10-05-2003 Researching Our Faith and Supporting Business Life in Our Neighborhoods
So when we pray, we are acting out what Scripture says. That G-d made us from the earth and gave us intelligence and guidance to satisfy our hungry minds. And we stood up. See standing position in prayer, that means establishment, not establishment for individuals, establishment for the community. Standing position in prayer means that you are beginning as an established people establishing community life.
Bow Ruku’ we had only the hope of babies and animals
Then you acknowledge G-d. Remember Him, and acknowledge Him as He has guided us to remember and acknowledge Him. Then you put your hand on your knees saying to G-d, “G-d we were once crawling around on our hands and knees, babies, like all babies do. But though we were walking, standing on our physical feet, walking with these physical feet in our life. In our minds, in our intelligence and in our expectations, there was no more than the hope of babies just have food, clothing and shelter, play, sex and go to bed, wake up and repeat it the next day.
So we are saying to G-d, “You found us just like those animals that walk on fours. And You lifted us up from our knees. So you praise Him and you raise up from your knees. You say, “Surely G-d hears whoever praises Him.”
And then standing again you say “G-d is greater”. You go all the way down to the floor, and you do what he is asking (someone in the audience asked a question earlier), addressing his questions too, you put your forehead, your nose, your palms, your feet and knees, your toes in front of your feet on the ground, eight spots touch. You touch the ground in eight places and touching the ground with eight places you come back up and you say, “G-d is greater.”
Sajda acknowledges education is from the universe
And then you repent because you have gotten enlightened, you have returned to Mother Earth and accepted the order for your life that G-d created and you say, “G-d forgive me, have mercy on me, now I know my mistake. I see the light now. Then you asked for forgiveness, but when you don’t see your sins how can you ask for forgiveness, right? And you return a second time, and put your head down touching all of those points again, eight of them, eight and eight is sixteen. “Sweet sixteen”. Now you’re free. You repented your wrongs after being enlightened and you returned to the pattern that G-d created for you. Acknowledging mother earth and your mother at birth.
The nose stands for spirit
Now if that does not speak to education what does? It is acknowledging that this world, the earth that G- d made, is what gave me what I have in my mind. I submit that (?) my mind. That’s the reality that G-d created. The nose stands for spirit. This creation inspired me. Man is inspired by the marvelous creation of G-d. Don’t look for any spook. It didn’t happen like that.
06-07-2003 Brothers Session San Francisco, California
You can’t start salat without the Qur’an.
You say Allahu Akbar. Isn’t that in the Qur’an? Now you did not start the salat. You are just doing the adthan. But when you start the salat you say, “Bismillaher rahmaner raheem al hamdu lillahe rabbil alameen”. That is the Qur’an. And if you don’t continue with Qur’an somebody who knows how you’re supposed to do salat is going to say, Allahu Akbar, Astaghfirullah” if you continue. They are asking Allah’s forgiveness and that is to let you know you are doing something wrong.
So when we perceive or try to understand what prayer is, understand firstly that prayer is the Qur’an. So we have salat and our salat is the Qur’an. And we make physical movements for salat.
After we complete a section of it we say Allahu Akbar, bow down into ruku’ with our hands upon our knees bowing down. And when we come up from that position we say Allah hears “Sami Allahu leman hamidah” Allah hears whoever praises Him.
How have you praised him? You have praised by bowing down in obedience to His word, the Qur’an. The Qur’an sent you down, you recited the Qur’an then you showed your obedience to your Lord and your appreciation for what He has revealed and you bow to your knees to the Word of your Lord which is the same as bowing to the Lord. Because when you bow to His Word, you are bowing to Him.
And you come up and you say G-d hears whoever praises Him and then you go down all the way to the position that you took in mother when it was time for you to be delivered, the position of sajdah. The position that Muhammad (pbuh) says is the best position in prayer. The best position in the prayer is sajda.
When you have your forehead and your nose touching the ground and your palm and your toes all touching the ground and you take the form when you were in your mother and G-d had turned you around, turned you upon your hands and knees or at least in that position saying that now you are ready to be delivered, in the position of submission to G-d. And in the Qur’an G-d says in Arabic “Wad khuluul baaba sujada” translated “And enter the gate or the door in sajda,” with reference to how you were born. When you came into this world, the door to this world was the womb of your mother. The opening cavity of your mother. And you entered that door to come into this big world in sajdah.
