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Home , Maulana Karenga, Nation of Islam

ESSENTIAL TEACHINGS OF MESSENGER : A CAREFUL KAWAIDA READING Los Angeles Sentinel, 10-17-19, p.A6 DR. MAULANA KARENGA

N RE-REMEMBRANCE AND REFLECTION ON (God), who, he states, created us to be “by nature THE Hon. Muhammad’s contribution righteous,” and to act accordingly. |I to our self-consciousness and self-assertion But the question immediately arises that if as a people in that critical time of turning and we are “righteous by nature,” how is it we do un- overturning we call the Sixties. This is a careful righteous things—from youth shooting or beating Kawaida reading of some of the essential teach- each other to death and adult domestic and com- ings of the Honorable in right- munal violence, to robbery, rape, elder abuse and ful remembrance and respect of his life and work physical and mental self-mutilation in racial or in the wilderness of oppression and illusion in this peoplehood-deforming ways? Here Mr. Muham- country, in this the month of his birth, (October mad teaches that the essential source of our moral 7, 1897—February 25, 1975). failure and social problems is our lack of self- After thirty years of teaching and institu- knowledge and thus, a failure to act according to tion-building, the Nation of , under the lead- the righteous nature with which we are divinely ership of Mr. Muhammad, emerges in the endowed. He asserts that it is thru lack of self- as a major factor and force in the Black Freedom knowledge that we are often unjust and injurious Movement. And although many, if not most of us, to ourselves. Indeed, he says, “being without heard many of these teachings and derivative knowledge (of self) we (often) disgrace ourselves ones from Min. , it is Mr. Muhammad subjecting ourselves to suffering and shame” and who is the source of them, and the Nation of Islam do evil and injustice to each other. (NOI) was the framework in which they first took Thus, Messenger Muhammad states that the root and spread. The influence and impact of Mr. first duty of a Black person is to know ourselves Muhammad and the NOI evolve not from their and act accordingly. “It is, he says, “time for us activist involvement in the Movement itself, but to learn who we really are, and it is time for us to from both their message and model of severe crit- understand ourselves.” To know ourselves, as I icism of and social distancing from the dominant read it, refers to ’s duty to recognize society; a thick conception of self-determination; and actively respect their divine nature, their his- a commitment to institutional-building; a disci- torical origin and high-level achievement, and plined, dedicated and defiant congregation; and their anteriority and centrality in human history. above all, a recovered and rethought , Is- lam, which required and reaffirmed the centrality We are, he teaches, as in Maatian , and sacredness of Blackness and at the same time first of all, possessors of dignity and divinity, offered a merciless demystification and decenter- “members of the family of God.” Moreover, we ing of Whiteness and White supremacist claims. are, he states, the “original ones,” the most an- This focus on Blackness, as both central and cient elders, the fathers and mothers of humanity sacred for us as a people, is the hub and hinge on and human civilization. This takes us way beyond which Messenger Muhammad’s teachings turn. being major sports and entertainment figures to Indeed, his teachings concerning the essential du- being those credited with introducing and devel- ties of a Black person is rooted in this fundamen- oping some of the basic disciplines of human tal principle. For this understanding defines our knowledge and teaching the world things of great nature, sacred status and the practice this requires vision and value. For Mr. Muhammad, this is ev- from us. Mr. Muhammad stresses the divine di- idence, inspiration and a model for what we can mension of our nature and, as a Muslim, sees our do again. For as the Hon. taught, sacred identity and duty as determined by what humans have done humans can do.

ESSENTIAL TEACHINGS OF MESSENGER MUHAMMAD: A CAREFUL KAWAIDA READING Los Angeles Sentinel, 10-17-19, p.A6 DR. MAULANA KARENGA

Intimately linked with the ethical impera- Thus, Messenger Muhammad, while obvi- tive to know oneself is the moral obligation to ed- ously relying heavily on divine intervention and ucate ourselves. To know oneself is an initial, in- salvation from oppression as a religious leader, dispensable grounding of oneself and education nevertheless calls on us to do for self and kind, is the expanded practice of knowledge acquisition i.e., to seek justice, resist oppression and do that in the service of human good and for cultivating which points the way to a new world. He tells us, what Mr. Muhammad calls “the virtue and love “The old world must be removed to make way for of learning.” Also, he taught that “we must edu- the new world.” And “there is a universal struggle cate ourselves and our children into the rich being waged by the old world against the begin- power of knowledge which has elevated every ning of the new world.” Black people who assert people who have sought and used it.” And espe- themselves righteously in the world in the strug- cially, “we must give the benefit of our gle for justice contribute to this transformation. knowledge to the elevation of our own people.” And he calls on all Muslims and other peoples of But he is concerned that the education be eman- good will in religious and ethical terms “to help cipatory and elevating, one that “removes us from further the cause of truth and the upliftment of the the shackles of slavery and servitude,” enables us grieving hearts of our people” and “help make to “exercise the right of freedom” and empowers them a nation of righteousness and justice” which us “to protect, preserve and advance ourselves.” serves as a model for human progress and possi- He asks that we avoid an education which, instead bility. of being liberating and uplifting, “leaves us in an inferior position and without a future;” and poses INALLY, MESSENGER MUHAMMAD as- for us “the danger of losing respect for self or signs us as a central duty, the need to seeking to lose (our) identity.” |F think constantly and deeply about what Thirdly, Messenger Muhammad lists as the we are doing, want and must achieve. This re- duty of Black persons the interrelated obligation quires “creating a new way of thinking” about to “accept your own and be yourself.” To accept ourselves, others and the world, and making “an our own is to accept our people, our community agonizing reappraisal of our way of life, if we and their essentiality to our grounding and care anything for ourselves, our lives, our people, growth, our self-affirmation and cultural rooted- . . . our children” and indeed, our families, com- ness and for being ourselves. For Mr. Muhammad munities and the world. Again, Mr. Muhammad there is no positive or rightful conception of self says, “let us examine our thoughts to see what we or self-interest outside the community which are actually thinking about and just what we brings us into being and gives us the cultural basis would like to be.” And then, “let us present our- for our identity, our obligations and our larger selves as we really are;” duly respectful of the sa- purposes in life. And this is why the context and credness of our identity and duty, mutually re- conditions of our community must be life-en- spectful of others and actively committed to the hancing and dignity-affirming, rather than the op- new world of justice, caring and peace which our posite. Also, this is why he constantly stressed sacred identity and duty demand. building community and serving our people.

Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of ; and author of Kwanzaa: A Celebration of Family, Community and Culture and Introduction to Black Studies, 4th Edition, www.OfficialKwanzaaWebsite.org; www.MaulanaKarenga.org.