Earl Abdulmalik Mohammed Speaks

QUESTION: What did Imam W. Deen Mohammed mean when he said that he "followed the Leadership of Imam W. Deen Mohammed?

IMAM EARL ABDULMALIK MOHAMMED: Many communications come to our staff, and some to me directly during the month, where we are being asked some very important questions. I am not able to answer all of them mainly due to lack of time. Some have greater importance than others. Some of them require extended discussion. Some of them are of a nature that concerns and involves many levels of knowledge and a wide range of references and cannot be answered easily or simply. This is a question that fits into this last category. 

Over time we will incorporate answers to other questions into our public addresses and other settings. What is most important is that we answer accurately and in the interest of benefit to the people. This cancels out the guessers. Imam W. Deen Mohammed is leader on many levels and of many groups. He is leader of the learned and of the unlettered, of the faithful and also of those who act on goodness and do not have or have not yet learned the language of true faith. It would not be appropriate for me to address most of these levels or groups and how he is understood and viewed by them using this medium.

The reason is that the answer to this question impacts fundamental understanding of some very important and specific Islamic teachings, and it will require more space than we have here at this time. The answer to this question, if pondered and understood in all of its relevant and important implications, impacts this whole modern world. It impacts Muslims of all nations and ethnicities. It impacts all citizens of the human world. Someone will read this and think that I am reaching, that I am embellishing. This is why it is important to answer this question, at least in part, for now. 

When Wallace D. Mohammed said that he followed Imam W. Deen Mohammed he meant one particular thing and when Imam W. Deen Mohammed said he followed Imam W. Deen Mohammed he was referring to that particular thing and many other things at the same time. America and this world are deeply affected by the understanding in what he wassaying with this statement and his actions because of it. 

I have read where some have interpreted that he meant he was following his best self or his highest self when he said that. I believe those who say this are not incorrect, however in his case there is much to be said about what is being referred to as his best self or highest self. We may think we can make a similar statement ourselves and be accurate -that is to say that we follow our best or highest selves, and reflect the knowledge base that Imam Mohammed was speaking from and acting upon. Most who think this would be making a very serious error.

Imam Mohammed's statement was not a personal one for him only, and I think there are many who sense this. He was not pointing to a personal matter or personal conclusion that he came to for himself as a private individual only. It is only personal in the sense that it was shown to him first in his own person, but he would say that that level of understanding is the lowest and most insignificant in appreciating what he was talking about. He was pointing to something that was unique in him as a sign for humanity, and he was giving all of us a view into what he was experiencing that was to serve the whole human condition. 

Because of this fact, it is too heavy and vital a matter to treat incomprehensively. With this in mind, I am only going to address one aspect of it. I will ask that you ask this question of me again, and then again, on several occasions in public teaching settings like Islamic classes. I am sure each time you ask I will give you a different answer. As I said, his statement is addressing something on many levels and also addressing many groups, and he is leader on all of them and for all of them. 

It is important also to refute here and now the habit that many leaders and their followers have of using scholarly terminology over and above the understanding of Islamic principles and objectives. Imam W. Deen Mohammed's teaching de-stigmatized the unnecessary use of scholarly terms in favor of a universal and comprehensive grasp of pure and complete Holy Qur'an teachings. The use of scholarly terminology as if to appear 'learned' was shown up as false and superficial against Imam Mohammed's understanding. I read recently a statement given by an official Muslim body with regard to the coronavirus situation that was weighted down with 'terminology' and very light on the Prophet's clear and direct teaching. 

These officials would have done a much better job if they kept things clear and direct, and resisted the urge to sound or appear to be 'learned.' I remember once participating in a meeting with some recognized scholars and leaders who were quoting all manner of scholarly authorities and texts to make their points. When the meeting's participants turned to me for my comments representing Imam Mohammed, I merely said, "Would the Prophet do what you are advocating?" For me it was what I knew the Imam would have said followed by a brief comment. For them, it was profound, and most all of them told me that later. This is part of the answer to your question. 

To follow Imam W. Deen Mohammed means to follow Prophet Muhammed in his fundamental, basic accord and sensitivity to obey Allah, and thereafter to care for the human condition. Islamic teaching is not about weighty concepts to theorize on, above, or as much as, it is about principles and objectives to live according to. Imam W. Deen Mohammed hardly ever, if ever, used terms like 'aqeedah' (creed), 'minhaj' (methodology), 'fiqh' (understanding), 'waajib' (requirement), al-ahkamul- khamsah(five values for ruling), 'fatwa' (ruling), 'shurt' (condition), 'sharh' (explanation) and the similar of these terms used by those influenced by the scholars, to teach Islamic life. Neither did the Prophet or his companions use these terms.

These are terms that came much later and are derived from the Holy Qur'an and the Prophet's teaching. This is a very important matter of distinction that I am making in answering this question. To follow Imam W. Deen Mohammed it is not necessary to adopt these terms as a part of Islamic understanding. What is necessary is to obey Allah and the Prophet from which these terms were derived. In other words you cannot fake understanding and certainly not obedience just by using language that contains knowledge or because you are familiar with these terms. This is disingenuous and is easily detected. 

