[Editor’s Note: This article is a reprint and was published online Dec. 29, 2015.]
The word “attitude” generally means “a mental position with regard to a fact or state; a feeling or emotion toward a fact or state; state of mind.”
The Honorable Minister Louis Farrakhan has made it clear, time and again that our attitude–in all circumstances–is a major factor in energizing us to do what we must do to properly relate to self, kind and others, in order to realize our potential.
Moreover, Minister Farrakhan has set an inspiring example of the principles involved in self-development and proper attitude. The lessons he has taught on this subject will prove more valuable than ever in the upcoming weeks and months and years, which is now.
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Even when we do not see all that Allah has done, and is presently doing for us, the proper attitude towards Him is an absolute requirement for us to be benefited by His blessings; chief of which is divine guidance to become ourselves, by becoming like Him. Obviously, we must first be convinced that Allah exists. If we doubt this most fundamental of all facts or truths, we will doubt that He hears our prayers.
Again, do we know enough about Allah’s nature, character and power to be convinced that He is always true to His own nature? Do we have confidence in the integrity of Allah? Our attitude towards Allah, profoundly influences not only our attitude towards everyone but also our power to act on His word, especially when we are not in trouble, which is seldom, in this evil world.
The Honorable Elijah Muhammad who is not dead met The Supreme Being.
In the Bible Hebrews 11:6 reads, “But without faith it is impossible to please Him. For he that cometh to God must believe that He is. And that He is a rewarder of them that diligently seek Him.”
If we don’t have confidence in His integrity, we cannot achieve oneness with Him. We won’t be able “to please Him,” nor will we “diligently seek Him.” Then we’ll become remote from Him. Remoteness from God is the nature of hell.
Our view of the reality of the nature, the character, aims and purposes of the true Allah, determines how clear we see that which comes from Him. That which comes from Him includes His instructions and all those means He has granted us, to improve us, which often includes persons who taught and teach aspects of His will to us.
Now, even when certain knowledge and events that come from Him, are not immediately understandable to us, the question still is: Do we trust Him?
One thing is clear, we will quickly become like a wishbone in a turkey if we continue straddling the fence, pretending to serve both Allah and His enemies. This cannot be done without suffering that which wishbones in turkeys must suffer, sooner or later.
Certainly, justice is the basis of the coming of God. We are fortunate to be living now when this world is going out and the one God promised is being grown right here in the United States of America.
Many of us are under the misconception that even after learning God’s truths, we should not experience injustices. That’s being immature. It is unnatural to think justice was to be set up instantly. In fact, God factored injustices into His plans to grow us.
Now when we are deprived of justice (in whole or in part, by one or ones, who are evil, or both good and evil, or seemingly all good), and regardless of the quality of the understanding and the intentions of the one or ones who treated us unjustly, and regardless to our own faults in the matter, and even in those few instances in which we are totally without fault, the most vital factor is this: Allah’s hands are always over the entire matter.
Muslims are always convinced that Allah’s hands are always over all hands. Muslims are always convinced that Allah is always working out things in a way that is best. Nothing escapes His attention. He is perfectly just and true. Furthermore, He has the power to bring about the best for us.
So, Allah’s involvement in withholding what is really our due is always for reasons that are best for us. Too often we narrow our focus on the one or ones we see as responsible for our pain. Too often we stop there. However, if we remain too long in the “stop” mode, rather than in the “pause” mode, we stunt our growth.
We should interact, with him, her or those who we feel has hurt us–which may only be true in part. The very fact that, for whatever combinations of reasons–good, bad or both–we did not obtain justice, we are being told right then that we must look beyond them to what Allah is doing for us, to have our souls ultimately satisfied.
In that critical moment, Allah is signaling, or revealing to us, that He has already determined that He has work for us to do on a higher level, beyond the difficulty of the circumstances in which we find ourselves. So as it is on Him to grant us that which we will need to fulfill whatever is next, it is also on us to cooperate with God. That involves the exercise of our spiritual muscles–all of them.
Does this mean that if we had obtained justice, when we thought it was due to us, that Allah had nothing more or higher for us to do?
Now, we cannot get to the next stage of our growth if we treat those who have mistreated us in an unjust fashion. When we do not improve our attitude, we set ourselves back. When we become unjust while experiencing injustice we are showing ourselves to be unworthy of what Allah would grant to us. However, to be shown this in time is God’s blessing too.
If we look deeper, we may see that in this difficult situation is also a God-given opportunity to render a divine service to the other, who did us an injustice! Both can grow. Both can please Allah with their unity after disunity. In addition, we may also help others not involved in our pain.
The Holy Qur’an teaches us to: “Let not hatred of a people incite us to act inequitably.” Muslims do not hate Muslims. Even in extreme cases where hatred may seem to be justified, we are not yet justified to act by others outside the bonds of equity.
Look at Joseph, in the scriptures. Look at Minister Farrakhan. Look at the wise and loving way each dealt with their brothers who mistreated them.
Look again, at the wisdom of God’s ways through Minister Farrakhan, who, in a most intelligent manner, teaches and warns America, especially against her wrong way of dealing with her most critical and explosive problem. That problem, at its core, involves the state of condition of her ex-slaves and God’s own plans with them, which He will not relinquish.
The United States of America has committed the worst crime ever committed by any people or nation against others. She has not yet even taken the first right step to repair the damage she has done to her ex-slaves.
Thomas Jefferson once stated, “I tremble for my country when I reflect that God is just: that his justice cannot sleep forever… .”
What Mr. Jefferson expected would one day occur is now taking place? In the light of Mr. Jefferson’s words, what are the deepest sentiments–on this most explosive issue America faces now–of those who wish for the vote of the ex-slave.
What do they think is real justice for the ex-slaves of this country; for the Brown people; for the Red people; for the Yellow people, for others, including the White people, who, in effect, have been disenfranchised in America?
I’m sending this article on December 25, 2015.
More next issue, Allah willing
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