The doctor says “No he is not ready to come.” How come he’s not ready to come? He is not in sajdah yet. You can’t come when you are upside down,
02-15-2002 Jumah World Savior’s Day Los Angles, California
“Hayya alas salat” come to prayer. But here G-d has revealed a whole Book to be prayer so when we come to prayer we come to the reading or reciting of Qur’an. And the Imam is not permitted to come up with his own thinking, with his own prayer, with his own duaa while he’s leading us in formal prayer, the salat. So G-d has established a salat for us that is reading the whole Book
12-01-2001 The spiritual material establishment, how are they to work in Al Islam – Ramadan Session II – Masjid Taqwa Chicago, Ill
Prayer is picture of the rise and fall of civilization
Imam W. Deen Mohammed: Our individual and collective group, the Imam is leading us. We don’t need the collective body to get this message. All of us are doing the exact same thing, right? This actually is a picture of the rise and fall of civilization. Civilization begins with man balancing his spirit and balancing his senses, balancing his life, standing erect, not like a monkey, not like an ape, but like homo erectus.
Society is first spiritual
It begins with man standing erect and from that position, in that position, the first society was a spiritual society. You know we all came from Adam but was Adam’s society, a spiritual society? If it was, why did G-d say to the angels “When I have breathed into him…”, because he had not yet received the breath.
Allah (swt) said “When I have breathed into him of My spirit then you make obeisance to him.” So that says that he was not yet in his spiritual life. He had not been inspired by G-d. The spirit had not entered him. So this is saying that man without inspiration from G-d inspiring him, spiritually, he’s not yet in the form that G-d wants for him and therefore the angels don’t have to submit to him. They are not required and they shouldn’t submit to him. They should help him but not submit to him, because he’s not qualified for that kind of recognition. The angels will not serve him if he’s not inspired by G-d. The angels will serve him only when G-d’s spirit has entered him and he’s inspired by G-d. Then the angels will make submission to him and serve him. Allahu Akbar.
Revelation, inspiration on different levels
So Adam in his first form as a mortal human being, he’s not qualified. And look at the men they are around here now, but think back in time when man’s society was not enlightened, when man was not civilized. Who wants to submit to him? Nobody. But when Revelation comes, or when he is inspired and man is inspired by G-d by way of the highest form, which is Revelation, when G-d communicates to His man by way of Revelation. But there are different levels of communication coming from G-d, different levels of inspiration.
Man is firstly inspired by G-d’s creation. So this is G-d inspiring him, but not directly from Himself, from His omniscience, we can say, to man’s need for knowledge and guidance. He’s not coming direct, but through His creation He inspires man, through Allah’s (swt) beautiful, wonderful creation He inspires man. And that’s the beginning of man’s rise, for the intellect and for the cultural life.
When the beautiful creation inspires in him a higher sense of worth and purpose for himself, then he engages this beautiful creation to utilize it for his own community and society, so that it beautifies his society. Beautiful garments he comes up with from Allah’s (swt) creation and other things from Allah’s (swt) creation. So this is the beginning of it.
Qiyyamah represent spiritual balance
Qiyyamah, we were talking about standing up erect Qiyyamah. So our prayer does not start with primitive, savage, inhuman man in a human body. He’s inhuman though he’s in a human body. It starts with man as a human being when he has been inspired by the positive things that Allah (swt) put in His creation to inspire him to move in the direction of excellence, for himself, for his own life and for his own society. Then he’s standing erect, he’s in a spiritual balance. That’s what this position is communicating, spiritual balance, not just physical balance. He achieves spiritual balance with spirit. I love this!
I’ve told you how I have been just fascinated when I observe a baby standing up for the first time and keeping his balance. You can see his face. He’s so proud and he looks at you like he’s saying “Did you see what I just did? Why aren’t you showing signs that you’re excited, too?” And the mother and men,
too, we know that when we see the baby do that for the first time we show excitement, and we say “Woo, he stood up. He’s standing. He’s not falling, he’s standing.” It’s a wonderful feat to stand erect for the first time.
Now, what brought that baby up on its feet? Two things. He saw you standing, that’s the first thing. He saw that a human being, his human relatives can do it. That’s what he saw, firstly. He saw you do it. And he keeps struggling to do it, or she, and they have to balance. They get up and wobble. They have to hold the balance. I’ve seen them get up and wobble, actually, and steady themselves.
How do we know it’s a spiritual balance? Because once you do it and it’s easy for you, you don’t give it thought anymore. So it’s a spiritual balance. It doesn’t require you to think about it. You need a lot of help from the psychiatrist if you’ve got to consciously think “I’m standing, I’m standing, I’m standing”. If you think you have to have conscious attention in order to stand, please get some help quickly. And I wouldn’t be surprised if somebody hasn’t gone that far away from reality. They might be consciously thinking “I’m standing, I’m standing, I’m standing”.
It’s a great spiritual feat for human life to stand up and get that balance and once you get it it’s so easy for you “Ennama al usree yusraa, surely with difficulty comes ease.”
Question: Will you give the importance of the prayers at the Masjid in groups?
