10/18/1992
IWDM Study Library
Radisson Hotel Newark NJ

By Imam W. Deen Mohammed
As-salam Alaykum.
Congregation: Wa Alaykum as salaam.
IWDM: That is peace be on you. Al-humdulilahir rabbil aalameen, praise and thanks to Allah, Lord of all the world. Wa nusalli ala rasulihi kareem, prayers be upon His noble and generous messenger Muhammad to whom the Quran was revealed. Wa nu’manubihi, and we believe in Him. Wa tawakal alay, and we trust in Him. Wa la nushriq, and we do not associate any in worship with Allah who is “alathi khalaqana”, the one who created us. Wal lathi khalaqa kulishay, and the one who created everything. “Alathi ahta kulishay khalqahu thumma hada”, the one who gave everything its creation and thereupon its guidance.
“Al-lathi khalaqa Fasawwa”, the one who created and then established equality for everything He created. “Wal lathi qaddara fahatha”, and the one who empowered everything with its potential and thereafter give opportunity for its guidance. Praise be to Allah.
Congregation: Alhamdulillah.
IWDM: The wonderful Creator.
Attendee: Allahu Akbar.

IWDM: Again, let me thank you for inviting me here in this city and this in facility and to be your guest here today. Thank you for receiving me in such an impressive way. I never come here and leave with any feeling of disappointment on me.
Congregation: Allahu Akbar.

IWDM: Once I was speaking in New York. Not that New York is not a very special place for me too. I have something in my genes that pulls me to New York too. I think it's Harlem and the Harlem condition that pulls me to New York. Inshallah, I will be coming their soon. Your Imam told me they are going to get ready to get me there soon. I have a need to go there. Something in my genes is pulling me that way. Anyway, at this big gathering in New York, I just felt your presence. So, I said, "Those who are from Newark, will you please raise your hands." I think I said that and you did. It wasn’t to my surprise, that the great portion of that audience were you, from here.
I know they come here too, but I'm not going to have them stand up and raise their hands today. We have been addressing or trying to address what should be our main focus for addressing needs, petitions or problems or even opportunities in our people or in people. What should be the main focus? And I know you have been following these addresses. And I'm sure that you know now we are addressing the natural life of the human being in a social context, family, community, government, et cetera. We are going to continue in that vein to address the natural life in a social context.
When I come out on these occasions, you may call it ta’aleem, you may call it khutbah. When I come out on these occasions, I'm not coming out with a speech outlined for worship in Al-Islam or a speech outlined to convert people to Al-Islam or to educate us in Al-Islam. However, I don't think I talk without it being known that I am a Muslim and my best tools are the tools supplied in Al-Islam. We have to get away from thinking that every Muslim that makes a talk is supposed to give a sermon according to your perceptions of a talk. Meaning you're supposed to drive us to convert us to G-d. “Did he pray before we started?
Did he pray after he finished? He's not proper, he didn't do the Dua before, he didn't do the Dua after. Did he teach us the Quran? Did he teach us the Sunna of the prophet?”
Well, that kind of talk comes on the Eid. Eid-Ul-Fitr, Eid al-Adha, and on Jumma day. Those are days for that kind of talk. Jumma, Eid al-Adha, Eid-Ul-Fitr, those are the days for that kind of talk. Now, Islamic education, any day is a day for Islamic education. But Islamic education should be taught in school. That's a part of your curriculum, it's supposed to be. It's supposed to be part of the school curriculum, Islamic education.
We have to stop seeing ourselves in that narrow focus. We have to stop seeing our speakers in that narrow focus. If a man is only a leader of prayer, then he's no more than an average man in Al-Islam. Because it's expected of the average man, even a boy in Al-Islam to be able to lead prayers. If a leader in Al-Islam is a man that would do nothing but teach you the five pillars of Al-Islam, the principles of beliefs, and the principles of practice and read the Quran to you, then a leader in Al-Islam is nothing but an average person.
Because for Muslims, the average Muslim is supposed to be qualified to do that.
In Al-Islam, we have scientists in all areas of science. In Islam, Al-Islam correctly, Islam as it's popularly called, in Al-Islam, we have people who are scientist in the knowledge of government, scientist in the knowledge of finances, scientist in the knowledge of medicine, scientist in the knowledge of architecture, science in the knowledge of development and construction, scientist in the knowledge of agriculture, scientist in the knowledge of biology, zoo biology, astrology, et cetera, mathematics, et cetera.
If we got all those scientists, you telling me we can’t have a scientist in the art of motivating human beings to come back to their nature and be productive for G-d's sake if not for their own sake. They want to call me a racist because I want to motivate African American people to take their life serious and prove their worth equal to any and all. I was born under that kind of influence. I'd been influenced that way all my life. I don't have any spirit dominating in my life that's stronger than that one. The spirit, to address the need in my African American brothers and sisters to get serious about their own life, the condition of their life, and be motivated to prove their worth equal to any at all. I'm putting it to you very simple and brief.
That's the condition, that's in me. I just lost patience with those who just want to disturb my peace all the time. They say, "Brother Imam, don't you think you'll do better if you stick to the Quran and the Sunnah?"
I am sticking to the Quran and the Sunnah. Now, if the prophets are an example to us, the prophets came to address many things. Some came to address the political condition of the people, some came to address the moral condition of the people, some came to address the economic condition of the people, some came to address the mental condition of the people and on and on and on. All prophets didn't come to do the same thing. Some of them were gifted to learn how to purge the culture and reorder the cultural life of their people. Some were gifted to establish government stronger and better for their people.
Some were gifted to awaken the mind of their people so that their people wouldn't be satisfied in an inferior position to other people. Moses was such a liberator and there were others. We have to start being common sense people more than wisdom people. We're looking for wisdom. Wisdom is supposed to be hidden. I guess that's why we look for it. We're looking for wisdom. There's a saying in Arabic. “If it is that speech is made of silver, then silence is made of gold.” Silence in that expression is the evidence of wisdom. Silence is the evidence of wisdom. Wisdom is for the judge.
Yes, the judge is supposed to be wise. He's supposed to have wisdom. The wisdom protects him from doing the wrong thing in his judgment while or he's judging a case. The wisdom protects him, but he doesn't try to teach a person brought before his court wisdom. Sometimes the judge thinks punishment is befitting that particular person brought before him. Sometimes the judge thinks only a warning will do. Sometimes the judge thinks to just release him, give one more chance. Wisdom decides all of that. But that person that he judges, he never hears that wisdom that's decides how the judge is going to handle him, he never hears that. If we got some wisdom, that's for us privately, but if we got some knowledge, let's hear it. See, wisdom is the skillful use of knowledge. That's what wisdom is. Wisdom is the skillful use of knowledge. The discretionary use of knowledge. That's what wisdom is. When you come to hear to wisdom, you've come to hear something you can't hear.
Now, that’s supreme wisdom.
We have to open our ears to talk that’s going to address the realities of our life. And offer some assistance for us appreciating the good that we have, building up it, improving it or advancing it, and eliminating or doing away with the burden that's on that life. Whether it's crime, ignorance or something else. Now, we don't have enough time as one individual or enough ability. No one in here has the ability to address all of our serious problems, no. So, we have to find a way to speak to our people and get the best and the biggest result. That's the need in the sincere speaker. He wants to find a way to speak to the people that will get the best result and the biggest results. If he's motivated by a desire to really serve the needs of the people. If he's motivated by that desire, then he wants to find a way to address them, to reach them, to get the best and the most result. It’s in the religion, it's in the Quran. I'm not outside of the Quran when I talk to you. When I'm talking to you right now, I'm not outside of the Quran. I'm in accord with the Quran. I'm not outside of the Sunnah, I'm in accord of the Sunnah. Our religion is big. It's not small. It’s a big religion. A religion that will make its adherence, its believers feel that just that step like this that they take walking to the mosque is earning them blessings from G-d.
