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IWDM Study Library
Al Islam-The Purest Democracy

By Imam W. Deen Mohammed
This is the World Broadcast of Imam W Deen Muhammad Speaks,the program that's dedicated to Community Development and Human Dignity. And now Imam W Deen Mohammed.
Prophet Muhammad, Peace and Blessings be Upon him, who is the Prophet with the complete revelation. The last of the Prophets that is, to be sent by Almighty G-d for the benefit of human beings and human society and human beings. It is important to understand the Sunnah of the Prophet. The Sunnah of the Prophet. Sunnah is a very important term in our religion and it has been described as the way, the way. Or manner in which something is done is the Sunnah by an individual. His Sunnah is his way of conducting his affairs. That's his Sunnah. Some of us mix Hadith and Sunnah, although these are very close, they're not the same. Hadith is the report of the Sunnah. Hadith is a report of the Sunnah made by others and they reported what the Prophet has said. Hadith also means anything that's communicated is a Hadith. The Qur'an itself is Hadith. And it says what better Hadith will you find than this Qur'an? This is what Allah says in Qur'an. So Hadith is something that is communicated and it ordinarily refers to discussion, talk. Discussion or talk. When that discussion of talk is reported, then it becomes recorded Hadith.
For the Prophet, I'm sure we understand what we are talking about. The recorded Hadith of the Prophet, the sayings, doings the life of the Prophet, how he conducted himself, how he demonstrated the principles and teachings of the religion in his life so that others would see the correct example or would know the correct model or example to follow. And Allah Most High says in the Qur'an that you will find in Prophet Muhammad the most excellent model, most excellent model. So in the Qur'an itself, Allah has given us Muhammad as the model for us to model ourselves after or our conduct, life and the religion after him. To model our life after him.
Now again, Sunnah of the Prophet. There is a term too, Sirah of the Prophet. Sirah of the Prophet. And Sirah is a term, the history, refers to the history of the Prophet. And the history of a Prophet will include language that will not be as restricted to the words of the Prophet as the Hadith. The Hadith is restricted to the words of the Prophet. And Sunnah again, it refers to the way that the Prophet himself conducted himself, the Sunnah of the Prophet, the way that he conducted himself. Whatever occurs, it happens in a certain way. There's a manner or a procedure for whatever occurs. Even if it happens haphazardly in no orderly fashion, there's still a way. That's how we describe it, right? Yeah. So there's a description for whatever occurs. There's a description for how it occurs. So the Sunnah is a description of how Prophet Muhammad lived his life, the Sunnah of the Prophet.
And we have two prayers, that is two rulings for prayers. And one is Fard, which means, Fard means obligatory, must. You cannot excuse yourself from those prayers. And then we have Sunnah prayers, Sunnah prayers. And these Sunnah prayers, they have also a strong reference to I would say must duties, obligatory duties. Though they're not listed as Far, they are very strongly, very strongly recommended, very strongly recommended. And if you understand the Sunnah of the Prophet, then you'll understand that Fard requires to what your nature has established as its need, Fard. And Sunnah refers to what the enlightened conscious, what the enlightened conscience of man has recognized as a need. So Allah, the Creator that is, the Creator, He prepares us on the level of nature and on the level of human conscience. And Prophet Muhammad, his particular leadership represents the excellence that G-d has given man on the level of human creation.
So if we understand this, then we should understand that to follow the Prophet Muhammad is the follow his Sunnah. You cannot do Fard and say you follow Prophet Muhammad. To follow Prophet Muhammad is to follow his Sunnah. And his Sunnah is so important to the society because it is the enlightened conscience of the individual that corrects wrongs done in the society against the individual. So actually the Prophet himself, he is the center of attention when it comes to the needs of the individual. What the individual needs to preserve him in society, what the individual needs to keep him from being oppressed. It is the Sunnah of the Prophet. That's what you need. The Sunnah of the Prophet. Prophet Muhammad in his personal life is a demonstration of the rights of the individual. We know this by many, many facts or evidences in Qur'an and Sunnah. We know this, but I will recall only one now. In the Qur'an, Allah says about Muhammad, He says, "And I am a free man in this town."
