1998
IWDM Study Library
Conference Human Rights for Religious Minorities Univ Columbia, SC

By Imam W. Deen Mohammed
Thank you. Peace. Our greetings is peace, peace be unto you, we say, "As salamu-Alaikum." Let me first say this is a privilege and an honor that we hold to be very valuable for us we come here to get better acquainted with each other that is with our different religions that are represented here, and this earth- that we have on this earth to get better acquainted with each other so we can know how G-d wants us to live together with each other on this earth, respecting each other and appreciating our separate contribution to the betterment of the whole. That's our interest and to learn from you. I’m regretting that I wasn't here earlier to hear the speakers that spoke this morning, in the morning session.
I hope that they would- those presentations will be transcribed or in print, and I ask you to please get my office copies so I can be informed and benefit. Thank you very much. He keeps calling me the Big Imam, and I keep looking for the Big Imam too. I thank G-d that G-d has given me something in here that just throws off, what I can't live with. I pray to G-d to keep me that way.
Yes, I appreciate your respect that you show us, this community and leader of my community in my association. We appreciate it very much, and the love and admiration that I feel when I come and visit you a second time and I've met with you. I want you to know that it's mutual, I feel the same way about you, we're in love.
Speaker 1: Praise the Lord.
Imam WD Mohammed: Praise the Lord, yes.
Speaker 1: Allhamdulilah.
Imam WD Mohammed: Allhamdulilah, yes. I want to say that in beginning, I believe that what was motivating me all my life on the time I can recall the earliest recollection that I had of serious concerns for me, as an individual, I think the motivation was coming from my humanity in me, my humanity, I would say myself that G-d created for me to have in the world. We lose this self sometimes.
The world recreates us and we invite the world to make us over again, but I'm talking about that self that G-d created us to be my true humanity that got me. I think I was motivated by that more than any other thing, and I used to be believing in the superiority of the black people over the whites. I was given a reverse of what the world knows. We all know about the superiority of the whites over the blacks, but I was given an idea that blacks are inherently superior to whites, and it was coming from my father that we called the message we called him, the messenger of G-d.
That's some authority that you fear the question. The messenger of G-d you fear to question that kind of authority, that's the kind of situation that I was born in and raised in. When I was born, my parents had already accepted that idea and thought it came from G-d, it was our religion it wasn't just a racism or a racist belief, it was our religion. It was incorporated into the important teachings that we had as religion, as religion.
In fact, it was our theology that gave a different picture to us of G-d, and a different picture to us of the adversary, the Satan, or the Shaitaan, the devil. Growing up under the teachings that also encouraged me to use my brain. We were taught that we should think, we should try to learn more, we should think, and we should look for answers to questions that we didn't have answers for. We were told that we should look for answers and that we shouldn't take even the teachings that we were receiving in the Nation of Islam from-- we said at that time G-d's messenger, G-d's apostle, holy apostle, Elijah Muhammad, my father. He was my father.
We were told that we shouldn't take those writings for granted and just look at the surface, and think we know what it's all about. We were told to be studious and to look deep beneath the surface to see meanings in the print that were not expressed for the common person. That's what I was told, so I did that. When my father asked me, he said, "Son, how can you disbelieve, in what our Savior gave us. He called the man who told him G-d in the person in the flesh." G-d in the flesh we expressed it Allah in the person. Allah, God in the person of WD Fard, that was his teacher this man, WD Fard who was not an American, from outside.
He asked me said, "Son, how can you reject what our Savior father gave us, and you know how your father got started?" What he meant, he had told us that he was lost, he was given to drinking liquors, it was during the depression, he had no job so he couldn't face his wife without money. He was ashamed to come home, so he was in the streets and became almost an alcoholic, just drinking, drinking, all the times to keep from being sober facing reality.