Group, sunnah prayer symbol of knowledge for society
Imam W. Deen Mohammed: Yes, I just said that our prayer is a picture of the rise and fall of civilization but it also says the death and your death is as the death and the resurrection of one person, one individual.
So civilization falls because the one individual type falls. As long as there is one individual type remaining the civilization will not fall. Is that clear? Yes, if there is one individual type remaining that represents the collective body, because it’s in everyone of us. That’s why we have to do, not only congregational prayer, but we have to do private prayers, alone. We have to be able to do our prayers alone without an Imam. We have to be our own Imam, sisters and brothers.
We have to be our own Imam and lead ourselves in prayer because as long as one of us is in this life…and it says “Hayya alas Salat”. “Hayya, life, come to life, come to prayer.” “Hayya alal Falah, come to success, come to life, the real life.” As long as there is one of us in this real life there’s hope for
everybody. The civilization will not fall as long as there is just one of us with this light.
Civilization’s rise, fall rep excellence of human life
But understand that it is a picture of the rise and fall of civilization and the rise and fall of civilization is not the rise and fall of industry. The rise and fall of civilization is the rise and fall of human life in its excellence.
Where did it start? With my mind paying attention, “Allahu Akbar”. My ears are open and I’m paying attention. It starts with attention to something. Isn’t that how civilization starts, man giving attention to the wonders of the heavens, man giving attention to the wonders of human life and he’s turned onto something that he loves and enjoys? After a while, he can’t pull away from it and he keeps carrying it further and further. He keeps building a logic more and more and after a while he is established as the teacher and he has a big following. And he’s bringing them into the light, into the news. That’s how it starts.
Qiyyam to Ruku
Now when I recognize, in my highest evolution, I recognize that the Creator, Allah (swt), is greater, greater than what? Greater than the creation, greater than what? Greater than me. Allahu Akbar! After I realize that and I give recognition, I glorify G-d. I recite His communication to me, how He inspired me, what He brought me to understand and to know. I rehearsed it and then I am humbled, go down to my knees to remember I wasn’t always standing on my feet. I was walking on these and these (hands and knees) like an animal. And I praised G-d when I acknowledged where He brought me up from. And because I praise Him like that, we say, “Sami Allahu leman hamida”, G-d hears who praises Him.
Then we go down immediately to Sajdah, right? And I say “Allahu Akbar, glorify G-d”. That’s why I say glorify G-d going up and down. When your business is crumbling, glorify G-d. When your life is falling apart, glorify G-d. When they all say you’re down and out, glorify G-d. If you do, you’re going to rise backup.
So you go down to sajdah, “Allahu Akbar” and you touch the floor in sajdah with the nose, forehead, palms, knees, toes and the left foot is like dead. You’re not up on it at all. You’re sitting on it. It is lying down like it’s dead. The left foot it is symbolic of the ignorance that you use to support your whole body with, the unconscious support.
It says “I have nothing to do here. This is a higher responsibility than I’ve been carrying”. Isn’t it wonderful?
Forehead symbolic of rational mind, nose symbolic of intuitive powers
The forehead is symbolic of your rational mind, your rational thoughts. The nose is symbolic of your intuitive powers, in this language. Just like you can pick up something existing maybe a mile away in the wind with your nose, your intelligence can pick up things existing that you can’t see, but it can pick it up in the spirit and you become aware. You say, “Yes there’s something out there. I don’t see it, don’t hear it, but there’s something out there”. Haven’t you said that? “I better go out and check the garage. I’ll be back, baby, there’s something out there”. She didn’t hear anything. You didn’t hear anything, but something registered on your spirit.
She said “Hey go out there and check the garage” and you go out there and find the door was left open
or the lights were left off. It might be a number of things, right? I’ve experienced that and I’m sure in some kind of way you have had the same experience. So the nose is symbolic of that. Scripture says “And he breathed into his nostril”, right? This is not Qur’an, but this is the Bible. He breathed into his nostril he breath of life and the man became a living soul. So this is the psyche, instinct and powers that every human being has. Women have manifested, sometimes, much more than men, but all of us have it.
And that’s why the man of the Ruh was born of a woman and not of a man; the man of the Ruh, Jesus Christ, peace be upon him, the Messiah; born of a woman not of a man. Why? Because he was given Ruh from G-d and his role that he has in the ascension of society and man is spiritual “Ruheeyah”. “Ruheeyah” means it is spiritual sciences, the spiritual life. Adam is in the ascension that G-d showed to Muhammad, the Prophet (pbuh), in the rise and visit that he made. That is called the Night Visit.