So Allah established the right of the individual. He was born in that town. He was a native of that town and he had the rights of any other man. So he says in the Qur'an, "And I am a free man in this town." So the freedom of the individual is protected in the life of Prophet Muhammad, the Sunnah of Muhammad. We have to pray in congregation, Fard We have to pray in congregation the Fard prayer. We know if we can't find enough for a congregation for a group prayer, we can pray Fard prayers alone. But that's not the proper, that's not the proper way. The proper way for Fard prayers is in congregation. Whenever there is any Fard prayer, we have to pray that prayer in congregation, unless we can't find anyone to pray with. If we can't find anyone to pray with, then we have to do the prayers alone.
But part of prayer, even though it's done alone, it is a group prayer, though it's done alone. It's a group prayer. It's not a prayer for single individual. The Sunnah prayer is a prayer for the single individual. You cannot do Sunnah prayers together. You do the prayer separately. You don't follow me when you're doing your Sunnah prayers. You don't follow anybody, you do your Sunnah prayer independently. So that establish the individual rights, individual dignity, that he has to have himself the knowledge necessary to conduct his life. And in our religion it's not accepted that the society takes care of the affairs of individuals, especially when it comes to those responsibilities that G-d has placed on all creatures equally. So we find that the Sunnah of the Prophet preserves the dignity of the individual and it is upon the dignity of the individuals that the concept of democracy is arrived at.
We arrived at the concept of democracy by understanding the dignity of the individual. The right of the individual. Any true democracy is established upon the right of the individual. It is not established upon group authority, upon group judgment. A group dictate. I repeat. Any true democracy is established upon the dignity or the right of the individual. So Al Islam, properly called, Al Islam is the purest democracy if you understand it. And it is the way of life that has defined democracies down through the time of the line of history. We find that all the other democracies became truer democracies after the Qur'an was revealed. We had many democracies. Under the Greeks that was democratic society and many before. And many after them attempted the democratic order. But none of them came to the idea of democracy that we have now in the Western society. And this occurred only after Al Islam.
We know they traced the development of Western democracy back to Greece, back to Greece, to the great teachers, Plato and Aristotle and those others. And they say that the Western, modern Western world, educators, scholars, and philosophers, they studied the Greek democracy and that's how we came about our present democracy, our present concept of democracy. But I'm convinced after reading that history, I'm convinced that they couldn't have come to the concept of democracy that they have in the Constitution of these United States without help from the Qur'an. I'm convinced of that. So we have to understand then that the human being as an individual is very, very important in this religion. We are not allowed to oppress individuals. We're not allowed to violate the rights and dignity of the individual. The individual is sacred. Prophet Muhammad, Sa Ala Alahi Wa Salaam, he said, "Your brother, his life, his blood, his properties, they're sacred." And he said "The believer, the Muslim is one who keeps his brother secured." With what?
Yes, with his tongue and his hands. He will not allow his tongue to deprive his brother of his security, of his given, pardon me, established rights to live free from harm from his fellow man. He will not violate that with his speech or with actions. That's what it means. He will neither violate it with speech nor with actions. Now we know we all don't live up to this, but this obligates us. If we are not living up to it, we are living in the wrong. It obligates us to follow this. And we have to constantly remind ourselves of the importance of the individual, because of the great place that is given to the individual in this religion of Al Islam. Allah also has taught us, and this is in the Qur'an and also in the Sunnah. First the Qur'an. Allah Most High says in the Qur'an, "Your death and your resurrection is as one person." One person. "Kanafsin Wahida." Is as one person. What is the meaning of this? My death and my resurrection is as one person.
