Today this religion is acknowledged by nearly two hundred and fifty souls and extends over an area equal to one-third of the globe. From Arabia it spread eastward over Persia, Turkestan, Afghanistan; westward across Syria, Asia Minor, Turkey, southward to Africa, covering more than half of that continent. It found its way to India, amnd beyond, to the Islands of Sumatra, Java, and Borneo.
To the early representatives of this faith the world's debt is incalculably great. For it was they who transmitted the treasures of Greek literature from the Middle Ages to the Renaissance; they who originated the graceful forms of which the Tajmahal and the Alhambra are the most famous examples. It was they who contributed to the sciences of algebra and chemistry, astronomy, and medicine; they who dotted the Sareen Empire with the universities and who built at Bagdad and Cairo the most renowned universities of the world. During those centuries of ecclesiastical despotism when the Christians church suppressed all intellectual activities save those that were theological, causing the talent that reproduced to supplant the genius that creates. Mohammedans did all in their power to encourage and stimulate research in every branch of human inquiry
The Moors or Mohammedans added to the beauty and grandeur of Spain. For centuries, art, science, literature, and chivalry flourished among them, while the rest of Europe was still sunk in the gloom of the Dark Ages. The Moors were ingenious and industrious of subjects of Spain. Their expulsion from Spain in 1610, was one of the chief causes of the decadence of that country, for both agriculture and industry fell into decay after their departure.
Mohammedanism makes no distinction between high and low, rich and poor; it is like the sky, it has the room for all,
The Koran should be the interest to all readers. It is the Bible of the Mohammedans, ruling over the customs and actions of over 200 millions of people. It is a work of importance whether considered from a religious philosophical, or literary viewpoint.
In the promotion of the plans for the betterment of mankind, there has never been some kind of opposition. And strange as it may seem, such opposition has comefrom sources where there were no ideas or lack of courage to force attention to ideas. Whether in church, state or the social community, any attempt to do anything out of the usual way, seldom fails to receive criticism. Not because the course cannot be pursued legally or that it is unreasonable, but because it has been considered in terms as new.
The Moorish Science Temple of America has received some opposition and criticism. In the main the opposition has come from certain Christian ministers. They have expressed themselves as being opposed to our propagation of the Mohammedan religion. Possibly because the promotion of the Mohammedan faith among our people in the United States is considered by them in terms as something new. Whatever the reasons may be for their opposition, the legal right to oppose citizens, individuals and organizations alike for their religious belief does not exist in the United States. The door of religion freedom made by the American Constitution swings open to all, and people may enter through it and worship as they desire. Without religious freedom, no search for truth would be possible; without religious freedom, no discovery of truth would be useful; without religious freedom, religious progress would be checked and we would no longer march forward the nobler life which the future holds for the races of men; without religious freedom, there would be no inspiration to lift our heads and gaze with fearlessness into the vast beyond, seeking a hope eternal.
It is a sad weakness in us after all, to oppose our fellowmen for their religious beliefs and if there are angels who record the sorrows of men as well as their sins, they certainly know how many and deep are the useless sorrows that spring forth from such opposition. Possibly, love and time will cancel our ancient hatreds in this regard and prove that in mankind tolerance is better than unwarranted opposition. In connection with our religious aims and beliefs, we must promote economic security. The preaching of economic security among us is by no means as widespread and intensive as the circumstances demand. No other one thing is more needed among us at this time than greater economic power. Better positions for our men and women, more business employment for our boys and girls and bigger incomes will follow our economic security. We shall be secure in nothing until we have economic power. A beggar people cannot develop the highest in them, nor can they attain to a genuine enjoyment of the spiritualities of life.
Our men, women and children should be taught to believe in the capacity of our group to succeed in business, in spite of the trials and failures of some of them. Trials and failures in business are by no means confined to any particular group of people. Some business ventures of all people fail. We have many men and women among our people who are qualified, both by training and experience, who are shining lights in the business world of all the people. It is a sad weakness in us as people that we have withheld the very encouragement, support and patronage that would have made some of our worthy business ventures a grand success. And worst of all, have joined in the condemnations of them when they failed. Except in cases of actual dishonesty, discourtesy, lack of service and actual unreliability, our business enterprises in every field of endeavor should have fullest of confidence co-operations and patronage whenever and wherever they can be given.
