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IWDM Study Library
Creation and The Higher Reality

By Imam W. Deen Mohammed
Imam Ali Muslim:
The leadership we have in Imam Wallace D. Mohammed. (Arabic) Takbeer, takbeer, takbeer! I'd like to present to you our leader, your brother and friend, Imam W. Deen Mohammed.
IWDM:
Thank you, sir. Peace to you. As salaamu alaikum. We praise G-d, (Arabic). The praise is for G-d, the Lord sustainer, sustainer of the universe of all the worlds. We witness that He's one and there is nothing like Him. As G-d says in His book, the Qur'an, (Arabic). "There is not anything at all like Him, and He exists alone needing nothing from His creation." This is what He says of Himself, in Qur'an, in our Holy Book. He exists alone, alone, needing nothing from His creation. And He says that the blood, we sacrifice, the animal or the blood, that is sacrificed does not reach Him, but our obedience reaches Him. The only thing (that) reaches Him is our obedience. So, we can't take up a collection today and give it to Allah. That won't reach Him. The money won't reach Him. But our good intent, our obedience to Him, reaches Him.

So, He needs nothing of His creation. Then what is the creation for if it's not for G-d to use, to feed on, to benefit by or from? It's for us, it's for human beings, but not just any human being. G-d says in the Qur'an, "Who has forbidden my servants, My faithful servants, the good things, the good and useful things of creation. He said, it is for them. It is for them. So, this world is created for G-d's true, sincere, devoted servants. That's what it's created for. And He wants us to be obedient so that we get the benefit. He has designed this creation to give the benefit to those who will be obedient to the designer.

If you are obedient to the designer, you get the benefit of the design, the creation in its order and purpose. And He said that I have not created Jinn or men except to worship Me. And to worship in a translation in English. It means, serve Me, to serve Me. And we know we've heard of Jesus Christ. and from the Gospel or the New Testament said, he said he was in the world to do what? To be about his Father's business and that's to serve his father. And this is a term from Christianity, not from Islam, a term for G-d, another term for G-d the Father, heavenly Father. And so, he was in the world to be about his Father's business. That's what his purpose was in the world. To serve his G-d, to serve the G-d that sent him. So, I just said that to say that the Bible is no different than the word of G-d, the Qur'an, when it comes to identifying what is our purpose in this creation. Our purpose is to serve G-d, to serve G-d.

Then G-d says also, I"s not the creation and the command for G-d?" The two are associated together. Is it not for G-d, both the creation and the command? If I have produced something, I have rights over it. If I have created something in the business world, I have rights over it. I'm entitled to rights over that. I'm entitled to instruct other people how to use it. I'm entitled to tell the market what its use is, what's the proper use of this thing is. What is the proper use of it? What its purpose is, because I designed it, I created it. I have that right. So, G-d says, "is not for G-d, both the creation and the command over it?"

So, everything in creation is designed or created to give service to G-d, to answer the purpose for which it was created. Man, then is here on this earth to answer the purpose for which he was created. And if we accept that, the world yields its treasures up to us. The creation, that is, not the artificial world, not the man-made world, the creation and even the man-made world too. Yes, even the man-made world because it has no reality except in creation. No matter how fictitious it is, no matter how artificial it is, no matter how mythical it is, whatever, it got its form too out of the creation that G-d did, the real world that G-d did. So, everything will yield to us. And this is the teachings of Qur'an. This is the teachings of G-d to us in the Qur'an that he made the man and made everything in creation to yield its benefits, its treasures, its benefits, its utility, et cetera, to man for that man would incorporate it into the society of human beings and further advance the state of the human community or the state of the human society. This is the purpose of that. Allah says, G-d, that is says, in the Qur'an, that He made the rivers to do that, the mountains to do that and the rivers to do that. And G-d says, and He made the sun and the moon to do that. The sun and the moon.

