By Jabril Muhammad
“An envious person is the worst kind of person because
he will kill you.”
I heard these words spoken by the Honorable Elijah Muhammad, in the spring of 1956.
What was it about envy that caused these words?I wondered over the depth of these words because many people murder for different reasons.
Can we help the Honorable Minister Louis Farrakhan and/or help ourselves if we are envious?
We first read of envy in the Bible, in the history of Cain and Abel. Abel was divinely favored. Cain became envious of his brother. He came to hate his brother. Out of his envy and hate, he killed his brother.Abel did nothing to earn the envy of Cain. The envy of Cain sprang from his own heart. Cain’s envy gave birth to an unjust hatred of his brother. Abel’s death at the hand of his brother was totally unjustified. And Cain paid dearly for his wicked deed.Joseph’s brothers were envious of him, because God had favored him for His own wise purpose. Korah was the same towards Moses. Saul tried several times to kill David, out of envy. And it is written, in the Bible that the main motive involved in the betrayal of Jesus to his enemies, according to the Bible, was envy.
Envy can be seen as a major factor affecting the destinies of men and nations, in both the scriptures, and in the writings, of many about this world for the past 6,000 years.
Envy has been, and is, a major factor shaping the history of America, and the Black people in her midst. It has been, and still is, a major factor in the relations between Black brothers and sisters in this country. Therefore, envy has been an evil reality that the Honorable Elijah Muhammad has had to deal with, from the start of his mission. This is important. This is only an article and not a book. Allah willing you see fully, at this time.
What is envy? What are its roots? Why is it so destructive? It is often said that envy is self-destructive.
Why? How does envy differ from jealousy? How are envy and jealousy manifested?
Dictionaries are of little or no help, in defining the state of mind and feelings that the word envy represents. The significance of this fact lies outside the scope of this article.
However, if you ever probe the study of morality, you will fi nd that the extent to which envy influences vital issues is avoided publicly by most writers, teachers, politicians, scholars in all fi elds, and so on.
Envy is sneaky. It wears many faces or disguises. Have you ever considered that it is all but impossible to depict a person posing by him or her self, in a picture in a manner that tells any viewer that the person is envious? If you were to draw an envious person, how would that person look? Why is it so hard? The reason is due to the fact that envy in a person cannot be detected apart from that person’s relation to the one he (or she) envies.
Envy is an emotion that is directed towards another. Without the other, (a target, a victim) envy cannot happen.
You can show fear, happiness, anger or grief, for example, far more easily than you can show envy, in such as pictures, sculpture, etc.
It is not easy to portray the state of mind of a person who despises another for having a reputation, or for having some skill, which the envier not only lacks (to some degree) but would rejoice at the other’s loss of such assets; though that loss would not mean a gain for the envier.
In Unger’s Bible Dictionary we read this of envy:
“... is that discontented and mortifi ed feeling which arises in the selfi sh heart in view of the superiority of another, nearly tantamount to jealousy (Psa. 37:1; 73:3; Prov. 24:1, 19; Phil. 1:15, etc.).
That malignant passion which sees in another qualities which it covets and hates their possessor (Prov. 27:4; Matt. 27:18; Rom. 1:29, etc.).”
From this alone, it should be clear, that envy is a complex thing. Complex though it is, it can be understood. Let us take our time and take a good look at this thing found in the human heart called envy. As we do, remember, it is part of evil in general, which was permitted by Allah.And what Allah permits, He permits for His own good reason. This is not to say that envy is good in itself. But, this is to say, that there is some good purpose in Allah Himself, that envy serves, as it is part of the whole of evil permitted by Allah.
This tells us that we must take a good look as we ponder at this thing called envy.
A good look, in this sense, is a look corresponding to God’s way of looking; since evil in general and envy in particular could not exist but by Allah’s permission.
Envy becomes possible when two people become capable of mutual comparison. It is how one compares his (or her) self to the other that determines whether or not envy occurs.
Again, envy is a drive or an urge to compare oneself invidiously with another. To compare oneself invidiously is to compare oneself to another in an unlikable, alien, hostile producing way. It is an envy producing comparison. Invidious once had the meaning of envy.
The envier sees the possessions of others; both material and immaterial. The envier would like to see the one he (or she) envies dispossessed or deprived of his or her possessions. Moreover, the envier would also like to see the envied humiliated and/ or hurt for having had those possessions. Yet the envier, wants no envy in return. The envier feels that what you have in some way injures himself (or herself), regardless to how justly you may have gained what you have. You may have spent years, developing that skill, or saving for that house, that you have. It makes no difference to the envier. He, or she, feels pained that you have what you have. The envier feels a lack or feels in some way inferior to you for the fact that you have whatever you have.