That He's rewarding every step they take going to the mosque. That's a big religion. A religion that tells the adherer or the believer if you take a banana peel from the walkway to keep another person from stepping on it may be accidentally. Or a hanger out of the way, they may trip over it, that you are doing an act of worship, an act of charity, an act of service that G-d sees, recognizes, appreciates, and rewards. That's a big religion. Now, what about the man who makes the eyeglasses for people to see better, and help them read and get better scores in school, better grades in school? What about that man? That's bigger than the one taking the banana peel from the road. What about the one that look at people that have been beaten down by the world and have no more spirit to live out their great human potential? What about the one who design a talk, to motivate them, and excite them out of that condition to come alive again and start working for their betterment? Is he doing a great service? That's me. That's what my business is. That's what my ministry is for. My ministry is to bring life back to the engine so it can run again, operate again. And there's no engine created by man or made by man that can outdo the one made by G-d. That's the human engine.
Oh boy. You cut the switch off and it wakes up in the morning, not with the same power, with more power than it had before the switch was cut off. No replacements or nothing. One battery has been operating for 82 years.

It wasn’t even a Muslim, a Christian. Last night, we saw operating in that Spanish woman, one battery going on. What is it, Duracell? I don't think it was a Duracell, it was something else. But anyway, G-d made her with a battery that's working all that time, and she can just put all kinds of burden on it. You know if you burden these machines that man-made too much, that battery going out quick. It's only made for a certain amount of usage. If you use it too much, that battery is going to be replaced. G-d made one, there's no wire attached to it, nothing. Ain't even no solar energy device on us to bring the solar energy to us.
You have no gadgets or anything. Yes, it is, He just made it live, set if off out there by itself, just walking and living, heart still beating. No pump is going to kick as long I'm kicking. No battery can last as long as my battery last. No battery or energy apparatus can produce the energy that I can produce that can affect the environment like I can affect the environment. Can cap resources and create new energy things. Wow, this human being is too much, isn't it?
Moses didn't have to go through to the mountain to see G-d to swoon. If he just saw what he was capable of as an average human person, he should've swooned. Maybe that was part of the swooning. Maybe he saw himself. I know I swooned when I first saw the human being. The first human being I saw was Muhammad the prophet, salla lahu alayhi was salam. Yes, in studying this religion and I saw him. When I saw him, I swooned, "What a marvelous creation." The man wasn't associated with intellectuals like Aristotle and those Greek philosophers.
A man out there in the desert of Arabia. The people had no living civilization. They were just roaming, trials, going from water hole to water hole for survival. Riding camels if they were well off. Most of them on foot. Then a few were having donkeys, very few having horses. Living under tents. Those that had nothing but the ability to run off at the mouth. They're very much like some of our people who were back there a few years ago. You catch us on the corner showing off our talent, the was gift to gab. Yes, that's all the Arabs had.
They had a great gift for gab. They could put some lines of poetry up and challenge each other. "Alright, see if you can match my verse."
"Rap, brother, rap. Rap, brother, rap."
And among them was Muhammad. And he got tired of looking at that state of his people. He went away from them for seclusion in the mountain of the light, Jabal Noor. Got to himself in a little room, a little cave, a little opening in the top of the mountain there. And there, he poured his heart out, let them know where is help. And Allah came to him, answered him, and touched his life, and made him know through his wife and uncle, an uncle who was a Christian. There were signs that he was the chosen one, the promised prophet. Then finally the first verses of Revelation came to him. Iqra, read. Iqra, read in the name of your Lord who created.
Five verses came addressing the intellect of man. He created the human being from a small clot, like a germ, a clot of blood. Iqra, read. And your Lord is most generous. The one who taught man to use the pen, the writing pen. He taught human being or mankind what he was not before knowing. Allah first introduced Himself to Muhammad as a teacher of the intellect. That He is a teacher in the intellect of man. Yes, let Muhammad know that man is not the one having the treasures of knowledge and the skills of knowledge, G-d has those treasures.
And man had only come by that knowledge and those skills because of the grace and mercy of 
G-d. And as a result, his mind was quickened, came alive in his senses, in his intellect.
And he began to have faith that he, the unleaded man, the common man, the typical man on this earth. He said, “Say Muhammad, "I am an average mortal like you." Qul anna basharum mithlukum. And Muhammad gradually, step by step, stage by stage, he was educated by G-d Himself, the same G-d that created Adam with the resources or the potential and spirit. Potential without spirit remains asleep. He created man with the potential and spirit, Adam.
And from Adam came organization of society, industry, and civilization. Yes, the same G-d that created the first man to be a father of civilization took Muhammad, and uneducated man, trust his mind, filled his mind, and he became the new father of civilization. The new, I would say leader. Prophet Muhammad don't want us to call him father. He became the new leader of civilization. Not civilization for an effort, for our time or an era, but a leader for civilization until this creation is finished. Do you know what that says of all of men? That all men are created with the resources to manage whatever they have to manage on this earth and to manage it well and enjoy a good successful progressive life on this earth.
All of us have that potential. You might say, "Brother Imam, none of us, only Muhammad had had that." No, that's not true. Only Muhammad came or was given to us to inspire that in all of us. But no, it’s not saying that only Muhammad has that. G-d wouldn’t say, "Tell them, Muhammad, I'm a mortal like you." He wouldn't have told Muhammad to say that if Muhammad was something he can and we're not. I'll give you something else from the Quran and Muhammad. When Muhammad was taken up into the heavens, the light vision it's called sometimes. The ascension and the travel.
He went up through levels and the first one was Adam he saw in the heavens. He greeted Adam and he greeted Adam father. He said," As-salaam Alaykum Father Adam, peace be on you, Father Adam." He was taken to the next level. There he saw two prophets Jesus and John, Isa and Yahya, peace be on the prophet. He greeted them both, "As-salaam Alaykum, my brother. Isa my brother and John." He was taken up to another level and there he saw the prophet Joseph, Yusuf. He greeted him the same, brother. He was taken up to another level and he saw the prophet Idris and he greeted him the same.
He was taken up to the fifth level and he saw the prophet Aaron, Harun and he greeted him the same "My brother." All of them my brother. He was taken up to another level of Moses. He saw Moses and he greeted Moses the same "My brother. As-salam Alaykum, my brother Moses, Musa." And he was taken up to the last level, the seventh level. There he met Ibrahim; peace be on the prophet. He said, "As-salaam Alaykum, my father Abraham or my father Ibrahim." What does that tell us? The Quran tells us, it says that, “G-d has made seven strong heavens and in you are like a number.” That's addressing our potential.
It's the potential of all us, not one man. The Quran makes a strong point of taking the mystery away from the prophet. The prophet is not an angel, the prophet is not G-d. The prophet is no G-d, he's no angel, he's nothing but a common mortal flesh and blood man with no nature other than your nature. Some other religions claim that the prophet has some other nature other than our nature. Our religion makes a strong point of stressing that the prophet has no nature other than our nature. Then someone might wonder, “so how come all of us are not prophets?”
For the same reason, all of us are not Adam. The process already started with Adam, what do we need another Adam for? Adam started the process, the generation of human beings on this earth. What do we need another Adam for? If there was a need to start the second generation for us, then we need another father, but not another Adam.
See, it's only other religions that say first and second Adam. Our religion doesn't say Abraham is a second Adam. Abraham is Abraham, not a second Adam. There's no second Adam.
……
The genes in the line of a family if you can trace, go back to your family lineage, whatever came in there is still in your genes. It might not manifest. I'm in direct line with my father. My father is in me. There's a possibility that what was in my father may not show up in me. It may not even show up in my son, but my son’s son or my son’s, son’s son may come up looking just like their great grandfather. It ain't going nowhere, it's there, but how it will come out, we don't know. It usually comes out directly. You see your father and mother right in the child, but it doesn't always happen that way. I'll give you an example again. Is this okay?
Congregation: Yes.
