12/13/1992
IWDM Study Library 
Newark NJ

By Imam W. Deen Mohammed
Imam Ali K Muslim: [Arabic]. Dear beloved people, peace be on you, as we say in this religion, Al-Islam, the religion of submission to the will of Allah.
As-Salaam Alaikum. Praise be to Allah. We'd like to say to you today, and welcome you here, to Masjid Muhammad Newark, and we are grateful to Allah to have with us our leader Imam W Deen Mohammed, Muslim American spokesman for human salvation. And he will be addressing us today at our ta'aleem which we call in Islam, the teaching and the learning of the religion of Islam, teaching us about our responsibility to the ethics of Islam, here in Newark, and in America.
And just before we bring him on, we'd like to make a couple of acknowledgments for the wonderful support and help that you see this morning from the leaders of this city, Mayor Sharpe, James, also from our senator, Senator Ronald Rice, and our personal councilman of the central ward, Councilman George Branch. The Hazelton group, the consultant developers, architect, engineer, and general contractor, Mr. Frank Saccara, and Mr. Haden, who manufactures housing, are all represented. All these gentlemen came out this morning in support of the five units that will be built near the masjid, in the very near future, quality housing for low- and moderate-income people." We are happy that we are the sponsoring developers this community.
Praise be to Allah. Allah has blessed us, and it's a wonderful opportunity for us. And the total project will be about 500 units over a period of five to six years. We also have in the plan a house for our leader Imam W D Mohammed. So, he can whenever he comes to Newark or if he wants to stay here. We are grateful that Allah has blessed us to be of service in this dignified work. Because with these kinds of establishments we’ll be able to attract many more to help this mission quicker and faster.

So, I thank Allah for blessing you with the opportunity to serve in the religion of Al-Islam, and I would like to bring before you now Imam W Deen Mohammed, the Muslim American spokesman for human salvation. [Arabic]
IWDM:
[Arabic]. We believe in Allah and we put our trust in Him. We witness that there is no deity, no divine except Allah alone. There is no partner or associate with Him in the rule of the heavens and the earth. And we witness that Muhammad to whom the Qur'an was revealed is His servant and His messenger, the prayers and the peace be on him. And what follows is the traditional greeting to Mohammed, the last prophet. Before going into my talk with you today, let me tell you what is on my heart right now. And that is joy, blessing-
[Arabic].
Excitement, enthusiasm, uplift spirit [Arabic] and deep gratitude are present for the new car that I received yesterday.
[Arabic].
For the new suit, new overcoat, two pairs of new shoes. I wore one of them here. And I don't like to give the name of one person, and not give the name of all who contributed, but I can't give the names. But just now, I received a check and some other things too, that I can't tell you about right now. I received a check that a brother had given us. Very important contribution to the purchase of the car. He then gave another check for the support of this masjid and to support the school. [Arabic]. The Imam said that this brother wanted just to give a check to get some gas for the car. I don't know what my gas bill is but I would think that this check I have is going to take care of the gas bill for a long time.
[Arabic].
You're very generous. You've been very generous to me, and you've personally made me feel very humble and grateful in my heart. Thank you, many times. Thank you very much.
[Arabic].
Also, I have to share this with you. The Imam Ali Muslim told me that once you see the place we are looking at, and the brothers think that it will be a good piece of property for us, for cultural things. And he had told me what the cost would be [...]. I said, "Well, I have to [...]." But when I returned later, and looked at the outside, I thought that it was well worth the cost. Then I came back and saw the inside. I saw the facility, how exclusive it was, and it's in excellent shape. It's going to take a little work to change it up, make it suitable for their purpose, but it's in excellent shape. Not as bad as [...]. It's not new. It's not new, but you don't think of it as old. You think of it as new. [...] for that facility. And I began to get real. They gave me a briefing on the development program for that facility, and I started thinking that this was another major step for us on this continent in the United States.
[...].
I see great possibility there. As they were talking to me, I said, "Oh I can see great possibility here." So out of that facility, they are going to secure it, and from this facility will come products, the mental resources, electrical resources, and also physical resources that are going to come out that facility, products that will expand long after we're gone.
[Arabic].
We want institutions that will produce us and be inherited by our children. Many generations now are coming so that we will know the work will not only be here, but the work will be growing for generations to come. I see great opportunities for us in securing that facility, great opportunity. In fact, most of the work that is actually realized for people is not done with preaching. It’s done with institutions
[...].
It's through institutions.
[...].
We're hardworking individuals and groups of individuals.
That's right.
So, the more you establish independent businesses, independent operations, independent schools, independent cultural centers, the more you establish institutions and operations that serve the practical needs as well as the internal needs of the people, I believe that we all can rest and go to the grave with a smile on our face, because we know the future and the children that come are in good hands. That means the people have grown up. That means you're becoming men. When you start to do things like that, it won't even bother you if a white man looks at you and says, "Hey, boy." You won't even react because you're so much a man, you can't even hear what he said.
That's right! [Arabic].
Yeah, that's real manhood. So, I'm very happy over that. We are very proud of our dedicated people, those who initiated the last program development program, and those who have continued support for [...]about eight years.
We are going to be talking on propagation, as a responsibility on all of us propagating. And let me first express my appreciation to the life that I had before I became a member of the International Islamic World. And I was a member of the Lost Found Nation of Islam in America under the Honorable Elijah Muhammad.
That's right.
One thing we knew was our obligation, and that was to invite others to come into the Nation of Islam, to come with us to the temple, to be our guest. We called it fishing.
That's right. Yeah.