Wasn't it because of one person, the generations came called Adam. And we know that that's to be understood in more than just a superficial way or more than just a matter hits the eye way. Okay. So we all came because of one man, the generations lived. And according to the religion, because of one man, the generation has died, right? Yes. So it is given in the Qur'an, in those words it says, "And your death and your resurrection is as one person, one individual soul, one individual soul." Now if we understand this in the context of what is needed for a democratic society, then we have to explain it this way. That a democratic society should watch over the rights of the individual. Because if the individual's rights are violated, then the individual will die.
And if the individual die, the society eventually dies. We know that this refers to a quality of the individual that makes for his life. What makes for life in religion? You can say we see a man walking; we say he's alive. Or we see visible signs of biological life in that person we say he's alive. But if he goes to the Doctor, the Doctor may examine him and says he is virtually dead. A physical Doctor may examine him and say, he's virtually dead. He's only a vegetable. Go to a psychiatrist. He may be using his physical limbs very well. He may be physically in good shape. Go to a psychiatrist, the psychiatrist says he is virtually dead. His mind is not working at all. He has no intelligence, he has no sensibilities, right? Yes. So then what is life in religion? Life in the religion is what Allah identifies as life. And what He identifies in the life of the human being is consciousness.
Consciousness, consciousness on moral basis. When the human being is conscious on moral basis, when he's conscious of right and wrong, then he's alive. He can be intellectually wise but morally insensitive. In our religion, he's dead. Yes, he's dead or he is out of that form. He is of a different form now he's no more human. And we use that word, that expression very commonly. Say, that niggas inhuman. Mean he has become so insensitive to other people's needs and rights that he's not considered living as a human being. So we say the so and so and so is not even human. We don't say he's dead, but that is saying he's dead. That's saying as a human being, he's dead.
We speak of hardening of the heart. And when the hardening of the heart grows to a certain, reaches a certain degree, we say that person has no heart. And a person who has no heart is virtually dead in human society, right? Yes. And hardening of the heart, what does it imply? Dead matter. We know when the skin hardens, it's dead. Yes. Alright. So I thought we should open up with that so that we will understand better our thinking and put things in their proper places regarding the importance of those things. And let us never underestimate the importance of the individual person.
We know in this religion our focus is not directly on the individual. Our focus, pardon me, is not operating in relationship to the individual. It operates in relationship to the society, right? Yeah. We carry out our life with regard for the needs of society, but at the same time, our discipline is taken to the individual and not to society. Functions are carried out as a group or as a society. Our functions mean something to us because of a societal need for it. If functions have no societal place, no place in society, they don't mean very much to us. Alright? So our functions are to be seen then in a focus, a social focus of society and focus on society. But where are the disciplines where we direct our attention for the discipline we direct our attention to the individual for the discipline. Says, "And when you differ in something, refer to Allah and His Messenger." To the Messenger. First to Allah's word, but also to the individual, the Messenger. And the word and the Messenger in a sense are one.
Why? Because the Messenger's life was in agreement with the word. That's why he was chosen to carry the message. And his wife, the lady Aisha, May Allah be pleased with her, she said, "If you want to know the Messenger of Allah, Peace and blessings on him, he was the Qur'an in action, living." That's what she said of him. And now that's a Hadith. That's a sound Hadith reported by the scholars, by the collectors of Hadith, scientifically reported using the scientific method. Many are not aware that a scientific method was used to collect Hadith. So don't think that America just dreamed up that idea. No, no. That was used 1400 years ago, approximately. Not quite 1400 but close to it, to collect the Hadith. Now the importance of the individual then as a focus for discipline. Every community needs leadership.
Why? Because they have to have some individual before us as a picture of what is obligated, what is required. Some individuals have to stand there because all of us can't shoulder this responsibility equally. Some of us will be better than others. So a community that's wise and intelligent, it will choose the best of its individuals to put before them as a demonstration of what they should be or what they should be doing. Therefore, the Imam is a necessary requirement in a Muslim society. Muslims must have an Imam. And their Imam is obligated to demonstrate in his leadership the office of Prophet Muhammad. He has no authority except on the authority of the Qur'an and the Sunnah of Prophet Muhammad. He has no authority. That's his authority. If he gives anything else, if it's outside of those authorities, you have a right to come against him, question it, dismiss it if you care to, if you can prove him wrong. But we have an obligation to respect the word of G-d and don't approach it with our independent minds.