It's a pity that that glorious age of Islamic rising in the time and immediately after the time of our prophet and immediate centuries after the birth of our prophet Muhammed and his mission penned at that time then continued in its glory. If it had, we could be leaders in industry and science, not to mention culture, ethics, et cetera, but we would be the leaders. Muslims would be the leaders in industry, in science, in technology, et cetera. Something happened. We didn't keep the connections. Who are you to say that? You don't have any degrees from college or universities? Who are you to say that? You are right. I don't have any degrees from college or universities, but I have a degree from the creation G-d made.

I have a degree from the universe, not the university. And I thank G-d for guiding me, having mercy on me and guiding me so that I would get what I love. I always loved creation, nature, creation science. I always loved it as a young boy because of my love and it still is. It is my love. But I've found a higher reality now. So, I appreciate the purpose for which these things exist more than I appreciate these things per se. And they exist to serve the will of G-d, the plan of G-d. So, G-d is not only one who will have will, G-d also had a plan and His plan was seen when the creation was seen or when the creation is seen. We see His plan. The great minds in scripture of ancient times, the earliest days of man's search for reality or search for truth. We read of the great mind saying that these things that are working, operating in creation, in the skies and in the earth or as the Bible says, in the heavens and in the earth, speak of G-d's glory and speak of His design, His plan.

That's how they came to know G-d through His works. Now, you'll never know Michael Angelo, the great artist, the painter, unless you have seen his work, and you can't know him as the person who know(s) something about art. So, the less knowledge you have of art, especially that kind of art done by Michael Angelo, the less you'll know him. I don't know. I thank G-d I was never, like most people, I was not. I've never been like most people, most people just jump to conclusions. They know nothing about higher math and they want to sit in the seat and grade you and you are actually teaching higher math. They want grade you, but they don't know anything about that.

They'll tell you when you're finished. Yeah, I like the presentation you made. I gave you a "C". I never jump to the conclusion that what a person's going to say to me has no value, has no worth. I give them a chance to speak to me and I listen. My tendency is first to believe that if they want to speak, they(ve) got something to say. Now if they speak and nothing come(s) out, but (noise) then I have a right to say, I have to leave now. I'm sorry I can't stay here and hang around and listen to you more, but at least give the fellow a chance. Respect the person, respect every person. Don't jump to conclusions. Don't make judgment in areas of where you don't have any knowledge, prior knowledge. You have no prior knowledge about judging a person or you are not qualified to judge them. So don't try. Don't attempt to. You have only what you are qualified to judge.

Praise be Allah. The Qur'an is guidance, guidance for G-d fearing. That's what Allah says. Guidance for the G-d fearing. Guidance for those who fear to disobey G-d. Guidance for those who love to obey G-d, guidance for those who are ashamed to disobey G-d. All that meaning all those meanings are (Arabic) taqwa, taqwa The people who have that taqwa are called mustaqeem, plural, those who have taqwa, the mustaqeem. It is guidance for the mustaqeem. Guidance without doubt. Guidance without doubt. This book, there is no doubt in it, it is guidance for the mustaqeem. That's what G-d says in His book, the Qur'an.

But what we miss as a majority of people in religion, or people of Islam, now talking about Islam. What we miss is that Islam is just what the Imams and the scholars are saying. it is. It is a comprehensive plan for human life, establishment and unending progress of this earth. It's a timeless work, meaning that time will not decide its change or demise. It will not make it insignificant one day or if some people are charged, irrelevant, it will always be relevant. It will become more and more relevant as society becomes more and more advanced. On the contrary, it will become more and more relevant as society becomes more and more advanced. Why?

Because it is revelation from the Lord, the world and that Lord is my Lord, my Lord. Some of us think the Christians have a personal G-d, a personal savior, but we don't. We do. We have a personal G-d, we have a personal savior. Our G-d is with us individually and collectively. Our G-d is with us, singular with us as single devoted persons and is with us as a community of devoted people. G-d is with us. G-d is with us when we are alone, nobody is there. G-d is with us. And if we are sincere in our devotion and love for Him, He's with us as our protecting friend. That's what He says. He is the protecting friend of the believer, the devoted believer. He's with us as a protecting friend. And He says, if my servant, when my servants asked about Me, tell them I am near. I'm near. So that means He's always near. He's got no problem with you G-d is always near to you, to me, to all of us.