Fishing can have negative methods, but fishing also has positive methods. When you really study the fish, fish have negative and positive methods. Now, the negative method is that a fish just all the time has its mouth open. That's the negative. Fish always got his mouth open, looking to put something in it, and he's ready to take whatever you plop down. We know some fish are more cautious than others, but all of them just look like they spend 24 hours of the day looking for something to eat. And along with that, we don't see any establishment coming from fish. Where's his house? What community is he from? Oh, he's just a roamer. His whole community roams, the whole community is nothing but a community of roamers. They're roaming around. So that's the negative side.
And then most fish are cold blooded, right? Cold blooded. They're cold-blooded fish. They're cold blooded. Not that they're cold hearted to each other, but they're cold blooded. And I would say that I'm a cold hearted because fish don't suggest to us any family life. Who thinks of a fish with his baby, husband, wife or parents or children together? Who thinks of fish like that? We think of fish by themselves. We don't show them in a family. They'll go and swim, make friends in schools, like you said. You know, go in schools, our schools. School of fish. But they don't show families. We never think of them as having children, a boy, girl, parents, having to go home to sleep or nurse or something like that, or to lay on momma's lap or something. We don't think of them like that. We think of them as individuals. Or even though they be in groups, we think of their life just as a life of individual fish, or creature.
So that's not too good as a message unless it’s applied the way it is supposed to be applied. Now, if we don't see fish animals, and we see curiosity in the mind, thoughts that want to feed on something, then we go forward like that. A thought doesn't like to go with another thought. A thought likes to travel by themselves. And when the thoughts go with other thoughts, usually it's just in the flow of any movement. It's not in the actual activity, or in the actual devotion to what they are under. When the thought goes out there, it goes by itself, independent. Not crowded with another thought, it was weak independence. You, see?
And another thing about thoughts, thought likes to have an environment that they can see in and see through, like water. Water's an environment that you can see in and see through it. Thoughts also have a clear vision. Clear vision. No more obstructions in the way. But if fish are living in water with no obstructions in the way, they're just going along, and there's no way to steal from them, and they're looking. Everything is out in the open. Nothing's hidden. Very few fish will go down to the bottom and try to get something out of the mud on the bottom of the water. Very few fish do that. Some of them do, but still, because clear views of what's on the bottom. You got to see a clear view. You know?
But when we think of fish as an activity in our minds, an activity of the intellect, then it's good. The whole meaning becomes good. And we know that the mind is all the time feeding, just like fish. The mind is all the time deep. In fact, even when we asleep, our mind's deep. Mind's deep even while we asleep. Not as much. The level of activity is very low, but still, it's deep. Sometimes very low, but very deep. Right?
Yeah. That's right.
The level of activity is low, but the activity is deep. And you would wake up, "Let me call Mary. I should have [...]." I imagine she's about fifty-five now. Your mind brought it up while you were sleeping last night, or this morning. Yeah. It doesn't have to be Mary. It could be Brother Joe. It could be something else, like an article, or an interest that you have comes up. So anyway, when we were told to go out fishing, we went out and we did it with pride.
[...].
We were happy and proud to go out and ... we thought we were doing a great service, and we were. Whether it was incorrect knowledge or not, we thought it was correct knowledge. And we worked.
That's right.
And we were sincere. We believed that by our people coming to the Nation of Islam or to the temple, their life would be made better. They'd be taken out of the hands of the Devil, and they'd have an opportunity to be blessed by Allah and to have a good life, and to see even greater things in the future. That was our belief. You, see?
And so, we were dedicated to that. And believe me, I'm not too proud of my fishing days, because I think I was a little uptight about it. Couldn't have no sisters until I got married to her. But I tried to explain why I always went out and looked for a female fish. I look back and I ain't too proud of that. I wish I had spent more time getting our brothers in. I brought a few men. I brought a whole of men. Yeah, I sure did. Some are still here. Some of you would do it in the wintertime, rain, sleet, or snow. Or the sunshine. You'd go out and you'd make sure that from the minute you started, that somebody was listening.
That's right.
Sometimes you'd be an hour late, prepping your guest list. But before the minister got half way through the meeting, you had your guest there too. And the minister was still good that there were guests, new ones, visitors to get the message. Now, many of us made mistakes in this transition, in making a change, of thinking that that interest has changed, and that we shouldn't do that anymore. We should do it more now than we even did before.
That's right! That's right! That's right.
Yes. Because now, you're not bringing them into something that they have to grow out of later. You're not bringing them into something that they have to reject later. You're bringing them into what Allah intends for them through the Qur'an, or with the Qur'an, and with the knowledge of Mohammed the prophet. So, we should be more active now than ever before, more committed, more devoted to inviting people, bringing them in. I began this talk on propagation with the words of Allah, from the Qur'an, the holy book, Qur'an, Allah's book, we said, "We have heard a calling, calling to faith saying, 'Believe in your Lord,' and we have believed."
We have heard a caller [Arabic] calling to faith. We know Prophet Muhammad called people to Allah. He called the people to the path of Allah. He called the people to many things. But this particular quote from Qur'an doesn't use any of those other concepts or any of those other situations to show us the call that's on the earth, calling us for G-d. And so, the calling, calling the people to faith. To faith. [Arabic].
Demand faith. Demand. This tells me that if we want to appreciate Muhammad and invite to something, or if we want to appreciate our life, what it is, we have to see it firstly as a life of faith. Faith. Faith. F-A-I-T-H, faith. And we have to see the prophet as a man, a human being, peace be on him, with a mission to call the people to faith. A mission. That mission is to call the people to faith, F-A-I-T-H. Now, we know one of the title names for the prophet, in fact, I believe his only title name is [Arabic]. Muhammad the prophet, peace be on him, even before he was a prophet, he was called [Arabic].
