06/09/1993
IWDM Study Library
Islamic Gradualism, 
Tolerance and Rational Thinking
GA Dept of Corrections and Public Safety

By Imam W. Deen Mohammed

Thank you, thank you. We greet, as Muslims we say, "Peace be on you, As-salaam Alaikum."
Members: Wa-Alaikum As-Salaam.
Imam W. Deen Mohammed: The deputy commissioner, business and support services, Joe Goner. Deputy director of programs development Annette Henderson, director of chaplaincy services Ben Wright. Also, I'd like to acknowledge the Imams and chaplains of our community along with correctional administrators, all of you and correctional workers. This is a pleasure and an honor to be here to share with you our perception of our religion as it relates to obedience in our religion, or as it relates to law in our religion. In our holy book G-d says, "To each was given a law and a way."
We understand by that that Al-Islam recognizes the law that was given to other religious communities, mainly to the Christian community of the world and the Jewish community of the world and another small community that was existing at that time. I believe that some of those people still exist in the Middle East called Sabeans. What we would understand this to also include religions that are not mentioned by name in the Quran, that are religions that we recognize as true religions having their origin in revelation from G-d. In saying that we recognize the laws, of other religions, that other religious communities have their laws.
We're saying that, we believe that each community should be governed by their law, we believe that Muslim community should be governed by our law, Christian community should be governed by Christian law, Jewish community be governed by Jewish law, et cetera. Islamic law is called Sharia, Sharia is a term for Islamic law. It's called jurisprudence and translated jurisprudence by Islamic writers or authors of Islamic law textbooks from the old country, from Europe and from Asia and other places. I think most Muslims would tend to call the law, Sharia and I have been fortunate and you've just heard a brief history of myself.
I've been fortunate to sit with some of the most learned people I think in Al-Islam and also to have a special kind of experience as the son of the late leader Elijah Muhammad. I have come to see Al-Islam I think and through my own eyes that are eyes that are kind of unique I think, unique eyes. Being that I am the son of Elijah Muhammad, I did go through that experience we know as the last foundation of Islam in America, better known as black Muslims and I have made the change or transition from that to what is Al-Islam in the international world. I have been influenced by-- beginning with my teacher that was hired by the honorable Elijah Muhammad to teach us in our private school in Chicago, his name is Jamal Diab, professor Jamal Diab he was from Jordan I believe, Jordan was his native country.
I was fortunate because, Professor Jamal Diab was a Muslim with not a narrow-focused Muslim, he was a Muslim with very broad focus. He was what we would call, a complete Muslim. He was spiritual but also rational, he was very devoted to the religion but also appreciative of what he saw in Western society of good. I think it was very fortunate that I had professor Jamal Diab along with my youngest brother who went on to Egypt, attended school in Azhar, the University of Azhar, most prestigious university we know of today and yesterday too is the Azhar Al-Azhar you might know it as Al-Azhar, the Azhar University in Cairo, Egypt.
He attended there and learnt to speak Arabic so fluently until sometimes I don't know whether he is one of us or a foreigner when I'm listening to him speak. That's how fluent he is and I've heard other Arabs say that, he speaks Arabic better than we speak it. We were very fortunate to have professor Jamal Diab as our professor. Under Professor Jamal Diab, I acquired knowledge on how to begin to read Quran, our holy book in Arabic along with my youngest brother Akbar and a co-worker now with us who was a student there at that time, his name is Daniel Kareem, he's Imam Daniel Kareem of Chicago, Harvey, Illinois right now, he's in Harvey Illinois and many others who were students at that time.
We learnt Arabic and managed to read the Quran in the Arabic text, the original text. All of that has helped me to really grow in the knowledge of Al-Islam in this way that I think is excellent. I think Muslims who study Quran and grow in Al-Islam and come out with strong spiritual commitment but also an appreciation for what is rational, for what is rational, what is universal and rational, what is universal and rational. Those are the fortunate students of Al-Islam.
It's a pity that some of us remain so narrow in our focus and become fanatical and miss the beauty of this religion we call Islam properly Al-Islam in the text of the Quran. It should be also admitted that Muslims of the world are not under what we call the Sharia, Muslims of the world are not under the law we call the Sharia, the Islamic law. Few countries are attempting to have their nations ruled by the Islamic law, the Sharia, and I'm sure you're familiar with all of them. Or with most of them, perhaps the one that is most pressing in my mind right now is Saudi Arabia, Saudi Arabia is known to practice Islamic law or to have Islamic law as the rule.
Also, Sudan now, has attempted recently two or three times to establish Sharia of Islamic law. Now, it is trying to establish the Sharia, Islamic law. I think we may say that Sudan is under Islamic law. Pakistan is a nation that we have admired even when I didn't understand this religion. My father and I, we admired the nation called Pakistan and I believe Pakistan too is under Islamic law. Egypt in an appreciable measure also regards the Sharia, Islamic law. There are other nations too, however most of these nations are not under that rule we call the Islamic law. Most of the populations of Muslims that we find throughout the international world, they're not under the Sharia, the law of Al-Islam. But I believe, most of the Muslims wherever you find us, we want to be accepted as followers of the Quran, the holy book of Muslims and as followers of the prophet Muhammad, the prophet of that holy book, of our holy book. Rather than say, claim, or think that Sharia or Islamic law is really the rule for Muslims in our life, I would like to say that G-d's commandments as found in the Quran and the leadership of the prophet of that Quran, of that holy book, that's what rules in our life, most of us, that's what's ruling in our life.
We cannot have a sharia or an Islamic law in America in my judgment unless we have learned, qualified persons from America that knows America, lives in America and knows America to study Quran and study the life of Muhammad the prophet, the prayers and peace be on him, and then write a Sharia, establish a Sharia, write a Sharia for the western, no, not the whole western hemisphere even, just for America, just for the United States. We need a Sharia for the Muslims of the United States. This is not the first time I've asked that we consider that, I've addressed Muslim gatherings with scholars in the audience, Imams, reputable Imams in the audience, educators and I have made that appeal.
No Muslim in his good senses would say that what I'm advising here is out of line or not proper, it is proper that we do that. In Africa there is a Maliki school of thought and we find that the Sharia in Africa, for most of African Muslims will not agree in every detail important be it, not in every important detail with the Sharia that's practiced in Asia or in the Middle East, in Saudi Arabia and some other place, it differs, the Sharia differs. It doesn't mean that the Sharia is not in accord with the Quran, our holy book and with the leadership of our prophet Muhammad, peace be on him, it only means that we have a respect for what is rational and we don't want to impose upon the people of America, the Muslims of America a law that was designed by or determined by the circumstances in another part of the world.
For example, in Egypt or in Sudan, or any other part of the world, in Asia, in Russia now, in many parts of the world. We have the Islamic law applied to the circumstances that exist in those places and that is the way to apply Islamic law. When we apply it that way, we have an Islamic law for America, we have an Islamic law for Egypt, we have an Islamic law for every environment that differs drastically from the other or differs considerably from the other. This is very important to be understood by us Imams, by Imams and leaders of Al-Islam in America, by the chaplains in America in hopes that we can better inform our general Muslim audience, our general Muslim gatherings or followings of what is proper in Al-Islam.