Muhammed the Prophet, prayers and peace be upon him, when he was without support from a mass of people or from a group of people. When he was almost alone, his wife and his cousin and his friend, may G-d be pleased with the companions of the prophet. When he was alone, by himself and no one was with him, but his friend, his companion, Abu Bakr As Siddiq, and he told Abu Bakr, the Meccans were out to kill him. They were seeking him to kill him and they were fleeing from them going to Medina. And what did he say to his friend when there was only two of them? Just two of them. He said, G-d is good enough, G-d is with us.

And then lately he said his saying, wherever there's two or three meeting, G-d is the next member. G-d is the third or the fourth. He is saying, that goes for any number higher or lower. G-d is with the individual person. Now you know, you don't have to ask, most of you all, you don't need anybody to teach you that. You just need somebody to teach you that that's Islam, to believe that is Islam. That's all you need. You came from bad, bad times on this earth and you know we didn't have nobody but G-d to turn to many of the times, many times in your troubles you had nobody to turn to but G-d. So, nobody needs to tell you to believe in G-d as a personal friend, as a personal savior, as a protecting friend. No, you don't need that. That's your life. That's the way you live. And you start speaking Arabic and you forget it all.

Start speaking a little Arabic. You know how to give a few greetings in Arabic and you forget it all. You forget the real relationship that you once had with G-d, and in Al-Islam we want you to know it even more than you did before. Says G-d is closer to him than his jugular vein., G-d is closer to the man than his jugular vein. Jugular vein is in the neck and taking the blood to the brain. If you cut it, the conscious goes, no more consciousness. That's your life artery. He's closer to you than your own life. That's what G-d is saying. He's closer to the human being than his own life source that he's existing on as a mortal being, flesh and blood being. G-d is closer to him than his own life blood that flows to his brain and keeps him conscious. How do we know the blood keeps you conscious? Shake the head up too much, the blood gets shaked. You go out, you go out. You're not conscious anymore. You don't have to bust, bust the brain. You don't have to damage the brain, but just give it a quick shake. Shake your blood up real fast in your head violently and you fall down, out, pass out. But you don't need that. The pressure gets too high in the head. You pass out, blood pressure, it’s too high. Pass out, get dizzy, fall out. So, we know that the blood is associated with the consciousness, the life of the brain, its consciousness. The life of the intellect - consciousness. And G-d says He's closer to him, the man, the servant than his own jugular vein. Is it not for G-d to command, the one who has created, is it not His right to also have command? We Muslims and the community, how do we differ from the world societies? What are some important ways that we differ from the world societies that we know, beginning with the United States of America, this great society we call America or the United States of America. How do we differ from that? Man, if we are Muslims, true to the name, we never accept that anything is supposed to be out of G-d's reach, out from under from under G-d's authority. Nothing.

Nothing. We believe that the whole life is under G-d, under the rule of G-d. The whole life and the whole life of the individual and the whole life of society, or the community, of people on this earth. We believe that it's supposed to be under G-d. So, we can never license a sin. We can never give a license to sin. That's how we differ with other societies. We can't license sin. We can't license a thing that G-d has forbidden. We should be aware of our own identity. We should be aware of our own selves and our true picture. So, we know a Muslim from a non-Muslim. We know a Muslim from a worldly person. We are not worldly people. We can't let the secular overrule the spiritual.

I said overrule the spiritual, the secular never gets rid of the spiritual. The secular just takes over the spiritual. And your spirit is supposed to be for G-d. Your spirit is supposed to be under G-d. Secular world takes over the spirit. You're still spiritual, but under the rule of the secular, not the religious world or spirit. And G-d said in His holy book that He spoke to the angels and He said to them, "surely I am about to make or I am making a mortal, a mortal person." A mortal made of they translated, sounding clay.

