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IWDM Study Library
Second Anniversary

By Imam W. Deen Mohammed
Now, at times people drift off, away from the course of normal, natural life. Blacks are not the only ones. If you look at the masses in the cities, the big cities. Especially like Los Angeles, Chicago, New York, and maybe even Cincinnati, I don't know. But your town is not quite big as those other ones I'm talking about. Now, if you look at the masses of people, they're losing more and more of that dignified presence, that dignified life. The last 10 years have almost made niggers out of all of them. Right?
Now excuse me for using the term nigger, but when we say nigger, we mean somebody that don't have his head on right. Somebody whose brain, whose head is just not working right. He just going with the wind, just going with the tide. You see? Well, we see that most of these people, the Hispanics, the poor whites, a lot of the wealthy whites, their children and many of them, they're just going nuts. They're riding into the wide open road of permissiveness and ignorance. So that tells you that this is not something that comes on blacks only, this is something that can come over anybody. We just had it longer than they have, we've been suffering the problem longer than they have. But now it's becoming epidemic, for the masses of people. Yes, okay.
So again, I say to you, our human content is the same as everybody else's, and what's bad for anybody is bad for everybody. If we want to get the life of the people up, and get it in some kind of order so they can make lasting progress again, we have to come to them with direction. We have come to them with intelligence, we have to come to them with a plan. Same thing has to happen to us. There's a chapter in the Quran, it's called Quraysh. Quraysh is a name of the tribe. In fact, the most noted tribe in Arabia at the time of prophet Mohammad and before. The tribe of Quraysh.
The keepers of the Kaaba had been from the tribe of Quraysh. The ancestor of Prophet Muhammad named Hashim, he was the custodian of the Kaaba when a great army general who led a herd of elephants came against those precincts. His name was Abraha, according to history. And he came there threatening those precincts, and it was Hashim the ancestor of Prophet Muhammad who came out and met the army and they asked, "Hey, who's going to protect the precincts? Where are your defenses?" He said, "Oh, Allah will defend the house." That was his only answer. He couldn't defend it, he said, Allah will defend the house. The Kaaba, the house in Mecca. Right? Oh yes. And we know the story that's given in the Surah, the chapter called AL-Fil, The Elephant. Of how Allah calls a miracle to happen, and the army of the elephants were thoroughly completely utterly wasted. A miracle right?
Now, I want you to think about this history, and compare it, or associate it, or identify it, to your own history. See your own history in it. Now as I go, I think you're going to be able to follow what I'm saying, or what I'm getting at. Now understand that those people were not Muslims when Allah came to their rescue, they were called idolaters. The Kaaba was loaded with idols. And the man went out, he says G-d will protect it. Now the man that went out, we don't know if he was still keeping to one G-d or not. But we know one thing, if he was, he lived in an environment that was not, and he was tolerating it. There was no report that he was preaching-
Against the church. And it was too-
The good Christian will say, "It's in G-d's hands." Right? Yes! All right. So we're talking about people who weren't called Muslims, who didn't have the Quran, they weren't following the Quran. And a enemy came against the precincts, and one of them went out and met him. And he said, "Whoa, where are your defenses? Who's going to protect this?" He says, "G-d. G-d will do it. G-d will defend his house." And G-d defended it. According to the story. Right? Okay.
Then comes the advent of Prophet Muhammad, peace and blessings be on him, and he's blessed at the age of 40 with revelation, universal revelation. The last message from G-d. And his people were so disturbed by what he was teaching. Because what he was teaching had the effect of undermining their culture, their institutions. So they were greatly disturbed by what this man was teaching. But something was working in his favor from the circumstances that was there before the advent of prophet-hood. What was working in his favor? A family, a tribe called Quraysh. They had such strong social sentiments, had such strong feelings for the tribe, that they couldn't conceive of any one of them doing bodily harm to a member of their tribe.
Say, "Hey, we got to stop this Muhammad." Said, "Wait a minute, hold up. Do you know what you're saying? This is a member of Quraysh. This is a son of Quraysh, and he's an honorable son of Quraysh. Muhammad has a noble, and honorable life. He's our best son. Stop this talk of violence." This is what the idolaters did, they stopped this talk of violence. Say, "Which one of us would have the nerve to go and do something like that to a member of the Quraysh? So even at that moment when they were most desperate, nobody wanted to go do that thing. Who will do it? Nobody wants to go do that thing.