Prophet in seven heavens
Adam is on the first level, representing the mortal man. Jesus Christ and John the Baptist on the second level, representing the spiritual man. And Joseph, Yusuf, is on the third level representing the intuitive man, the psychic man. So these are steps in the evolution of the man who has to be responsible for society.
He first has to be in the material world made from the earth like Adam, then he’s made spiritual. G-d inspires him. He’s made spiritual, then spiritual life eventually, like friction, the activity of it bursts forth in him and he becomes psychic, intuitive, having psychic powers. And then when he becomes psychic he sees his creation as three levels, wasn’t it? There was three levels. He sees his creation as a marvelous creation. Now he’s really excited, “I didn’t know the human being could have this kind of power. I didn’t know the human being could have this kind of perception. I didn’t know the human being could see through walls.” Not literally, you understand what I’m saying.
He marvels over his own creation and in doing that his intellect becomes so energetic, so active that he’s now just excited about the wonderful environment that G-d placed him in, a knowledge environment and a merciful environment. The Qur’an says “G-d has extended everything as a gift of knowledge and mercy”. He’s excited about it. Idris, the fourth level. So on the fourth level you get…
Idris brought academic pursuits
Let me share something else with you. Allah (swt) says in the Qur’an “Khalaqa fasawa, qaddara fahada. Thumma jaiala maria”. This is the vegetation, the culture. So here are five steps. Idris, they say, brought the writing. But I think he brought more than writing. He brought academic pursuits, Idris, because the language tells us, his name tells us, he brought academic pursuits. Idris comes from the word that means “to know” and that’s what man’s curiosity goes after, knowledge. To get knowledge, that’s what it means, to want to know. His name says that.
Aaron Moses the language of the culture
Aaron is on the fifth. Aaron was given to Moses as a helper and what is his help that he gives Moses? But not just speech, Moses could talk. He gives him the language. He gives Moses the language of the culture. So he represents the culture, that’s the fifth.
Moses represents government
And after him is Moses, right? Did Moses come to lead his people to cultural life? And Moses represents government, teaching, but government, specifically, the organization of man in society. He had to organize the society and he established also the law and the rule, did he not? He did, so he represents government.
So here you have culture and the next step, government, organized society. That’s six. We only want to go to six because we said six takbirs. So we don’t need to go to seven. We only need to go to six.
So here you have the government complete with Moses , right? So the rise of man in society or civilization is his rise as a human being without knowledge of how to establish society, government and rule, etc. That’s what it is. So when he rises to that level he should glorify G-d and if he glorifies G-d, he will receive help from G-d, Revelation, Qur’an, that we recite in that standing position.
If he glorifies Him, he’s going to receive communication from G-d, Revelation, guidance, help for his life. Now when he realizes that G-d gives all this wonderful help to him, it humbles him. He has to go down and recall the time when he was lost as an animal, going on fours, crawling on his hands and knees; not as an individual, but as a society, as a community. He sees his life before he was civilized and inspired by G-d as a life of an animal and he sees the position of the baby crawling around on his hands and knees as a message from G-d saying “Were not you as helpless as an animal going on all fours? And I stood you up”.
G-d stood him up, as I said, either by communicating to him directly as G-d communicates on the highest level of inspiration and communication to Prophets; or, He communicated through His creation to man and enabled man to rise in knowledge and in his form of life for the collective body as a society, as a social creature, with men in a social community. This is wonderful.
Jalsa sitting represent support from the masses
So now when you look at what we’re doing in this prayer, we are giving, we’re enacting, we’re acting out the rise and fall of man as a civilized being. And look, when you finish and come up from sajda the last time, you sit. You’re supported by your thighs, your legs, right? Now if you want the support of the masses, perform as G-d wants you to perform and you can set and rest on the throne. That’s really the masses that support you. The seat of it is the masses that support you. But isn’t it your innate life, your original life before the world spoils it? Isn’t that also what you sit upon and it support you? Din Al Fitraa.
This is also the people. You’re sitting upon the people, those who do nothing but support you spiritually, just ready to offer spiritual support. But those who support industry, the right leg, the masses who support industry and progress for the society, they are over here, the spiritual support. This comes from Egypt,
too. When you go to Egypt, I’ve seen it. I’m sure you who’ve been there, too. There is a huge statue of the ruler and instead of his legs you look at, you look at two young men. His left and right legs are not legs, really, they are two men.
Most of these sciences in Religion go back to ancient Egypt. They were advanced long before the rest of the world and they got the spiritual sciences long before the rest of the world. This is my understanding. And the rest of the world got something from them and started using it, not that they didn’t have anything. Yes, they had some things, but when they discovered Cairo they said “Hey, this is bigger than us. This is deeper than we’ve been”. So they borrowed from it.