He said, "How can you accept this that-- How can you disagree or reject this and you know how your father got started? I can't give you all the conversation to take too much of this precious time, but finally, I told him as an answer when he insisted for an answer. I said, "Daddy, I see you taught me to think, and to study, and to look deep, not to accept things just on the surface." I was telling him, "If I'm making trouble for you, you caused it, you sent me in that direction. You're the one that's freed my mind up to do this inquiry I've done, to make inquiries"
He didn't accept my answer, but I saw in his expression on his face that I reached him, I touched something not in here you know that I said that to him. We're going back to what I was trying to share with you is this, that all the time it was an urge in my core, human core, to have a better life. Firstly, for my mind because I had a lot of thoughts that I couldn't be comfortable with to have a better life of my own mind, for my own intelligence, that was moving me and motivating me to learn better, to seek more answers, to find a better situation from our own intelligence, and morality also, for my intelligence and my moral nature.
I had to seek more answers and better answers, and this is the life that's precious for us. This core in our human excellence, this core and our human excellence that G-d put there. G-d put it there, G-d created it. It can survive everything, we can be lost, but the core is not dead, it can be awakened just the right circumstances come, it can be awakened. It's kind of life that outlives many lives. We get many minds and come into many lifestyles, but that core is there to redeem us if we will just be inclined as G-d wants us to be inclined.
This is the idea in Al-Islam of the human person. This is the true human person, this is the true human identity. In Al-Islam, that is the true identity, and that identity is one that we all share, that identity is not racial not race, it's just pure human. It is our precious valuable human life that enables us to ascend and rise above and transcend all the things that hold us down and hold us back from excellence, as individuals and as a group, or as a society, or as a world people.
I'm not teaching you anything, I'm trying to acquaint you with our thinking, our perception of the human person and our thinking because this is the basis for human rights. Our perception of or way we identify the human being is for us, the basis for us advocating or promoting equal treatment, equal opportunities, human rights for everybody. Irrespective of their race, nation or whatever.
I believe it's the same for Christians and most likely for the others too, the other great big faith groups also. They will express it differently-- Then I'm sure, but I think it all boils down to the same thing. Now, I was in class, I don't have many college hour credits I'm not the college graduate. Well, maybe in my self-studies if I could look at myself as my own teacher, I certainly will get myself a Ph.D. in some subjects, and I thank G-d for that.
I was in classroom social studies class, Loop Junior College it was called at that time. It's been named for one of our African-American heroes now. I think it's Harold, is that right? Harold Washington. Yes, Harold Washington's college in the Loop, that's the downtown area of Chicago. My professor, he was talking about a subject that's not too clear even in the minds of professors, and he asked the class he said, "What is the motivation in the life of human beings, what is the main motivation in their life, what they want most?"
The different ones answering and I'm listening. Well, I learned one thing that if you belong to a small minority it's best to keep quiet. Don't say any more- know your percentage of the talk that you should have. I was just being quiet, he looked at me. He looked at me and he looked at me in a way to trouble me inside. He did what he was trying to do, he did trouble me inside with his looks.
He said, "It's pleasure Mohammed--" He said, "It's pleasure the motivation." I said, "No." Then he went on to teach me. I guess he said, "Now, I'm going to teach this young man." He went on to teach me, and I rejected his lesson until I was much older. I look back I say, I wish I knew his address or his telephone I might call him and apologize to him, as he was right. Pleasure is my motivation.
All of us are here to be pleased and that's the goal of all of us if you know who believe in G-d, especially, those heavenly faiths. The goal of life is to one day please G-d so we will have paradise, heaven, and heaven is a place where we see that place is the place where we experience no displeasures. I had to accept that he was right, and then G-d when I read in the Quran what G-d says, and G-d says to the soul that has struggled to have the life that G-d created for return to your Lord pleasing and pleased, pleasing and pleased.
I don't know if a lot of Muslims scholars- among the Muslim scholars call, "Ulima." The Ulima. I don't know if they have really studied this seriously or looked at it the way I'm seeing it. The soul needs two things obviously, the soul needs to please there's a need in the soul to please, to present itself in a way to give pleasure, to others. Something else other than self, and the soul has in its need inherently to be pleased, to be pleased, to be content and pleased within myself, with myself.