But come in as babes as the scripture say, come in as babes to be taught, to be guided by the word of G-d. And when it comes to the Sunnah of the Prophet, we are not to debate over that at all. Not when it's established. And the Qur'an verifies Sunnah. Yes. The Qur'an verifies the Sunnah. Yes. So when it comes to the Qur'an and the Sunnah of Prophet Muhammad, our personal opinions, when our personal opinions differ from what it established there, are rejected. But when it comes to me as an individual, your personal opinion cannot be rejected until I establish justification. In other words, we are on equal footings until right is proven and right will establish whose material or whose arguments should be accepted. Yes, this is the way. Now, dear beloved people, we have to have individuals as disciplined. Who is really our Imam? Muhammad Rasulalah. Praise be to Allah.
He is our Imam. And we are only functioning behind him. And with his authority, all we are doing is trying to carry out the obligations of his office. That's all we trying to do. Now, in the degree that the Imam is able to do that you are obligated to obey him. Allah says, "Whatever the Messenger gives you, accept it. Whatever he denies you or forbid you stay away from it." He says, Obey Allah and obey His Messenger." See, this is obligation. There's no room for argument if we are Muslim. And we should know what we are obligated to do so we will know what the area of freedom is for our intellect, for our imagination, for our opinions. Because I know and you know that modern civilization is destroyed by individual opinions. They leave the established knowledge, they leave the values that have accounted for the strength and the longevity of civilization. They leave those following individual opinions and in time individual opinion destroys and undermine the values of society. Isn't that a fact? I mean we don't need a great book and a long discussion to arrive at that fact. We experienced that in our life.And us who read, we know even more.
Yes, Praise Be to Allah. So we don't intend to hold you a long time like we did last Sunday. We intend to make it half that Inshallah.
Allah Most High, He obligates us. He obligates us to accept freedom of persons. The rights or the freedom of persons to choose the life they want to follow. He obligates us to do this. Allah is not one to force an individual to be good. He leaves you on your own if you don't want to be good. Allah leaves you on your own and then yourself whips you back into shape or destroys you. it's either getting back into the life circle or dying, right? Yeah. And now He won't do that directly. He has created you, your own nature. The you that's rebelling. He created that. He is the one that made it possible for you to think independently and have your own opinion. He ain't going to take it away from you, He gave it to you. He ain't going to take it away. But if you abuse it, He'll let you suffer the consequences of your own actions. What is that but perfect justice. Praise be to Allah.
You've been listening to Imam Warith Deen Muhammad. This is the World Broadcast of Imam Warith Deen Mohammed Speaks. The program that's dedicated to Community Development and Human Dignity. And now Imam Warith Deen Mohammed.
Now, dear beloved people, Allah Most High says that the believers will never be left alone. Meaning that you will never be in the comfortable state that you want. We say I want to be left alone. We mean that we don't want to be aggravated. We don't want have our peace disturbed. We don't don't want annoyance, anybody annoying us, right? That's what we are expressing. We're expressing the desire to be left alone, left free from bother, aggravation, et cetera. So the Muslim life is a strenuous life, especially in an environment that rejects that life. So Allah, He guarantees us peace. A good state of life, even in a situation where we are outnumbered by people who reject our way of life, but it's on condition. What is the condition? The condition is that you be right. He don't give it to you and you'll be anything you want to be. No, you ain't gonna get it. Be right, then you get it, then you'll get it. So what He says. It won't happen until when? Until the vulgar be separated from the good. Some people are vulgar, they don't care about decent moral principles, they don't care about ethics. They just want to be left free to just do anything their mind, their crazy mind suggests.