We don't have that law yet. I'll continue without any further talk in that vein. A knowledge of prophet Muhammad, his life as a leader, his role of leader is the second most important element in an understanding of Islamic law, the first being the word of G-d, the Quran and the second being the prophet's leadership, how he led us. Most basic and important are the articles of faith and practice. In the first instance the articles of faith are, belief in Allah that is G-d, belief in the angels, belief in the revealed book, belief in the messengers, or prophets, belief in the ordinance of G-d, and for want of satisfying English term for this, I'm using ordinance.
Belief in the ordinance of G-d which regulates, the ordinance regulating reward and punishment, or benefit and harm. The words are “Khair” which better can be translated benefit, reward, good reward and “Shar” which means harm, evil, hurt has many meanings. An ordinance regulating, reward and punishment and belief in resurrection after death. These are the essential beliefs for all Muslims, no matter where we are in the world.
We can't change those, this is decided by the word of G-d, the Quran. These are in the Quran and they have been verified as being the basic beliefs for Muslims, in the practice of the prophet himself, he did this also, he established these also for us himself. You will find that these beliefs are hardly any different from the beliefs of Christians and other religious communities. We don't agree all the time on how to perceive these beliefs, but we do have these beliefs in common with each other. The principles of our religion that distinguish us from other communities are in the practices.
In the second instance, we have the articles of practice and they are to testify to the oneness of Allah, to testify to the oneness of G-d, G-d is one and Muhammed is G-d's messenger or Allah's messenger. This is the one, number one, that's number one for us in our practice. Number two of these five is to pray and as they were given by the prophet, it just says to pray, to pray. We know that to pray has been established by the prophet himself as five daily prayers, to pray five daily prayers. The first prayer is before the sunrise when the first sight of light appears on the eastern horizon, we call it the indication of dawn, is when the light is parallel with the darkness on the horizon.
That time also marks the beginning of our fast too. After that sign of dawn has appeared, we can make our fajr prayer, we prepare, we begin preparing to make our fajr prayer, our early morning prayer and then we complete it while we can yet see a shadow of ourselves. When there's light so light we can't see a shadow, then it's too late to pray that prayer. The next prayer that we pray is a noon prayer, really, it's not at noon time, it has to be said when the shadow indicates that noon has passed but immediately when the shadow indicates that noon has passed, so it's so close to noon we call it a noon prayer, the midday prayer, noon prayer. The next prayer is said at what we call asr time and it's the time when the Sun has gone from this perpendicular, almost perpendicular in the sky to about one-third of the way between sunset, between the setting, the western horizon and the point of the zenith. Then we say what we call Asr prayer. In the fourth of the prayers, fourth prayer, we say when the Sun has set, after the sun has set, but still, the reddish glow of the Sun is on the western horizon. That is the time for the fourth prayer. The fifth prayer is said when there's no sign of the Sun at all in the sky and the sky appears to be dark, night, if it's a clear night, the stars should be appearing there and that's what we call Isha'a prayers.
Now, these prayers are regulated pretty accurately and we will have a timetable for them. I'm sure the chaplain here, he would have that timetable and would make it available to Muslims in the facilities who are permitted to observe the prayers at the specific times. Or who may have an opportunity to preserve some of the prayers at the specific times. I didn't complete. The fifth one-- the fifth of those articles of practice is to make pilgrimage or to perform the pilgrimage to the house. I'm using the language of the Quran, to the house.
Too many Muslims, especially new converts, and even us when we were new converts. I was born under the influence of my father' idea of Al-Islam that he got from his teacher who was a foreigner called the Fard. I was influenced by that idea. Some may say you were born a Muslim then? No, I still think I was a convert. I'm a convert to Al-Islam. I consider myself a convert to Al-Islam. I've always known about Islam. I've always had an interest in Al-Islam since the birth. But, that concept of Al-Islam was incorrect, so I consider myself too, a convert to Al-Islam.
For the converts, many of us, in fact, I think most of us, we put more importance on Mecca, when we talk about making Hajj, then we do on the house. We say, "Well we go in that Mecca. We go into the holy city of Mecca." That City was one of the worst cities when it comes to sin and ignorance on the map when our religion came there. There's nothing holy about the city. The city is not holy even now. But, the sacred precincts are regarded as sacred precincts inviolable precincts. The most important of those precincts are there in this vicinity we call the inviolable vicinity and we are to turn our attention toward the house.
The house is the house built by Prophet Abraham. Ibrahim, we call him in in Al-Islam, and his son another prophet you called Ishmael, we call him Ismail. The two prophets of Abraham and his son built that house. And, Abraham was looking for a place to build a house and a stone fell from the sky. A comet, a small object, and Abraham took that to be G-d's sign to him that, that's where he should build that house. So, he built-- this is the story about Abraham and the house. He built the house there and the house felt under idolatry. And the whole peninsula of Arabia, not called Arabia at that time was under idolatry when our prophet was given the mission to preach Al-Islam on this earth. So, we turned in that direction throughout that house. That's not the first direction for Muslims in the history of Muslims. The Prophet was turning toward Jerusalem. Because, he knew of the religion in Jerusalem, he knew the importance of the religion for the Jews. Jerusalem as a sacred city for them and also, he knew of its importance for Christians too. So, he was turning in that direction. Prophet did everything on his own until G-d gave him revelation to correct what he was doing. This is how the Prophet came into his work into his way.
He was moved by his own human conscience, his spirit and conscience pleading for G-d, to obedience to G-d. He was moved by that and he would follow that until G-d gave him something in addition to correct that. Or until G-d gave him something to approve that and established that for him. This was our prophet. He was dissatisfied returning to Jerusalem and G-d knew this burden on his heart, and G-d says in the Quran, that he was seen under that burden and G-d says, "Now, turn your face toward a Qibla, a direction that will please you. Now turn your face toward the Sacred House the sacred precincts, or the inviolable mosque."
That house is a mosque, the symbol, a sign of a mosque. And, the whole area there, immediate area there, is a mosque. Muslims come in millions now there and we pray all there together. That little small house is still the center for us. The center of our focus and even for pilgrimage, the center of the unity of all mankind, all the races. This fifth principle is so important for us and I don't want to take up as I promised our brother Muslim Imam and chaplain here. Our brother Sabri that I would make this very short. I said I'm going to limit it to about 20 minutes. If I'm not doing it I apologize. I wanted it to be very short.
I'll quickly go through the rest of this because we want to spend more time for questions and just exchange with you, I really desire that. Without giving a lot of explanation, I'm just going to just share with you important matters. When it comes to making our prayers, I said that these prayers are not to be shortened. That is the establish list for the prayer, the established time for the prayer, these things are not to change, except in very special situations. For example, when we are traveling and these persons who have their own Sharia, their own law or these communities that have their own law, they will say in these different regions, just how many miles or how much time we have to have on the road before we can consider it that a travel, that I am a traveler and I have this allowance or this exemption.
But, if we are traveling for a considerable distance, then we can shorten the prayer. A prayer says four sections. We can shorten it to two sections. We can't shorten a prayer like Maghrib which is a three-section prayer. We can't shorten Maghrib, we have to say the three sections. But, if the prayer has for sections, like the night prayer and like the two prayers at midday, the noon and afternoon prayer. There are three prayers of four sections, we can shorten them down to two sections if we're traveling. If we're sick and feel that we are making ourselves more sick or it's not good or advisable for us to stand and do the prayer, we can sit and do the prayer.