IWDM: I don't like to hurry with certain thing. This one today I’m going to a little slow it. I'll give you an example from the life of the prophet. There was a person who was suspicious that his child may not be his child because his child didn't look like the other children, he didn't look like him. He went to the Prophet; peace be upon the prophet. The prophet told him, he said," Don't you raise animals?" He said, "Yes." He said, "Did you ever see an animal come from the parent that didn't look like he was the parent?" He said, "Yes." He said, "That's the explanation."
There are some great romances destroyed because of ignorance. "Yes, man, she says that's my child and I know it ain't mine because ain't nobody in my family look like that baby of mine. I don’t know nobody on her side either that looks like him, man."

It’s not necessarily so. Now, dear beloved people, I have been struggling for a long time. I have been struggling to get into a position where I can do what my spirit bids me to do. And that is address the needs of our people without harming them, without harming myself, without doing a disservice to what we believe in, Al-Islam. That has been my struggle. I'm not struggling anymore. I feel comfortable. I know what I'm doing is right. I’ve lost some powerful friends because I insisted upon doing it this way. I have. I still regard them as friends with power, but I no longer have them. They don't want me addressing African Americans.
I'm not Muhammad the prophet, I'm the son of Elijah Muhammad. I'm not Muhammad the prophet. I'm not living in the dark ages. I'm living in the dark ages of the African American mind. The whole world ain't dumb. I'm no universal messenger, I'm no universal preacher. My foundation is in that, that’s universal. But my interest is the greatest need. And the greatest need is in the African American people. But the whole world now has become almost like us. But the answer is not to go and address the whole world. The whole is coming to a condition that makes it necessary to address you because you are now the best proof of what can happen for the whole world.
Yes. So, any of you all want to do a service to all humanity, serve my people, please. Yes, serve our people. You want to do a service to all people, serve our people. Serve the needs in our people. Because when the world turned its back on our needs, went silent while we were called sub-human and half monkeys and all that kind of crap. Allah has now cut the light off from the whole world and is shooting the light to us.
So, you Imams who learned how to sound more Arab than I do.
I love you, just as I love my brother Akbar, Dr. Akbar, professor at Binghamton, New York. A university professor. Doctor degree. I love it. But he talks like a foreigner.
I love him and we need him. The man had acquired a lot of knowledge about African people, about African American people, about Al-Islam. Al-Islam, its history, it's knowledge and he's fluent in Arabic. He's not only fluent in Arabic, he can even be if he wanted to be, he can be a teacher of Arabic. He can teach Arabic language in college if he wanted to. That's how great his fluency is in Arabic. So, you know that kind of disturbs my heart to see him up there on that campus? When he has a much bigger people on this campus, but he can't see it, he's academic.
He belongs to academia. And sometimes it's harder to bring them back to the normal world than it is to convert a homosexual that think he was born that way.
This religion is Deen Al-fitra. Fitra comes from the verb fatara. Fatara means to bring about for the first time, Fatara. It means originate, to originate, Fatara. Deen Al-fitra means the original nature. It is called by some of writers of Al-Islam the pristine. I think it's taken after the word pretty. Pristine nature, P-R-E-S-T-I-N-E.
Pristine that's the word. The pristine nature, this nature is the nature that G-d created Adam with. The original nature, the first nature, the one that came from G-d. That's the He created for the human beings. Now, it is not only the nature of Adam or the life that Adam was created with because Adam represents the father. That life is passed on to all of us. All people have that nature, all people. I'm going to give you a practical picture of that nature. There are researchers who research cultural development, anthropology and the cultural development of man.
They have studied some primitive societies and found that those societies didn't know crime, didn't know violence, didn't know war. Doesn't that give some support to the belief in religion, not just in our religion Al-Islam? The belief in Christianity, the belief in Judaism, belief in other religions too that once man existed as an innocent creature. Having no heart to do evil. I think those societies that those researchers have found, explorers of these have found, those societies are living proof that that is true. That G-d creates people without malice, without hate, without poison in their system.
With love and compassion for each other. They have found such societies existing. They knew no violence, no hate for each other. Nothing but compassion and love. But they weren’t evolved in terms of industry or government or civilization proper. No, but they're the most civil than our most civilized cities. If we mean by civil, disposition to act humanly with each other, to be kind toward each other, to assist one another, to work to each other's betterment, to be truthful, caring, not deceitful, et cetera. If being civil and civilized means that, they have that more than we do. And no educator, no prophet, nobody has come to them. You go and talk to them they don’t know what a prophet is. They might not even know what revelation is. They don't know about no revelation, no prophet, no nothing.
They have some idea of a G-d but their G-d is just a belief that some mystery out there, accounts for thunder, lightning, the volcano, the river running et cetera, et cetera, you see? But to know about religion as we know, they don't have any knowledge like that. And yet they have pristine life.
Another way to describe it is virgin human life. Virgin human life. So, we're told that our religion is “Deen Al-fitra lati fataran nasa alayha”. It is that original pristine nature upon which G-d originated man, or mankind, the human being. We are evolved out of that nature. Now let me give you another practical picture. A baby can be born in Russia or in America today at such and such minute or second. If you can bring both of those babies in your hand and look at them right two together like this, and look at their expression, there's no way to tell that one will speak Russian and the other one will speak English. No way to tell. If we can get them straight from their mothers right quick, and give them to this sister. And if she will accept the baby, the baby will have no problem having that sister as his mother. No problem at all.
Isn't that wonderful? Human obedience is established in the life as soon as it come from the womb. It just wants contact with a human being. Now, if it’s not human, the baby has been given psychic powers like some insects. You don't have to say nothing, one of them come up and the baby can register.
Animals have that sense. Baby can register that there is a safe place. Let me give you an example of the animal having a sense and how The Prophet depended on the animal sense. The Prophet was invited to Medina and he came upon the invitation of that group that came to Mecca and told him of the better situation for him and his message in Medina when he left Mecca and went to them. You know the story of the Ansars, who received Prophet Muhammad and his persecuted followers and who left Mecca and went to Medina.
He was offered more than one choice to stay in the house. He let his camel decide which house he should stay in. The house that his camel went to, was the house he too. It shows that the Prophet trusted animals' psychic powers over even his own. Why, because G-d made human beings to depend upon the power of intellect and communication. We're supposed to talk.
We're not supposed to be feeling like insects, but when we don't know then G-d has given us that earlier protection in our evolution. He has given it to us but it’s stronger in animals than it is in us. That's why man made friends with the dog. It wasn't just to show off with, and have them bite people. The dog is psychic. Dog registers trouble, you can't hear. Dog howls and man come down with his rifle to see what’s out there.
Well, there's so many things. You all are my people. I ain't saying this to put nothing over on you. I'm saying this because it's necessary to say this. You are my people. I am your people. You are me; I am you. What do we look like ignore this? Saying, "No, we ain't supposed to meet together by ourselves. We ain't supposed to talk nothing, that's just our talk."
What? You mean to tell me I can't meet with my wife and my children in my house, and have some conversation that's just ours, if I want? Well that's true for my home and my private affairs. It's true for my community. It's true for my race. I can't even do that? Well hell, I got a communication in me that's the language of my people. Well, if I can't talk to them, where the hell am, I going to speak this language?
See, I fear G-d. I do. I fear G-d. And I'm listening to all of these saints and angels and Gabriel and Michael and all of them you know. "Brother Imam, this is not right of the Sunnah to especially talk to African-American people. You have to get away from your father, get away from your brother. It's your father that makes you want to talk about black people all the time.
We love you brother Imam; we love you so much. We love you more than we love ourselves."
"This talk with the black race, about the blacks, will you tell them to join me, the international Community of the prophet. And in the Sunnah the prophet. Will you tell them this religion is for everybody? In this religion there's no black, there's no white. Brotherhood, that is the key. That's what has brought you far. 
"Brother, you have millions of people all over the world praying you, brother Imam."
You know that's some powerful stuff.