Sounding clay from an essence of the earth. I'm about to make a mortal, about to make a mortal that will be influenced and be shaped by influences. About to make a mortal that can be influenced and be shaped by influences from, they translated, "black, stinky earth or mud." I say they translated. That doesn't mean that that's the way I would translate that. That's what I'm saying to you. It means I made differ with the translation. The word (Arabic) is a word rich and meaning. It means that it has heat, it's warm, it has heat, it's warm and it also can mean black. It means black that it has dark color, it could mean that. Now where does the meaning black come from? If you want to call something black and Arabic, you'll never use that word. It wouldn't be proper speech, proper language. So where is that word, black? How do we associate black with it? Because scripture that came before it said, (Arabic) is Egypt and Egypt is in the black continent or the black continent. So that's where that influence comes from on the term, the meaning of the term into the meaning of the term. That's (Arabic). And then the next word comes describing this mortal. Are you all familiar with the topic today? In case anyone missed it? Let me give it to you. I'm about a third of the way into it. Islam, Mother Nature, the Human Brain, Productive Life. That's the topic today. A mortal that can be influenced and shaped by influences. This mortal is going to be warm natured, (Arabic), warm-natured. Some say that the man was made of red clay, R-E-D, red clay, like blood to make a connection with the blood.

But another word is used too. (Arabic)-methnoon No, the term, methnoon. Now what does this methnoon mean? What is this methnoon? That this mortal that G-d is going to make will not only be open to the influences and be shaped by influences, but this mortal will conform to certain trends, certain trends, certain behavior over a long period of time, a pattern of behavior over a long period of time. This mortal is going to be governed, his shape, his behavior, by tradition, by tradition. So, he will have a traditional behavior, not just a temporary behavior. The influence comes and thickens him and he conformed to this now, like some of you. You hear while I'm speaking and conforming now, some of you're not conforming at all, but you're conforming now. But you go out there and as soon as you get out there, the mind's gone. That mind that you had here is gone. Some of you not gone, some of you, the mind you had here is gone. So, you were responding to influences and being shaped in your spirit or in your mind or whatever while you were here, like a quick charge on a battery, but as soon as you leave here, the quick charge is taken off and the battery is not running anymore. The battery is not serving the running (of) the vehicle anymore. It's dead. It didn't stay.

But this creature that G-d is talking about, telling the angels, He's going to me, this creature is going to be influenced by influences that will make an imprint and it will go away. Or someone will come and do something to it and remove the imprint, change the shape. But no, he's going to be influenced by influences and conform to influences. And he will hold his shape. His shape will resist attempts to take it out of that shape. He's going to be molded into a form and over a long period of time, conforming, it's going to become permanent for him. It's going to become his tradition for not only him but for his children. It shall become the family life. Traditional form. Traditional form. And don't we have the traditional form of our prophet, the sunnah? Isn't that the necessary or must that we not only conform to our perceptions and our ideas of what Islam is, but overriding that is the established perception of how Muhammed conformed to the word of G-d.

Why is this being said to the angels? The angels responded. They liked it, the angels responded, they liked it when G-d told them to yield, submit, make sajdah (prostration). Now you know we make sajdah when G-d speaks, not just in our prayers, but certain places where G-d speaks. We are ordered to make, commanded to make sajdah, following the tradition of our G-d. We have to make sajdah. So, G-d is speaking now to the angels and what He was saying required sajdah. Just like when we read the Qur'an in certain things, are said at certain points we have to stop reading the Qur'an or recall that we have to make one sajdah or two sajdah when we finish. Now you just stop right there and make sajdah and then continue to read.

So, the angels, when they were told to make sajdah, they submit, they made the sajdah, but Iblis refused. Now understand, more than the Jinn form of Iblis. Iblis was one of the Jinn. This is the teaching of Qur'an, teaching of G-d. Iblis was one of the Jinn, and he was leader of the angels. He refused to make sajdah when G-d told them of his plan to make a mortal man a mortal human being, he refused to make sajdah. So, to refuse, he had to have what we have the right to personal opinion.