If the condition is that of such serious nature that we can't even sit, we can lie on our side, right side and put the body, the face towards the Kaaba, toward the Qibla or the house and we can pray even lying on our side. Also, we have the washing for prayer. We call Wudu, ablution, washing for prayer. If we can't find suitable water and I don't think we should just say water, suitable water. Because, we can't make our cleansing, our cleaning for prayer in unsuitable water. The water has to be without any odor, bad smell. The water has to be appearing clear to our eyes.
And the water if we taste it, it has to taste clean and pure, in order for it to be fit for us to make ablution in, washing for prayer in. If we can't find suitable water, then another situation would be, if we are in the North Pole somewhere. There's no water at all and we have no way to melt the ice, there's nothing but ice. Then how are we going to make ablution with water? We have an allowance. If we can't find water, then G-d says, highly glorified is He, He says, "Then clean earth that is dry, it has to be dry. It has to be like sand, clean sand. You can clean your hands with sand. Many times, I've cleaned all of my hands working on my bicycle as a teenager, I used to work on my bicycle and I used to take the dust, the dry dust of the earth and I would clean off of my hands, make my hands pretty clean, so clean that I would eat my candy with my hand after that. Those are allowances for us. Now, let me go to another situation, war, in times of war. In times of war Allah says this in the Quran, that if you're engaged in war and the battle is of such intensity that it is risky for you all to pray at one time, now you know a fanatic would say, no matter what the situation is, time to pray.
A fanatic in a certain degree of fanaticism, he will say no matter what the situation is, time to pray. We have to stop fighting and pray, we might all be wiped out. Maybe G-d is not that kind of a fanatic. We have allowances, during war time G-d says, "Let a party watch, a number of troops let them be on guard and let the men take turns praying." One group will pray then they will go back after they pray, another group pray until they all have prayed until they all have done their prayers. That's an exception made for men who pray during times of war, or Muslims praying during times of war on the battlefront.
I want to go from that situation now to hunger. Hunger that's so severe our survival is threatened and the situation is such that we have no halal food, halal like kosher for the Jews, halal for Muslim. We have no halal foods, even can be pork and G-d says we can eat it. Most Muslims don't know that and I'm saying G-d says, "We can eat it," and they can read it in the Quran for themselves but, still, they don't like it when I say it, most. We have the sensitivity, I think when you find Muslims in America who once believed in the honorable Elijah Muhammad, or who once was part of the Lost Found Nation of Islam, I would think you will find those Muslims to be the most sensitive when it comes to pork.
And because the honorable Elijah Muhammad and his movement has affected blacks throughout America and even beyond the borders of America now, I think you will find many blacks who won't identify their seriousness when it comes to pork with the honorable Elijah Mohammad, maybe don't even know about it and what he's done. But they have too been influenced and influenced by the Nation of Islam. The honorable Elijah Muhammad made pork really a thing, he drew cartoons, he had his artist draw cartoons and everything to make it so horrible and make the pig look so horrible and everything.
He talked about it and used a US department once more to stop or to reduce the pork consumption in the United States. The department, the United States department of agriculture I believe it was, I'm almost certain it was, they put out a thing on pork and boy did we capitalize, boy did we export that, we really used that, condemning the eating of pork meat. I don't eat pork, I never remember consciously eating any pork in my life, I don't remember consciously eating any pork in my life. And as I said, my mother and father they were already Muslims of that particular idea that we had long ago had in the past when I was born, so I don't remember eating pork at all.
I wouldn't eat pork consciously unless I thought I was going to die if I didn't. G-d says, in our holy book that we can eat it if our survival is threatened, He says but don't eat it with a spirit or with a desire to eat it. Eat it only until you feel that you have enough to survive until you get some other food. That's what G-d says. I'm so rational when it comes to this particular-- not only this, all matters in my life and religion for me, I tend to be rational as well as spiritual. Some Muslims, they would not like to admit that they have ever thought that pork tastes good.

I think it tastes good, I've never tasted it consciously, but I think many parts of pork taste good.

I think if it tasted bad, G-d wouldn't even tell us not to eat it, if it tastes bad, most likely we never would have been eating it anyway.

Now let's look at new converts, are there allowances for new converts? Yes. Some of the authorities may not agree with me, they may say, "Imam Mohammed, we're living in new times, these are advanced times for Muslims, everything is established for Muslim, its been established for centuries, there's no excuse for us now treating new converts any different than we would treat people who have been traditionally Muslims." I differ with them, we should have allowances for new concerts.
One allowance for new converts in the time of our prophet, prayers and peace be on him, was that they not be punished by the law, or the law not be applied to them just as it was applied to traditional Muslims or Muslims who had been Muslims. And knew who had been Muslims. If they made a violation like fornication or maybe some other serious violation, they were not to-- even theft, their situation was to be looked at differently and to see how much Islamic knowledge they had, how much of the influence of the old order was still in them in order to decide what the punishment should be on them.
We have new converts to religion in prisons, many of these concerts in prison population, they knew nothing of Al-Islam until they got interested while in prison and they become converts. We have special consideration that we have to allow them and also special considerations we should allow all new converts to Al-Islam in America or anywhere on this earth. Dress, Islamic dress is established, we know what Islamic dress is, Islamic dress is to be covered fully as modesty and decency most of all. I remember as a youngster in Chicago, I remember seeing a few and they weren't all Catholics, seeing a few Christian women wearing long dresses.
My mother wore a long dress when I was boy and occasionally, I would see a Christian woman with a long dress on. I remember the time when maxis were for everybody, no such thing as a mini, I’m sure most Christian women, they would have been really made ashamed if they were to see their daughter or someone they cared a lot, had a lot of respect for walking the streets with a miniskirt on. We changed, we have seasons of what is proper to what is improper in America. I remember there was a long season even before I was born where Christians in America all wore-- women all wore long dresses.
We're just talking about sensitivity for what is modest and decent and the prophet said that a woman should be covered, this is the law for all Muslims, this doesn’t different regional on basis of which regions, the international, national borders won't change it. That women are to in public be covered the whole body all except for the face, the hands, the veil is not mentioned, this is the law, not the veil, the veil is not the law. Except for the hands, the face and the feet, this is the prophet saying, it's recorded in Bukhari and Muslim, it's preserved for us and all of us who know that, study the law, study what we call the hadith or the reports on our prophet, what our prophet established.
We know that to be the law, no attention is given to male, why? Because, the society is sensitive to the female's protection in public. A male is improperly dressed too if he exposes his chest or his stomach. The male should be covered down below his knees and above his navel, this is the limit of exposure for the male in public, even if he's working in a workplace. I don't know how many of the inmates work outside or be aware of this or would be aware of this but, if they're told to wear short pants above the knees and have the navel exposed, they won't be properly dressed. That's the minimum of dress for the male. However, males and female cover themselves similarly in public.
We feel comfortable with a male in public when he is clothes just like the female, all over except for his face and hands and his feet, same thing. In most Muslim societies, you do find men covering their heads. The established opinion is that covering their head is a protection from sun, we believe that sunlight especially when there's hot burning sun is bad for the hair, it's bad for the hair. Because of that, there is a symbolism, most of us feel sensitive in prayer and in the mosque, most of Muslims, all of us, we feel a little sensitive when we're having congregational prayer, we like to cover our head in prayer.
However, you’ll find that many congregations in America and in all parts of the world, you find men most of the men in prayer and their hairs won't be covered. You'll find the most sensitive ones to be those of Asia, India, Pakistan, few other places and the Middle East perhaps. When it comes to the women yes, I think all of us expect for the women to have their heads covered in prayer, when making prayer. Most of us think the woman's hair or head should be covered in public, most of us think that. I tend to agree with that while not making a big deal out of it, I will not make a sister feel uncomfortable in the congregation who is not wearing her hair covered outside.