So, I fear G-d. Now, I'm just saying, what I'm going to do? I don’t tell them that. I don't want them to know I got that I got that kind of problem. But in my heart, I'm saying, "What am I going to do?" I finally just gave up. These people don't know what the hell they're talking about.
We not living in the days of global darkness, we're living in the days of local darkness. We blessed to have light in the locality.
Yes, sir and all of us that are blessed to light in our locality. We have to have the courage to not to be what outsiders want us to be, but to be what we know we should be to our community.
They want me to recite prayers, to teach the five principles. The principle of belief and the principle of practice. To read the Quran to you, to recite the Quran to you and to read books by them to you and no more. That's what they want me to do. They thought they had me. Their money made it possible to me. I went to them I wanted a home for my family. I went to them, I told them I wanted a home. You know who I'm talking about but I'm going to tell you it's no secret, Saudi Arabia brothers.
I didn't go to them because I just knew that they had money and I went to them, no. I went to them because they had invited me to come to them. I went to them and I told them of my needs. They were very nice, very kind. They said, "Brother Imam, we can't loan you the money to get the house. Your service to Al-Islam, we give it to you. We have to give it."
They gave it to me. I bought a home. There was another need in the family, I bought another small piece of property and again they invited me, "Any personal needs you have brother Imam just tell us." I told them; they gave me the money. I went and got the accommodations for this needy person in my family. We're operating in the office at 519 Madison.
This is all necessary in what I'm bringing to you. I'm operating out of a little economy apartment. My office had been operating out there for some time. So, I needed a better facility. And at that time one of my daughters who had Lupus disease was having a baby. The baby was giving her a lot of trouble. Just to have the baby was risky. The doctor said it's risky for her health. She needed a place to stay. I wanted to see her in a better situation.
Again, I didn't go because I just knew they had money. They invited me. "Brother Imam, do you need anything brother Imam?" I said, "Well, I could use it if I had such and such. They gave it to me. Now, I'm talking about close to $200,000 in all. Three properties, all totaled close to $200,000, maybe even a few dollars over $200,000, possibly. That's a big piece of money, especially for us. A big piece of money. I don't have all the property in my name, but my name is on one of the pieces of property.
Now I have two homes, another accommodation, not a home but part interest in a home.
That's one, two, three and the fourth one that my daughter stays in and our office operates out of that, 266 Madison St, Calumet City. Four, all paid for. Three of them, the generosity of the Saudi people at the embassy, the religious department of the embassy and the ambassador Bandar of the Saudi embassy, who in addition to all that learned of me being in a hospital, sent me $50,00 to make sure that I didn't have any medical worries.
Now, this has got nothing to do with race, this got something to do with racial sense intelligence, and good sensitivity. He looked just like any of you brothers, dark nappy hair. He's a Saudi but he's African, he's got African in him. A lot of African. He's like us, dark nappy hair.
Anyway, he told me, he sent word, he said, "This is from me personally." $50,000. Now in addition to that, occasionally, over the period of about three years, maybe. Almost three years, I think, each year a contribution to the Mecca fund. Not a real big one, $15,000, $30,000 to the Mecca fund.
Adding that money up. That's a big investment. The last contribution, yearly on the average, each year it almost averaged out to be like a 100, for the last two years, the first year a little less, but for the last two years it averaged out to be maybe like $150,000 a year.
The last check was given to me and I'll give you the conversation. Here's how the conversation went. There is a fellow sitting here like this, I'm sitting on this side of the table. I'm sitting like this on the side of the table. Right there is a fellow assistant to the prince. The prince is sitting right here. He's facing me, the prince is facing that way. He has to look at me this way, you have to look at that fellow that way see, you've kind of got the picture, right? The prince is doing all the talking. You don't want to disrespect the prince just butt in on his conversation. He's doing all the talking.
I come with the papers I thought he wanted to see because I was told that they wanted me to select some persons, about three to five people. I suggested the number be small about three to five people, who would be responsible for a trust that would be set up to receive monies that would go for all of us. Dawah, mosque construction, everything.
So, I'm bringing him a report on that. So, I mention that we have found two people and I suggested another. Possibly five and myself but at least we had three enough to have the trust. He wasn’t interested in that. A whole different attitude, a complete change in spirit and attitude. He wasn't interested in that at all, interrupted me I couldn't even get all of it out.
Then I also wanted him to see what we've been doing with the contribution we received. I gave him a print out. A bank printout, to show him what happened with the money. If we got needs, we use the money. We don't just hold onto money, we got needs, we use the money. So, many times we don't know, we trust Allah and we trust you.
We know you donate; we know you want to donate. We've got a few people who are faithful and consistent donors. They've been that way ever since I started. They donated to the Mecca fund. You know the Mecca fund has been there a long time ever since I started. We know if we don't have it today give us a week or two, we'll have enough, we'll make sure the lights stay on, the phone bill is paid, we can manage our needs.
Anyway, this was one of those times when we had needs and we spent it all. When he saw there was nothing hardly in that account. I saw joy come over his face. Well, that told me, “It’s not just this change of atmosphere here there's something else behind this.” He said, "Back home we don't like that our father gave us something through our big brother." He said, "We want others with you." I can't give you the exact name, but "With you to handle this business of ours." I can't give you his exact name, I can't recall his exact words. So, I wanted to tell him, you want that, that's what I wanted from the very beginning.
But he didn't give me a chance. Like I said, I didn't want to disrespect the prince of Saudi Arabia. He said the money that he gave was for us to put into a trust or put into a fund. It was the first payment for that purpose, $50,000. It was given to me to put into that fund. The money that he gave for that purpose was still with us it hadn't been touched.
But our fund was gone. We just had a few dollars. I listened to him out. I didn't make any decision. A long time ago I decided that whenever I'm in a situation that is very important and touchy, I'm not going to make a decision at that time if I can delay it.
I wanted at least a couple of nights to sleep on it. I didn't respond to him. I just left him. I guess he thought that I was going to go on and carry out what he wanted me to do, I don't know.
Anyway, he took us to prayer. I meet him in the prayer room and we made a prayer. After prayer, he walked out with me. And he greeted me by having a very rigid posture as he greeted me off, like the sergeant or something. I went on out like I came in, “As-Salamu Alaikum, thank you very much.”
I got all the way out. I was registering what had happened there. And this is how I saw it. I saw him disrespecting me and disrespecting you. How did he disrespect me and you? He included a father figure. Where is that father figure in this relationship with us? We are brothers.
He said we are brothers. I'm your older brother, you're my younger brother. I'm superior in position, you're lesser than me in position or influence.
“I'm the older brother, you are all the younger brothers. He's not supposed to give you something through me. We all have to meet with him together. He's going to treat us all in the same level.” But he said, “father.” Who is the father? Who is perceiving as the father? They don't like that the father gives something to the brothers through the older brother. You're the father there and we're just brothers. We are your children. If there's a father and we are brothers, the father is our father and we are the children. That's how he disrespected me and you.
He put himself up as our father, made us brothers. I'm your older brother, you all are my children. We recall language like that kind of language in the gospel, isn't it? The apostles talking about my little children when they're speaking to the people. I don't like that language in the bible. “My little children”.
I thought on it for more than two days. I slept over it one night, one night I woke up so angry in my sleep. I thought of calling him up and sound like a typical black negro.
The next night I woke up like I thought I had it, I told some of the Imams that I'm in close contact with or in regular contact with, I said, "I have to send this money back." They were with me. They supported me through whatever I had to do. I told them I had to send this money back. Then something told me, no. I was about to do it. I went and got the letter written and everything. And about to send it. But something told me no that wouldn't be correct because the money has already been put into your charge.
I said to myself, "Since this first payment is in my charge, I'll handle this first payment." So, I registered some needs in the community and I sent so much of the money to one place, so much of the money to another place. About four places, I think. It left only a few thousand of that money, left. We are yet to disperse about $3,000 of that money. We have a place for it, we have a need and a worthy place for that. I wrote the letter to a prince, Mohammed Al Faisal. That's his name, Mohammed Al Faisal.