Angels have no such nature. That is not in their nature to have their own opinion. They don't go by their own opinion. They go only by G-d's instructions, G-d's command. How (do) we know that? From Qur'an also, that they follow every command of G-d, not their own. So, the Jinn, being made like us, capable of reasoning and having all his own opinion, he rushed to judgment and judged the value of this creature before he had even seen his purpose in the earth manifest. He just was told of his nature, G-d just told him of the nature of this creature He's going to make. And Iblis rejected him. He rejected and refused and he refused by being, ....and became arrogant, puffed up with self-importance, puffed up with self-importance.

And he said, I refuse to make sajdah to this that you are making that can be influenced and shaped by influences. This that you make that can be formed by influences. You made me of fire. That's what he said. Now, you know fire does not yield to be shaped by influences unless you put it in prison. You have to put fire in prison. If you let it out, you leave it on its own. No, it will try to burn the container up. Can't burn it up, it'll make it swell up and burst. It just doesn't yield. It doesn't accept to be disciplined by something without force being put on it. You got to lock it up.

He refused. What did G-d say? G-d said, when I have breathed into him of my spirit, of my spirit, G-d said, very personal. G-d means it very personal. He didn't say our spirit. He didn't say, or I have breathed into him of our spirit, no. G-d says, When I have breathed into him of My spirit, make sajdah to him." Make sajdah. Why sajdah? What is sajdah for us? You cannot make sajdah without putting your forehead and nose the ground or to the floor, to the floor level, the level that your feet is upon. You must put your head, forehead, and your nose on the level of the sole of your feet in order for you to complete the sajdah. You don't do sajdah without doing that. Why is it so important to put the nose there? Because scripture said, before the Qur'an, "and He breathed into the nostrils, "He breathed into his nostrils the breath of life and he became a living soul." Is it not for them? Both the creation and the command?

Creature that was having a tendency to judge by his own logic, to judge by his own perception of logic, to judge by his own judgment or his own rule for judgment was denied. Then he became arrogant in G-d's presence, thinking himself more important than he was. And he said to G-d, okay, since you have really done this thing to me, shamed me before my inferiors, I'm going out and I'm going to work against this creature of yours. And when I have finished, you won't find, but a few with you. So, he then challenged G-d's plan and indirectly challenged G-d, not directly indirectly, challenged G-d. Okay. Now is he challenging G-d as an enemy of G-d? No. That's why never do we read in the Qur'an that Satan is the enemy of G-d. He can't be guilty of anything except what he has in himself. No matter how we see him or perceive him, he himself can't be judged for anything that he hasn't done. So, since he never said that G-d was his enemy, he always took the position that I know best how to serve you. That was always his position, that I know best how to serve you. Now why don't you leave it to me? You gave it to me. You let me get here where I am now. Why don't you leave it to me now. He wasn't a devil yet. He wasn't a shaitan yet.

He was just disobedient. Wouldn't accept G-d's plan for man and G-d's plan for man is that man is going to be the one responsible to Me, directly to Me. Not through you Iblis, but directly to me, he's going to be responsible and I'm going to trust him with freedom, free will, his own opinions. I'm going to trust him with that. And when I, I'm not saying you are totally wrong, Iblis. That's your opinion according to your own perception of what I've introduced to you. But I know what's going to happen down the road and you don't.

He's going to get fed up with his own opinions. He's going to be beaten down by his own opinions and he's going to be scrappling in the dark and say, oh G-d, show me your ways and I'm going to respond to him. And when I have breathed into him of My spirit, make sajdah. By himself, no! But he's not made to be by himself. This creature I have designed is made to be with his G-d, not by himself. He's not only going to have himself to govern himself. He's going to have My will and My purpose and My spirit in him.

And you don't have that Iblis. You have it outside of you, not in you. A mortal, flesh and blood, human being with common human life, a common human nature. That's what G-d said He's going to make and put in authority, make responsible in the earth. That person responsible for authority. For authority. Authority is a responsibility. It is not a possession, it's a responsibility. It's not an entitlement as a possession or as an ownership. You don't own authority. You're supposed to carry authority. So, He's going to make this creature and this creature is going to be made to be responsible and have responsibility for authority.

