Topic: A conversation between Malcolm X and Thurman

Order Description

The essay should be a discussion between Malcom X and Thurman respective views of religion and humanity. The paper should address major differences and

similarities among these two preachers in relation to religion and humanity.
The paper should present a clear thesis. And clear topic sentences.

I am attaching a document with some quotations that can be used in the arguments.
Thurman
Thurman “at such times men seem to accept the contradictions of experience as being themselves ultimate. The crisis throws everything out of proportion, out of

balance bad the balance seems always superficially to be on the side of disaster, on the side of negation. ” (Religion in Time of Crisis 124-125)

If the contradictions of experience are ultimate, then the conflict between right and wrong, good and evil, order and chaos can never be resolved and human life is

caught eternally in the agonizing grip of a grim and eternal struggle between these two forces. (Religion in Time of Crisis 125)

If the ultimate destiny of man is good then he must find in the present a way of life that is worth living – he must maintain a faith that can be honestly and

intelligently held – he must work for the kind of world in which even the weakest may find refuge and refreshment – in which the smoking flax will not be quenched;

nor the bruised reed crushed (Religion in Time of Crisis 125)

“We want to feel that we are engaged in a total enterprise that is meaningful” (Religion in Time of Crisis 125)

But for the strong, for the powerful, hate serves still another purpose. It becomes the cloak of moral justification for the doing of deeds which under normal

circumstances would leave the individual or nation covered with shame and inner spiritual confusion. (Religion in Time of Crisis 128)

Malcom X
My brother Muslim, who could speak enough German to get by, would explain that we were Muslims, and I saw something I had already experienced when I was

looked upon as a Muslim and not as a Negro, right in America. People seeing you as a Muslim saw you as a human being and they had a different look, different

talk, everything (Mecca 368)

Throngs of people, obviously Muslims from everywhere, bound on the pilgrimage, were hugging and embracing. They were of all complexions, the whole atmosphere

was of warmth and friendliness. The feeling hit me that there really wasn’t any color problem here. The effect was as though I had just stepped out of a prison.

(Mecca 368)

Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair — all together, brothers! All honoring the same

God Allah, all in turn giving equal honor to each other. ( Mecca 372)

The co-pilot was darker than he was. I can’t tell you the feeling it gave me. I had never seen a black man flying a jet. (Mecca 372)

Others, sometimes large groups, were chanting in unison a prayer that I will translate, “I submit to no one but Thee, O Allah, I submit to no one but Thee. I submit to

Thee because Thou hast no partner. All praise and blessings come from Thee, and Thou art alone in Thy kingdom.” The essence of the prayer is the Oneness of

God.  (Mecca 373)

I’m in the Muslim world, right at The Fountain. I’m handing them the American passport which signifies the exact opposite of what Islam stands for (Mecca 373)

Love, humility, and true brotherhood was almost a physical feeling wherever I turned. (Mecca 374)

He had followed the American press about me. If he did that, he knew there was only stigma attached to me. I was supposed to have horns. I was a “racist.” I was

“anti-white” — and he from all appearances was white. I was supposed to be a criminal; not only that, but everyone was even accusing me of using his religion of

Islam as a cloak for my criminal practices and philosophies. 383

In America, “white man” meant specific attitudes and actions toward the black man, and toward all other non-white men. But in the Muslim world, I had seen that

men with white complexions were more genuinely brotherly than anyone else had ever been. 383

“I know that I am surrounded by friends whose sincerity and religious zeal I can feel. I must pray again to thank Allah for this blessing, and I must pray again that my

wife and children back in America will always be blessed for their sacrifices, too.” 384

They asked me what about the Hajj had impressed me the most. One of the several who spoke English asked; they translated my answers for the others. My

answer to that question was not the one they expected, but it drove home my point.  I said, “The brotherhood! The people of all races, colors, from all over the

world coming together as one! It has proved to me the power of the One God.” 388-389

I could tell the impact of this upon them. They had been aware that the plight of the black man in America was “bad,” but they had not been aware that it was

inhuman, that it was a psychological castration. 389

And in everything I said to them, as long as we talked, they were aware of the yardstick that I was using to measure everything — that to me the earth’s most

explosive and pernicious evil is racism, the inability of God’s creatures to live as One, especially in the Western world. 389

The color-blindness of the Muslim world’s religious society and the color-blindness of the Muslim world’s human society: these two influences had each day been

making a greater impact, and an increasing persuasion against my previous way of thinking. 389

“Never have I witnessed such sincere hospitality and the overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this

Ancient Holy Land, the home of Abraham, Muhammad, and all the other prophets of the Holy Scriptures. For the past week, I have been utterly speechless and

spellbound by the graciousness I see displayed all around me by people of all colors. 390

There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all

participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the

white and the non-white. 390-391

America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I

have met, talked to, and even eaten with people who in America would have been considered `white’ — but the `white’ attitude was removed from their minds by

the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.391

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to re-arrange much of my thought-

patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have been always a

man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary

to the flexibility that must go hand in hand with every form of intelligent search for truth. 391

We were truly all the same (brothers) — because their belief in one God had removed the `white’ from their minds, the `white’ from their behavior, and the `white’

from their attitude. (Mecca 391)

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