and whoever refuses to dance would be attacked and punished the Venezuelan way. 

 

Those readers who still have the capacity to think would recognize that Dajjal has largely accomplished that mission. Others who have lost the capacity to think, or who have abandoned thinking because it interferes with the enjoyment of the life of this world, would be bewildered to know that Dajjal is the master-mind who has created today’s global society.

 

In the same way that Dajjal has been deceiving the Shayatin (plural of Satan) of the Jinn into carrying out his plans, so too has he already deceived large numbers of people who were tested and failed the tests. The classic example is the current bogus Jihad in Syria, the Shirk of the modern State and the Riba of the monetary system.

 

Both Jinn and human beings have the capacity to think—rather than to act blindly in such a way as to serve Dajjal. Both Jinn and human beings would hence be held responsible before Allah Most High on Judgment Day if they allow Dajjal to deceive them into following him, instead of the Truth which has come from Allah Most High.  

 

What awaits mankind in the not-too-distant future is even worse, as millions of children grow up to become adults with no capacity to think—because their thinking process has been damaged by smart phones, wireless internet, etc.

 

(Qur’an, al-‘Araf, 7:179)

And We have certainly have We destined, i.e., ordained a destiny, for hell many of the Jinn and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle—nay, they are even less conscious of the right way: it is they, they who are the [truly] heedless!

 

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