And that authority is to utilize whatever G-d has created, including the sun and the moon, as I mentioned earlier. (He) Said that He also made the sun and the moon to yield their services or their utility, or their usefulness to that man. It has more than one application. We know that. It has application in the spiritual realm, has an application in the material realm, in both. I look at the term that's used. Did we talk about methnoon? We didn't? Yes, we did. You missed it. And I'm not going to go back. Now you think about it, you'll get it later InshaAllah. Now. G-d says first before breathing into him of His spirit, G-d says, and when I have saawaytuhu (Arabic), Saawaytuhu. When I have saawaytuhu, before he breathes into him His spirit.

When I have saawaytuhu, and the translation is "when I have duly proportioned him." When I have duly proportioned him. At first, he might think his intelligence is in his productive organ because he's an evolving creature. He's an evolving creature. He may think his intelligence in his feet first and then in his knees and then in his heart. He's going to finally realize that it is in his brain. It's in his brain. And when I have duly proportioned him, taking the clouds and put them where they belong, the clouds (are) supposed to be down here, not up here. This is supposed to be clear blue all the time.

But he struggled to keep the heavens clear and keep the black clouds below the heavens, lower heavens. When I have duly proportioned him and have breathed into him of My spirit. Spirit for what? Spirit, for the direction in his life. When I have breathed into him the spirit for the direction that his life should take so that he doesn't just follow a logic but his life follows it. It becomes his spirit. It becomes his life. It becomes his direction for his life. Out of conformity, out of conformity, out of the will to stay fixed in the position I put him in.

Now I'm going to duly proportion him. I'm going to put him in the form that he should be in. And after he gets there, then I'm going to breathe into him of My direction for him and it is going to become his own lifeline. It's going to become his own impulse, his own motivation, his own motivation. It's going to become h............ for him without thinking. He and his children shall become traditionally my obedient servant. Isn't that beautiful? Because we can see it, can we? When we look at the best of the followers of Allah in the Qur'an and Muhammed, we can see it. Too many of them are out of form, but many of them are in ........

No matter where you go on this earth, you're going to find many Muslims in form. Praise be to Allah. Now look how G-d told them to make sajdah. G-d didn't say, just make sajdah because I'm going to make a creature. I'm telling you what I want from my creation. when I'm showing you this mortal I'm going to make. Now I'm asking you, that think yourself higher above this that I'm going to create in the earth. I'm asking you to do what he's going to do of his own will and nature. When I tell him to make sajdah, he is not going to do it, but he wants to do it. He's going to drop down and do it. He's going to drop down to sajdah.

So, he said to them, drop down to sajdah. Yes, the word means drop down. Don't hesitate. Don't think about it. Hit the floor. That's exactly what it means. Hit the floor, hit the earth. The earth is the floor too. If it's out there and you're standing on, that's the floor. Hit the floor. Don't have any second thoughts when I'm speaking to you. That's what G-d is saying. That's why He asked Satan, who had a difficulty with, he said, what's gotten into you that you don't make sajdah to what I have authorized! That's what He told him, .......... What's gotten into you boy? That you don't make sajdah when I order you to make sajdah?

That's exactly what it means. Now, what's the matter with you? What's gotten into you or what's with you? As we say, what's with you, man? That's what G-d is saying to Iblis. What's with you? What's gotten into you? Jealousy. That's what it was. Jealousy. One of the major sins in all the great religions. Jealousy. He said, (Arabic) Akaru lahu. "drop down in sajdah, sajideen." Drop down in sajdah, all of you together. Don't have any hesitation here. Some hitting the floor before others. (Arabic) Wakahu lahu sadjdieen. "Drop down altogether like one man, like one person, like one thing in unity. When I command you". That mean(s), don't think about it. Don't let your own thoughts come into it.