They don't want to come under any establish values. They want to be free to do wrong, to do right whenever they please and as they want to. In other words, they are anarchists, right? Yes. That's what they are. You see? So they don't want to be bothered, they just want to do anything. They don't have no respect for what we need as a whole. So those people have to be separated from the good people if we expect to get that condition that Allah wants for us. And in letting them go about their business, we are respecting their rights as individuals to choose their way of life. We ain't to follow them up. Say "Why you left us?" He's free to do that. We are not to say you're not living a good Muslim life and you said you were Muslim. Some believe that an apostate, the one who renounces religion after becoming a Muslim, and they quote the Hadith, is to be killed by the Muslim. They quote Hadith. They say, "One who renounces religion is to be killed by the Muslim." We have talked about this before. I'll tell you again. It is a traitor in the battlefield that is to be killed. One who declared he was a Muslim and with us. Now we go to war and he takes sides with them, leave us and now says, "No, I'm with you now." Now we are to kill that person.
And that's a universal law. That's not only for Muslims, that's a universal law. Deserters in the heat of the battle, you can kill 'em, right? Oh yes. So the history now is, "Oh, Allah didn't say He placed angels over the Hadith, to protect it's purity. He said He placed angels over the Qur'an to protect it's purity. So we know there are Hadith now that ain't fit to read. They're classified in different classifications. Sound, pretty sound, moderately sound, weak. Moderately weak. Severely weak. Detestable. Yeah. Yes. Many Hadiths had been rejected because they were lies. They were lies. They weren't really what the Prophet said. They were nothing but lies. We had in fact supposed to be the greatest authority on Hadiths living. And I hope he's still living. Brother Abdullah is his name, the one who will worked with Jabir In preparing the book Prayer In asl Islam. He told us that the number of false Hadith, if I remember correctly, is about one fourth of the total volume of Hadith. A whole lot of false Hadith. He said and they had to have experts down through the time, down through the history who were called, who have passed on. See these people, you have to learn how to live like this. Prophet Muhammad, he gave the Qur'an just like this. He gave the Qur'an to trustworthy individuals.
And they were obligated to commit it to memory. They committed to remembrance. They couldn't make a mistake. They couldn't make any mistake. They were tested to see if they make any mistake. They couldn't make any mistake. And after they were found to be those who could say it, recite it just as the Prophet gave it and not make any mistake. If that had been established for that person, then he was called a hafiz. Or he was called one in whom Allah had deposited the Qur'an, that favored with the gift of deposit of the Qur'an. And those persons, those persons then were obligated to train others so that when they die, get old, there'll be fresh ones just like them. And they kept a number of fresh, well qualified persons in the recitation of Qur'an available all the time. And believe me, the Sunnah has been kept that way too. Although there has not near as many of such persons who have preserved the Sunnah as there are persons who record or recited or remembered by heart the Qur'an and preserved it in it's purity. Yes. Now we know those individuals actually couldn't preserve it. It is by G-d's grace, therefore Allah, that He has placed angels over it.
Yes. Now still we are keeping in mind the importance of individuals. Let us now look at another concern for us. And that is risk situations. Risk situations. For the faithful person, the believer. This religion considered the human limitations of the individual. When Prophet Muhammad first began preaching, he didn't obligate individuals that much. In fact, they were not even obligated to profess their religion openly. Not in the very beginning. Why? Because there were such dangers. There were such many things, violent, threatening situations all around them in their own home. Believer would be in his own home. And if his relative learned that he believed that what Prophet Muhammad had brought his life would be in danger. Yes. This was the days of ignorant Arabia, Jahaliya Arabia, ignorant Arabia. So Prophet Muhammad didn't obligate the individuals to profess their religion openly. You may say, "Well why we have to do it now?" Because there is a community of Muslims established. Once the community of Muslims is established, then there is a place for them to go if they're rejected. But if you don't have no place to go, you have to be careful.