So what was working to protect Prophet Muhammad? It was the family conscience, the family sentiments. The tribal bond, the tribal sentiments, the social love. The feelings from the heart that go to another member of the same group. The feeling was so strong between their hearts, that they didn't want to think that one of them could act violently and go out and kill or mutilate another member of that family. Oh yes that was working for him, right?
Now look at the chapter, look at the Surah again. The Surah begins with this reading. Wa ilafi Quraysh, and for the protection of the Quraysh, that's the name of the tribe. Ilaafihim rihlata shi ta ee wa safe ,Their protection is assured during both for travel, during both winter and summer. Both winter and summer. They could travel, some of them maybe lived in the west corner, others in the east corner. Some in the north, some in the south corner. They were scattered about in that peninsula. Right? But when it came time for them to travel, they feared nothing, especially if they were members of the Quraysh traveling to the holy house.
They would come to those holy precincts to do business. Their coming there, was their livelihood. Their biggest business depended on them coming there, at the holy house. That was their center for that business activities. There, they would bring their goods from the surrounding areas and they would barter there. They would do business there, this is history. And they had security because of the strong bonds, the strong social bond, the strong social sentiment, the respect that they have. But also, the house itself was a factor. The house was a factor because all of them believed the house to be sacred. And that if anyone come in those sacred precincts, he was not to be moved against. He was not to be violated there. Is that right? Yes. So they had strong social bonds, but they also had a symbol that represented something very sacred. And that symbol that they had representing something sacred, gave them protection while they were in those precincts. Right? And the protection was for their individual life, their individual person, and their properties. That their person and their properties would be safe in those precincts.
Now what comes to your mind? If they got a symbol there that represents sacredness, and the protection for the individual is given because of that fact, of that sacredness. Shouldn't that make you wonder? Shouldn't that make you see the symbol really, as representing the person? The symbol must represent the person, because you can't violate the house. You're not supposed to violate the house, nor the precincts. And if any person come there, then they have that protection. Their person gets that protection. Then the symbol is there to protect the person of the individual. Then the symbol and it's sacredness must represent the sacredness of the individual.
You have in the constitution of the United States that everybody is endowed by their creator with certain unalienable rights. There is the idea of the sacredness of the individual, and that sacredness goes further than just the person, the mortal person. Says that the individual is entitled to Liberty. Life, Liberty, and the pursuit of happiness. And they identify life as meaning to life, the right to life. They identify a Liberty as the right to be free. And they identify pursuit of happiness as the right to own property.
Now is this any new thing? We find that, here is a story of ancient people who were called Quraysh. And they had a symbol there that represented something, and anybody who came within that precinct, his person was safe. His person was safe, and also his property was safe, and he was free to move about at will. Nobody could restrict his moving about. So he had life, he had Liberty, he had the pursuit of happiness guaranteed, as long as he was in those precincts. Isn't that, is that unreasonable? For me to make that kind of commentary, or that kind of analysis, is that unreasonable? Isn't it perfectly logical? All right.
Now dear beloved people, we're talking about what they had going for them. And don't forget, I said we want to look at ourselves in light of this history. Now think about us. We are not Quraysh. We are children of Africa, mixed up now with many bloods, many bloods. So mixed up we might be called the universal man. Because some of everybody is in us. But nevertheless, we still can be identified as black, because all the sheep look hasn't gone. Steel of wool, right? That's what identify us, the wool on the head.
See a lot of you don't know that, you think it's your color that identify you. You go over the India man, they got some dudes over there to make you feel like you in the dark. That's right, you stand in the company of about 500 of those dudes over there, and you feel like the lights went out. And they're blacker than you. They got Indians over there so black, they got a blue sheen to their skin. Oh yes I've been over there, I know. And you see some of them coming over here, they're blacker than you. Much blacker than you.
In fact, we got black people all around the tropical zone. Tropical zone, that's the zone of the black people. Those who have black skin. And you'll find that most of them in the humid zone, that tropical zone not only black, but they have blunt features. That nose is going to be blunt like ours, and lips, and heavy plushy features, blunt features like ours because of that zone. You find Chinese with noses like ours, the typical black man nose. Right? And lips, and cheeks. There's something about him, you know he's Chinese but he looks like Negro. Yes. All he need is that Nappy hair, and there'd be no question. In fact, he could never prove any other identity if he just had that nappy hair.