[Arabic] is derived from the same word from which we get faith. [Arabic]. Faith means trust. Faith means devotion, loyalty, trust or loyalty. Faith means obedience. Faith has many meanings that's suggested in the word, faith. But the strongest one is trust and loyalty. Trust and loyalty. That, that you have faith in, you will be loyal to, its natural. If I faith in this, I'll be loyal to it. We usually have faith in each other when we are married. And we stay loyal for as long as we're faithful.
And when we start to distrust each other then as the sister say, "Honey, I don't know what he was doing last night and he doesn't know what I'm doing tonight." That's what the sister says. I heard a sister say that, many years ago.
And the brother will say, Honey, I don't know what she was doing last night, and she doesn't know what I'm doing tonight." It's because the faith is broken, right? Faith is lost. Faith is gone. So, when you lose faith, you stop being faithful. All right? faith is one thing and faithful means loyal, right? Loyal to that person that you have faith in. You're loyal to what you have faith in.
I am faithful [Arabic]. The word security and faith are connected [Arabic] from the same word. The precinct that we go to is called a place of security and safety. [Arabic] faith [Arabic] security [Arabic]. Yes. All these words connect. And what is a human being really motivated towards? As a living creature, whether Muslim, Christian or he's a man, woman, child. What is he motivated towards? Security. Security. He wants to secure his life. He wants to feel he's safe. And believe me, when the prophet is mentioned as [Arabic], when the prophet is mentioned as a caller to faith, now we understand that faith in Islamic language has a bigger meaning, now right?
It's not just faith as we see in English. It carries all the big meaning for faith, the big connotations, the big suggestions that go with the words: faith, trust, loyalty, security, faith, all of that. And this city made safe. Yes. All this [Arabic]. Yes. So now we understand the richer meaning for the term faith, we can see now how important faith is to the life and destiny of man. Life and destiny of people on the earth. Faith.
And we can have that sense of security. Sense of security. We can have the trustful bond between each other. "I trust you sister. I trust you brother. I trust you son. I trust you daughter. I trust you daddy. I trust you mama." That's what we want, don't we?
Yes.
We cannot have that by ourselves. We can't have that no matter how hard we work for it. We can conceive ideas for society, some ideology or some philosophy of life, and we can work and work and work like man has done on this earth for thousands and thousands of years, and we cannot give anybody an ideology or a philosophy or way of life that will allow, provide for them, the opportunity to have trust between each other, to have trust between them, to have a feeling of security with one another. We don't have to speak with each other. In your home, in your family, , in the city, in the business places, in the public. We know when we are around Muslims because we have that type of spirit. We should have that kind of spirit.
Yes. But we can't have it trying to provide for that on our own. Allah is the only element. Once Allah is added to your idea and you make Allah the prime factor, the supreme idea, in your ideas, then you can have that.
Yes sir. [Arabic].
And that's what the prophets were, callers to faith. And Prophet Muhammad, the last prophet, he came to remind the people that when G-d sends someone, his principal job, or his principal responsibility, the main focus is on security, trust, trustfulness between man and man, woman and woman, between members of society. A call to faith. And faith ultimately, is to be traced back to G-d. Faith, trust, loyalty, a sense of security. It's to be traced back to G-d or referred back to G-d, or found in G-d as the source of that. After all, it is one of G-d's attributes, isn't it?
Yes, Allah is [Arabic]. [Arabic]. It's from the same word. It's translated as believer, but it also means the faithful, the trustworthy, the trusting [Arabic]. I had to understand everything.
[...].
So, when I saw this attribute of Allah I said now, "We are [Arabic]. We are believers. We trust in G-d." As a believer you trust G-d. I said now, "How is Allah the [Arabic]?" Oh, I said, "Look how wonderful G-d is. How wonderful G-d is! "He is telling us, "I made you, I trust you."
[Arabic].
Isn't it wonderful?
[Arabic].
"I created you and I trust you."
[Arabic].
Yes. So, He is the first [Arabic]. He is the first trusting one. He is the first one, because before He created us, we couldn't trust anything. We were [...]. But He trusted us to create us. And the angels didn't. They said that you are creating something that will shed blood. And He says, "I know what you know not." Praise be to Allah. Now, listen, there's connection with the scriptures, Prophet Muhammad fulfills the previous scriptures concerning the last one that would come to give man or to bring man into his destiny. To give him the way to his destiny or lead him. Not only give but also lead him to his destiny.
The scriptures talk about the Promised Land and Abraham. He perceived the Promised Land. And Moses went out to lead people to the Promised Land. And with Jesus Christ, peace be upon the prophet, the idea of a new Jerusalem came. A new Promised Land. A new succession of the Promised Land came. But was it really reached? Did they reach the Promised Land? When you study the state of Christianity, the state of the Christian society of the world, at the advent, during the rise of Muhammad into his leadership, you will see that it was not in a good state, and no Christian society could say that it was about going to the Promised Land or was in the Promised Land.
Right.
No. But the prophet came and he again, called them to faith. And calling to faith, the prophet also in the Qur'an ascribed to Abraham with these words [Arabic]. This is then translated to "this is the honor, the order". But believe me, I have no trouble once I do a translation of the Qur'an. I'm going to be just as bold as I've always been. I'm going to say the destiny of Abraham the upright. [Arabic]. Destiny.
The destiny, the Promised Land, the destiny. Abraham was blessed by Allah, peace be upon him, to have a vision into the future to see where Allah, to see where the Creator wanted man to go.
Yes, yes. [Arabic]. Yes.