I wrote a letter to Mohammed Al Faisal, I told him how I appreciate his friendship and the goodness of the Saudi people and kingdom, our relationship with them, et cetera. I'm not giving exact words; I'm expressing to you what was put into the letter. I said from now on there have been some changes in my office and now my office is to be known as WD Mohammed Ministry and our financial relationship is concluded.
That's how I solved that problem, I settled that matter, just wrote him a nice letter. I ended it by saying that our relationship is concluded. There is not enough money, nowhere on this Earth to buy my loyalty.
My loyalty is to what I believe in. And I believe in Allah most high, I believe in Muhammad, The Prophet. I believe in the Quran and in The Prophet. I believe in my own good nature, my own good mind, my own good intention, my own good thinking. There's no money that's going to buy that, there ain't enough money anywhere to purchase that from me.
The only way somebody is going to purchase that from me I have to go insane. I don't even think if I'm insane I would accept that. Yes, I might be crazy as anybody in a mental institution.
I don’t think I would even buy that if I was insane. Because you know, the will and the soul are stronger than even insanity. Allah Hu Akbar.
Congregation: Allahu Akbar.
With that out of the way. I mentioned all that to say this, I am very serious about doing it the way I do it, very serious. I am very serious about doing it the way I do it. I didn't say about doing it my way, it ain't my way it's the way dictated by the sources I respect the most.
First, this religion, secondly, my better nature. Yes, I have to also follow my better nature. This religion is Deen al-fitra, fataran nasa alayha. It is the original nature upon which G-d pattern the people. An-Nas means humanity, society at large, or the people, all people. And as I pointed out to you, as a practical demonstration that the new baby born this second or this moment are all the same. And anthropologists, they have found societies existing that are examples that we can compare with the new baby that's born. New baby is born innocent, born ready to be human, ready to be disciplined, to be molded and to be motivated humanly, kindly, not by malice, or evil, violent or anything like that.
I gave those examples of the newborn baby and from certain isolated societies, or overlooked societies that are untouched by man's world that we can find even today that are virgin and pure in their human nature as that newborn baby in the nursery. Allah says, "You are the best Ummah evolved for mankind or the best community brought out for the good of all people."
G-d says that, “He is the one who brought us out of the darkness into the light.” Brings you out of the darkness into the light. We understand darkness like the dark age, right? Darkness like the dark age. Darkness can even be that baby or infantile. A baby community that's found perfectly innocent but yet it is in darkness because it has not been enlightened.
Its darkness is peaceful, its darkness is kind, its darkness is original. Nevertheless, it's darkness and G-d wants to bring us out of that darkness too. That's why He evolved us into manhood. But the worst darkness, the oppressive darkness, the darkness that is shirk, false worship. Obeying or giving service to, giving your obedience and giving your whole will to something other than G-d. That is the worst darkness. “Surely, false worship is the worst oppressor or the mightiest of oppression”.
We are to see our religion as a natural progression in the growth creation and growth of matter. Matter, this material universe to us is not sinful, doesn't belong to Satan. This is the creation of
G-d. Material is not sin. Material is the creation of G-d. Material is the support for human life. That's the way we are supposed to see it. Money is not sinful. The incorrect use or abuse of money is sin, not money.
Sex is not sinful, the abuse of sex, the incorrect use of sex, the taking of sex out of the social context is sin, not sex itself. Sex is sacred. This brings health to your mind, and your heart and your intellect. This will make you grow to be a powerful people if you will receive it. It will free you. Satan has taken over the world. Satan has got people running from their nature, running from their humanity. Your humanity is not the humanity of angels. Your humanity is the humanity of humans.
To be human is not to be all kisses and all prayers and hymns, and love, and crying, and suffering. You get through human you're sick, if you get through human in that particular picture, you're sick. "Get your lazy ass in there and clean that kitchen floor right now you little lazy disrespectful sucker, you." "Oh no. Why? You're so cold. Why did you speak to me that way?"
Now that's sick.
Got the woman looking like she's 10 years older than what she is and I've been tolerating this for the last 10 years and then I get tired of it, "You get your little dumb ass in there and clean that floor up."
"You're so cold, why did you speak that way?"
I feel like saying, "You get your ass in there and help him,"
I wouldn’t dare do that but I'll suppress it. Don’t think every example that I give you in my name actually happened to me. 
How is this talk is going to be so powerful for us is bringing us out of our mental death, spiritual death, et cetera, to be motivated as Allah wants us to be motivated? How is it going to do that? Well, I believe it's going to do it because it connects us back in the scheme of things like G-d intended for us to be connected. And once you are connected properly in the schemes of things you have your life connected with or come into the great power system of the universe.
This whole universe is made to support us and to assist us. It's no mystery that angels come to assist The Prophet in his problems. That's no mystery. It's given in the language that sounds like a mystery but it's no mystery. It's no mystery that people in religion believe that G-d can cause even the elements to work on their behalf or to come to their assistance. That's no mystery, the mystery is only in the way it’s put.
I would never go out there and pray to G-d for the elements to start doing something on my behalf, no. I know that all I have to do is use my intelligence and serve G-d the best I can and the elements are going to work on my behalf. And they're going to work right in me, the elements of the universe right in me. That's right, earth, sun, moon, stars all that's right in me.
I am kin to the universe. I evolve out of the universe. I am from the universe, sun power is in me, planet power is in me, earth power is in me, universal power is in me, all that is in me because I belong to this universal system and I am the most evolved part of this universe. I should be most expressive of this power. I should be more expressive of this power than even the sun that shines in the heaven.
That's not too much for your mind. This is true.
Now, don't be silly now and think that you could become the source of energy for the earth but you can become the source of energy for that part of the Earth that you can talk to, communicate with, your fellow man, your suffering people, your dawah to brothers and sisters. You can become the source of energy for them.
If you put back in the system, connected back properly into the system and you see now as your kinship, as your friend and you see sex as a sacred part of you that is the foundation of your social life and energy and progress on this planet. Sex is the foundation of social life. Have respect for it.
Has this world with its teaching on sex have they improved our behavior? No, they've worsened our behavior. Their idea of sex got us abusing sex. Going with a woman until you get tired of her, then go with another woman. You’re not thinking about marriage, you're not thinking about the social context, you’re thinking about the gratification context, the animal passion. The animal passion and its satisfaction.
That’s what most of them I thinking. Get another woman and still have the first. And look at a movie, XX movies, XXX movie, a 5x movie. Now the woman is not enough and you grab the young boy. And pretty soon the young boy is not enough, you look at a 6X movie and now you grab the dog.
Then you look at a 7X movie and it’s still not enough. Sick, that's what Satan has done by influencing how we perceive ourselves, sex, et cetera. Satan has done that. Satan has influenced man, fed his alien spirit to become alienated from what G-d wants. Fed it, fed it, fed it until he has fed him out totally, out of his own life and his nature. So, that's what this world has done. It's hard to find people now that can enjoy normal sex, do you know that? Hard to find people now that can enjoy normal sex.
It used to be frigid. Now the problem is no more frigid. They use to have all kind of pills for the frigid. You don’t have to worry about anyone being frigid.
Satan has up the temperatures of hell so much nobody frigid any more. The stranger it is the quicker he is satisfied. "Hey, man have you tried the shoe with the stocking yet?"
"No, man. Try it it’s out of sight." "You tried rubbing the back of her head man? And then strike her on the bottom of her foot? Try it man it’s out of sight." Strange things. What we are talking about is respect of the nature created by G-d, studying it, studying our role in it, relationship to it and our role in it so that we behave in this real system as G-d intended for us to behave.
Now, it's not enough for us to say, "Just read the Quran." That's not enough nowadays. Because people, their mind, you can't get out of a thing, no more than you are conditioned to expect from it. If you're not conditioned to expect certain things from a book, a Quran or any book, most likely you're not going to get those things from that book.