Your thoughts are made to come into creation, not into the creator. This is the Creator speaking. Do you recognize that it Iblis? Iblis, he knew that. He knew that, he knew that, but he wasn't behaving as though he knew it because he had another perception of the reality. He didn't know the reality G-d made. That's why he wasn't down here in the business of the earth. He was up there where little business is taken care of. Islam: Mother Nature, the human brain, productive life. So actually, we have four concerns in that statement. Islam, and then we have a colon. Meaning what we want to talk about in Islam is what follows Mother nature, the human brain, productive life.

Three things. Three things. Mother Nature, human brain, productive life. Now to save a whole lot of time, the human brain does not develop until it has contact with creation. It cannot develop without contact with, I mean conscious, contact, (be)cause that's what it is. It's a conscious entity. It cannot have development for itself until it has contact with creation, G-d's creation. If you have any awareness in your mind at all, it came from G-d's creation. There's no way for your mind to have one single word in it without having contact with G-d's creation. You, yourself, you're G-d's creation. The members in your household, G-d's creation.

Then the environment, the house in its environment, G-d's creation, the outdoors, G-d's creation. Now, what can you think of that can't be connected back with G-d's creation? Say yes, we know how they came to this thought. It's out here in the creation. You might dream (that) you saw a four- headed cat with 10 tails. That's another monster. You might dream of a new monster, but what is that monster made of? What you saw in G-d's creation. Animal heads, animal tails. Cause you changed around a bit. They give you the dice. You can roll seven, you can roll 11, you can roll six. You can roll, all of its in the dice.

So, the particular order that you threw the stuff in, it doesn't matter. You got it from the dice. This is what we have to realize. You want to make progress with your life? You want to get up off of the floor and stand up with the establishment? You want to join the producers, the people that make things happen and shape the future for the rest of us? Then you better take those three steps, Mother Nature, human brain, productive life, and you better stay in G-d's guidance. Islam, Islam. Think as a Muslim. Think, respect for Mother's Nature. Know that Mother Nature is just what it says, mother.

So, you want to be formed first in mother. That's how human beings come here. You're formed first and your mother. You want to be formed first and mother before you go to daddy, for daddy to educate you or to share with you his trade or his profession or his brain. Before you do that, be sure that you are respecting Mother Nature, respecting Mother Nature, appreciating Mother Nature. No great thinker ever got to be a great thinker by just looking at himself or going to the field to work. But when he stopped in the field and rested on his tool and looked up at the sky so far away from him and began to wonder how it all came about, that was the beginning of the thinker, beginning of the thinker. Mother Nature.

Now we have many mothers, thousands, billions of mothers, but we have only one Mother Nature, only one Mother Nature. And if we can accept respect for her, to the extent that we start to conform to the instructions of Mother Nature that compliment my human spirit, my human aspirations as a developmental creature or creation, as an ascending ascendant creation or creature. When we start to do that, oh, we start to improve our life. We start to get better and better. Look at Muhammed the Prophet. He's a living witness. G-d had not revealed to him, but G-d said he had already lived a lifetime among you. That's what G-d said of Muhammed. He's already lived a lifetime among you. That meant that G-d was saying, I approve of his life before I missioned him to be messenger, says, the messenger of G-d to the worlds. Before I missioned him. I approved of his nature. I approved of him as a behavioral creature. His behavioral on par, excellence, on par with the highest standards on par with the highest standards for human behavior. That's where he was before I missioned him. He didn't know anything about Revelation. He didn't know anything about G-d. The only thing he knew is what was around him.

had many problems in it. But he was not one of scripture or one of religious knowledge. And already his behavior was what I want in the rest of mankind. So, he was the son of Mother Nature, wasn't he? He had lost his father. He had lost his mother. He was an orphan while yet had a boy, about six years old. This is history. Well, who was raising him? Who's responsible for his excellence? Oh G-d created him. Yes, we know that. We know that everything is the will of G-d. We know that. But what's the explanation in our perception of history, of human life, of realities?