That man was created to be a community and to be responsible for community life. But not just any community, not just any community life, community life in the form, in the design revealed by G-d, intended by G-d. He perceived that. And he saw that, that community life, that social community life was the best situation, the best opportunity for man to realize every good, wholesome dream, and scheme that he had. Yes. I believe in it so firmly. I believe in it so firmly. And so, life and death doesn't matter anymore. It doesn't. Yes, I'm going to the Promised Land.
Yes [Arabic].
I am going to the Promised Land, dead or alive. Yeah, I did that. Oh yeah. Yes. [Arabic]. I know I can have it and I can see that.
Yes [Arabic].
These eyes, these ears, these hands and feet. Yes, this body. I know all of this. I can go whole soul and body into the Promised Land. So, I don't think about life and death anymore. I think about only the destiny. And the destiny is the life for sure. Oh yes, that's the life. Now faith, this is a big word. It is a big word. Allah tells us to look at the heavenly bodies, how they appear to be held up in space without any structures supporting them. What has that given us? Fix your faith in G-d, the Creator and Sustainer of all the worlds.
Life is too heavy for any structure we have but it can be supported by faith in G-d. Now faith is G-d, how is it to be interpreted, how is it to be translated? Now we know, man without a knowledge of the science, you can be mystified, and he will say those big worlds are held over there. Allah did not leave you wondering whether that was dream material at best or real concrete stuff, [...].
[...].
You go out there and go to California and see where a hole got so big, it scared the primitive people. There is a primitive mind that says let’s make a [...] and make some more of them like the piece of sky that fell here. A piece of burning sky fell and knocked a hole in the ground so big it made a whole new boundary. Yeah. Big old hole, big as four or five football fields. Big, round hole knocked in the ground. And they reported at the site that the burning and the brightness was so great that it burnt materials a long distance away, trees and other things were burnt and many people were blinded by the bright light. This is their speculation, scientific speculation.
So, Allah didn't leave us wondering whether or not those were really angels hanging up there. At one time man thought everything up there was like an angel in the heavens and Allah dropped some of that stuff down [...]. Do you see what this is? This is some of the stuff you're walking on. But those heavy bodies, Mars, Jupiter, all those heavy bodies and heavier ones than ours, in our family of planets, they're held in the space seemingly without any structure supporting them. We know what supports them. What supports them? Obedience in the system. Obedience in the system. The system is one system.
The design of it is one design, no matter what you call it. Call him, it, her, or whatever. [...]. Your language or any kind of way you want. Whatever you call it. We're talking about the one responsible for this universal design that holds all matter in check and gives all matter a place and a role in the system. The universal system of matter. The thing that keeps them all hanging up there without support is their obedience to the system. The law of the system is that the bigger holds the smaller. The bigger holds the smaller. And prophet Abraham, he was looking for the bigger all the time.
He was looking for the cause behind the cause. When he saw a cause, "Is there a bigger cause behind this?" Is there a bigger cause behind it. And he finally came to the conclusion that the biggest cause is the cause that designed this scheme. Everything else is obeying the law within the scheme. Everything else, those bigger and smaller, they're all equally subject to the law of the scheme of matter. And their faith depends on their obedience to the law. If they break out of that pattern for them, they burn up in the space or they collide with each other and destroy each other. Yes.
It's wonderful. But I'm pointing to this invisible support. It's invisible with the eye. You can't see it with a naked eye. We can't see magnetism with the naked eye. We can't see gravity with the naked eye. We can't see universal gravity with the naked eye, but that's what's holding them in check. Now, the gravity itself is not its source. The material body, they're the source of the gravity. And their order of movement is what creates the gravitational field or force. Yes. So, we must give the credit to their mass and also to their discipline for what's upholding them, right?
Their mass and their discipline is responsible for that great power that's keeping them all in check, enabling trillions and trillions and tons of mass to be supported by seemingly nothing. [...]. A lot of times this creation is to instill in us faith. All the great prophets, they came to G-d by way of travel through His design. Through this creation, that He designed. Abraham wasn't the only one looking at the order of the heavens. Other prophets they did the same thing. They saw in the creatures, the movement of creatures on the earth in their behaviors, the behavior that they had. They saw it in the weather, the weather changes, and the phenomenon of weather, clouds, sunshine, water, wind, rain, and all of that.
They saw in these signs that G-d was behind it. G-d, was behind it. Faith, faith. If you want to become a scientist in some study at some college or university, the first thing you have to do is have faith. You have to have faith. You cannot be distrustful as much as you are trustful. Your trusting must be stronger than your doubts and suspicions. And the doubts and suspicions of a scientist is faith. He's doubting and suspecting that, that does not support his faith. He is a man of faith. Men have come into great discovery, scientific discovery, because they had faith. They didn't know. They had faith.
They had enough information or enough evidence to support them pursuing something and investing, and even going and getting a bank or a rich man, a rich person to invest thousands and thousands of dollars in it because his urge was strong. He believed that if he continued this line of discovery or experimenting, whatever, experiments, he believed that he would realize the goal. [...] But you're not a Muslim prophet until you have faith. What is said of Abraham? The first of the believers.
He's called the first of the believers. That doesn't mean he's actually the first. Adam was a believer. It doesn't mean he's actually the first. But why is he called the first and Adam is not called the first? It is because Allah didn't want us just to believe on speculation. Allah does not want us just to believe on, guess, speculation. Allah want us to believe on knowledge.
Yes.
Allah wants us to have a sound knowledge base to support our beliefs. And Abraham represents the thinking man. The man that has to have things gel in his brain or intellect before he could be comfortable with it. He didn't feel too comfortable with the deadline.