The Quran is not enough. Allah has to bless you. Allah has to bless individuals with great blessings for the Quran to be enough by itself today. If the Quran was enough, would the Islamic world be in the shape that it's in now? They've been had the Quran since the day of The Prophet. They've had the Quran; they've had the Arabic language. The Quran is not enough. You also have to have the blessing of G-d. And in these troubled times we need special extraordinary help from Allah. I’m telling you. Special extraordainary help from Allah in order for us to get back into the scheme or reality that G-d intended when He created everything.
Now, let us think on Moses just a little bit, Prophet Moses, peace be on him. He went up into the mountain. First, he was called to the mountain, and he went up to the mountain and wanted to see Allah, wanted to see G-d. And Allah told him that, "You cannot see me but if you want to see me look to the mountains."
And Moses looked to the mountains. Then G-d said, "If the mountain remains in its place then you can see me, right? But if the mountain does not remain in its place then you can't see me." So, Moses looked at the mountain and he swooned; Moses fainted. Now, the understanding we get is that the mountain didn't remain intact, right?
The mountain didn’t remain intact. So, Moses didn't see G-d, is that right? He didn't see G-d directly. He wanted to see G-d directly. And Allah says of Moses' people, said they were people who did even a bigger sin. They did ask to see G-d in body, see G-d in the material body. Well, didn't Moses, too, ask to see G-d in material body? He asked to see G-d directly, but his intent was good. You see? Whereas the disbeliever, their intent was bad. They wanted to discredit G-d. Moses wanted more knowledge and wanted more proof of G-d, so he can better perceive G-d. You see it's different. Can’t we identify with that?
One scripture says Moses saw G-d face to face. And here is another scripture, our scripture saying with its allegory, it is saying that Moses wanted to see G-d directly. And I may say in the language of these other scriptures, face to face. But he couldn't, and G-d told him he couldn't. And there are many other places in the Quran where it tells, "No, you can't see G-d directly," only from behind veil or something. There must be something between you and G-d, you see? You don't see Him directly. Like we don't see the molecular structure of things directly.
We see them by knowledge and reference, et cetera. Yes, inference, knowledge, indirect knowledge. We've come to know what these things are.
So similarly, G-d, you can't see Him directly. But our heart can see Him directly. Our heart knows G-d directly. The soul knows G-d directly. The eyes, He said, “The eyes cannot catch Him”. He didn't say the hearts couldn't. He didn't say the soul couldn’t. He said the eyes can't, you see? So, you can't see G-d directly. But we know the heart can because G-d says not even a small partition stands between Him and the one who calls on Him. And the devotee is the one who calls on Him.
Nothing stands between Him and the caller who sincerely calls upon Him. So, that tell us that we do have direct communication with G-d with the heart, but not with the eyes. It says that Moses swooned. We know good and well that mountain didn’t come down like that. And we can say it like that because we're home, right? We ain’t on nobody else's territory, this is our territory. We know good and well the mountain didn’t disappear. Moses blanked out, and the mountain was gone to Moses, everyone else saw the mountain.
Yes. And if they don't like it, they don't have to like it. That's right. This is their punishment. They ain't supposed to like it. They worked hard on giving us myth, allegories, fiction, Disney world concepts. They worked harder on us than they worked on any other people, to put us in the world of abstracts, symbols, allegories, stories, fantasies. So, if we’re coming out too quick and too plainly. No, let it hurt, it's supposed to hurt you.
Now, look at this now. Man has evolved, brought out. “Ukrijat” We could use the word evolve for Ukrijat. Exodus. Moses and his people, Exodus, right? That’s the same as brought out. Why did they exodus from Egypt? Because Egypt was oppressive for them. They exodus, they left Egypt, or exodus from Egypt so that they can get a situation that would favor them being established and progressing as a people, or evolve and grow into civilization. That's why they exodus. Egypt had its government. Egypt had its civilization. Egypt had its culture. But you know, all of that was oppressive to Moses and his people.
So, they have to come out of that so they can have an opportunity to come into that as God intended for them to come into that. Don't you know that's the job we have to do, brothers and sisters? That's the same job we have to do. The people of Moses were not in a backward ignorant society. That society was highly advanced, highly scientific, highly civilized, but its worship was not for the true G-d. Now we live in modern America, we live in America, modern society, as a modern Egypt. We live in a modern society.
We live in a modern society, and this society has dominated our intellect with myth, fiction, symbols. And it has kept us out of its treasures, treasures of wealth, treasures of power, treasures of knowledge, or insight. It has kept us out of its treasures. Let me tell you something that I said once and I'm going to say it right here now, because I want us to see our condition. We can't improve or address out condition until we can see it. I said this not so long ago. I'm saying it here again, for this occasion. African-American, and the masses of people whether African-American, black or brown, or any other color, they do not have the same Christianity that the ruler, that the bosses, that the governors, that the designers, that the interpreters, that the translator of Christianity have. No.
They don't have the same Christianity. Just like they give us black English, they give us black Christianity. Just like they give us Soul Train, they give us Soul Train Gospel. Now you might say, “Oh, the white man didn't give us this, we came to Christianity on our own.” How can you come anywhere on your own in my house that I design? You can't come anywhere on your own in my house I design. I found you in the front room. “I came in here on my own.” No, you didn't. I made this hallway to lead you to this room.
No, not just Egypt in its language is oppressive. Egypt in its language was oppressive. See the language was the oppressor. Not Pharaoh himself, he's just a living person over the system. But the language itself was the oppressor. Now just as the language of Egypt was the oppressor, the language of the public in America is the oppressor. The language is the oppressor. What do I mean by that? How you relate to each other? How you perceive each other? How you relate to G-d? How you perceive G-d? How you relate to the religion in the church?
All of that is this language, and this language is the oppressor. We are supposed to go to church. Why you go to church? You go to the church because we want to be good. You go to the church because you want to repent. I'm not picking on the church, it can be a synagogue, mosque, it could be anything. You go there because you want to repent depends upon what’s up here, okay? Or you go there because you want to carry out your duty to G-d at least one day out of the week and praise G-d, right? If that was enough, if that was the power in Christianity, tell me how in the world can you have in the worst part of the big cities, Churches one, two, three in one block? And taverns to match every church. And the people with no will, no industry, no will to be industrious. They're going about just beaten down, no spirit. All they live for is just to drink, if they can get a drink, have some sex, play on the streets, talk all day long, fight and kill each other, go to bed when they have to, get back up and repeat that over and over again until they die.
So, if that's the power of Christianity, tell me how do the conditions in our lives speak for the power in Christianity that's all in our neighborhood? That's not the Christianity that Jesus brought, peace be upon the prophet Jesus. That's not the Christianity that he brought. What those preachers are preaching in these churches is not what Jesus brought, peace be on him. It’s no way can they be giving you what Jesus brought and you stay in that condition, no way. Now, we know some of them upon faith their souls is touched, they repent their sins and some of them become very successful in life, that's the very, very few.
Those are isolated cases where a few of them are touched by Jesus, and they change their whole lives, they stop using narcotics, they go and get a job, they turn out to be very productive. Very, very rare incident, a rare occasion. The great majority hear and remain the same. Let me tell you something else brother, if you go to the average mosque, the mosque there is not having a program that Prophet Muhammad had. I'm talking about any mosque, not just in our neighborhood, any mosque in any country. You go to those mosques and you'll see what happens there.
And they go out, and their neighborhood still the same. You know what that meant when I was doing that? They ain’t communicating. They ain’t hearing nothing, they just here. Now they have their exceptions too, every now and then somehow, they’re heart is touched. They're excited about the Deen, they become productive, but their best is not enough to regenerate life for the many. Their best. They have their best over in Saudi Arabia. The conditions of their public are not good. They have their best in Egypt, the condition of their publics is not good. I can go on and name many countries, where they have their best scholars there. The condition of their publics is not good.