Read carefully the doctrines of the Moorish Science Temple of America. It contains our hopes, aims, rules and articles of religion. Every member should have a copy.
In conclusion, I urge you to remember there is work enough for all to do in helping to build a better world. The problems of life are largely social and economic. In a profound sense, they are moral and spiritual. Have lofty conceptions of your duties to your country and fellowman in general and especially those with whom you deal. This includes such honesty and righteousness as will cause you to put yourself in the others fellow's place. Look for the best in others and give them the best that is in you. Have a deeper appreciation for womanhood. Brighten the hopes of our youth in order that their courage be increased to dare and do wondrous things. Adhere at all times to the principles of love, truth, peace, freedom, and justice.
I am your affectionate leader. I shall continue to labor, day and night, both in public and private, for your good, thereby contributing to the welfare of our country and its people as a whole.
NOBLE DREW ALI
HOLY INSTRUCTIONS FROM THE PROPHET THE INSTABILITY OF MAN
1. Inconstancy is powerful in the heart of man; Intemperance swayeth it whither it will; Despair engrosseth much of it; and Fear proclaimeth: "Behold, I sit unrivalled therein," but Vanity is beyond them all.
2. Weep not therefore at the calamities of the human state; rather laugh at its follies. In the hands of the man addicted to vanity, life then is but the shadow of a dream.
3. The hero, the most renowned of human character, what is he, but the bubble of this weakness. The public is unstable and ungrateful. Why should the man of wisdom endanger himself for fools?
4. The man who neglecteth his present concerns, to revolve how he will behave when greater, feedeth himself with wind, while his bread is eaten by another.
5. Act as becometh thee in thy present station, and in more exalted ones thy face shall not be ashamed.
6. What blindeth the eye, or what hideth the heart of a man from himself, like Vanity? Lo, when thou seest not thyself, then others discover thee, most plainly.
7. As the tulip that is gaudy without smell, conspicuous without use; so is the mail who sitteth himself up so high, and hot not merit.
8. The heart of the vain is troubled while it seemeth content; his cares are greater than his pleasures.
9. His solicitude cannot rest with his bones, the grave is not deep enough to hide it; he extendeth his thoughts beyond his being; he bespeaketh praise; to be paid when he is gone; but whosoever promiseth it, deceiveth him.
10. As the man who engageth his wife to remain in widowhood, that she disturb not his soul; so is he who expecteth that his praise shall reach his ears beneath the earth, or cherish his heart in its shroud.
11. Do well whilst thou liveth; but regard not what is said of it. Content thyself with deserving praise, and thy posterity shall rejoice in hearing it.
12. As the butterfly who seeth not his own colors, as the jasmine which feeleth not the scent it casteth around it; so is the man who appeareth gay, and biddeth others to take note of it.
13. "To what purpose," saith he, "is my vesture of gold, to what end are my tables filled with dainties, if no eye gaze upon them, if the world knows it not?" Give thy raiment to the naked, and thy food unto the hungry; so shalt thou be praised, and feel that thou deserveth it.
14. Why bestoweth thou in every man the flattery of unmeaning words? Thou knowest, when returned thee, thou regardest it not. He knoweth he lieth unto thee, yet he knoweth thou will thank him for it. Speak in sincerity, and thou wilt hear with instruction.
15. The vain delighteth to speak of himself; but he seeth not that others like not to hear him.
16. If he hath done anything worth praise, if he possesseth that which is worthy of admiration, his joy is to proclaim it, his pride to hear it reported. The desire of such a man defeateth itself. Men say not: "Behold he hath done it," or "See, he possesseth it," but "Mark how proud he is of it."
17. The heart of man cannot attend at once to too many things. He who fixeth his soul on show, loseth reality. He pursueth bubbles, which break in their flight, while he treads to earth what would him honor.