That's right.
So, the Prophet Abraham peace be on him, says, "Oh, Allah, tell me how to be able to be comfort my heart, not that I don't trust you, but so my heart will be content. So, my heart will be at rest, at ease."
It troubled his heart. And here I am, a rational man, and I'm talking about these people coming back up here on [...]. And I see them all dying. I see everything dying and not coming back. That bothered Abraham. How in the world are the dead going to live again? So, G-d, he created him, and he trusted him. He said, "Take portions of birds. And put them on four mountains." Train them. Train them and put them on four mountains. Then call them, and you will find that they will come to you.
Now that may not be enough for you, but Abraham was a smart man. That was enough for Abraham. Yeah, Abraham was a smart man. That was enough for Abraham. His heart was at ease. Praise be to Allah. Didn't Allah train the system? Didn't he create the system to undergo a training? Huh? Yes. It wasn't all the time in the order that we see it in now. When He created it, and put it out there, it was in disorder. When He created it to bend to His will and come into order.
So, science speculates that the universe, created by explosions and big bang explosions. But the nature of matter itself forced matter to come into order. Nature was created with a nature to obey order, and to be against confusion and chaos. So, the nature itself exists to overcome and overcame the disorder.
And in time there were perfect systems of order. Huh? Perfect systems of order. When we look up there, we see an order, an orderly creation and a peaceful creation. Because order, order also establishes peace, doesn't it? Because the longer they are in disorder, you don't see peace there. So once you see the peace, the great peace, you see the great order, then you will see peace. The whole, the heavens are in peaceful order because it has to fulfill His will. Praise be to Allah.
Yes. There is a connection for the prophet with the previous scripture. I'll mention this, and I'll want to come back to it. In the Bible, there's one that is seen as being victorious. Irony realizes the victory that man wants. As the Bible said, "And on his thigh is the word faithful and true." On his thigh was the word faithful and true. Why on the thigh? Why on the thigh? Because the thigh is the strongest support you have for holding up your body. Yes. The thigh muscle is the biggest muscle you have for supporting the body. So don't think of flesh muscle now. Think of mental muscle. Mental muscle. So, the strongest and most important mental muscle now is a muscle that is faithful and true. And on his thigh, where the muscle is, were the written words faithful and true." Praise be to Allah.
There is a saying, that the prophet was sitting by an angel and their thighs were connected together. Some strength was realized there. We are talking about propagation, the obligation to invite others. We are not inviting people to come and make five salat prayers a day only. We're not inviting people to say, "G-d is one. Muhammad is the last prophet, only." We're not inviting people to have the five pillars of Islam only. We're inviting people to destiny that their soul, heart, and brain come before, come before, come before. Yes. A great destiny promised to them in their creation. And whether they can communicate with that creation or not, there's an urge in them that will not let them be at peace until they move closer and closer to their destiny.
People wonder how come they are sad, how come they are miserable, how come they can't enjoy life. It's because you are short of the destiny, and you are going backwards instead of forward. Allahu Akbar. Allahu Akbar. Muslims, this is no small thing that we're in. This is not some ritual that we joined. We're not joining a world of rituals, where we just look a certain way in physical appearance, and talk a certain way, and come to the faith to worship in a certain way, and wear certain things, and go to the rites at Hajj time and have the Ramadan and the Eid feasts.
This is not a religion of rituals. This is a religion of destiny. And what Allah is offering in the end, is greater than this. And that does not mean when we are dead. But that means while we live, if we achieve the order of the society and the community that Allah desired for us to have, we have the destiny on earth while we live. Destiny is more important than anything else.
Man is born to travel. He ain't born to stay in one place. He's born to travel. Destiny tells me I have somewhere to go. And the destiny Allah has made for us, it's so big. It's so rich in its space, and its opportunity for us. Oh, it's so big and so rich for us, so that no matter how close we get to it, or how much we think we're in it, there's still room to keep going into it, keep following it. Yes, Muhammad, he gave us a big portion of the destiny. He gave us a big picture of the destiny. But Muhammad said, "I will meet you at the pool, at the well, at the Fountain of Kawthar," meaning that we are not yet there. We don't have all our [...]
But he told his devoted companions that he would meet them at the Fountain of Kawthar, the Fountain of Abundance. Abundance. And doesn't the Bible say, of the Messiah, the Promised One, Jesus, peace be on him, "That I come that you may have life, and have it more abundantly." He was a sign of what we would realize in the future for the people of the destiny. Yes.
And the Prophet said, "In the end, you'll see me and Jesus together," meaning that he was just a sign of what I will fulfill." Yes, Jesus was only a sign of what was to be realized by Prophet Muhammad. See, the Bible speaks of Jesus as one who comes and talks in tongues and who reconciled the people with G-d, their spirit with the Great Spirit, the Holy Spirit. Prophet Muhammad came, not to do that, but the first part of his life was exactly that for him as an individual. He experienced being separated from the Heavenly Father, in symbolic terms. And he experienced a big question mystery. "What happened to me?"
And he had to be helped to understand that G-d was actually communicating to him throughout this, and that he was going to be a prophet. He had to have help to understand that, because he was so far away from being reconciled with the Heavenly Father, with His will, with His purpose for him. That's what I mean by that. Now you know that Heavenly Father is not Islamic terminology, so that's why I said symbolic.
Yes, but anyway, when you look at the early Surah of Quran, the early Surah of the Quran are like the truth coming into power. The early stories, when you look at them, they are like truth coming into power. The early stories. Not the first words. The first words looked like [...]. Think about it. [Arabic] All that's plain talk. "Read in the name of your Lord and Creator, created man from a clot of blood. Read, and your Lord is Most Generous, who taught how to use of the pen. Huh? Taught man what he did not know". Now there ain't no crowd with there.