You may say, "Here you are, you're among us, brother Imam, how does your public speak for your ability?" Well, it's well from my ability. It's well for my ability. Oh, yes. My people are outstanding in this society. That's a fact. I know some of you are in bad, bad shape. But our numbers that are really alive and productive speaks well for us, speaks well for us. Yes, sir. We are a living community. We are a progressive community. Yes, sir, thanks to Allah. And believe me, the Muslims from other nationalities, when they come among us, many of them are really excited. They are touched by what they see.
In fact, I was just told yesterday by a very important man in society, what I mean he is a person of high stature. He said, "When we come among you all," he said, "We can just feel the religion." He said, "When we look at the faces, we can see the religion." He said, "Brother Imam, that's really Al-Islam." That was a compliment he was saying to us. Now, I know what's holding us back. What's holding us back is prior conditioning. We were conditioned by the white man as his subjects to not to think outside or beyond the perimeters of his mind. And then Fard, he brought the Nation of Islam teaching and gave it the Honorable Elijah Muhammad, and that conditions us to not to think outside the perimeters of the Nation of Islam's ideology.
Here comes Imam W. Deen Mohammed prepared by all of those experiences, he comes and he says, "Now, be brave enough, be free enough, and accept that you're qualified enough by your nature, by your natural matter." You are qualified to enough.
Think outside of the perimeter of the white man's mind, think outside of the perimeter of the Fard's mind, think outside of the perimeters of Elijah Muhammad's mind. If you can think outside of the perimeters of my mind.
Because whenever G-d qualifies one man to be and do, He qualified all men to be and do.
That's my message, plain and simple. You who are with me in that, you are alive and moving. I know it. There's so much I want to tell you about this religion. We'll be back, Inshallah. We're going to be visiting here often as brother Imam asked me to almost. And I told him, "Just give me a little break and give me some time to rest.” 
They tell us a lot in myth, and only a very few understand the secrets of myth. They tell us about cosmic man? They tell us Adam was made in heaven. Made in heaven means he was made a cosmic being. By cosmic being means simply he was made to accept as his home, the entire universe. That's what it simply means. He was made to see himself as a creature living in the home of this universe, not just this earth.
But his mind was outward. He was fascinated by the distant horizons, and he forgot attention to the center, that's earth, you see?
So, Allah allowed the Satan to come in the picture and seduce him from himself and cause him to fall. But the Satan didn't do nothing that G-d didn't want to happen. G-d wanted him to come down, but he could not come of his own, G-d's universe was bigger than Adam. Because 
G-d's universe was bigger than Adam, the gravity of G-d's universe was stronger than Adam, and it pulled Adam out to explore its farthest regions. He was just fascinated by the vastness of the universe. Until he realized that his home was earth. He only realized that after Satan had caused him to question G-d. Now, Satan could not have caused him to slip if he had been turned on to 
G-d's intent for him. He was not turned on consciously to G-d's intent for him. He was only having a soul to know G-d's intent for him, but it had not dawned yet in his conscious.
So, he was thinking he was supposed to be upstairs. He was thinking that he was supposed to be upstairs with the angels. G-d says, "The earth is a fitting place for of you, get down from here altogether. Get down from here altogether." And G-d says, "In the earth is your living and your livelihood, in it you will live and die, and from it you'll be resurrected into life again," right? So, G-d made it plain that the place for us to experience life, potential or progress, and death, and even resurrection is right here on this earth. Right here on this earth. 
In concluding this, let me point to three states of the soul given in the Quran. Nafsen La’amara, Nafsen Lawwaama, and Nafsen Mu’mainna. Nafsen La’amara is translated by translators of the Arabic who translated the Quran into English, they translate it in different ways. And it says, the Nafsen La’amara is inclined to sin, except those upon who G-d has shown mercy. Is that to be understood then that this Nafsen La’amara is really a sinful nature in us? No, it is not to be taken that way. It only means this that if G-d does not bring mercy to us, nothing happens to bring man to his destiny that G-d wants him to reach without the mercy of G-d.
G-d's mercy will make that possible for us, without His mercy we'll never get it. This Nafsen La’amara it means the tendency to give in to urges. I have an urge to get divorced, get divorced. I have an urge to go out and play, go out and play. Life is first urge, isn't it? Yes, the life, when a baby's life comes here, the first thing that moves the baby is the urge in life. The urge in life will lead us to sin if it is not for the mercy of G-d.
How does the mercy of G-d save us from the danger of our urges? The mercy of G-d is our intellect.
That's what is the mercy of G-d, human intelligence. The animal is under the urge. The animal is protected by animal behavior, animal instincts protect the animals from going to the 6x dimension of pornography. They can't go that far, but we can. But G-d's mercy on us is our intelligence. The greatest mercy G-d gives us is our intelligence. G-d says that He gives them two portions of His mercy, is that, not right? Mercy comes to us twice in that He gives us intelligence. Good sense, good sense, good common sense. When the mercy comes to us again, when we submit our intelligence to obey G-d, when we put G-d above our own intellect.
G-d above our own brain, our own mental or intellectual convenience. When we put G-d above that and submit this to Him, the second mercy comes. Now, that's what the society is in need of now. It has lost its common sense because it has not given its higher sense, its higher intelligence, to obedience to G-d. It has not given it to G-d. So, because of that now it has lost its first sense, common sense. Is it common sense to behave as we behaving in these modern cities? That's not common sense. This is insanity, and I'm not the first one to say this.
There's a writer who wrote long ago. The name of the book is “The Insane Society”, I think it's called. Saul is his name, isn't that book called? Yes, that's him. What is the book's title? What is the title of the book? No. I believe it's The Insane Society. He implies if he does not state it clearly that the society is going crazy, the society insane. He saw that way back then, over 40 years or more ago. If he was here today, he'd say clearly, it's hopeless.
Nafsen La’amara. I'm talking to you this way because I don't want you to be deceived by those people who claim they know everything in this religion. And have been part of that rabbinical school of Islam and have passed it down to their sons. I don't want you all to be fooled by them because I know they say, “the human life is sinful, except those upon whom Allah has shown mercy”.
It is not sinful. The urge is originally good. The urge is only bad when the intellect takes over to rule the urge and does not obey intelligence for the nature. If you obey G-d, our G-d will help us. His mercy will help us obey intelligence for our nature. When we first do something wrong, it's not a prophet, it's our own human nature to tell us that's bad. It's difficult to do wrong when you first started. Naturally, if you practice for a number of years, that’s different.
When you first start doing wrong, it's difficult. Your own human nature tells you, "No, that's wrong." Even something as simple as gluttony, overstuffing yourself, eating too much, like I did today at that Soul Food restaurant. It's hard to obey good sense in that restaurant. I ate a peach cobbler, a piece of bean pie. And I had another piece of bean pie. I just acted a fool.
But there is no way you can get me back there today, tomorrow. I am got more sense than that. I'm going to drop those calories off. They will not be put back on for a long time. Something tells us even in eating, something says, "That's enough," right? No prophet, our own nature says, "That's enough," but the intellect, right? Your intelligence, you're not submitting it to G-d who said, "Guard against the extremes." Isn't that what Allah tells us? Guard against the extremes.
You'll admit, "Yes, I'm going overboard, brother. I know going overboard, but this is good. I know I'm of old age. The doctor said I better be careful too". So, don't blame G-d, G-d created you right. That's your worldly sense. That's your worldly mind. You got that mind from the world.
To be Evil Kenevil with yourself.
Yes. You got that mind from the world. G-d didn't put that in your original nature. I defy any learned man, from this religion or any other religion to meet me at--
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-is not pleasure as they teach us in this society, psychology, sociology. The urge in the baby is not pleasure. No. The first urge in the baby is intellect. Intellect. The baby comes in. He isn't ready to leave right away. Right? Sometimes he is ready to nurse right way, even then there's a hesitation. Sometimes his mother had to condition the baby to eat, to feed, to eat, but that baby is curious. What's this?
That's the intellect. When it opens his he looks like he says, “Where am I?”