You‘re sitting comfortably on the throne and you’ve testified while on the throne. Now you have established government and you are sitting on the throne. You don’t have to stand up. You’ve got the society standing up. You have stood up the society, now you can relax. You can sit on the throne. As you say, “Peace”, start right here, at the heart, under your chin, under your mouth, right there with your heart and you say, “As Salaamu Alaikum”, right there at your heart and you are one person.
As Salaam Alaikum to conscious and unconscious ones
But you say peace be unto the many, you the many. The human heart has the capacity to hold the whole human family. It can expand to house the whole human family and you recognize the great capacity of the human heart that G-d has expanded for you. And you say, “As Salaamu Alaikum, my heart houses all of you. My heart reaches out to all of you, As Salaamu Alaikum and because I have come to this beautiful state as a thinker and as a lover of mankind, I can now tell the conscious order of society peace be unto you. Peace be unto you, you industrialists. Peace be unto you, you government people. Peace be unto all of you, As Salaamu Alaikum and the mercy of G-d. G-d’s mercy is with us now because we have conformed in the best mold that He created for our development as human beings. As Salaamu Alaikum wa Rahmatullah.”
The one who has performed and conformed extends his greeting to those in the conscious working of society, responsible for upholding the beauty and life of society over here on the right. Then because he and them are awake and conscious now they can communicate the same to the ignorant and dead. You see he’s dead. The foot, this one is dead. As-Salaamu Alaikum wa Rahmatullah and all of us, as we say “Taqaballah may Allah accept our prayers”, we greet each other “Taqaballah”, praise be to Allah.
11-14-1999 Brothers’ Meeting with Imam Warith Deen Mohammed
Lastly I want to tell you because you are men. I didn’t tell the sisters this, you’re men. Work should be your love. The devil deprives you of a good life by making you think relaxation is what you want, what your nature wants. No your nature doesn’t want relaxation. Your nature wants work.
Nothing is more relaxing for the soul than a positive work that satisfies the intellect and the heart. The sleep you take at night is not more satisfying than that. Your favorite pastime, recreation, whatever is not more satisfying than that. That’s why we have the saying: As Saltul Quarum Minanum, Prayer is better than sleep. As Saltul Quarum Minanum, Prayer is better than sleep.
This is prayer in the broad sense. This is not prayer like this, doesn’t mean that. This is prayer in the broad sense.
And the Muslim life is a prayer. My whole life is a prayer. When I’m obedient, obeying G-d’s word in the manner that G-d’s Prophet obeyed it, my whole life is a prayer.
What I do is a prayer, my work, whatever my profession is, its my prayer. And Allah says, to give you at least a hint of the idea of this broad prayer in its broadest meaning, He says every creature knows it its mode of prayer.
That means a bird, an animal a plant, a heavenly body. They all have a mode of prayer. So their prayer is their obedience, their function, and their obedience to G-d. The function answering the demands of their function that G-d assigned to them. G-d assigned to them a function. And they are answering in accord to the will of G-d or their Creator. In accord with the designs of their Creator on their function.
On their functional life they are doing that. Their whole life is a life in prayer. An actually prayer for us is education. Prayer for us is learning. When we recite the Qur’an we’re learning the Qur’an. We’re hearing it and committing it to memory. It’s an education for us, standing on our feet in prayer. It’s an education for us.
And at certain points we have to submit to the G-d and glorify the G-d that revealed it.
Subhanan rabbiyal ‘ Azeem, Subhanan rabbiyal ‘ Azeem, Subhanan rabbiyal ‘ Azeem
Sami’allaahu liman Hamidah
Subhanna rabbiyal a’ Alaa, Subhanna rabbiyal a’ Alaa, Subhanna rabbiyal a’ Alaa
May Allah forgive us and show us mercy.
And go back down to sajda again. Subhanna rabbiyal a’ Alaa, Subhanna rabbiyal a’ Alaa, Subhanna rabbiyal a’ Alaa.
And when he completes his prayer, he’s established on the throne, he’s sitting on the throne. As Salaamu Alaikum wa rahmatullah, As Salaamu Alaikum wa rahmatullah
Consult the sisters, they’ll give you the answers to what I just told you. Yes they’ll give you the commentary on what I just said.
Thank you and let’s go forward.
Have no fear. Let’s be that select group that G-d asks for out of the Ummah, out of the international Ummah.
And we’re ready to compete with any other select group.
If the Egyptians, the Indians or Pakistanis, or Arabs, or anybody, If they want to compete to be this select group, this foremost group working for the patterned society that G-d gave us, then let’s compete. And let us be as in a race towards all that is good. And G-d will reward the whole Ummah, through our separate excellent efforts of excellence.
Peace to you, As Salaamu Alaikum.