I'm pleased and with myself and I'm pleasing G-d, that's what G-d says. That there's a need in the soul to please G-d, but there's also a need in the soul to be pleased with itself, to be pleased with itself, and the way you get these two satisfaction- this is Al-Islam now, the Islamic way. The way you get these two satisfactions is to strive always to please your Creator, to have the excellence in your life for yourself that your Creator created you for.
We say every human being is created for what? To serve G-d, to serve G-d, and to serve G-d means to do what G-d created you to do. Service of G-d in Al-Islam is anything that I do of that is excellent. If I'm a doctor and I'm a good physician my work is a service to G-d. I'm worshiping G-d, I'm serving G-d with my excellent work, so it is for anybody else. If you have nothing to offer but rituals, then your service is not given that much credit according to the teachings of our Prophet Muhammad prayers and peace be upon him.
He said of such person that the person who's providing their daily needs such as a place to live, food, clothing, shelter, et cetera. They are better than the person who's satisfied with just a life of rituals and doing nothing constructive in society. This is the teachings of Muhammad the Prophet, prayers, and peace be upon him. I'm saying all this in the interest of getting the audience to know how we look at the human person, and how we value the human person, and that qualifies that human person for human rights.
If we deem a person or estimate a person a human person to be of no more value to us than a watchdog or a playful animal that we enjoy or a wolf or something a more serious dog. Then he doesn’t qualify for human rights. If that's our perception of the person that person then qualify for human rights in my view believing in what has been revealed to us in the Quran and practiced in the life of Muhammad the Prophet who received the Quran about 14 centuries ago, a little bit better than 1,400 years ago.
We believe that human rights and religious rights tied together they are almost the same. I don't think the civilized world could have come up with this idea of human rights without first having an idea of rights of the individual in religion. The rights of the individual in the religion, inherent rights that G-d accords us. The constitution of these United States have helped me to appreciate the idea of the perception of the human person that I have established so strongly in me now.
The introduction to our Constitution as you're aware, I'm sure written by the founding fathers says that the basis for our citizenship is not on our racial identity, or where we came from, but it's on our inherent nature and rights. We hold these truths to be self-evident that all men are created equal, and are endowed by their creator, one creator, and are endowed by their creator with certain inalienable rights. Certain rights that are theirs because of the gift of their creation.
Their very makeup entitled them to these rights, these are inherent rights, native inherent rights. Endowed by their creator with certain inalienable rights among these life, it didn’t say this is all-- they didn't claim they were naming all our rights, but said they're among these, life, liberty, and the pursuit of happiness, they're that pleasure again that I wouldn't accept when I was a young adult, a big-headed student in my- well, of a hot-headed student I would say, not a big-headed. I never had a big head, but I had a hot head.
I was angry with the world. I don't know why Nation of Islam might have made me that way I don't know, under the Honorable Elijah Muhammad and now it’s under Minister Farrakhan. I think he's doing a little better. He has a little less heating, a little more cooling agents, but when he comes out we think he's all fired, but I know what's happening on the inside. He has little cooling agent and it's growing, it's getting bigger and bigger.
Yes, there's that pleasure again. This idea obviously came to the founding fathers from their study of universal religions, of the universal religions, Judaism, Christianity, and Al-Islam because it's documented that Thomas Jefferson who had a big hand in writing that document and some others that they had also learned of Al-Islam and not from the world of trouble, but from its pure sources. They had perceived this purity and there was President Thomas Jefferson who said that he hoped that Al-Islam would one day be in America, that Muslims would one day be in America because he wanted to see contributions come from all around the world.