But look. But look. Crowds weren't with him because he had to be told, "Read, three times," before he could read. So, the right, real message had to come through the trials of Muhammad because he couldn't understand what was happening. "Read." "I can't read." "Read." "I can't read." "Reading ain't no more than creating." "Well, all right." He began to read. "Give me some material to work with, I'll be reading. I know what creating means. This is concrete, matter, material, okay. Okay, I see there's a material universe. Okay, I can start reading now. I'm interested in this."
But when you look at the ordinary Surah, the Meccan Surah, the Madinah Surah, like the truth that's coming in there like power, coming into power. And the Bible says that truth will come into power, right? But it says it's also not only into power, that he should come around into power. Hmm? One scripture says come into power. Another says that truth should come around into power. What's the meaning? Coming into power, meaning that he will come obscured, that you won't see him, clearly and plainly. Now he's nothing but a type, or he himself is a symbol for the truth, the plain, clear, and understandable truth. Don't think of a man coming into power. Think of the Quran coming into power.
Now you won't see him by the way. That's what it means by he's coming into power. But it says he shall come around into power, meaning that the Quran comes with the authority over cloudiness. It will come with the power to manage and deal with clouds. Clouds in the peoples' understanding, clouds in their minds. Yes. We have heard the caller, calling to faith, saying we believe in your Lord, and we have believed. Three steps. First, we heard a call, a call into faith. We heard a man. We heard a human being. This is another human being. You're like us." We didn't say we heard an angel. Didn't say we heard a spook. Didn't say we heard a [...]. We heard a call, human being, calling to faith.
That's the second step. Calling to faith. Okay, it's natural for a human being to receive something from another human being. It's natural and easy for him, especially if the human being comes as he is, comes to a human being as a human being. Now, the second thing, calling you to faith. It's natural for people to want faith, to want to have trust, to want to be trusted, to want to trust each other, to want to be trusted, and to want the truth. That's natural.
But now what has stood in the way of this? What has stood in the way of people coming into the faith if G-d wants them to come into the faith? Number one, the caller has been mystified. Number two, the call was to something else, and not to faith. Call to repentance. Call to give up the word. Call to this. Call to that. The principle of nature, the principle of nature, of what they were all about, was faith. But they were calling the people to give up sex, give up the world, if they want to go up to a higher order. You know what I'm saying? [...] You know what I'm saying? And some of [...]
First thing you have to do is prove that you can break away from the natural life. Maybe that's the route to real life. Call to repentance [...]. Come to repentance. Now we know the Bible suggests in John, peace be on him, as a person, a prophet who came and called people to repentance. This is not to condemn that. But the best way to get the response is to call the people to faith.
But the word faith has to have that big meaning that we've discussed here already. It has to have that big meaning, not the small meaning like I blindly just walk behind you. No, not that. Faith is not only needed between me and G-d. Faith is needed more importantly between me and my fellow man, between me and the members of my household. That's faith is more important to us. So, faith is a community thing. Faith is a community applied idea, or context. Faith. As well as faith in G-d. Faith in G-d is the key point. But where you live it, and apply it, and realize it, is in life, that I have faith in my brothers and sisters. I have faith in my human possibility. I have faith in my children, because I have faith in my human possibility. Et cetera, et cetera.
Now, the last step in this really seals it, saying believe in your Lord. [Arabic] Saying believe in your Lord. Now what does that say? That somebody has not made it clear who the people are supposed to have faith in for going to heaven. They say believe in G-d. But G-d is too general. That's too general. I say G-d. You say G-d. He says G-d. Everybody says G-d. And G-d only means that we are worshiping. That's all G-d means. G-d means that we are worshiping, that we think deserving of our adoration, our worship, as a G-d. Come from [Arabic]. Means something that you worship, that you give your adoration to, that you worship.
So that's not enough. Because man has been on an experimental trip in his search for G-d. And he has come upon false G-ds that have disappointed him. So, when we say G-d this is where the word comes from. And maybe for you, or for me, G-d has disappointed us most of our lives. Right? Yes, that G-d has disappointed me, might come to my mind, when you call me to G-d. But I got strong faith from reading the Qur'an about the Supreme Being or the real G-d. If somebody called me to G-d, before I start seeing something else, I wasn't interested. So, I have long faith in what I believe to be G-d. And I was in search, like Abraham, for what I could really believe in as G-d. If he had called me at that point, I wouldn't have been interested in him calling me to G-d. I'd have said, "I'm trying to find G-d myself. Don't bother me."
So, we are doing more than calling the people to G-d. We are calling the people to their connection with G-d. We are calling the people to their most important connection with G-d, to say a caller, calling saying, "Believe in your Creator," is not as effective as saying a caller calling saying, "Believe in your Lord."
Now we know that Lord means different things for different languages and different people. In a political context, Lord means a member of the House of Congress. The Lords of London, right? Yeah. So, Lord means different things to different people in different contexts, different language contexts. But what does Lord mean in this Quranic context, with this word [Arabic]. What does it mean? It is a word that brings us richer meaning for our relationship with Allah than the word Creator.
Creator in Arabic, the first meaning that comes to you when you say Creator, the same meaning that comes to anybody when they say G-d is creator. It means the one that's responsible for my form. Creator. My creator being responsible for me being like this, in this image. My being in this system of matter, universe, or system of life. It also means the one who gave me my characteristics. Characteristics. Human characteristics. Gave me that. Makes me that. Created me that.