That's me and I'm not alone, there was a great percentage of scholars and Imams that have my same feeling for this, share my same thought or feeling on this matter. The reason why I think a sister hair should be covered in public is because, the prophet first of all, whereas he didn't say cover their head, he said except for the face. Since the face was mentioned that makes us think that he means the head should be covered just the face out. That's the first reason. The second reason is, that I know, not only in the west, believe me in the east women are more cautious than most women are in the west of their hair being a fetish for the men, a sex object or something. They do that, you see men.

They're pulling the curtain over the face and letting back, it's teasing, it's teasing with that hair covered, doing a quick flash act, you all know. I think we should, I think that women should cover their hair in the public because, it is a thing that suggests sex and women use it to draw men attention. I think the hair should be covered in public but like I said, I won't make a sister in a congregation uncomfortable if she doesn't cover her hair in public unless that made her uncomfortable, I'm sorry. I'm almost about to complete this now, fasting, fasting is in the month of Ramadan.
The prophet had what we call Sunna, he fast certain days. We don't have to do that but many Muslims also fast on certain days that the prophet fast and this is good. We also can fast any time we want to as long as we don't fast on Muslim holiday, as long as we don't fast on Christian holiday or somebody else's holiday and we're in their environment, we're living among them. Isn't that something we should know as Muslims? If Christmas is not in Ramadan, you should not fast on Christmas, no excuse for a Muslim to say, I'm going to fast today, no you shouldn't fast on Christmas.
Christians are eating and celebrating on Christmas, if it's not Ramadan, then we also should be eating on Christmas and that goes for any holiday of any people. If they're eating on that day we should also be eating on that day unless it's during the month of Ramadan. We have allowances that, if we are not able to fast because of sickness or because of travel, we can be exempted from fast and make those days up at another time. If we're able to feed a number of poor people, we can make compensation by feeding a certain number of poor people and we'll be exempt from that fast, from fasting during the month of Ramadan.
Charity, we have to give in charity, but if we are poor and don't have charity to give, we can see our charity as kindness and moral support to friends, to Muslims, to friends, to neighbors. We can see our charity as any good act that benefits others as well as ourselves. If we don't have money to give, we shouldn't be satisfied with that situation, we should want to get the lawful employment, earn money so we can give in charity because, that is a very important and fourth pillar of our faith. Much more of this is said on different concerns in Al-Islam but, I'm giving you these very briefly, I want to hurry up and I've taken too much time already.
Pilgrimage, pilgrimage very important for Muslims to make pilgrimage yearly really. Some of us think just once in life, once in life is the minimum, Muslims ought to make pilgrimage yearly. The prophet led pilgrims yearly and I think, I should mention for this occasion that when the idolaters were in power, the prophet had to negotiate with the idolaters to get permission for him and his followers to make pilgrimage to the house. Even after the prophet had enough power to overcome them, to subdue them and really remove them from there, they were still respected for up to a time for being the custodians of that sacred house.
Then the word came from G-d to the prophet saying that it is not proper that an idolatrous people, an unclean people because idolaters are also unclean, an unclean people, the idol worshipers were also unclean in many of their habits, very offensive to public decency in many of their habits. For example, when they made pilgrimage, they punished the poor people to show the difference between the classes, they made poor people walk around the Ka’ba in the nude, they had to go around naked, in the nude. You could see men and even women in the public, they're relieving themselves on public highways.
This is history of that time and I can go on telling you about the indecency and the offenses to public decency that were there in that society at that time. Even knowing that, given that fact, the prophet was so tolerant that he tolerated them being the custodians while they yet had power authority in that area, even after the Muslims got an advantage over them. Then the revelation came saying that, none are allowed to be custodians of the sacred precinct except believers in G-d, Muslims that is. While pilgrimage is an obligation yearly, we go as our means allows us to go and we hope that we can go once in our lifetime.
If we go once in our lifetime, we have fulfilled that requirement that we make hajj or pilgrimage to the house. Rather than address Islamic law and what is Islamic law, I chose to show you or try to show you, or share with you and especially with my brother, my co-workers our Imams and chaplains, Islamic tolerance, gradualism and appreciation for rational thinking in Al-Islam. Thank you.
Moderator: We have been honored here today and being a Christian I have learnt something, As-Salaam-Alaikum?
Members: Wa-Alaikum-Salaam.
Moderator: I think we have been blessed to have the context of the Islamic law explained to us the way that we've had it explained to us this morning. I think we have been further blessed that such an important man, such a learned thinker, such an experienced Muslim would spend some time with our issues and so I come before you now to set the framework for dealing with our issues, our issues being those of the Georgia Department of Corrections as we try to both do things right by Muslims and do the right things by Muslims and by the citizens of the state.
One of the groups that practice a different religion in our system is that of Muslims, one of the groups that we want to do the right thing by, that we want to do things right by is those that practice Islam. At this time, those of you who have come from your experience in our institutions and have questions that are related to your experience with practicers of this religion, and have a particular question or a particular concept that you want to explore with this learned man, I suggest that you go to the two microphones that are in the isles on either sides of us and just line up and we will get to you within the context of the time that we have here.
I recognize as being one of our staff who has a lot of experience in institutions, Nancy Thomas. Nancy you've got a question for the Imam?
Nancy: Yes, I'd like to know what you see as the role of a religious community to our inmates when they're released from prison.
Imam W. Deen Mohammed: The role of the Muslim community I would think would be to try to have an association or at least a relationship with the prison facilities so that when Muslims are released, that we could work with the facility, the prison administration to do everything within our power to help those inmates return to society and successfully return to society, establish themselves in society again and not fall victim of their own weaknesses of the law and return to the prison. I think our role should be to work with prisons administration to see that everything is done to keep the inmate from returning to prison.
Nancy: All right, thank you very much.
Moderator: Imam, I'm going to take this with me. We'll take one from this side, if you would just identify yourself and your role in this organization or in the organization that you may be with and your question for the Imam.
Art McClain: Yes, I am Art McClain, I work for Johnston Correctional Institution in a Rice Field and I don't want you in no way to think that this is Islamic bashing but, I understand that one of the first rules of your religion is that you respect authority. But I find in the 10 years that I've been with the department of correction and please don't think that I'm down on Islamic, but I find that the Muslim community are the most disrespectful, maybe I shouldn't use the word lie but let's put it on the table, they lie a lot, they try to get over all the time. They just use their religion in order to get certain things. The Christian community is a different community all together and I'm not saying it because I'm a Christian but, I feel that the Islamic community in the prison system are simply using that as a get over.
Imam W. Deen Mohammed: I'm aware that there are inmates that fit that description in other parts of United States. I would think for the most part in majority of the facilities, that wouldn't be the case. That's what my knowledge would have me believe. I do recall that, prison administration in terms of support and business administration, at least, I would say commended the followers of the Honorable Elijah Muhammad for being law-abiding, respectful of authority, disciplined and respectful of authority.
I know of the prison system in Pennsylvania and I've met with the prison administrators there in fact, the one that's in charge of the whole area, the whole state of Pennsylvania some years ago and I was told that that was a situation for the prison system in the whole state of Pennsylvania, that Muslims had better record for discipline and respectfulness, a respect for authority, an exceptional record for that. It saddens me and I'm sure other Imams who are present with me today to hear that you have that situation where you are. I would ask that the Imams here get acquainted with you and ask you if they can be of some help to address the problem there.
