On Friday, December 9, 2011, I’m typing this article and drinking coffee. My wife Sister Patina Muhammad is also typing on her computer. I’m not telling where, but this is not a secret–Smile.
I’m aware that some wicked person can and or will see this. So what. The Supreme Being (Master Fard Muhammad) can or will see this.
I started referring to the Honorable Elijah Muhammad in 1954 as my father.
In 1960, I wrote this in a book and many years later I wrote this in The Final Call:
“Whenever you want to do good, in this old wicked world, you are always tried to see if you really want to do it.”–The Honorable Elijah Muhammad.
I’ve put his response and the reason in context.
On June 21, 1998, in Phoenix, Arizona, I asked the Honorable Louis Farrakhan the following question:
Brother Minister, this is really three questions in one, based on what you said yesterday, mostly in response to my two most recent articles [Vol. 17 No. 35 and 36] that I just did, that has to do with your forward motion and the need for the believers to keep pace; and that this forward motion is designed and directed by God Himself and the need for patience among the believers, with yourself, in particular, and with themselves, in general.
The third part of this question is integrated into the first two parts of this compound question.
As you already know, the Honorable Elijah Muhammad said that it takes 75 years to learn how to live. What is your response to his words?
The Honorable Minister Louis Farrakhan: In the name of Allah, the Beneficent, the Merciful.
A period of transition is a most difficult period in human development, for during periods of transition the life that is in transition is not where it was, and is not where it is intended to be. During that short period of time of transition, it is very dangerous for the life that is in transition. Depending upon what kind of life that is, it could also be dangerous for those observing the life that is in transition.”
You can read all of his response in the book, Closing The Gap. I’ve produced this book.
Some want to change it without my “ok.” I’ve made it, with help of others, but it’s not my book.
That is very public.
Now, I’ve made it more public. I’ve given the context of how it came about, but not 100 percent. I’m not lying.
In Phoenix, Arizona, on Easter Sunday, April 17, 1987, the Honorable Minister Louis Farrakhan opened his speech with certain words. Please read them carefully, even slowly. He began:
“In the Name of Allah, the Beneficent, the Merciful. I bear witness there is no God but Allah, and I bear witness that Muhammad is His Messenger.
“My beloved Brothers and Sisters, once again it is my great pleasure to have this opportunity to speak with you on the basis of the teachings of the Honorable Elijah Muhammad.
“Today is a very important day in the Christian world. For this day that is called Easter revolves around the glorious resurrection of Jesus Christ, which represents a victory; not only a victory over physical death, but a victory over all the impediments that keeps man from oneness with God.
“This important day in the life of Christians is also important in the life of a Muslim only from a different perspective. There is no Muslim who does not believe in the resurrection of the dead.
“In fact, all Muslims traditionally believe that they will see the return of Jesus. And of all of the men of God that have ever lived and worked on behalf of the righteousness of God among the people–of all of these men–the Muslims only believe that one man will return. And that man, of course, is Jesus.
“So there is a similarity between the belief of the Muslims and the belief of the Christians. But today, by the help of Almighty God if you are willing to reason, we want to hopefully clarify our–what I would call–immature understanding of one of the most profound events in religious history.
“Now, as you notice Christianity does not take its beginning from the birth of Jesus; nor from the ministry of Jesus. But Christianity takes it beginning from the most painful and critical aspect of his life. It begins on the basis of his passion under the judicial decree of crucifixion.
“Isn’t that interesting? You would think that a religion would base its beginning, or start its calendar, from the birth of a great man or from the beginning of his ministry. But Christianity takes its beginning in the most sad and sorrowful, painful and trying time of the so-called Christian era when Jesus was being crucified, and his friends were leaving him.
“It’s disturbing to see this powerful human being in a state where it appeared as though he had no power to save himself. But this is the beginning of Christianity. Islam is somewhat similar.
“Islam does not start its calendar from the birth of prophet Muhammad, peace be upon him. Nor does Islam begin its calendar from the first revelation of God to Muhammad. But Islam begins its history, its calendar with a death plot against the life of the prophet from which he escapes and fled from his enemies.
“So, when you hear the Muslim calendar given–this is the year 1406, I believe–1406 AH, after the hegira, or after the flight of Muhammad on the heels of a death plot.
“So here is a critical time in Islamic history, and a critical time in Christian history where these religions take their calendar from.
“Now, what should we learn from that? There’s a lesson here.
“That in our darkest hour, an hour when you think you should give up because the forces arrayed against you are so mighty; so powerful; and they look as though they have totally overwhelmed you, it is in that hour that your greatest opportunity for triumph is in you.
“And it is in that hour that most people give up the struggle and they never come to victory over the forces that are now apparently overwhelming them.
“So, this is to be taken personally by you and me–that the life of these two great religious movements in the world begins from an apparent tragedy.
“And you know what? Your and my great beginning as a people has started from the tragedy of slavery. Where we think that our slavery; and our suffering; and our total destruction as a people is a cursing, underneath what appears to be a cursing, is a great blessing; for a new history begins on the basis of a tragedy.”
I intend no insult to anyone with what follows. But, let me repeat these words of his:
“Now, what should we learn from that? There’s a lesson there.
“That in our darkest hour, an hour when you think you should give up because the forces arrayed against you are so mighty; so powerful; and they look as though they have totally overwhelmed you, it is in that hour that your greatest opportunity for triumph is in you.”
Haven’t you either seen or heard of instances in these last twenty or so years when the hand of the Lord, working through Minister Farrakhan, has turned what appeared to be defeat into victory, again and again and again and again? Haven’t you? If you are so “new” to this hopefully others, who have been around for awhile, will share with you what I am writing about.
This expression, “the hand of the Lord,” appears in thirty-six different verses in the King James Bible. In The Old Testament, the word “hand,” in this phrase, appears thirty-three times, and is from a Hebrew word, which is transliterated, “yad,” and is pronounced, “yawd.” It refers to the hand of man. However, in the figurative sense it essentially means: “the strength and the power of God.”
In the three places in The New Testament, where “the hand of the Lord” appears, the word “hand,” is from the Greek word, “cheir” and pronounced “khire.”
It means, “by the help or agency of any one, or by means of any one.” In the figurative sense, and as applied to God, it symbolizes, “His might, activity, and power in creating the universe; in upholding and preserving.”
The expression again means, in essence that “God is present protecting and aiding one; or in punishing; or in determining and controlling the destinies of men.”
Study this expression, “the hand of the Lord.” That same idea is expressed in the Holy Qur’an, but in somewhat different words. Look at how it is used, in the scriptures, regarding men and woman of God; through whom Allah was working His will.
If we do, we will see–if we have enough of the spirit of Allah–that the hand of the Lord was/is will ever be with Minister Farrakhan all through his health problems and beyond. This is written!
More next issue, Allah willing.