He felt that Al-Islam being one of these heavenly religions would have something to offer this new heavenly society that they were envisioning, that they envisioned, pardon me. Now, again turning to the Quran, and G-d says to them to us that is who want to follow him in Al-Islam directly to Muhammad, and his followers at that time, but also to us today, "And fight them," meaning the persecutors of the faith. There were idolaters they didn't want to see this message of Al-Islam on that Peninsula called Arabia, that's called Arabia today. They were trying to stop it before it could get up off the ground and get strong.
The words from G-d came to Muhammad and for all of us. “And fight them, the persecutors, the oppressors, the persecutors of faith until the war has put down his burden, and religion is free for G-d, and religion is free for G-d. Here is a statement of religious freedom in Al-Islam, but what is this restatement of religious freedom is all about? We read some other verses we can understand that we have something of value as a people as creatures.
We have something of value that qualify us for religious freedom, and that something we have is our common humanity, our common humanity. We are human in the human family.
Until religion is free for G-d, so it means until the people are free to live their religion as G-d has ordered the religion to be lived. We can't have religion, Al-Islam in America or anywhere else. If we are really believers with insight with knowledge that only G-d can give us if we're faithful we'll have it.
If we have that knowledge we can't be satisfied having our Muslim life in America, but the government is going to tell us how much of it we can have. The government going to say, "Well, you Muslims are free to have only this much of your religion, that your religion calls for not to have any more than that." Then we have to either—In Al-Islam, we have to either seek another country or another place. G-d says don't come up putting up excuses in the judgment saying that the place was so difficult for you to live in that's why you didn't live your Islam.
G-d is going to remind you that his earth is spacious. Meaning how come you didn't go somewhere else, how come you didn't seek to find a better place some accommodation, some welcome for your life? There's not enough just to say we're weak or we have no freedom here, these people don't like Muslims, that's not enough, look all over the world and find a place for yourself. If that's the case, find a place for yourself.
We either have to do that or we have to fight and if we choose to fight, G-ds says, "Fight them until the war put down his burden." What is the burden of the war? That it tells us something too, what are Muslims to fight for freedom of religion? They call it fighting in the path of G-d, "Jihad." All of this and now it can just be war, political wars. They call it "Jihad." If the Muslims are fighting somebody that's not a Muslim, he's fighting for his right then he's Jihad, and maybe it's political rights that are established by the political order about a political ideology.
Maybe if we look at the Quran that ideology even that ideology is rejected, maybe that could be. It's so confused now, what we should fight for in the name of G-d? What all Muslims should support? We should support a war for the freedom of religion, and in my opinion, the freedom of religion is the same as human rights. The freedom for human beings to have their human rights. When G-d created Adam according to the Quran, this is our first father. We perceive humanity in its original life, firstly, in the creation of G-d Adam, the man Adam.
Adam, peace be upon him, is pictured in the Quran for his special property that he had, that even the Angels didn't have, and that's why Adam was given so much of a special role in the creation of G-d, and this special property that he had our Father is the human Aqle, the human brain, the human intelligence. Yes, it is only because of the human brain that G-d created, this is Al-Islam not teaching. I don't think I never- I'm always teaching and looking up at my audience, never looking down at my audience, and because I think you may know more about my subject than I do.
I'm just sharing, I want you to see where we are. The human brain is what lifts this creature up even above the Angels in some respect, or in some small degree. Even above angels because G-d didn't create angels to have the freedom of thought, he created us to have freedom of thought. We have a special brain, and freedom of thought means we can do what the roach can't do.
The roach is so popular in history. I was reading about the great history of the Pharaohs in Egypt, and that a roach was having such a great role there such a special role that the ancient rulers of Egypt made him a god, gave him a figure in their scriptures and everything, and made him a god. He's one of the gods you know that roach, but when you study the life of the roach from the ancient Pharaoh to the day, it hasn't changed.
The way he smoked, he still smokes the same way. The way he danced, he still danced the same way. The way he builds his house, he still builds it the same way, but we show evolution. We show progress, we show ascension, we are sending into higher and higher forms of excellence, of human excellence, of creature excellence, and the because of that we are liberated from the matter, from the dead matter, and we are liberated from the animal kingdom.