There has been a big change in the-- I would say the interests of the African Americans or blacks in Al-Islam since the passing of honorable Elijah Mohammed my father the late leader, big change influenced by extremism coming from overseas. Really, we can't claim that we are having any control over all African Americans or Muslims, or African American Muslims in the prison system, we can't claim that. But, we would like to know the situation and see if we can look at it with you and see what we can do about it, though those persons are imposters and I don't think that we can really say that they're true Muslims.
McClain: Thank you.
Moderator: Thank you Imam, let's go to this side.
Larry Shaw: My name is Larry Shaw, I’m from Telfair CI Imam Mohammed and I would like to ask, is there any message that you would like to convey to the inmates? Because, I told the inmates I was coming to hear you and, is there any message or idea that you would like for us to take back to Islamic inmates or convey to them?
Imam W. Deen Mohammed: Yes sir, I went to see Mike Tyson and I got an opportunity to see him, one of our Muslim Imams was seeing him and also tutoring him, he's a former principal of one of our schools on the East Coast and he told me, "There's a chance for you to see Mike Tyson, would you like to see him?" I said, "Sure I would, who wouldn't like to see Mike Tyson?" I went and I visited him, I heard that he entered into Al-Islam and the first thing I said to the group of Muslim inmates who had gathered there, I told them I said, "I'm greeting you As-Salaam-Alaikum brothers but I don't feel comfortable greeting you in this situation here."
I said, "Muslims should not be in this situation." That's what I like to say to all Muslims in prison, that's not a place for Muslims. Muslims are not supposed to go to prison, we're supposed to obey G-d, respect the law of the land and stay out of prison. That's not a good place for them and believe me if, I came down and visited them, I wouldn't feel I was in a good place or a good situation, it wouldn't be a good time. I would rather see them when they return to society and greet them outside, than greet them at the prison. I really have a lot of respect for you chaplains, I try to do it. I used to go to prison community then preach and after a while I felt like I was a prison Imam.

Really, I just refused to go anymore, I said, "Well, enough for you brother. Some of you all did time. Go then. You converted, you change, go there and do that." You don't need me in there. I don't want to be in prison.

Tim Slanders: I'm Tim Slanders with Food Service Adviser. I've got a question that comes out sometimes when we're having assignments of the Muslim inmate to the food service area. The question I want to get clarification on is, can a Muslim inmate work in food service where pork may be cooked, cut, handle and can he wash utensils that pork has been cooked in?
Imam W. Deen Mohammed: It's a very touchy question. I can only tell you what's the fact. The fact is that Muslim is not to consume pork and not to be responsible for pork being consumed by others. Not to consume it and not to have any part in having pork consumed by others. That's my feeling. I wouldn't want to handle pork. I'm a man who believes in having a job and I wouldn't want to handle pork. But if there's no other job for me outside as a free man except to handle pork, I'm telling you, I wouldn't let my wife be at home and children be at home not having some food and having me take care of them. Before putting them on welfare I would wash the pork, the pot that the pork was in.
I'm thinking for myself personally. I would wash the pots, I would even handle the pork. I wouldn't eat it, but I would handle it if I had to, to feed my family. I would think that G-d would be pleased with me doing it until I find a better situation. Now a prisoner inside the prison compound, he's not supposed to have any control over his situation. He lost that when he broke the law. In my opinion, it's a different situation.

Moderator: Let me push you on that one Mr. Mohammed. Since that is a real significant area where we have disagreement throughout our system, is that dealing with food and particularly pork. I want to make sure that what I'm hearing is and you talked earlier about Islamic law and the flexibility of Islamic law and your philosophy that new converts or converts ought to have some "Exceptions" or some latitude, some flexibility in dealing with the infractions of Islamic law.
Am I really hearing you say that, in the context of dealing with pork, utensils that pork has been cooked in or dirty plates where pork would've been eaten or the handling of anything in the kitchen area that may have touched pork. Are you saying that it is not within Islamic law that the prison system can respond? In other words, that they broke the law, that they're in there and though-- I really want to push you on hearing that.
Imam W. Deen Mohammed: That's exactly what I'm saying. That it's not within Islamic law, but the Islamic law has its differences as it's applied in different parts of the world, I've said that. We can't apply Islamic law in a situation like that. We have to try to get accommodation for Islamic concerns, Islamic sensitivity, Muslim sensitivities and the Islamic rule in the life of Muslim. We have to get accommodation as much as possible from the law of the land and in this case, the prison administration. You see?
We have to get accommodation. We only have rights in my opinion, as much as those rights are given by the law of the land and the prison administration. That's my opinion. If other religious groups like Jews, if they are given allowances, then the prison system puts itself on the spot. We would claim the same rights that others claim, that you give others.
Moderator: Thank you very much. Yes, sir.
Doug Simons: I'm Doug Simons, chaplain at Lowndes Correctional Institution in Valdosta, thank you for coming. Two things. One, as far as the other man's comment about imposters, I'm Presbyterian. We have the same problem in my church.
Number two, on the issue of inmates handling of pork, we've had some inmates who work in food service who will handle pork if they're wearing gloves. They've explained to the Islamic community within the prison that it's not their responsibility. That they didn't make the decision that they're simply doing what they're been told. Are they within the limits of Al-Islam if they do that?
Imam W. Deen Mohammed: I can't say, 'Yes' and I can't say, 'No.' If they have serious sensitivities, then I think those sensitivities ought to be respected, if they are in the free society. If they're not convicts those sensitivities ought to be respected, but we can't demand that the prison system respects those sensitivities unless the prison system have already made such allowances for religious people. That's my opinion. I think if they're allowed to wear gloves, that's very good of our prison system. We have a very civilized and progressive prison system. Anyone who doesn't believe that, I like for them to go to some Muslim prisons of some of the Muslim countries around the world.
Moderator: Thank you. Kelly.
Kelly Williams: I'm Kelly Williams, I'm the dietitian with Food Reform Services. I would just like to know if there are any addition dietary restrictions other than pork?
Imam W. Deen Mohammed: Yes, there are. The term in our holy book is halal and tayyiba that's the complete expression, halal and tayyiba. Halal means that it's permissible. Alcohol is not permissible in our diet, we are not to have alcohol in our diet. Pork and alcohol strictly forbidden to Muslims.
Kelly: Thank you.
Imam W. Deen Mohammed: You're welcome.
Moderator: Thank you. Yes, ma'am.
Mary Green: Mary Green, Food service adviser for the central region. The question I have, we have a lot of Muslims where we're transporting or storing food where there'd be a pork item, they contain that a non-pork item can't be stored with that and we're following everything to covering food.
Imam W. Deen Mohammed: A non-pork item can't be--
Mary: Be stored with pork, does that--
Imam W. Deen Mohammed: Stored.
Mary: Right. Will that contaminate the other item?
Imam W. Deen Mohammed: Only if the substance of the pork meat gets on the other meat.
Mary: There's no problem with storing it or transporting it?
Imam W. Deen: As long as the substance is not exposed and its meat to meat and the fat on the pork is hitting on the meat that the Muslims eat.
Mary: Thank you.
Imam W. Deen Mohammed: Yes, ma'am.
Moderator: Thank you. Yes, ma'am.
Gael Jordan: I'm Gael Jordan a chaplain at Georgia Women's Correctional Institution. We have some women who want to maintain the old way as opposed to the transition. How would you speak to that in corrections?