01-16-1999 Imam’s Retreat Randolph, Virginia
We go down to Ruku say Allahu Akbar facing the Kabah the house of mankind, say where you get that from Imam?
Q.3:96-7; Kaa’bah for all humanity
That’s what Allah says in Qur’an it was built for all mankind, for all people, the house of mankind we bend over and touch our knees in ruku and come back up we say we say [subhana rabbeyal ‘atheem] glorified is our Lord The Great so what does ‘atheem come from? Bones, strong like bones to whole you up , the muscles and flesh.
And the might of man until recently because right now its in sophisticated weapons and deceit like the satan that is wisdom he can use over your head, so that’s his might now but for most of the period of civilization the might was in the soldiers, the army. The more men like China big army, the more men the more stronger, powerful the nation and we turn towards the Kabah, they symbol of the unity of mankind and its also the symbol of a house and we know the sons are born in homes right? And the number of the men increase and as they increase they are used for work and they are used for defense, war.
So the powerful social life that’s where the might is in the social life, so when we bow to that house in ruku that’s exactly what we are recognizing that G-d gave us great power in our social constitution. He gave us great power so we have to submit that to G-d. Say no this is not ours, we’re mighty but this might has to be submitted to G-d, make ruku, come back up, G-d has heard who praised Him, praised Him for something big. The armies of the nations they are mighty but no, G-d is mightier [subhana Rabbeyal Atheem] and not only those great armies but I’m one of them and my bones are holding up my flesh.
Sajdahs Q. 10:31; G-d feeds from earth and sky
And then we go down to the floor to make sajdah and we make two sajdahs now the first sajdah is to recognize that our food, clothing everything come out of the earth G-d said He feeds us from the earth and the sky, these material things they come out of the earth and we go back down for a second sajdah after we say “oh G-d pardon us and show us mercy. Then we go back for the second rakat and we say
again [subhana rabbeyal ‘alaa not atheem] three times to complete the two sajdahs. These are the states of man that make him forget his G-d and make him take the position of G-d over the people. His mighty army, his men, man power and his material wealth, forces that come out of the earth and his science, knowledge he gets. The second sajdah represents he’s submitting his wisdom. First sajdah he’s saying that G-d supplied me with everything that I have of material necessities and the second one he’s saying that G-d is The Giver of all knowledge, science and everything.
So look how the Muslim is submitting the best of himself, all of his properties that he’s proud of that makes him strong, that secures him against his enemy, that give him defense or superiority over others, he’s submitting all that to G-d. His social strength or his man power, his wealth and his wisdom, he’s submitting all of it to G-d.
05-25-1997 Publishers’ Conference – Hattiesburg Miss.
So we know La ilaha illillah, will bring you out of hell, if you’re in hell and you hold on to that ‘There’s One G-d’, Allah said, it will bring you out of hell. But, establish society, ordering society, and establishing it so it works for the people, so it works for living in community, we must have more than La ilaha illillah.
That’s why prayer is so mentioned so much, and stressed so much over and over again, but not prayers as a ritual. These Muslims just doing this and doing like this with no understanding, they can’t keep an establishment. But if he knows the significance of prayer for saving your individual soul, and know the message of salat, there’s a message.
If you know the message that salat is communicating, Salat is communicating a message to us, it is telling us, how we rise and fall, and its telling us what brings us to stand up. I’m talking about not only the individual, but the society. What brings it to be established, and what causes it to fall, and after it falls, what can get it back up, that’s what its telling us.
It’s the story of life and death. It’s a kind of depiction, like a theater, showing us the rise and fall of individual and the nation, the society. What cause it to fall and what will get it back up. You make two sajdas, and the real meaning of sajda, and you can rise back up. Two sajdas. And the Prophet said the best position of prayer is sajda. Isn’t that what he said? The best position is sajda.
02-25-1995 Ramadan Imams’ Session Athens, Georgia
Yes sir, brother Imam Majeed hassan.
Question: Brother Imam I would like to ask you a question on the conduct of ‘Eid al-fitra. In most Books you read that when you begin the prayer you begin with seven takbirs and in second you say five. There is a tape where you conducted the ‘Eid prayers and if I’m correct I think you did four takbirs in the first one and three in the second. And I was just Wondering if I was correct on that oh is that not correct?
Eid Takbirs 5 or 7
No, I follow the tradition that says seven takbirs Ought to be given in the first and five in the second. But you know I think the takbirs should include the takbir That we say when we go down, “Allahu akbar!”, and then We go down to ruku’. It should include that takbir. That’s my feeling. So it might have come to you as four Additional. But in total it’s five. Yes. So I say “Allahu Akbar! Allahu Akbar! Allahu Akbar! Allahu Akbar!