We are liberated and we come into a freedom zone that enables us to perceive our role, and even assists other creatures lower in the scale of evolution or in the scale of Ascension. We are able to reach- to help serve the life of those creatures. This is a special human being, a human being it's definitely special, definitely a very special creation because of the aqle, because of the human intelligence, the human intelligence.
If we proceed the creation of man importantly because some-- we know the soul, the human soul. The one for the human soul being created so special that part of us that wants to be pleased with G-d and have pleasure for itself, if it wasn't for that we know if it weren't for G-d who create the soul that way, the brain would never be activated. There are some creatures whose brains are never activated, their brains never come on, are never turned on.
You can give it double shock triple shock nothing happens, nothing comes on, and it's because nothing has happened in the soul, and G-d says, "You will have no change until you change what is bothering your souls." Yes, have a change in your soul, we know that, but the progress in the world depends on the human brain coming into its role in the society. The human brain has to come into its role, and its role is to inquire, study, learn, benefit from experience in learning, and lead the way of progress or lead us in the road to progress.
This is the brain. When we look at all these things that we have as conveniences. No matter how good your soul is you wouldn't have them, your brain went to work. This is history, this is history of man as an industrious creature. G-d created us to be workers and that's what the word “Abd” means too. I'm picking them to the community of Muslims now particularly. When G-d said, He created us to be up, for what purpose has He created us? He created us to be “Abd”, and it's translated to serve G-d, to serve G-d and that service is to worship also.
To serve and worship G-d, but it comes from the literal word meaning to do what? To do work as a slave does work. A slave does work to please his master, the slave knows that if he doesn't please his master he's going to be punished. The consequences will be severe. He lives to please his master with his work, that's the slave. This idea was taking out of the world and giving to G-d that such service, such complete service, and such willingness on our part to serve something should only be for our Creator, should only be for G-d.
G-d calls us all the servants of G-d, the slaves of G-d or the servants of G-d. "Ibaad-Allah." It also means workers. The Abd, the slave is a worker "The Abd." G-d has created us to be workers, and if we use our intelligence to better conditions for us to make do better work and more useful work, and Prophet Muhammad he says, and the best of you is the one who's most useful to humanity, to all people. The best of you is the one who is most useful to all people, to humanity at large.
This is what the Prophet said. It's all about work and having the soul fulfilled, being pleased with your own life and your own work and knowing that your life and your works please G-d. Adam again, as intelligence, as the human intelligence. The human intelligence progresses, but the human intelligence can be the seed. It was the same for Christians and the same for us. The adversary deceived Adam and his mate and caused them to come out of the excellence that G-d had created them for, but we're told that Adam did something to exonerate himself, to get the blame taken off of him, that's the difference in Christianity part. The difference for Christianity and Al-Islam.
Says and Adam met with a word from his Lord, and he repented his ways, and he returned to G-d. He returned to G-d in obedience again, so he was-- He saw G-d's Word, he finally saw G-d's Word, and he got back in line with what G-d wanted for him, with the life that G-d wanted from him. We don't have an idea of inherent sin. Now, I know this is outside of the subject, but I just wanted to share that with you, I think it's important.
What I'm getting at is not that, but what I'm getting at is the value that-- The identity that we have for the human person and the value we place on the human person, and why we reason the human being to be that valuable or so precious. It's not because he has love, we have compassion on life. I don't think the human being has any more compassion on life than some animals. I've studied animals, and I've seen how some animals will gladly with no hesitation, they just give up their life they will jump into the fire anything to save their child, their baby or something.
They will fight a little bird little sparrow will fight a man that he's afraid of any child. A sparrow is afraid of a child. A sparrow is afraid of a dog or cat, but that sparrow if you take his baby that it left on the ground that fell out the nest, and the baby is still there alive. If you try to pick that baby up and that sparrow see that sparrow will come at you like a fierce eagle or something. All fight, looking frightening, and actually scared me. I know, I'm speaking from my experience.