Imam W. Deen Mohammed: When it comes to the dietary laws and the dress, the honorable Elijah Muhammad and his followers were model of obedience. The honorable Elijah Mohammed's followers were seen as a model of obedience to the law of Islamic dress and also Muslim diet. I don't think it will be a big problem there and also the attitude toward authority even in prison, the honorable Elijah Mohammed established that we are to respect authority and obey authority. He established that, he was a very strong advocate of that.
Gael: One concern when the religion with the black Muslim, the issue of racism comes up in our institutions.
Imam W. Deen Mohammed: Yes. Well, the honorable Elijah Muhammad had an identification card that was given to all members of the Nation of Islam and that identification card said, "If the police find a Muslim", if they have arrested a Muslim, a member of the Nation of Islam. And found him say, "This is the bearer of this card is a righteous Muslim. If the bearer of this card is found otherwise, take the card from him and punish him." That's what the card said. Tell them that was the teaching of honorable Elijah Mohammad.

Moderator: Thank you. Yes, sir.
Speaker: As-Salaam Alaikum. Brother Imam, are there any concerns that you have for correctional administrators or workers that you'd like to express? Any concerns for correctional administrators or workers that you would just like to express yourself.
Imam W. Deen Mohammed: I see. Yes, I got that, thank you. Yes, but I did time in prison myself in Sandstone Minnesota for refusing selective service order. I was there for about 14 months I think. And I saw changes there, while I was there. At first it was very difficult for us to get one meal that was free of pork unless it was breakfast, sometimes that was just cereal.
I saw the change come and we were told that we could get eggs, that they would make sure that Muslims had boiled eggs or sometimes once a week, we could-- there'd be fried eggs. They assured us that the eggs weren’t cooked with lard, that wasn't used. They would at least have one meal during the day, a lunch or dinner without pork.
Beef or something like that, beef or chicken or something. It wasn't pork. I appreciate that so much. I've heard how some of the inmates are living now in some of these institutions and I think a lot of them break the law to go there to just to be your guest.

I don't think quite like a lot of you all. I'm not a Saudi yet, but I don't think quite like you all. I believe that offenders should be punished and the only thing hurting me is that an innocent person being punished, but that's not your problem. You didn't handle the case, you didn't judge, you didn't decide whether they should go to jail or not, that's not your problem. When they come to you, they all are guilty.
I have to respect that and appreciate progress for our prison system. I'm sure there are many jails and prisons around this country and still can improve, but I know there's a lot of progress made and I do believe we have the more humane system when it comes to how we treat inmates on this planet. I think we have most humane systems on this planet. If there's a better one I don't know about it.

But I do have something to say, I just wanted that to be clear. I do have something I would like to say and that is that you are I'm hearing that you are becoming better acquainted with our Quran, our holy book and with the life of Muslims. The better you know our life the better you be able to manage the very difficult task of serving the Muslim population in prison.
Moderator: Thank you.
Bilal Abdul Elijah: As-salaam Alaikum.
Imam W. Deen Mohammed: Wa-Alaikum As-Salaam.
Bilal: I'm Bilal Abdul Elijah from Telfair Dacia. The question I have is your position on inmates calling themselves Imams.
Imam W. Deen Mohammed: Very good question, I heard that question years ago and my position hasn't changed. An inmate can be an Imam in prison, but he can only be an Imam leading the prayers only and he'd have to be leading other inmates, Muslim inmates in prayer who see him as the better character of the group, not the worst character of the group. He has to be the better character in their group then he can lead them in prayer if he's allowed by the facility, if he's approved by the facility he can do that.
However, that's not the situation we want, we prefer that one of our Imams from the nearest mosque or from the area go down to that facility and instruct them in the religion and qualify them to lead prayer, not to give sermons and things like that.
We have many inmates Muslims who have become Muslims while in prison or who went to prison as Muslims and they have gotten interested in the religion, they've studied Quran, they have increased their knowledge in Al-Islam and they've become some very terrific Imams, they qualified themselves and they have become very terrific Imams.
We like that, that's good, we're glad to get that news, but, even though we are seeing benefits, we will never accept that a man who breaks the law goes in jail and becomes an Imam, a leader for Muslims, no.
He should wait until he returns to society and established those credits in society and the community outside acknowledge him and say you have done your time, we see that you have completely reformed and we think you should be accepted as an Imam.
It should be the outside society qualifying him to be an Imam after he has proved himself in the free world also as he proved himself in the prison. Many times, they come to the free world and they forget everything they did in prison.

Moderator: Thank you, yes sir.
Wali Kareem: As-salaam Alaikum brother Imam. I'm Wali Kareem from Savannah Georgia. I would like to know that what do you think can be done to change the growth of crime that we see so widespread today?
Imam W. Deen Mohammed: The crime?
Wali Kareem: Yes, sir.
Imam W. Deen Mohammed: That's a big question, it needs a big answer. It needs an answer from all of us and that's what we are getting. All of us are answering that question, but in the little time that I have to respond, I think that what would help most is for it to be made known to the public we need our leaders, spokesman for blacks, Christian religious leaders, government leaders, all of us should be on record for condemning crime and not excusing it.
I think if we would be more on record for condemning crime, criminal behavior in our society, I think the media would sooner or later have to stop giving notoriety to criminals.
I think we should make criminals feel small when attention is called to them, whether on television, radio or anywhere, we should make them feel small. If we treat them in any way to make them feel big, we are ourselves contributing to the growth of crime.
Moderator: Thank you Imam for that response, yes ma'am.
Majida Rashida: As-Salaam Alaikum.
Imam W. Deen Mohammed: Wa-Alaikum As-Salaam.
Majida: My name is Majida Rashida. I'm a believer here in the Atlanta area and a volunteer at the Islamic Dawah Committee, a card was circulated. The public would like to know are there any color or racial barriers in the religion of Al-Islam?
Imam W. Deen Mohammed: No, our religion more so than any other scripture I know of addresses the problem, because among the major religions ours is the most recent to be practiced by mankind. In our holy book, G-d says that there is no grounds or support for the superiority of one or another on the basis of race, nationality, color. That the only grounds of support is regardfulness, decency, regardfulness, obedience to G-d. That's the only ground.
The prophet said in his last sermon and in his farewell address, or last sermon, we would expect that those issues he gave attention to would be the most important. He gave attention to the treatment of women, he gave attention to the treatment of the property and rights of each other. He also gave attention to the tendency of some part of some people to be nationalistic and arrogant and to be racial-- a racist. He said, "There's no superiority of one nation over another or one race over another." He said that in his speech. He said, "Muslims are brothers, we are brothers one to another." We know the international community of Muslims is a community of all colors. We make no distinction between people on the base of their color or nationality. We make no distinction whatsoever.
Many of us, we don't say the Turks are white, but the Turks say they are white. The Turks are white. That country is more than 97% Muslim and has been that way for centuries. They are white, Albanians are white. Many white Muslims and we are all are one community of brothers and sisters. That has been for centuries, there's nothing new.
Moderator: Thank you. Yes, sir.
Speaker: As-Salaam Alaikum. Corrections from the state of Atlanta. Is it required that the Kufi cap be worn in all time? Also, some people do not understand the Islamic feel that the brothers sitting in front at prayer and the sisters are behind, as kind of like the lady being at the back of the man.