Allahu Akbar!” five times and then go down in ruku’. And then “sami Allahul liman hamidah” and then “Allahu Akbar” again. But that takbir is not initiating the movement. It’s in the movement. When you raise up from ruku’ and then go down again, it’s in the movement. The Movement is already going. It’s not initiating the movement. So, we should have five takbirs to initiate the movement in the second section of the prayer, or raka. And we should have seven for the first, to initiate the movement. And I think it should include the takbir that We give when we go down into ruku’, when we go down into ruku’.
Question: The takbir that you give to begin the recitation of Al-Fatiha does it include that one?
No, it doesn’t include that one. The takbir that you made to begin the recitation it doesn’t include that one, when you’re finished. Because actually it is the al-Fatiha that makes possible that progression; that progression we call ruku’ and sajda and jalsa, if it’s the second raka. But if it’s the first, or some prayers it’s a single rakah if you Make some prayers that are a single raka. In the witr prayer I think you can make two separate in salaams and then you can make a third by itself; in the witr, it’s the odd. Yes. You can do it that way or you can make it just like you make maghrib. Three rakahs exactly as you do maghrib. Do two rakahs witr and then stand up again before salaam and do the third rakah.
Now some say that we can close it out and then stand up for the single rakah; which I don’t argue with. So, if it’s one rakah of prayer then we will do the three, we will have the three. We will have the ruku’ and we will have the sajda after we have the jalsa in every prayer. But it’s not called jalsa Because it’s just a temporary sitting. You just sit for a brief few seconds. But actually it is jalsa. So, we can say that, that we have ruku’, sajda and jalsa in the prayer, in the rakah.
So that’s the steps in the progression: ruku’, sajda, jalsa; which give us a full progression for each rakah. For each rakah that is the progression, ruku’, sajda and jalsa. The question again? The number of rakahs, that what I want to get back on. The number, pardon me, of takbirs! That’s what I want to get back to.
Okay, what makes possible for us the first Progression? That is a progression. We’re progressing towards the most excellent demonstration of our Taqwa…(end of tape)
Day 2, session 2, tape 3, side 1
..so what makes possible the first progression? It is the surrender of our life, the circumstance for our life. It is the surrender of our life. When we surrender up our life to G-d, give it to him. When we surrender up our life then he rewards us with the ability to experience that progression in our spirit that brings us to make the most excellent demonstration of our Taqwa. And the reward is to be taken back to the ground floor of your evolution and be given the blessing of extracting from it twice.
Sajda, when you come up. The first time that you extract from it you realize your errors in life. You say “Allahu maghfirli wal hamdi. G-d forgive me and show me mercy”, keeping the excellence of your Taqwa.
So it brings you again to do another sajda. You make Two. You make the second one and you come up. Then you start talking “at tayil laatul lillaah, all greeting is for G-d. Was salawaatu wat tal-yubat.” and you start to communicate, even to high figures like the prophet. “Assalaamu alaika ayyuhan nabbiyu. Wa rahmatul laahi wa barakatu.” you understand how to communicate with yourselves too, with the community. “As-salaamu ‘alaina, wa .baadil laahis saaliheen”.
You‘re communicating. You’re talking. Right? And then, “ash shadu anla ilaaha ilallaah wahdahu la shareeka laahu. Wa ash shadu anna Muhammedan abduhu rasuuluhu.” For the first time you can make a perfect shahada. You make your perfect shahada; the most perfect shahada. And when you conclude
that actually you come to the conclusion of your prayer. That’s the fard of it. Really the shahada is the fard of the jalsa. The fard of the jalsa is shahada. But to complete it you say, “Allahummma salli ala Muhammedan”. Now you can pray for Muhammed and you can pray for the community of Muhammed. Okay. And you complete it with peace, “as-salaamu alaikum wa rahmatullah, assalaamu alaikum wa rahmatullah.”
Takbirs 5, 7
What makes possible that? If we can have one rakah that tells me that it’s possible that only one of these whatever seven means and whatever five means-it’s possible that one of these can bring us to that realization; that illumination. And the one that does it is the seven. The seven can do it. Not the five, the seven can do it. By itself the seven can do it. But now on the ‘Eid day we have seven and then five. The surrender of our life in its effort to make the perfect taqwa or to demonstrate the perfect, the first taqwa, expression of our taqwa, and then we rise back up for the second rakah of the ‘Eid prayer and we make five. We make five takbirs.
Now what is this second progression? And you know There’s hardly any prayer without two rakahs right? In Everyone of the obligatory prayers the minimum rakahs has to be two. So what is the second progression now? The second progression is not initiated by the sacrifice of my whole self, my whole life. It’s initiated by the sacrifice of the disposition in my intellect that told with the number five, five senses.