I didn't know that sparrow can make itself look so dangerous. Yes, I don't know what it did to his feathers, but it did something to its feathers that made itself look larger, and it was just coming at me, and I got away from his baby. We think of human being, we're such good, all the human beings are good, we're not angels and that's what G-d tells us in the Quran, say if the world had been populated by angels, G-d would have sent you an angel as a messenger.
You're no angels, you’re human beings, but in a sense, you have been put here for a role and G-d's creation that raises you up a degree above angels, because of the aql, because of the human intelligence. If you can reconcile the moral life with the intelligence, with the rational life, then we can have the excellence that G-d wants for us in this world.
The two have to be mated, the spiritual and the intelligence spiritual side, and the intelligence side has to be mated, and marriage come to be married in a holy bond with each other under G-d that you’re not going to violate what G-d wants and then we can have all of the excellence and beautiful future we want in our understanding as students of Al-Islam. G-d says that He created Adam, and He created Adam who was at that time Nafsen Wahida, which means in Arabic, it means one single soul.
One single soul or one single self. We’re going to understand that it's not talking about the flesh. Well, we're not talking about gender, it's not talking about male or female. We're going to understand that when we see the grammar created him from Nafsen Wahida. Man is masculine, not-- You don't put the feminine “T” if it's talking about a masculine entity, you only put the feminine “tay” if it's talking about a feminine entity.
Now, it was a female. No, not necessarily, no. Understand this about Arabic grammar, in Arabic grammar we don't have masculine gender, feminine gender, neuter gender. We don't have three, we only have two. Everything whether it's talking about inanimate world, the stars, the heavenly bodies, or the animate world, or animal world, or man's world. Everything in creation is either male or female, that's Arabic, that's just the Arabic language. Everything is either male or female. As Shams, the Sun here is female, and we thought it was a male, didn't we?
The Sun in Arabic is female, the moon in Arabic is male. I think moon-- male in this world is that rises up that high, he is moon, doesn't he? I think when a man gets up that high he's moon. You don't get too much warmth from him.

Yes, it's either male or female, either male or female. I've tried to teach little children around me, my grandchildren, I'll try to teach him till they understand later on. Don't think because we say he/she we're talking about man a woman, no. Our religion has been revealed through a language, logic or a language system that tells us things are either male or female in the whole creation.
Yes, Adam then was created himself from something that is given feminine or female description, what is that? In Arabic, the soul. My soul is called, "Nafs." Soul in Arabic grammar is feminine. The human soul in Arabic grammar because it's feminine then Adam himself was created, was made from or of a feminine entity, the human soul. Says, Khalakakom, He created all of you, Min Nafsen Wahida, from one soul.
Wa khalaka Minha, again that's feminine. Wa khalaka Minha, and created from her, wa Khalaka Minha and created from her. Ha means her in Arabic but in English, we don't say her we have to say it, proper English translation, and created it, and created Wa khalaka Minha, and created from it Zawjaha, it's mate. Zawjaha. Now, we have the masculine. Zawj is masculine, but the mate is feminine. Zawjaha, and created from it a feminine entity Zawjaha it's mate, and the mate now is feminine, but the man is there now Zawj, the husband.
That the man is there now with this feminine mate, but this came out of one origin, the human soul which is a feminine entity in Arabic grammar where there is no neuter to gender, is that clear? I'm speaking to the Muslim more than everybody else. I hope it's clear for you all. The members of the community, others here these learning people I'm sure that if it ain't clear, they know where to go for clarity.
Yes, they'll find it in their own orientation. If it's not clear in this orientation they will find it in their orientation. Muhammad said now if I'm reasoning correctly, then every human being- this is talking about the beginning of the human family, every human being is to be respected as a human soul who has as its need, as its most inherent need, as its most native need the need to be free for G-d, the need to be free for G-d, and how can it be free for G-d if we're going to hold it in captivity, or if we're going to restrict its freedom?