So see, the nappy hair is what really identify us with black or with Africa, the nappy hair. Not the blunt features, and not the color of your skin, it's your nappy hair. When you got all that together, then you are Negro. In fact, you can be white with sharp features and you got nappy hair, they'd say that's a Negro. That's right, that nappy hair is it.
We going to talk to you about that symbol one day. Today that wasn't part of the plan, but it's something in there. The white man saying something when he talk about your hair, he's saying something. But don't worry because yours stand up better under the rain than his. Yeah, when it rains, his falls. Just falls flat dead. But it rain on yours, yours still hold up. Yours made for rain, and can hold water just like a sponge. Yeah.
Yeah. Let me get back to what I was talking about now. When we look at the makeup of those people that were called Arabs over there during the time of Prophet Muhammad, we see a stacking resemblance to what we are, our make up here in America. They were a peninsula of, hoodlum gangs. Don't believe it? Just get the history from the Arabs. They were a peninsula of hoodlum gangs, that's all. Now, when we look at us, tell me what organization do we have that stands out? NAACP used to be a big organization. They had others, pretty big organization. Nation of Islam used to be a pretty big organization, right? The church used to be a big organization. But tell me now, where is the model of organization for blacks in the gangs? Our organization now has gone to doom.
The church ain't organized like it used to be. Church doesn't have the control and command over blacks like they used to have. No, no, no. Civil rights movements, they're not organized like they used to be. They don't have the command over blacks that they used to have. But the gangs, they command thousands. They command their life. So really the strongest model of order and discipline for blacks, is found among the gangs. Isn't that a fact? Yes, you know that's a fact. Back there in the days when Prophet Muhammad began to preach, that was the situation for the Arabs. Their organization was the organization of hoodlum gangs. That was the organization
But it seems that something good was working for them, even in the bad condition that they were in. There was a certain tribe, Quraysh, that the Prophet was born in. And that Quraysh tribe, had such loyalty to its members, that it couldn't see itself acting violently against another member. Even though that member was shaking their very foundation, the very foundation of their life.
Now dear beloved people, we got something going for us too. And believe me, it's the same thing. Look at how the, look at the Arabs, see that picture again. Arabs over there, all divided, warring factions, nothing but hoodlums. Turf controllers. This is the history believe me, this is a history. Turf controllers. One group said, "This is my turf, you don't come over here. If you come through our area, you have to pay us a toll." You had to pay a fee, a toll, a fee, a tax or something. It was like a toll to come through that territory, because you were not a member of that particular group or that particular gang. So they commanded turf much like these gangs command turf now in the big cities.
But look what happened. A message came through a member of the Quraysh, and because of the bonds of the Quraysh, they were able to stay together. They were able to stay together and Prophet Muhammad was able to preach his message, and survive for a long, long time. Before they really came against him to do him bodily harm. Oh yes. And even then, they didn't have the support that they really needed to finish them off. We know Allah protected him, but how did he protect them? This chapter tells us how he protected him, Wa li'ilafi Quraysh, and for the protection of the elaafihim rilata sheetae wa safe. Their protection is guaranteed over both winter and summer.
When you are socially bonded together, when you are tied together by the affections of your hearts, in a family concept, or in a tribal concept, or in a group concept that protects you. When the climate change for others, when food gets scarce. You know, fall is a time of plenty, but it's a time of decay, and food parishes. Food is perishing too. So the smart, they try to store something away. And then winter come, and life and food is scarce. Hard times. Okay, winter can come over a people. Hard times. And when hard times come, when food and livelihood is hard to get, what happens? The people get cold towards each other. Don't they? See scarcity of food and scarcity of the means of life, make people get cold toward each other.
There's a sign in this, G-d tells us in the Quran. There's a sign in these things. Okay? So you get cold toward each other. But those people who are bonded together by this strong sentiment, strong feelings for each other. Scarcity come and there's a concern for each other, just like the concern that goes from the mother to the little child. She doesn't care whether she eat or not. Maybe she won't get her fill, but she want that baby to live. She love that baby, she going to feed that baby. Right?
Okay. Well, when that feeling exists in people for each other, when hard times come, they don't suffer winter. Their protection is for the winter. Their love, their endearness to each other, how they have been endear to each other, that protects them. That warmth protects them in the winter. When other people are really cold toward each other because they don't have much, that family that's bonded together on that love brother, on that social bonding sentiment, oh, that family still gives. It shares whatever little bit it's got.