Someone recently criticized me by saying that leadership is not just language, but it is also honesty and integrity. They were saying that they recognize my use of Imam Mohammed's language and my understanding but that I am suspect as an honest person or person of integrity. I respect their counsel and appreciate it, and I know that they are recognizing my leadership and warning me of how enemies to me will come at me. This person has wisdom. He wants me to know he is with me but he cannot permit others to know it, so he hides his help to me in a public criticism. I would not use this method but I understand his use of it. I thank him for what he intends as help. 

I would also like to give him a more accurate picture of me than what he is looking at. Correct language or understanding is not formed of its own accord, or by its own inertia. It forms from struggle to stand upon Truth. If it is indeed a correct language of understanding, it is formed from and built upon true Faith, that is true honesty and true integrity. Before the human has the ability to speak intelligible language, he must first stand on convictions that are honest, straight and true.

Allah says, "(He) Ar-Rahman. He Taught the Qur'an. (Then) He created man. (Then) He taught him intelligent speech (language)." The new baby stands, or works hard to stand, then he or she speaks intelligently. Before he or she has triumphantly struggled to stand upon Truth his language is unintelligible. I liken this point to those who say they follow Imam W. Deen Mohammed but speak other than his language, and pursue other than his understanding. The Imam they follow is not the Imam that Wallace D. Mohammed recognized should be followed, and it is certainly not the Imam that Imam W. Deen Mohammed make the conscious choice to follow.

I would like to quote a verse from the Qur'an that is necessary to begin this process of understanding what Imam W. Deen Mohammed was speaking of in particular, specifically, when he said "I follow Imam W. Deen Mohammed." Allah says in the Qur'an, "O you who have faith, Obey Allah and Obey the Messenger, and those who are in authority among you. And should you dispute in something then refer (that matter) to Allah and the Messenger (if) you do believe in Allah and the Last Day. Such is better and more excellent as a conclusion."   

Firm convictions are established here as the foundation for a kind of leadership that is worthy of being followed. If a person is rebellious against authority by attitude or behavior they are disqualified. If a person is not given to the disciplines of faith in G'd and accountability to that G'd for any and all of their conscious acts they are disqualified. If a person is inclined toward dispute and not inclined to resolutions, or they are argumentative for the sake of disputing and not resolution, they are disqualified. I am speaking of the leader, not the follower. The leader must have these qualities. If a person is not devoted to what is better over what is of lesser benefit, or cannot accept what is better because of inadequacies of esteem in themselves, they are disqualified. If a person is not committed to excellence as a standard of behavior and production, they are disqualified. 

So, the leader must exhibit in himself or herself these commitments to Faith, these attitudes toward authorities above him or her, these commitments to a peaceful order, and personal promotion of and devotion to the highest standards of excellence in behavior and thinking, and support for the establishment of such standards. It is not to say that they are without defects or flaws or shortcomings in any of these areas. It is to say, however, that they are not satisfied with themselves if they have such flaws, and they do not support what is lesser than these standards in order to make an accommodation for their weaknesses. The follower must also have these qualities in order that he or she knows what is valuable for advancing the human life in the focus that Allah intends. 

So, now what was Imam W. Deen Mohammed saying within this reasoning? He was saying that my father and mother taught me to be clean and decent as a human being. They taught me to be considerate and respectful. They taught me, Wallace D. Mohammed, and all of my brothers and sisters to value these qualities in the context of a Muslim identity. That the finest Muslim is also the finest human, the cream of civilization. And it was implied in this teaching that the finest human is the one who suits himself only with what is in the good interest of all humans. In this case, that the blackman's nature is Islam, and that an element from him can become corrupted if lost from this original purpose. 

When the human is suiting himself with that fitting, a very precise fit of finding and then serving his original purpose, then he qualifies not only as leader for the religious community who has a special language for that, but also for the whole humanity that has been created to value and develop upon that. The particular thing that had formed in Wallace D. Mohammed that made him Imam W. Deen Mohammed was a recognition that G'd had raised from the deprived people -the people the world had allowed for lies to be told about the quality of their humanity, an understanding that was unique to them as a leadership-people. 

They were a people asking G'd, above the world's abuses of their humanity, to give them a soundness of understanding so precise and exact that they would become "leaders for the righteous." A people to whom would come the fundamental principles of Islamic decency in leadership and then understanding in Islamic reasoning, without being trained by the scientists of Islamic authority. This is the tender nature and adolescent Wallace D. Mohammed asking, upon decency and sincerity, "Allah, if I am not seeing You correctly, please help me see You as I should." 

This is also the searching of Muhammed. This is the searching of every innocent soul. And Allah raises man upon this foundation of sincerity. And He takes the people who have been deprived, made weak (-'istadaafu' as it is given in the transliteration of the Qur'an language) by schemes of the world, and makes from them a leadership-mind and a leadership-example for their humanity and to serve all humanity.   

This, in part, is what Imam Mohammed meant and what it means to follow Imam W. Deen Mohammed. This is enough. Ask me again in public where we can help friends and shut down enemies.