Five takbir, senses
So, I sacrifice my five senses to G-d and that’s what the secular world won’t do. And in sacrificing my secular senses to G-d then I’m able to make that second ruku’, sajda and jalsa. And there, after the second progression I really sit down on the throne of my credits . I can really sit now on the throne of my credits and I can promise the world peace and the mercy of G-d. ”as-salaamu alaikum wa rahmatullah, as-salaamu alaikum wa rahmatullah.”
This is a khalifa sitting on the throne. Yes, Allah has evolved him them from the earth twice and his taqwa has earned him that. And now he sits on the throne. So, isn’t this a ritual holding a science for us. It’s a ritual holding and preserving a science for us.
03-13-1993 – Ash shams: Enlightenment of the Soul – Little Rock, Ark
So we look at the Ka’abah the house and we say Allahu Akbar and go into Ruku. Sajda we say Allah forgive me. We don’t say ‘Sami Allaahuliman Hamidah, we say Allah forgive us because that where man sins, when he goes down to get the treasures out of the earth. Then he bends, he comes up the first time and says Allah forgive me and go back down again, be reborn, then he come up for the second time, he doesn’t say Allah forgive me he says Allahu Akbar, stand up again.
Really man is not a material creature. Man is a social creature, essentially a social creature and his enlightenment depends on his social nature to stand like the house is standing he has to construct his social life; when he constructs his social life now his social life directs him to the resources in his environment. And the second step is the development of the natural resources but the first step is to stand up fully erect in his social nature.
02-12-1983 Imam’s meeting Dallas Texas
Now if you do that, see if you make salat, in your heart and spirit not just bowing, but if you make that to Allah, returning back to the nature He created for you, and the developmental stages that He designed for you to come up by, then what happens as a result of that? “We shall forgive you your sins… Right?” “Except that you be born again”, isn’t that was Jesus said? “And We shall forgive you your sins…
Sajdah symbolic of life and death
So understand that every time we go down to sajda, it’s symbolic of life and death. See we come standing don’t we? And we’re alive, Allah-U-Akbar. The proof that we’re alive, the hands go to the ears , meaning our attention is on G-d, and our purpose, symbolically told in the Ka’bah. Then we lower the hands and start our prayers.
Prayer is recitation of Qur’an
What is our prayer? Recitation of the Word of G-d, Revelation. Then we go down, Ruku’ in this position, right? To glorify that Allah is the Mightiest, right? The Mightiest. Men bowed before mighty rulers. But we bow before Allah, the Mightiest! What is ‘Azeem’ from? It’s a play on strength, but it has another application.
Bones means structures logic
It’s a play on bones. So it’s a play on bones. And bone is the most rigid part of your body, isn’t it? It’s the structure. It holds the structure. But it is structured in a pattern, it takes a pattern, the bones follow a pattern. So that’s structured what? Structured logic, structured logic.
So (Azeem) not only in reference to the might of government, the might of men, of nations, and armies, or kingdoms, it has reference to the power of knowledge, wisdom. Subhaana Rabiyal Azeem. The power of knowledge, or a sign of wisdom and that power of physical might. So we see both coming as gifts from
G-d. So we don’t fear the world, not in wisdom, not in physical might.
That’s what it means. ‘Subhaana Rabiyal Azeem’. We follow G-d. Revelation came and it brought him to see G-d as the Mighty, the Power. Mightier than the world and its physical force and mightier than the world in its wisdom or in its science or knowledge. Then after doing that, what are we saying? He says
‘Sami Allaahuliman Hamidah’.
“G-d hears who praises Him..” And that is the perfect praise. When you praise G-d with your might – what does man depend on? He depends on muscle and wisdom, right? So he praise G-d for the two precious gifts of muscles and wisdom, that is the perfect praise.
And if you will praise G-d like that and being sincere, Allah will hear him, ‘Sami Allaahuliman Hamidah’,
‘Rabbana Lakal hamd.’ Then he says Allah-U-Akbar again, right?…. Now with Revelation he’s come to see now, that my material possibilities have been created by G-d. And the science I have is not of materialism, it’s the gift of G-d, the Creator, of G-d. I have nothing to be proud of. Oh G-d, you have heard me, You stood me back up.’
Sajda: re-enters womb
John 3.3-6; can a man go back in womb?
Now, he says, You stood me up, so now I know how I got the ability to stand. I’m going back to the womb. Nicodemus says can a man go back into his mother and be born again? Jesus says you have to be born again. Says can a man return to the womb and be born again? Jesus says, nevertheless you have to be borne again. It don’t mean you have to return to that womb physically or to that biological womb, but return your spirit, your attitude. Let your attitude change and humble yourself and acknowledge that G-d has brought you from nothing! From the despicable sperm germ, to a clot of blood and on up the scale of evolution to be a man.