Say, "Hey, don't you know George is hungry? You know him and his wife went to bed last night, and didn't have nothing to eat." Say "What? Let us take them a collection so they have some food tonight." Right? It's winter time, but their heart, their bonding material is different. It doesn't depend on what's happening out here. It's not dear to the material circumstance. It's something for them.
And then now, summer comes, that's an extreme too. See summer comes and that's another extreme. In the summer, it's hot. Or get all hugged up, because it's hot. "Hey, give me some room, brother. Give me some air man." And you're quick to get irritable when it's hot. Quick to get irritable. "Oh man leave me. Stop bugging me sucker!" Quick to get irritable because it's hot right? Okay. But when that love is there, does the mother get like that when she got that little baby? It'd be hot, and she be sweating, fanning that baby. Fanning that baby, right? Go and get a, get a cool rag and wipe, mop that baby down if he think it's too hot. Mop him down with a cool rag so he feels nice right?
Okay. So when you got that kind of feeling between you, that kind of bonding feeling between you, when it gets hot, that doesn't bother you either. You're protected during the heat. You don't hate each other because it's hot, "Hey Jeremy, you're too close. Get away, get back." You'd be sweating all up against each other, but you're still happy with each other, right? Yes.
So, yeah. So see, we're talking about the white man and his slave system was designed to kill that in us for each other. It broke up the families. It threw the members far away from each other. It made you not care about family anymore. You got so used to being away from family members that you didn't care about too much about family anymore. And many of our people-
... or played a big part in that. Now dear beloved people, if we understand this Quraysh, understand now what I've said about the Quraysh so far. We moving on up. Says, ilafihim rilata sheetaae wa safe. faya'budu rabba hathaal bait.Therefore, worship the Lord of this house. This is the house that has secured you. Talking about the person, his own innate life, his inherent life, his inborn social nature has been the factor to secure the members against bad times, against summer and winter extremes. Now that you know that, and you see this house as a symbol of the sacredness of the person. Now worship the Lord of this house. Don't worship the house, worship the Lord of this house.
Therefore, now that you see how G-d has birthed you, created you with the bonding material you need by nature, it's just natural sentiments, to protect you against hard times. And you see that this symbol here that's built by his prophet Abraham and his Prophet Ismael, the son of Abraham Ismael, is a symbol of that in you. That valuable thing in you. Now worship not the house. The pagan Arabs were worshiping the house, like the Western Christian going astray from Judaism, worship the cross and worship Jesus. But worship the Lord of this house.
Isn't that wonderful? And isn't this a good day to talk about this. Yes! Now look, I could bring you so much proof. No amount of proof can change the devil. Allah says to the prophet in the Quran, "Oh, if you would bring them every sign, they will still reject it if that is their intent." Well, you can't change people. So what I'm saying to you is not to force you to change, we can't do it. You going to be what you want to be.
But I want to bring this to you now. Jesus, he prayed in the Bible. Who was he praying to, himself? The New Testament say, "Jesus went away, aloof, a distance from his disciples. Fearing crucifixion, fearing the soldiers coming to arrest him. In that hour of fear, Jesus, with some his disciples abid to a quiet place to himself, and prayed." How did he pray? The Bible tells you, the Bible doesn't leave us guessing. The Bible say he put his face to the ground, and he prayed. That sound like the Muslim prayer to me. That's what the Bible says. Now, I ask the question again. Who was he praying to, himself? If he was praying to himself, he was sick.
I'm not making mockery, I'm just giving you good sense. He wasn't praying to himself, he was praying to a superior. Who was he praying to? He was praying to Allah. Jesus, prayed to Allah. Now you Bilalians, you African-Americans you blacks, you Negroes. I don't want to miss you, I want you to know I'm talking to you. How do you feel now, praying to G-d and they told you that he came on Earth in a body of Jesus. And they showed you body of Jesus look like white folks. How do you feel now, going, continuing that kind of Christian life, praying to that? Especially after hearing me tell you that the man that they got you calling G-d, he prayed to my G-d.