They didn't have any place to go, their own relatives. Look what happened to Prophet Muhammad when he began to disclose it after being able to convert a few people. Look what happened to him. He was boycotted, he was exiled put out of Mecca, him and his small group of followers. They were denied the benefits of the society business, commerce. They couldn't do business, they couldn't purchase their needs. Under those conditions many of the wonderful people that Prophet Muhammad had invited to the religion suffered physical problems, health problem that eventually caused their death. Yes, in fact it was under those conditions that the Lady Kadija, May Allah be pleased with her, his wife died. And there were others outstanding in the history of Al Islam that died under those conditions. And Allah says, "Do you think you're going to be accepted on just saying I believe and not be tried as others have been tried?" And what does He say? He say, "You have to be prepared to spend in the cause of Allah, in the way of Allah your lives and your possessions, your possessions and your lives." Don't you know that man has not come into his right without accepting that kind of risk.
So don't think that this is just religion. Religion asks the least. Man making himself the authority, he ask most of us. But true religion asks the least of us when it comes to man's demand on his fellow man. Look how much man's independent jurisdiction has demanded of us in this modern day. Did G-d ever ask us to work three jobs just to live? There are some of us working three jobs just to live. I mean just to live fairly comfortable. They ain't rich, they're poor. Three jobs. And many are not working three jobs but you work two. And then there's someone else in the household, a wife or a son or daughter or somebody working another one. That's three just to manage one household, just to take care of one family. So have a Allah ever enslaved us like that? No, G-d has never enslaved man like that. It's man, when he takes upon himself to do as he please and not follow G-d dictates, the dictates that G-d established, then we all oppressed in the worst way, we become the worst victim. No, Allah's way, His way frees us. His way frees us from man's oppression. And they want you to turn against religion so they can oppress you without you complaining.
So in the face of high risk, when the society has not been established, that is when Muslim, a place for Muslims to feel safe in has not been established, is different from our obligation in the face of risk or dangers. When that is established, there's a difference between it being established and it not being established. Alright? So when Prophet Muhammad went to Medina, in fact a little bit before, a little while before the establishment of the community in Medina, Prophet Muhammad began telling the people that their to declare this openly, you're to declare your religion openly. And as a result of him doing that, they were persecuted. But already there were Muslims who had welcomed, who had made their home a welcome place for the believers. The relative of the Prophet, May Allah be pleased with him, he had made his home a secure place for the Prophet and for the faithful companions of the Prophet. Later there came others who had accommodations and they made their accommodations safe places for the Prophet and his following, Peace be upon him. It was at that time when the Prophet started telling them they're obligated to confess their religion, to confess it openly.
But the opposition came and they had the overwhelming numbers. And it was in Allah's plan that it should happen to show their cruelty, show that here's a man coming with nothing but things that benefit you and look how you treat him. It was Allah's plan to leave it in history so we could see that those that he sent Muhammad to overcome wasn't fit to have the jurisdiction or the authority. So they came against him and they mistreated them cruelly, caused them to suffer unjustly Says, And why do they mete out these cruelties to us? Say "They mete them out simply because we say Allah is G-d." That was why they heaped all that cruelty upon Prophet Muhammad and his followers. It was because he said, Allah is G-d. Now why should that disturb individuals to make them come out? Why? Because it unseats them as G-d. They had made themselves G-d over the people, running their life without anyone checking them. And when you say La Ilaha Il Allah, there's but One G-d and it's not you. It's not you people who are made and born and die like I do. It's the one who made all this and make life and even your energies and your vision possible for you
That disturbs them. Cause they know that's ending their despotic rule. Yes. They can't be the absolute authority anymore. So believers understand that in the light of what's going on right here today, because these people are very deceitful. They attack you for your righteousness and they use other reasons for attacking you. They claim that you have other faults, but the same fault that they claim they're attacking in you, you see them excusing that fault when it's much bigger in other people. So that should tell you that they're not really attacking that fault in you. It's your righteousness that they hate. Blame us with petty problem, petty defects and say we are not fit. We are not the ones to listen to because of these petty defects. And their main buddies got mountains of the same defects in them, but they don't bother them. They happy with those buddies because those buddies won't stand up for justice. This is a religion that brings comfort to the hearts of the believer. Yes. Praise be to Allah. Now let's us read from Qur'an, the 91st chapter of Qur'an titled The Sun, Suratul Shams. The first verse says "Wa Shamsi Wa Du Ha Ha. By the Sun and its brightness. We know Duha is daybreak, the daybreak, the light coming, rising up, the opening of the darkness by light. And the next verse says, "Wa Qamari Itha Ta La Ha." And the moon when she follows it. Here is the Sun and its brightness is brought to our mind. The Sun has much greater brightness than the moon. So it says, "And by the moon as she follows it." Means following the Sun. And the next verse says, "Wa Nahari Ila Ja Laha."