Vindictiveness, malice, aggression, unjust anger, self-torment, and selfi shness are elements of the frame of mine and state of emotion of the envious person.
The envier wants both to acquire and see destroyed the possessions of the one that is envied. The envier’s thinking is such that he feels if, for example, the envied one lost, whatever, that he (or she) have, is somehow advanced. That’s insanity!
You cannot appease the envy of the envious person. Even if you show him, or her, greater kindness, you will fi nd that envy is directed to some other possession, or to some good trait or quality you have.
It is an uncreative quality. It has no redeeming features. One writer stated that envy is:
“...insidious and secretive ... burrowing away and undermining. Some of the most eminent people in the world are filled with envy, because others have a little more glory than they. You can see envy in the theatrical and fi lm professions, among artists, writers, politicians— even in the Church.”
Envy is an emotion or a state of mind that hinders the good the envier could do for himself or for others. It is an obstacle that obstructs its owner in the way of self-benefit.
Envy is a disturber of the peace. It could never be among the qualities on which you could build a lasting society. Envy indicates a weakness of the character. Where envy is there is the absence of generosity, charity, and brotherliness.
In fact, it is impossible to feel both envy and kindness towards the same person at the same time. Love, in the fullest and best sense of the term is the opposite of envy. Love and hate can have redeeming features, depending on what is being loved or hated and why. Envy, however, has nothing in it to recommend it under any circumstances.
More next article, Allah willing.
By Jabril Muhammad
How do you understand my previous article in The Final Call—fully?
Now, what does the word “complex” mean? What dictionary do you use and who made it? What language was it made in? If you’re reading this article, what language do you use to read anything?
Who made our brains?
I intend to make clear, Allah willing, why I asked these few questions in the next two or three articles, so you can “see” my words, in “context.”
I wrote the words below, some years ago:
“Study this principle, which is rooted in the universal law of Allah. First: Master Fard Muhammad has arrived. Prior to His arrival, when we suffered injustice, we just went under. I won’t detail this aspect of reality.
“Whenever God does not immediately intervene on our behalf when we are being dealt with unjustly, it is because He has something bigger and better for us than that which we would have received if He had intervened and immediately obtained justice for us.
“His seeming silence is in fact His open invitation to and for us to stretch ourselves by reaching ‘up’ to Him for understanding, guidance and further development.
“Just as certain exercises increase the capacity of our physical lungs to take in more oxygen, so does the exercise of reaching out to Him to expand our spiritual lungs, if you will, thus empowering us to take in more of His inspiration, wisdom—in all of its components—and guidance.
“Allah in the Holy Qur’an puts it this way, that whenever He intends to increase us in guidance He first expands our breasts for us. This wording of course, is an idiomatic expression in the Holy Qur’an intended to convey a truth of a great spiritual reality and value.
“Now, you may ask why does the God choose such ‘bad’ circumstances in which to increase us in guidance? A brief answer is that we often do not seek Him and His guidance, as we should, to get better and to get what is better in times or circumstance which are ‘good.’ Then something ‘bad’ happens to us. Then we cry out to Him from our hearts.
“Now, the question of the motivation and the overall quality out of which comes the cry is what God is looking at. He is looking at and waiting for us to reach a certain level of purity in our motivation for crying out to Him.
“He is so beautifully wise.
“He knows that if He grants us our petition before we have risen above certain levels of impurity in our motivation that what He grants us will then become contaminated by the corruption that we have not yet gotten rid of.
“Then, with this added wisdom and power, we would then do further damage to ourselves and to others.
“So the very effort involved in sincerely crying out to Him for an increase of life, light, and power—which the Honorable Elijah Muhammad said his teachings are composed of—both purifies our motivation as well as expands our capacity to hold to and make the best use of the increased blessing that Allah is eager to grant us.
“Now the crying out to Him has to be followed by some intelligent reasoning and calm reflection. If we have confidence that He heard us then we automatically trust that things are in the process of getting better, even if we do not see His movements in our behalf.
“A huge key in our making progress is whether or not we believe or have confidence in the integrity of the God. Do we really believe that our God will keep His word; that He has not and will not play games with us?