The first urge in the human being is the urge of the intellect. That's your original life, and that's your final life. Yes, that's your destiny. To be established in your intellect. That's why education, knowledge and education is made the precious tool in Al-Islam. Most precious tool for Muslims is knowledge. Real knowledge and higher education. So, this Nafsen La’amara is the tendency to follow these urges without respect for the systemic whole in which we are nothing but a part and have a great role in it. So, we don't have respect for the system, ain't no way we're going to behave and we behave in this ignorant, drunk infested, crazy behaving world if we had a respect for the wholeness of the humanity.
How is this going to affect my next-door neighbor. How this is going to register in China. How this is going to affect the children that's being born today. If we registered the whole interest of the whole humanity, there's no way we can behave like that. No. But we are left unattended. What we're doing now is not leaving ourselves unattended. We are addressing the wholeness of life. We're addressing the purpose G-d put into life. We're addressing this, so we're not leaving ourselves unattended.
There's no way you can hear this and register it and go back out there, and give yourself to that kind of foolishness without hating yourself. You’ll hate yourself. Nafsen Lawwaama. How are we to understand this Nafsen Lawwaama? These are the three main dispositions in the soul that gives character or description to you, or forms your personality. Now we know personality forming is an unlimited number of forms and identity, we know that. But essentially, you’re formed by urges, by giving yourself to urges. And when we say form, we're talking about the effect on the intellect. Intellect is the identity for man. Intellect.
He's a conscious intellect. A knowing conscious being. The Nafsen Lawwaama, we understand that as, now they will Again, the scholars, they make differ with me, with the explanation I’m getting ready to give you. Because they will translate it, self-accusing. The self-accusing spirit or soul. Nafsen Lawwaama, Self-accusing. But here is the trick or here is the fine point that you have to have in order to not be misled or come into the wrong understanding of it. The self is not myself as an individual. I am blaming self, Nafsen Lawwaama. I am blaming self, and I'm blaming the human self. See? Blaming. What is blaming? Accusing. Blaming. It means critical, right? I am critical of the human self.
This is Nafsen Lawwaama. Critical of the human self. How can we best see all of this? Whenever the Quran is addressing dear Muslim, dear believers, dear people. It is addressing it in reality, not fiction, not a mystery. It is addressing what is actually happened or what can happen for man on this earth.
The best place to find it is in history. We find in history that certain societies have been destroyed because they gave themselves to the primitive or the first level motivators in the human life. Animal urge, right? Animal urges. The wild tribes that conquered lands, dominated, vandals from Germany. These are people, this is the history. This is a historical picture of people giving themselves to just blind urges.
They want sex, they go out and rape the next village. That's an example of it. They haven't got enough sheep, not enough sheep, they're going to take the sheep from other people who live across the river. They are going to get their sheep. They don't give up their sheep. They're going to kill all of them. This is giving themselves their animal urges. Nafsen La’amara. Next is Nafsen Lawwaama. How do we see this Nafsen Lawwaama in history? The best way to look at Nafsen Lawwaama in history is to look at Greek, especially Roman history. Greek and Roman history. What happened? First, they glorified man. They glorified man. They glorified man as divine. Of having divine. Apollo. All those gods. Different gods. Divine beings.
So, if you weren't in the image of this divine being, then you were despicable beings, right? You were inferior, despicable. You were not of the class. You are not of the class of the higher beings. You see? Now, in attributing inhuman attributes to a human being is being critical of the real human being. Can you follow my logic? Yes, when you attribute to the human being inhuman attributes, and then glorify that human being because of inhuman attributes. Divine attributes. You are being critical of the real human being. When we say that, “man could not be redeemed or saved until he was born Jesus Christ”, peace be upon the prophet, “to redeem man from his sins, and that Jesus Christ is not yet man”.
Peace be upon him. “Jesus Christ is G-d.” When we attributing divinity to Jesus, we are critical of the worth and value of man. Are we not? Do you follow my logic? Now, the result of that is to say, “sex is sin and the human motivation in man is sinful, and it can only be redeemed by letting Jesus Christ, a divine man, a man of divinity, or something else has to happened to him in these other religions. Something got to happen to him to take him out of this human nature and bring him into a divine nature. Then he is not sin. So, his war, is war with himself”.
Isn't this how mostly religions think the destiny of man. “That he is at war with himself. He's fighting his nature. He's fighting until he is illumined and becomes a divine being. Now he is ready to redeem all people”. It's not only Christianity. This is most of these religions. I hope you appreciate what I'm saying.
This is the Nafsen Lawwaama. The third one is Nafsen Mu’mainna. And G-d says, “Oh, Nafsen Mu’mainna. Return to your Lord. Pleasing and pleased. Enter you among My servants, enter you My garden of Paradise. This is the one that will have heaven, this is the one that will find perfect peace, this is the one that will come into the great life where there's no limit on possibilities for him to realizes his potential. This is the one. Nafsen Mu’mainna. And Abraham, peace be upon him, he said to G-d, "Oh G-d, tell me how the dead will be resurrected." He said, "Not because I don't have faith, but that my heart be at ease."
How wonderful it is. And G-d told him, "Take four portions of birds, train them, and place them on four mountains. Then call them, and you'll see they'll come to you, and that way the dead will be raised." Now, in my conclusion, brothers and sisters. We have to know something about our past life, people who lived before us. Our parents that are in us. I don’t want you going out talking like this, this is for us to talk here. If you talk again about it, you talk about it right here. If you're not present, then you shouldn't talk about it. Those who aren't present, you shouldn't talk about it with them. They should get it directly from me, not from you.
When we are struggling to do right, we're not struggling only against the environmental seducers, things in the environment that tempt me to do wrong. We're not struggling only against that. We are struggling against people who lived before us. They're in our genes, but there're also good people who have lived before in our genes. And the good people are with us to do good. The bad people are against us doing good. Remember that, and accept it, you'll be more effective in how evil that comes up in you. Say, “look here you damn past. No, you're not taking me down with you.
In the Church they say, “get back Satan”. Among the turban wearers, they will say, “A uthi billahi mina Shaytan nirajeem”. That’s good. But Allah says, “Who whisper in the hearts of men, from among Jinns and from among men”. Is that plain enough? That's plain, isn't it? The devil whispers in to the hearts of men, and he is from among Jinn and he is from among men. Plain as day. I have experience. I'm not talking to you about what I studied only. I am talking about what I have experienced. Yes, I know that people living in the past are in my genes, they're in my makeup, and they want to live their life against the interest of my life.
Those who have come before me in my genes, who are inclined in the right ways, they are here to help my genetic power. Yes. That's why I want you to get to love Adam, the first being in our genes, get to love him. Know that he was a mighty creature and know that there's was no intent in him to do wrong. He didn't know he was listening to Satan. No. He was deceived into believing that he was doing right. But when he came upon G-d's sign. Allah says, he repented, he repented his wrong. And he was honorable according to the saying of the Prophets. He stands in heaven on the foundation floor. The foundation floor of heaven. I hope you understand that.
Yes, and everything else evolved from that foundation, until it reached the top that was Ibrahim. Ibrahim hanifa, who's urges stayed honorable, that's what hanifa means. His urges stayed honorable. He never did allow his Nafsen La’amara to be given to suu or sin. Now the prophet, he went up through the whole elevation of them, right? He went through the foundations of life. He didn’t go to Abraham and come down, he went to Adam and went up. That's what I'm doing, and that's what you can do with me.
See Adam as your father, your original human potential, your original human makeup, see it, and embrace it, and love it, and honor it. Because G-d made him a most honorable creature with all the potentials that can be realized in man. If it wasn't true, Prophet Muhammad wouldn't have said father to him, meaning that my potential is you. You are the first father in my potential, and he saluted Abraham, he said father again. You are the second father in my potential.
One is guidance for successful in nature. And Abraham is guidance for success after we see a world depart from that nature. Yes! Yes! Yes. The two portions of the great mercy of G-d, Adam and Abraham, how wonderful it is. Thank you very much. I wish I could say more to you.