Imam W. Deen Mohammed: Yes. Okay. These questions are very good, but they require more time, meaning give it more time than we got, I think. I'll rush with it. I'll try to do a rushed job, but a good job. The Kufi cap to me, was influenced by the Jewish skullcap. I don't believe the prophet wore a Kufi cap. There's nothing in history that tells me he wore a Kufi cap. I think that was influenced by the Jewish practice of Jewish men wearing a little cap back there. They have, but I can't think of the name right now. I knew it, but I can't--
[audience answers] Yarmulke (Yamaka)
Imam W. Deen Mohammed: Yes. They wear a little cap. The Muslim's cap is different. They don't wear it like the Jews. You put it right back here on the back where the bald spot-- like that. To cover this up.
I'll wear one sometime too, if I want to cover that bald spot. Covering the head in prayer to me is a good practice and I think it respects Muslim's sensitivity. Outside of prayer, I don't see any real issue, no real issue. If we wear it all in the streets, I think we're trying to distinguish ourselves from other people in the society. If that's what we're trying to do, then we can design ourselves an American cap or hat or something and it'll be better. Be more dignity in it too.
Moderator: Imam, I'm hearing the response to that question as being a gender-specific response. That that's the way you deal with men. Early on in your earlier remarks as you talked about that same issue covering the head with women, I heard you said something a little different. We do have a few women inmates in our system. Could you respond on that same issue dealing with a gender-specific response for women?
Imam W. Deen Mohammed: Yes. What I said before, I would also say that to the prison situation, I would. That Muslim women in prison, I think that it would be better if the administration would allow them to cover their hair when they are mixing with other inmates.
Moderator: Thanks. Yes, sir?
Bashar Mustapha: As-Salaam Alaikum. Bashar Mustapha, Atlanta, Georgia. I have two questions for you brother Imam. The first question is, could you give some guidance on the Islamic observance of daily prayers while incarcerated? Is it a requirement to make congregational prayer other than in Jumu'ah?
Imam W. Deen Mohammed: Yes. Okay. The first question, if the prison administration can see the administration allowing the Muslim population in a facility to observe the five daily prayers, then I would urge the administration to do that. But if that would be a problem for security and for the administration, then I urge the Muslim population to respect the needs of the administration, the needs of the facility and make prayers whenever the rules of the facility permit. That's what my advice would be.
Bashar: Praise be to Allah. I have one other question.
Imam W. Deen Mohammed: As far as congregational prayer, all five prayers are congregational prayers. All five are congregational prayers, but the most important of them is the Friday, the Jumu'ah. The Prophet made it that way and it's in the Quran, too. It is a prayer that G-d says, "If you're busy with work or with business or anything if you hear the call to Jumu'ah prayer, respond. After you have responded and had the service, then return to your work, to your business." That's in the Quran. That prayer is separated from the others as being the most important for a congregational prayer, but congregational prayer, every five prayer is a congregational prayer.
Bashar: Praise be to Allah. The other question is, what holidays is an incarcerated Muslim required to observe?
Imam W. Deen Mohammed: The same that a person in the what we called a free society. The same that applies to us in the free society applies to those in prison. If prison administration grants them or grant us the allowances that allow us to observe the two Eids. One is the Eid after the fasting of Ramadhan and the second is the bigger Eid, that is the Eid on the 10th day of Hajj pilgrimage that celebrates the sacrifice, Abraham's sacrifice. Those are the two Eids. Any other holiday including the birthday of the Prophet, peace be upon him, are not obligations on Muslims. The Prophet himself never established a celebration of birthdays.
Bashar: Thank you.
Moderator: Yes, sir?
Michael Cook: Yes, good afternoon, Imam.
Imam W. Deen Mohammed: Good afternoon, too.
Michael: My name is Michael Cook. I'm Operations Major of the Fulton County Jail. I'm a new administrator of that facility and I just recently experienced the Ramadhan feast. I helped Reverend Connors coordinate that feast. My question is twofold. I'd like to know first what is the religious origin of that feast. Secondly, does that period of fasting change throughout the year? I think it was in April, March or April, when it occurred. Is it going to be that time frame throughout every year?
Imam W. Deen Mohammed: Yes, sir. Yes. The origin of the feast after Ramadhan, the fasting and the feast of Ramadhan is in the practice of the Prophet. It celebrates the sending down of Revelation, the Quran, to Muhammad, the last Prophet, peace be on him. G-d says in the Quran, Surah 2 Verse 185 That in the month of Ramadhan, that month, the ninth month of the Islamic calendar that the Quran was given to Prophet Muhammad as Revelation by G-d as guidance for all people and as a rule for distinguishing guidance from that that is not guidance. This is what G-d says in Quran. That's the origin of it. The origin of it is really the Quran and it's being revealed in that month, the ninth month, called Ramadhan.
But it wasn't established as a practice until the Prophet himself established the practice. That's why we can't know our religion unless we know both the life of our Prophet as a leader of that religion and the Quran. Now, the date change, because the Lunar Calendar, the Islamic Calendar is the Lunar Calendar. The days will, what you call it, go against the direction of our calendar. We will be like if it's done, say, on the 15th of April last year, well, most likely it will be earlier the next year.
It keeps getting earlier and earlier. That's how the calendar would be affected. The observance will keep getting earlier and earlier.
That does present a problem. Well, there's nothing we can do about that. It's very important, to us in religion, to observe the fast at the proper time. Now, for inmates, I've already established that Al-Islam is a rational religion and a tolerant religion. For the inmates, that's different.
The inmates, if you're in there for five years, if you're that serious about your religion make up your fasting when you are released. You can fast five years straight in addition to all the regular fasting. You see, no, you know we can't be too easy with people in jail, these people in prison.
You can't be too easy with them. I think we've been too soft with them, too easy with them. They don't have-- what I'm saying, they don't have any rights. They don't have any rights to be telling you, give me a feast and all that, unless you've given the Jews that. Watch what you're doing.
If you're giving the Jews a feast and letting them get by all that or somebody else. I'm not picking on Jews now, they are my brothers too, but if you're giving them favors or anybody else favors, then the Muslim, we think we're entitled to the same. We don't want to see them having their Jewish holidays and eating and carrying on and being celebrating in prison like they're outside and you don't give us the same chances.
Imam Furqan: As-Salaam-Alaikum, Brother Imam.
Imam W. Deen Mohammed: Wa-Alaikum-Salaam, Imam Furqan.
Imam Furqan: It's good to see you two weeks back to back.
Imam W. Deen Mohammed: Thank you.
Imam Furqan: I would like to say in regards to a Major Cook who just spoke recently for Fulton County, Sheriff Jackie Barrett was not able to be here, the first African American female sheriff in America. She sent me as a representative and I would just like for you to know of the great work that is taking place in Fulton County. Fulton County has four correctional facilities, Islamic service in all four facilities, Fulton County has hired two Muslim as Chaplin for Fulton County and that's very unique-
Imam W. Deen Mohammed: It is.
Imam Furqan: -in this area historically, and we are very happy that Fulton County now have Jumu'ah prayer in all four facilities. We also have the Eid feast, we have the Ramadhan, we have the Ta’aleem service. They are really working with us and I just thought you, as our leader, should know that.
Imam W. Deen Mohammed: An Imam from the free society is serving them?
Imam Furqan: Yes, sir.
Imam W. Deen Mohammed: That's wonderful, thank you. Yes, sir.