It can't be free for G-d, but again, I repeat that human rights and religious rights for us are all intertwined and that some points it becomes the same, no difference. The human rights and religious rights are all the same. Muhammad said, G-d, did not create anything more valuable than the human intelligence. The human He said aql, means the human brain. We know the human brain is different from all other brains.
You put any other brains on the scale I'll put them up here on the table, the human brain is different, it's not the same as any other brain G-d made for any other creature. The intelligence is what we're referring to, the human intelligence, G-d did not create anything more valuable than the human intelligence, the human brain or the human intelligence.
Now, I want to go to what G-d says of Muhammad. Muhammad finds himself now persecuted by his fellow countrymen, relatives with them, his own relatives with them.
Two of his uncle's persecuting him, seeking to stop him or kill him, stop him from preaching or to kill him, and he says, he's given the revelation G-d what to say, and Muhammad says something, not for just Muhammad. Muhammad says something for every human being whose freedom is denied him. Muhammad says is told by G-d to say, and I am a free man in this town, and I am a free man in this town, but before he says that, how does G-d tell him to present that? Says, and by I swear by the parent, and what it gives birth to that’s a child, the child.
I am a free man in this town, and I am a free man in this town. I think what G-d is saying there through Muhammad who was in no circumstances is that every human being born of a human parent is a human being and must be treated as such, and regarded as such, and respected as such, and is entitled to whatever G-d created for mankind. G-d created the earth and all of its resources for mankind. G-d created in human intelligence and all of the civilization that we are able to realize.
G-d planned that for every human person it's not the gifts or not possession of one people, one nation, one city, one nation, no. There's a universal gift that G-d gave us directly from natural resources are created us for, and we had to utilize the creation of G-d our own intelligence, our own human creation, and the environment that G-d put us in that is rich with so many supports for the future that we all would like to have.
We can't deny that to any person that we all are equal inheritors in that entitled to equal shares in that, and G-d says and seek the hereafter, the promised life, the spiritual blissful destiny, but don't forget Wala Tansa but don't forget or neglect Nasibaka, your share of this material world. Nasibaka Minad-dunya of this material world. For those who understand Arabic, you're getting it better than I can give it to you with English. Nasibaka Minad-dunya. Don't forget your share of this material world.
These are human rights, they begin with the first human parent that G-d made and whatever G-d created for that first human parent all of the children are entitled to it, we are inheritance or whatever G-d created our parent, first parent to have, and that's the whole world, that's the whole world. If we have the ability to think outside of this earth, and to find utility and out of space travel. As Muslims, I'm to believe that every and that's why our government welcomes the black to go on the ships to go out to space.
If you want to train to go out-- you want to train and out to space, sister or brother? you're welcome train, you can qualify. Maybe you'll do better out of space than you're doing in space, I don't know.
I tend to be a kind of a comedian too, they know me. Yes, so we're entitled to that. How are we entitled that? G-d said when He created our first Father that's us. When G-d tells us, He created our first father that's G-d telling us He created us. So, stop thinking about Adams creation as a creation of some distant- some alien ancestor, no. Adam is a creation of us, human beings. G-d is telling us he created us, but he has to have a figure one figure in the beginning that represents the beginning.
G-d says that He created for him and made the world, created the world, and made useful, made the world to yield its utility, its benefits to the human being. He says, whatever is in the skies, and whatever is in the earth, He made it all to yield, give up its utility, its benefits for the purpose or destiny that G-d wants for the human being that He created. To me, that's how I understand what human beings are entitled to.
They say human right, I have to look into my scripture to see what are human rights. I've tried to share with you the basis for human rights in Al-Islam, and in hopes of giving you a good idea of what we would be demanding as human rights, thank you very much. Peace, As salamu-Alaikum.