But the word [Arabic] means not only that. It means the one who stays with you after you are created. You're created, and then [Arabic] takes you in your first stage and stays with you, to coach you on, to provide opportunity for you, to come into your proceeding or following stages, until you reach your conclusion, your completeness. So one English word that is used by some of the translators, is evolver. Evolver, who draw us up, involves us step by step from simple state, simple unformed incomplete state, to the completed state.
The word [Arabic] has some connection with parenting, though it's not. It's completely different. But it has a connection with word. The word, using the word [Arabic]. Speaking of parents, my parents raised me up from a small child. [Arabic] So you see, the term can be used for parent. But as a law, as an action of G-d, it had nothing to do with parenting. But the role of parent is also this role, to teach you from when you first come as a baby, completely totally dependent on others for your existence, for your food. The parents take you, and they try to provide the best opportunity for you to realize your growth so you become independent and responsible. That's their role, to provide for you better circumstances, good circumstances, for you to grow and develop until you reach your mature independent adulthood, so you can be responsible for yourself and others, as they are responsible for themselves and others. Okay? So that's Allah. That's Allah.
Your parents look at your food needs. They watch over your eating habits. They watch over what you drink, what you pick up, put in your open mouth. They also don't want the wrong things to go in your ears. "Don't say that around here. We got little children around here.
Wait until they're not here to talk that kind of talk. Little children, go outside and play. We're getting ready to have adult talk, not children talk. Our own self tells us don't use that profane language, and don't pass it on to that child. Or don't let that child see that. Don't let them look at that. Their little mind is too impressionable.
We're [...], so this gives you an idea of the [Arabic] role of G-d. [Arabic]. Your Lord. If they're able to, in the days when they didn't have powerful tools, the parent would expect the children, especially the boys, to come into the trade of the father, to see the father’s work. You didn't sit in a tree, and the father, being a man of trade, he was in a position to teach them something, give them an education. He would educate them. He wouldn't just teach them his trade, but he would connect is trade with other interests that he needed to support his trade.
I'm going to have to go to the bank to get my money at certain times. Son, and I have to buy these products. He ends up telling the son, the child, about his business. He ended up connecting the child with a multiplicity of interests and activities and concerns. He introduced him to a bigger world than he could see. An education from a man that just had a trade.
The mother, she would take the girls, and she would introduce them to housekeeping, raising children, et cetera. And, if she could, if she could afford it, she would encourage their minds to think broader, and to pick up some profession also. And the father supported all this. That's Qur'an. That [Arabic] has so many roles.
When you get sick, the parent asks. What's wrong with this child? Who do they ask to take care of them? The doctor, right? The [Arabic] has so many roles that it supports. Watching over your general needs, your general needs, all of your needs. Watching over your environment, watching over your internal needs also. This child, he should have been able to go to the store and buy this, and bring me back correct change, and explain to me what happened. And if not, I'm going to have to give this kid some arithmetic lessons. Go slow, so he can get it. I'm going to give you some arithmetic, because you feel that his development that is evolving should be at this point now, and from his behavior from his performance, but it is not.
You want to bring him up with history, tradition, where history says he should be. Yeah, history or tradition says this boy, he should be able to handle this when you're trying to bring him up. That's [Arabic]. Now, if you call the people to their house, you're calling them to something that they all respond to.
Everybody wants to have a situation for realizing the best that they can be. Most and the best that they can be. If you call and leads to a G-d that's interested in me realizing the best and the most that I can be, I got to be interested in that. It didn't say, they thought about it. It says, we have heard a caller, calling to faith, saying believe in your [Arabic]. Believe in the Lord, and we have believed.
That's saying it. That's the answer. You want people to have faith quick and have the real faith? Don't say come to Jesus and repent, and salvation, and have everlasting life by just believing in him. Understand what that means. To believe in him is to believe in the possibility of all people. To realize the best and the most that G-d has created them for. He's on his time, so if you want to get a straight saying, just believe in your Lord. Forget about the symbol.
Just believe. Just believe in your Lord who's responsible for, staying with you, caring about you, and watching over you, seeing that you have opportunity to grow from semen to flesh and bones and stand upright on your feet as a man, a man respected, gives respect, and achieves establishment for society.
Believe in the One that created you for that destiny, and stays with you when you come out as a weak little infant crawling around helpless, left alone to die. But He helps you along the path. He stays with you, just like your mom and dad. The parent that never fails, that never leaves. Never [...] Knows what is happening to you every minute of the hour, every hour of the day, every day of the year. Allah says in the Qur'an, what kind of logic is that? That they choose a G-d that hasn't been with them always.
Isn't that wonderful? Now here's someone born and wearing diapers in 1877, and this is the one that I'm supposed to give my whole life to? No. I've got one that has been with creation ever since creation started. He has given us creation, life, and order. It makes sense. The other way is stupid, and that's not using our intelligence. Praise be to Allah.
Now somebody say well, why did he [...]. Praise be to Allah. Now, if we understand what we are calling people to, if we want to use the old language, speaking of fishing. If we want to understand what we're fishing people into the masjid for, understand and I give it to you today, that we are not inviting people to rituals, to do rituals.
The greater excitement is that we are inviting people to a light, to a guidance, to logic, to a plan, for a support for them, that will guarantee them coming into the most, and the best that they can be. Do we have any proof of that? The world was in darkness when Allah chose Muhammad, the prophet, peace be on him, and Qur'an came and increased [...], and produced great figures, great, honorable men and women, and their devotion and work made possible the reawakening of the sciences. Finally, what we call the enlightenment of the Renaissance for the west. It's all made possible by the Qur'an and its teachings to Prophet Muhammad, peace be upon him. That's what made the Renaissance possible.