And by he day, when it reveals it. Reveals what? When it reveals it or disclose it. And the next verse says, "Wa layli itha Ya Shaha." "And by the night when it enshrouds it." Says him, He interchanges here. We going to say it for all of them. And by the night, when it referring to the night, enshrouded it, referring to what? Then the next verse says, "Wa Sama Inaha Banaha" "And by the heavens and how it is established or structured, how it is structured." Bana means to build something. So Bana refers to construction- And the sky and how it is constructed. Before going to the next verse, do we have any light on this from Qur'an? Yes. Allah says, ""And observe the sky how it is raised up. And there are no pillars or structures holding it up that you can see." This is Qur'an. All right, So says, "And by the sky and how it is constructed." So we have to understand that it is not constructed like the earth. The earth, the construction on the earth is supported by earth.
You have to mound up material to support material. But the heavenly bodies up in the sky, they're material too. But there are no visible sign of any material supporting it. So it says, "And by the heavens and how it is constructed or how it is built up." And the next verse, the sixth verse says, "Wal Ardi Wa Ma Ta Ha Ha." "And by the earth and how it has been spread out." And the seventh verse says, "Wa Nafsin Wa Ma Sawaha." "And by the soul and how it is proportioned or how it is balanced." Now what are these verses referring to, one through seven? To the soul. Now let's go and read again. And by the sun and it's brightness. What brightness? The brightness that the soul needs. And by the moon as it follows it. What discipline follows it, follows what? Follows the Sun, follows the Sun. But follows the Sun on what principle, what substance?
What is aiding? What is making it possible for the soul to follow the Sun? The moon. The moon. All of this is referring to the soul. So the soul needs the moon, needs the Sun. Soul needs the moon. And goes on to say, "And by the day and by the day as it discloses. Discloses what? The soul, the mysteries of the soul are disclosed in the day. As it discloses it. Discloses what? The soul. And then we're going over them because we said it's referring to the soul. Now it says, "And the heavens as it is built." And we know the Qur'an in another place Allah has said in Qur'an, "Without the structures as we can see." Or that we can see. And the heavens is built up as it is built up. Yes, the heavens are built up. Built up in relationship to what though? What are we talking about? The soul, the needs of the soul.
The soul needs what we are talking about. These are the needs of the soul. So it is coming to a climax. This is a progression toward a climax, right? Build it up. You can tell the way the verses are reading. Just the hearing of the verses tell you that He's building up to something. The revelation is building up to something. So it says in the earth and how it is spread and how it is spread. What is that referring to? The soul. There's a need in the soul for the earth to be spread out. Okay? Now it comes to the seventh and it comes right to the point. It comes to the point that it was driving at with the seven verses or with the six previous proceeding verses. Says, "And the soul and how it is balanced. Proportioned." This word Sawa is very, very rich in meaning. It means giving comfort, release. Something that is Sawa means that it has found its place. Its place. And when it finds its place, so it rests well, it's situated nice because it has found its place, you see. So Sawa means equality, Sawa means balance. Sawa means balance in terms of its structure. If it has many, many parts to it, it means balance in terms of all of its parts. Sawa is very rich in meaning, but we can nail it down to just a couple of words, balance and equality.
You've been listening to Imam Warith Deen Mohammed.