The answer is that he was blessed to have a respect for the best motivations in his human nature, in his human nature, and to appreciate the best that the Mother Nature presented to him. And he was from the Quraish family, the Quraish tribe and members of the Quraish tribe were also from the Hanafi people. Hanafi means that it was their practice to try to be as perfect in their nature as they could be. It was their nature. Even though they were living in the pagan environment, idle worship environment, savage environment, but there were certain ones of them that resisted that their nature, just like ...... ain't no everybody ain't going to fall on the floor and lick slime or lick, spit and vomit off the floor. Might get some of us to do that. You can't get all of us to do that no matter in whose name you say, drop down there and do that. You say in the name of G-d, the "Wooky Wooky Walker", drop down there and do that.

No. Some of us are going to say hell no and be ready to go to blows with you before we do that. So that's the power of the excellence of nature that G-d put in His creation. So, they didn't yield to those things. They stayed away from those things. And G-d picked one, the most excellent of the Quraish people that they recognized to be the most excellent of their sons. He picked him and said of him, he lived a lifetime among you and it was you, not me, not me. I'm putting myself in G-d's place now, as a speaker, it was you who called him the honest, the trustworthy one. The truthful, As Saadiq, the truthful. You gave him those names before he was called by G-d. So, this is proof that man was created to conform to the will of G-d. Doesn't have to have revelation.

His own excellence is revealing. The excellence in the environment that G-d made is revealing. It's revelatory. It's revealing. Has the power to reveal. So, man made of sin, flesh is sin. Flesh can't be right. Flesh can't be trusted to go straight. That was the Satan's position. That was the devil's position. Now, if we going to buy that in this world, oh man is prone to error and he's gone to error, he can't be right, leave him to his own nature, he's going to become a sinner. That's not true. Muhammed was left to his own nature. He did not become a sinner and was in a savage environment all of his life.

Now, if you understand the story of Jesus Christ, the same was true of him. He was put in an environment of animals as a child, but the animal nature did not come into him. He survived it and lived to be G-d's messenger, G-d's prophet, the Messiah, the anointed, the one who cleaned the dirty society, the one who heals the morally sick, behaviorally sick. The one who stands up, the dead, the mentally dead, the spiritually dead, the morally dead. He became that. So, he was the one who had the power to take those who were subjected to the animal behavior, stand him up in human behavior. (It) says he spoke from the cradle. He spoke from the cradle, but he was yet in the cradle and he spoke for wisdom. He spoke the will of G-d.

That's answered in Muhammed, in his life that was already protected and on the highest level of human excellence before G-d called him and made him a messenger of G-d. It is a hadith in the sayings of our prophet. He said, they will see Muhammed and Christ Jesus together one day. One day they will see the prophet Muhammed and the prophet Christ Jesus together one day. And I've come to understand that Jesus in his mystery is revealed in Muhammed, in his reality. Not the son of G-d, but G-d's creation. And isn't that what G-d said? That's His rebuttal to those who say that G-d has a son. No, Say, they are a creation of G-d, not His son. And the parable of Jesus Christ is the parable of Adam. And he was created by G-d without a mother or a father.

When Jonah, according to the s scriptural story, or report on Jonah's plight or his predicament he was put in, when Jonah finally got out of his predicament, cast upon the shore, after he had been thrown off a boat by the storm and swallowed by a fish, a big fish, a whale they say, and then spat up upon the shore and stood out there to dry off. After he got clean and dried off real good according to the Bible, he said, I have a three day journey. Three day journey. I ignored my calling. My calling was to come to agreement and let my life conform to G-d's will for me as His product, as His creation. I was being called to answer the purpose for which I exist and I ignored my call. So, I fell to bad circumstances. Now I'm free to start all over again. Got a new lease on life. So, Jonah said, I have a three day journey. I have to engage the excellence of my nature. I have to develop my brain. Then I can have a productive life and I won't have to rest on other people's cargo, but I'll find rest on my own labor. Peace to you. As salaamu alaikum.



