Here are excerpts from what I wrote nearly eighteen years ago [mostly for The Final Call] that contains how to walk better with the Honorable Minister Louis Farrakhan as he completes this phase of his mission for us, and others and a warning.

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“This is being written on what is called ‘Good Friday,’ April 1, 1988; also called by some, ‘April Fool’s Day.’ This didn’t occur to me until I sat down to write these words.

“It occurs to me, however, that the ironies and paradoxes involved in: “Good Friday” and “April Fool’s Day”—if we had space to go into them—might make a very interesting means of introducing an in depth commentary, or essay, on the prophecy that involves Moses traveling with an unnamed divinely-wise man, as described in the Holy Qur’an.

“The scholars and scientists are divided over whether Surah 18: verses 60-82 is referring to a historical event or a spiritual experience of Moses, such as a vision. In either case, what we have here is that which points to something to come, well after the time of Moses. In fact, these words refer to that which would occur in the time period called the resurrection of the dead and the judgment of the world; which is now.

“Learned men have expended a great amount of energy over such factors as this: if this was a historical event in the life of Moses, when did it occur? Where did he meet this man? What impact did this meeting have on his mission? What does this event (in Moses’ life and in the life of the one with whom he traveled) have to do with us? Other questions have been raised and several answers have been offered.

“Since this event is described in the book (Holy Qur’an) revealed to and through Muhammad (of 1400 years ago), it is a worthy problem or question to raise: what impact did this passage have in his life and what was its bearing on his work?

“Then, too, there are detailed explanations that say, in effect, that what we read (in Surah18: verses 60-82) is a vision God gave to Moses about Muhammad (of 1400 years ago).

“All of these, and other questions and points are important and worthy of study and discussion. I think it best, however, to attempt to sum up some points we do not read in what the scholars and scientists of the Jews and the Muslims have produced.

“Let us start with the words of the Honorable Elijah Muhammad who said that those of Black people of America, who made the decision to follow him, generally, followed him as the “Moses” followed the unnamed man whom God made wise and whom He guided. He spoke to me of this in October 1960.

“The Honorable Elijah Muhammad had demonstrated before 1960, and since then, that he knew scriptures. It is a matter of public record that he taught that his interpretation of the Bible and the Holy Qur’an was given to him by Almighty God. In addition, he demonstrated the truth of his position, time and time again.

“Now, the Honorable Elijah Muhammad was the one of whom Moses (of 4,000 years ago) was told of, by God, and shown in a vision. God made Moses to see that the Honorable Elijah Muhammad would receive a greater manifestation of God’s glory than he (Moses) did; that his (the latter’s) capacity for such was much greater than his; that it had to be, due to the nature of his task, or mission. In other words, Moses was helped by God to see that in the future, God would disclose to a man the utmost truth of God and man! This never before revealed teaching would be essential for the successful outcome of his mission. And, of course, he had to be fitted—by nature and training—for success. He was.

“Muhammad of Arabia is reported to have said, “Would that Moses had kept silent, so that God would have revealed to us many more secrets of the unseen.” This is among, and is akin to, other statements that he made that clearly indicates that, wise and good as he was, there was a far greater disclosure, or revelation of God’s wisdom yet to come to a man in the future; after his time.

“We read in the Muhammad Asad’s translation of the following (verses 66-68): “‘Behold, thou wilt never be able to have patience with me—for how couldst thou be patient about something that thou cannot comprehend within the compass of (thy) experience?”

“Abdul Maududi translates this same passage this way:

“Moses said to him, ‘May I accompany you, so that you may teach me also that Wisdom, which has been taught to you?’ He answered, ‘You cannot bear with me, and you cannot have the patience with regard to that matter of which you have no knowledge.”

“Still it is put this way, in another translation edited by Malik Farid: “Moses said to him, ‘May I follow thee on condition that thou teach me some of the guidance which thou has been taught?’ He replied, ‘Thou cannot have patience with me; and how can thou have patience about things the knowledge of which thou comprehend not?”

“Moses made a strong statement, to the effect, that by no means would he disobey; that he would be patient. Note, that he (the student) said, he would be patient, “if Allah pleased.” Smile.

“The teacher asked him (the student) to demonstrate this by not questioning him about anything until he tells or explains it to him. He was saying, OK, if you are to travel with me, you can show that you’ll live up to your word by being quiet. Your mouth can or will, interfere with what I am doing or will do. It could impede my moves. You could hurt things of benefit—to you and others—due to your expression of part knowledge. Just keep quiet. All right?

“He was saying: Look, in making this trip, with me, you are traveling a road, and by a method—both of which you are unacquainted. Your knowledge and experience, up to this point, is inadequate to enable you to comprehend all that we are about to encounter, as we go forward. You cannot use yourself—and whatever else you bring to this endeavor—as the measure, or as the yardstick by which to comprehend that which you will see, hear and even see me do. You will understand, however, at the proper time. When God chooses.

“But what happened? The student did not only question his teacher, he charged him with evil motives, in the first instance, and said that what he did was grievous. In the second case he charged his teacher with a capital offense and stated that what he did was horrible. And on it went, until they parted company.”

“What did the wise man do? His student saw him put a hole in a boat that belonged to others, by which, as the scholars state, the owners used to earn their living. He saw this man, from whom he expected to learn more of God and His ways, kill—in apparent cold blood—a young boy. The student saw nothing in the boy’s behavior that merited death at the hands of his teacher.

“What did the student think of his teacher? And what explanation was he given, by his teacher, just before they parted?’ “

To be continued, Allah willing.

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