For 500 years, and some say 700 years in Spain, great men of wisdom, from Muslim, Jews, and Christians, even some of the women around them, worked hard for that civilization, for that Islamic civilization. If it wasn't for ignorance, sharpness in their vision, sharpness in their perception. I would say a pause in their perception, and shortness of their vision, they would have continued. They would eventually actually manage to bring a whole West under Islam. But they were enthusiastic. They grabbed the message. They knew it in its practice, knew it in its logic, knew it in its spirit. They knew it in many respects, but that didn't see the overriding theme. They didn't see the major priority. The major priority is not just to be Muslims or the establishment of this life.
The main priority is to serve the potential of man. Man's potential needs working. You have to work its potential. You have to create situations to unlock his potential. G-d gave him real potential. It’s like a plant or a seed. It must be given the forces, and influences, and elements to feed it. The more it expands. The more it expands. You have to bring in influences and elements, and everything, the conditions to tap the potential, and to work the potential, to expand and never be satisfied with its size. No matter how great America is or Western civilization is now, I believe it can be much, much, much more greater.
And it is men with that type of thinking, you believe that way, some of you, and there are many other people of other faiths and other races, other nations that believe that way. The more we have people with that kind of mind, the more progress is guaranteed for us. When we have people who become stagnant, they think that nothing else can be done. They think we've reached the limits. Then you have death.
If you follow people like that, you can't go anywhere. And believe me I don't like to attack my brothers who are still back there on the road of experimentation that I came off of. Some of those leaders that we have, claiming to be leaders of the Nation of Islam. They don't want to admit the truth. The truth is, they've done ran to the end of the road and there ain't no way in the hell they know where they are going.
They don't have the character to tell you that, because they have a desperate need to keep doing something to survive. They need to admit that this has run out, and that they don't know where to take it. Where do we get by continuing to talk about the Nation of Islam, the black man is chosen. [...]He told me he worked for Hitler. He never worked for Hitler. How could he work for Hitler? Hitler saw his people [...] and just them to rule the earth, but how long did it last? For a while he made people think he was a g-d. [...].
You get [...] and, he kept going. Wait until I have that before anyone else does. All of a sudden Germany was defeated. The great day for Hitler was over. All of his key men, hunted by the Jews and found, killed, executed by little small people called the Jews. Don't be stupid, brothers. I hate to see one of our kind get up and leave on something because this is too strong. That's two who have left. This is too strong; this is too hot for them. It's too real for some of us.
Part of the Bible says that some people were told to take care of their own affairs, to take responsibility for their own minds, feed their own minds. G-d would rain down on them manna and quail. Pick it up and take it up to your house. Each one should take a portion to their own house. But when the sun came up, the stuff had disappeared. Yes, the sun came up and it disappeared, like dew. Like dew on the ground. The only way you could keep it there, was keep it in your own house.
[...] disrespect for what we're talking about. I don't teach you all two languages. One in side here, and another when I go out in public, like I've got another language. I don't teach you something that I am ashamed of when I talk to individuals, and in the public. I'm very proud of what I tell you. I tell it to the university, the colleges and universities. I tell them the same thing. You can get the Pope in a room, and you can tell him what I told you.
You shouldn't be shy about what you think or worry about how he's going to look at you after you told him that. No. Some of us, we have only that little small creation of our own minds. We can only keep it intact as long as we keep it to ourselves. We bring it out in the eye of the public, enlighten the world with that. No recognition for it.
You want to go to the mother ship? You want to stay on the Isle of Papmos, in that history? Help yourself. But if you want your share of this world G-dly men, don't look at the Honorable Elijah Muhammad anymore, look at what we're doing. [Arabic] We have to have good establishment, good things on this earth while we are living. Now I don't see nothing in the way. Nothing in the way. We can have those good establishments.
Allah says in the Qur'an that He wants us to have good establishment, good establishment. This is the Qur'an. I want that. He wants us to have good establishment. Praise be to Allah. Praise be to Allah. Think, all this is possible if we have faith in our Guardian Evolver, Our [Arabic]. If we have faith in our [Arabic], we can come together in our faith in Allah, our [Arabic], our Guardian Evolver. He is [Arabic].
[Arabic]. He's not the Lord of Israel. He is the Lord of Israel and every other nation. He's [Arabic]. Look at the word [Arabic]. We say world, but the word is derived from [Arabic] knowledge. He is Lord of all the worlds of knowledge. Some man, a primitive mind will say that G-d is the Lord of the physical world. This ain't no great mind to discover that. You can find that in any primitive religion. [...] He is the Lord of all the worlds of knowledge. G-d make your [inaudible 01:30:11] mean. Man, that started building worlds of knowledge upon his study of G-d's creation. Allah says yes, I'm the Lord of that too.
Don't you see how civilization has advanced knowledge and sciences. Now, betraying G-d, glorifying in their own accomplishments and not giving glory to Allah. Do not fear them. The Lord that has raised them up in knowledge is your Lord. He' will raise you up in knowledge too. He's the Lord of all the worlds of knowledge. [Arabic]. It tells us something else. That it is from these physical worlds, that the knowledge comes. All science is extracted out of the physical world. You don't get no science from the physical world unless G-d reveals it to you by the way of the mystery, your whole experience.
You're going to have to come out of the sky, and come to where we are walking down here on earth, if you want to teach to others. Yes, you can get a peak in on it by way of inspiration, but before you can teach it to others, you better get you a common language. To get to common language you have to get a common system of math. Thank you very much. As-Salaam Alaikum.