The Bible says he prayed to my G-d. Now doesn't that put you in a funny situation? Don't let the white man continue to make you turn your back on this religion, this religion was made for you. Believe me, if this religion graces any people on this Earth, it graces black folks. Because all other religions have disrespected us, insulted our intelligence. This is the only religion that respects our intelligence. Don't be fooled any longer. Allahu Akbar, praise be to Allah. Praise be to the one Lord and create for all of us. who is going to pray to Jesus, what I look like after I become a Muslim praying to Jesus? Boy I would be stone out of my mind. And knowing that he prayed to my G-d, he prayed to my G-d.
falya'budu Rabba hathaal bait, Therefore worship the Lord of this house. What does the word Rabba mean? Rabba means the one who built it up, who raised it up, who created it. He's the one produced the house. You weren't always this intelligent creature you are. The G-d who created the Earth and all the animals, he made it possible for you to be raised up to this creature you are. Now, should you worship yourself? Anytime we worship Jesus, we are worshiping ourselves. Don't you know that? Anytime you worship a man, you're worshiping yourself because you are a man. And that's what G-d is telling us in the Quran. Don't worship yourself, be grateful to G-d. He created you, you didn't create yourself. You didn't have the power to bring yourself up as a man. You didn't have the power to even turn your intellect on. Not isn't that ungrateful of you now to worship yourself?
Say, "Oh, I'm not worshiping myself, I'm worshiping the G-d in myself." Oh, that's hypocritical. That's very deceitful. "I'm worshiping the G-d in myself." That's not you? "No but myself, I'm just a body for that." That's confusion, that's a lot of confusion. The same one that raised you up, did he do the universe? Did he do this? Did he do the sky that I see at night?
Look how wonderful the Quran is. It says, "Man, oh man. Think not that your creation is a bigger creation than the heavens and the Earth." So you think your vessel is the best vessel? "Oh, this is the vessel. G-d is in this vessel." Is that in accord with the scripture? When Solomon was building the temple, according to the Bible, what did he say? He said, "G-d, I build this to your name. But I know it can't house you." He said, "Not even the heavens of heavens can house you." This is what Solomon says in the Bible, when he went about to build the temple. He said, "I know this temple can't hold you." He said, "Not even the heavens of heavens can house you." Now what do we look like conceiving G-d, if Solomon said the temple can't hold G-d, not even the heavens of heavens can hold G-d. What do we look like looking at a white man talking about, "That's G-d." But see how they bribe us to worship ourselves? Say, "Well that's not me who did it."
The average one of us, we can't stand to be worshiped. Look here, the most deranged person we have in this community can't stand to be worshiped. And I've had them come to me, say "As Salaamu Alaiykum ] brother Imam." I say Wa Alaikumus Salaam. "I am he." I say, "What?" "Here he is." See, he always a "he" right? He got to talk about a third person. Something in him tell him, "Don't say me." He said, "Here he is. I said, "Who?" He said, "I'm Fard Muhammad." I say, "You are? I met another one." I said, "You Fard too huh?." He said "Brother Imam, I am the one. I am the one." I said, "Well, I hope Allah help us all brother." But if I would tell him, "You are the one! Come on, let us all worship you." And we started worshiping him, and praying to him, that man would come to his senses right away. Say, "Hey you all, no don't do that. Don't do that. I, no!"
Well see, we imagine, we dream up, we fabricate something, and we put an image together. Then we introduce it and say, "This is G-d, worship this. This is G-d's son, this is G-d in the flesh." But if we had to actually go out there ourselves, we couldn't do it. Couldn't do it. No, indeed. Let us understand that.
Now it says falya'budu Rabba hathaal bait. Alathi at ahma hum min jurin wa a'manahum min khaf The one who built this house and raised up this house, the one who secured you against hunger, and secured you against fear. Now look at these two last qualities or descriptions. Hunger and fear. These are emotions, right? Emotions. But these emotions also categorize people, because there are certain people who are driven by hunger, or fear, or both. And their whole life is decided on that. They will go where their bread is. They will stand up for the one who secured him against hunger, or secured him against fear, right? Yeah, hunger and fear drives us like animals. And we find that we will lose our dignity, we'll sacrifice our dignity, we'll give up...
Same way. Your circumstances may be changed by somebody who might not approve of your decision, right? That's hunger and fear, so look now, the G-d that has created you, and made you such a dignified creature, and has given this to you. And have made it such a security, such a factor for securing you against harsh conditions, or circumstances that are terrible for people who don't have it. Same G-d that gave you that, now he say worship him. He is the one who gives you security against hunger and fear. Why? Because a people have that type of social affection, a people who are bonded together like that, they don't live under the threat of hunger or fear. Because when they're hungry, they share with each other. And when an enemy threaten them, they all get together to deal with that enemy.