Najib Bilal Hassan: As-Salaam-Alaikum, Brother Imam. My name is Najib Bilal Hassan and I am a volunteer in prison. Brother Imam, we have a lot of non-Muslims accepting al-Islam in prison. They are taking the Shahada. We have gotten a lot of questions about name change.
How would you suggest inshallah, that we go about a lot of non-Muslims coming to be Muslims? They seem sincere, some of them inshallah.
Imam W. Deen Mohammed: Yes, sir, thank you. The concern that we should have before changing our name is that we don't hurt our parents and our near relatives. That's the number one concern. We are to understand that Al-Islam does not require that the convert to Al-Islam change names, it doesn't require that, however, there are, again, sensitivities.
No Muslim would want a name if that name was a discredit to Islamic character, to Muslim character or Islamic character. So, there are some names that we get that are offensive.
It should be-- Muslims should know that the companions of the Prophet are known by the same names they had before the Prophet became prophet, before they became Muslim.
Abu Bakr was named Abu Bakr before. And what is Abu Bakr? Abu Bakr means father of a young camel. Now we know he wasn't father of a young camel.
Father in that language means one who-- like the caretaker, the caretaker for that young camel, that's what it means. It doesn't mean exactly he was a father, but it meant that young camel was so dear to the person, that he treated it with such kindness like it was a young child.
So, because of that is he's called Abu Bakr, Abu Bakr a?-?idd?q. He was called that before, he's called it after. I could go on listing the companions noting their names and you could see that hardly anyone of them ever changed their names.
This big name change, again, I think, came in the spirit of the Crusades and competition the cross and crescent competition. The Christians and Jews, they changed their names so Muslims would all go out and change their names.
I find the tendency now in the Muslim world, especially among leaders is to discourage just changing without giving it any serious thought. They should be considerate of the family members. Your father and mother gave you a name, they don't like you to change those names sometimes. It hurts the family. If it's going to hurt the family, think it over very seriously.
But an inmate, a person who's been an offender, if they really feel that their image, they would like to change their image, and changing the name is going to help them feel more comfortable with their new life, then I would say that that's serious too and we should respect that.
Moderator: Thank you. Yes, ma'am.
Speaker: Recognizing that the Christian church and various denominations and including the one I grew up in and am a part of has its own problems with the issue I'm about to raise, do you believe that al-Islam will ever fully recognize the spiritual gifts of women and have female Imams and recognize them on equal par with the male Imams?
Imam W. Deen Mohammed: Well, you ask the question that I have to answer. I have to answer-- I have to just take it apart and make it two questions.
Speaker: Okay.
Imam W. Deen Mohammed: I'm going to make two questions out of your question, I'm going to answer it now. One question is will there ever be Imams? No, not if I have something to say about it. No. And I'm with the majority of Muslim leaders. No, there will never be female Imams.
Now, will women be able to have something to say about the spiritual life and development? Is that what you're saying? That was part of the question.
Speaker: I think I phrased it, will al-Islam ever fully recognize the spiritual gifts of women?
Imam W. Deen Mohammed: Yes, the spiritual gifts of women, the spiritual gifts of women. Yes, in our holy a book, the mother of Jesus, peace be upon her and upon him. She is a lady who received revelation from G-d and when we mention her, we mention her and we give the salute, the respectful words “alaiha salaam” just as if she's a prophet.
She's not a prophet, but we salute her like we salute a prophet. She is not a prophet, but we salute her like we salute the prophet.
We say Mariam, the mother of Jesus Christ “alaiha salaam” on her be peace. I think we are recognizing the spiritual gifts when we do that. And that the spiritual gifts can be on such high level, the level of prophets. She received revelation from G-d according to our holy book.
Does that answer the question? Well, I will add that in Muslim society, Muslim men are in competition with Muslim women for the leadership of Muslim society. We are in competition with women, because any woman is free to study our religion, the Quran, and the life of our prophet and the history of Al-Islam, and establish herself as an authority above every man in our society and our Imams will have to recognize her as an authority over them and include in their Khutbahs and their sermons, things that she said, quote her as an authority.
The Imam is not the highest position. Maybe only in Iran and maybe that's changing now. And for most Muslim world, the position of Imam is not the highest position, only if we're talking about the prophet as an Imam. It is not the highest position. Only education, all the qualification you need to be an Imam, is to be a decent character and be knowledgeable enough to lead prayers and give khutbahs. That's all you have to have.
A woman can rise much much higher than that. Don't think that it's a title that you have to aspire to, women, Muslim women. Most of you are above the average Imam already in your knowledge and in your thinking. It's symbolic more than anything else, it's symbolic.
That's a symbolic position, symbolic title and it's not going to change. It's masculine, it's going to stay that way. It's for the rooster and not for the hen and the rooster will keep crowing.

Speaker: I guess what I was referring to both in the Christian church, we've had to struggle with what is divine truth and revelation and to whom that is revealed regardless of shape or gender, and what is culture, what is a cultural practice.
Imam W. Deen Mohammed: Yes, it's not cultural at all. It's deeply established in Quran and the practice of Muhammad the prophet.
Moderator: That will continue to be a controversial issue throughout religions.
Yes, ma'am.
Mary: I have one more question, if I may. In our system, we have a Muslim group that observe Ramadan in April and we have a group that observes it in December. Could you distinguish between them?
Imam W. Deen Mohammed: Yes. The Honorable Elijah Muhammad the late leader of the Nation of Islam, called Black Muslims, he told us that his teacher told him to have us fast Ramadan in the month of December, because it would be easier on us. It has the shortest days. He said that it is chosen-- December is chosen, because it has the shortest of the days.
We fast during the daylight hours, so he did it to make it easier on his followers. That's what he said. Because they were newly converted to the religion out of the Christian lifestyles and that he wanted to make it easier on them to pass the month of Ramadan. Sometimes the month of Ramadan will be in June, be the longest days. It rotates through the whole calendar year, to our calendar year.
I, personally, think that Honorable Elijah Muhammad didn't want his followers spending too much money on Christmas gifts. He wanted more into the charities of the temple. I think that was part of the reason too. Then he didn't want them having given themselves to the spirit of Christmas. If they're fasting during that season, then they would be protected from the spirit of Christmas. It's strong. I hear those jingle bells and everything? Sometimes it gets to me. I have to check it, "Hey, what’s happening here?" It's a powerful influence.
That had a lot to do with it, but now they should understand that the Honorable Elijah Muhammad before his passing, he pointed to me and he gave me freedom to preach to his followers, so they should be looking to me now, not Elijah Muhammad.
Moderator: Thank you, Imam. Are there others who have issues that would want explored? If not, we will ask for some summary remarks from Imam Mohammed, and then we'll bring A.J Sabri back to wrap it up and close it up. On behalf of the department, let me say before I sit down here. Imam Mohammed, thank you so much for coming and sharing with us all of your wisdom and we will--
Imam W. Deen Mohammed: It's been an honor for me. It's been my pleasure.
Moderator: Well, thank you so very much.
Imam W. Deen Mohammed: I'd like to say that, again, I'm grateful, and we are grateful to you for this opportunity and we hope that we have shared with you understanding in our religion on how a Muslim should look at the law of this land, the Sharia or the law, and how the administration should respond to Sharia or Islamic law in the life of the inmates.
Thank you very much for this opportunity. I heard that there might be an honorarium after our expenses. I would like for that whatever is left of that honorarium to go to the
Chaplaincies here to buy Qurans for the chaplains that need Qurans.