Don't you see the answer for us? The answer for us is to get what slavery took away from us. Slavery took strong family bonding from us. Let's get that back. Slavery took this loyalty of the group away from us, loyalty to the group, loyalty to the members of the group. Slavery took that away, and the white man manipulates our mind, manipulate our behavior, he plays on our emotions to disconcert us, and keep us going away from that central force that we need in order to survive the harsh climates. The harsh circumstances of history in this country. I don't want to see the white house change and then my whole circumstance change. I don't care if they put a Republican there or a Democrat there, I'm going to keep the affection that I have for you. I'm going to keep the love for the group, I'm going to keep the love for the ethnic group, for the race. I'm going to keep the hope for the ethnic group. I'm going to stay a Muslim.
Yes. So we ain't going to never be in a hopeless state. As long as we keep this sound mind. Economic circumstances changing the world, they said, "Well, everybody going to suffer." And we suffer more than everybody. Isn't that a fact? Say, "Well, hard times all over, it's not a black thing." But the black taste of the brunt of it all the time, is that not a fact?
All right, so how are we going to beat this? Beat it by doing what every other people has to do, we are no different than anybody else. That is, restore your own life. The trouble with us, we don't have our own life. We are not established as a people, we only have a name. But we are not in the form. We only call ourself a race, we call ourself an ethnic family, but we are not in the form. We are an unestablished ethnic group. So let us build on this, let us come back into the love for each other. And if we demonstrate this as grownups, demonstrate this as Muslim. You good Christians, demonstrate that as Christians.
If we demonstrate this it'll grow, it'll catch on. It'll wake up the sentiment, that sleeping sentiment in the hearts of the brother and the sister. It'll even reach the gangs, it'll touch their hearts, it'll make them shed tears. Look how this cruel world puts such disregard, such disrespect in the individual for the life of another individual of his own race, of his own circumstances. Make him so cold, that he tell the boy to sit down on his knee, tied his hands behind his back, and take a 45 Magnum or a 38 pull the trigger and blow his brains out from behind his head. And go away with nothing on his conscience, feeling that he didn't kill nothing.
How in the world are we going to do something? How can we compete with the Irish, with that Italians, with the Chinese, with the Koreans. How can we compete with these people, who have strong sense of family and group honor? Loyalty to their group? How can we compete with them in this kind of shape? You can't do it. We have to establish this bond again, the bonding of the group. We have to build that up again, and establish that. We have to preach love and respect. And you know what we have to do? We have to have the courage to punish each other for treating each other like we don't even have any worth or any value at all. Right I'm telling you.
Yes. You're going to have to shift this thing. The one who's cold enough to blow the other's brains out because he didn't bring the $50 in from the dope, or because he threatened to break membership with the gang. We have to change this thing, we have to show him the good man out there, executed. With the same kind of coldness he got. Say, "Yeah, we giving you this for being cold. Here's the warm hand killing. Bam!" That's right. Then you will see respect come back. You will see normal senses come back, and you will see us get together, and you will see progress for the future.
I don't intend to live the rest of my life like I'm living. Iron gates to my doors, bars on my windows. Fearing that somebody may take my car, steal my car in the night. I don't want to live like that. And the threat coming from the members of my own people? I don't want to live like that. I don't want to live the rest of my days out going to the white man's chain store. Going to his big chain store, pushing my cart down his aisle, giving my money into his cash register. And he got a few token niggers there, taking my money to make me feel like it's okay. No, it aint okay. They're supposed to be my stores in my neighborhood.
I don't mind him having one store out of 10 in my neighborhood. But if I got to hunt for my store in my own neighborhood, and pass by all of his stores looking for my store, something wrong buddy. We going to change this thing. We've been fighting for a hundred years or more, and we ain't going to stop. We going to change it. We're going to get our neighborhood to look as dignified, and as normal as anybody else's neighborhood. We want people to come to our neighborhood and see us commanding our resources, see us handling our posts, just like they hold theirs. And that's the right of my own inborn dignity, I can't do without it.
They can't hold this down in us, impossible. I got people ready to shed blood. And if we have to, we going to shed blood. We going to get our share of dignity as a people. So please wake up, this is Easter. Please wake up. Let's give ourselves to something better than the things we've been given ourselves to. Praise be to Allah, I thank you for your time and patience. And I hope we meet again soon. Because we need to get together until we can get it right. As Salaamu Alaikum!