“The point I am driving at, is that our view of the true God (we say we believe in) determines how clear we see that which comes from Him, which includes His instructions, as well as all of the means He uses, which often includes persons to convey His will to us. And even if certain things that come from Him are not clear to us, the question remains, do we trust Him?
“Is the Supreme Being a trustworthy God?
“Or should we put our trust and faith in White folks who made the wisdom from Yacub?
“One thing is clear, we will quickly become like a wishbone in a turkey, if we straddle the fence, pretending to serve both God and Satan. We will wish that we had not done so.
“Now, when we are deprived of justice (which is a key part of due process) in whole or in part, by one(s) which is evil; partly good and evil; or totally good, and regardless to the quality of the understanding and the intention of the one(s) who so deprived us, and regardless of the degree of our wrong in the matter (and/or even those few instances when we are totally without fault) in that which we are suffering, Allah’s hands are over the entire matter.
“His hands are over all hands.
“He is perfectly just and true and nothing escapes Him in any way. Moreover, he—the Honorable Elijah Muhammad—who knows Him best said ‘He loves us more than a mother loves her child.’
I heard these words directly from his mouth, many years ago.
“Allah’s involvement in the withholding of what is our due is for reasons far beyond what we often think.
“We too often look at and go to the one(s) we see as responsible for our pain, or whom we see as hurting us—which may or may not be true.
“The very fact that for whatever combination of reasons, good, bad or otherwise, the one or ones who deprived us of justice did not soon enough (in our view) reverse the injustice and perform what is just, tells us that we must go beyond them to have our souls ultimately satisfied.
“Of course, we can’t ‘go beyond’ them unjustly lest we set ourselves back. The Holy Qur’an tells us to ‘Let not hatred of a people incite us to act inequitably.’
“What is vitally important, here, is this: What is Allah’s view of our affairs and His motive for not interfering quicker than we think He should have, or why doesn’t He do so right when the injustice occurs?
“Why did He allow this painful and unjust situation to continue? What does He want of us in such circumstances? What does He see as best for us to do in such times? What are such situations all about?
Are you listening to the Honorable Minister Louis Farrakhan’s words every Saturday? If not, why not? Does this involve Satan?
More next issue, Allah willing.
By Jabril Muhammad
I mentioned in a previous article these words: “No one can see and/or help the Honorable Minister Louis Farrakhan, or help ourselves, with jealousy and envy in his/her hearts.”
The first time I heard the word “envy,” was in 1956 that came from the words of the Honorable Elijah Muhammad.
I was living in Lansing, Michigan, at that time. I wasn’t even learning or even thinking of photography at that time.
I also didn’t know, at that time, that the Honorable Minister Louis Farrakhan was related to the Honorable Elijah Muhammad, in the scriptures—both Bible and Holy Qur’an.
One of the meanings of “related” is: “Belonging to the same family, group, or type; connected.”
The first time when I saw Minister Farrakhan, physically, it was in the previous year—1955.
I’m skipping much of that history now, until later, but I’m asking the reader to study the word “brain” in dictionaries. I’m using my dictionary.
In my dictionary the word “mind” means: “the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought:
“A person’s mental processes contrasted with physical action; A person’s intellect; The state of normal mental functioning in a person; A person’s memory; A person identified with their intellectual faculties; A person’s attention; The will or determination to achieve something… ”
Earlier today I saw and then decided to use the interview of Mother Tynnetta Muhammad and Minister Farrakhan. This was a big event.
Mother Tynnetta: What is the inspiration that has guided you to perform the Beethoven Violin Concerto in Los Angeles at this particular time?
The Honorable Minister Louis Farrakhan (The Minister): From the time I finished or performed the Mendelssohn Violin Concerto, Mrs. Armenta Adams-Hummings wanted me to play Beethoven. So Mrs. Forhman, my teacher, brought the piano and violin parts to the house and I began practicing, to one day be able to perform it. Even though I am not necessarily where I would like to be at this time in my development, I felt that this year in California, I would like to perform this particular violin work of the great master Beethoven.
Mother Tynnetta: What are the short and long-term goals that you hope to achieve in the concert performance?
The Minister: Really, the short-term goal is to raise money for the University of Islam. As far as my own performance is concerned, I would like to give a creditable performance that would be a credit to me, to my instructors, and the Beethoven.
In the long-term, it is my desire to perform this in a few cities in the United States, as well as some cities in different parts of the World as a door opener for me to reach different audiences with the Word or Message of the Honorable Elijah Muhammad. I also intend to feature certain young Black violinists who otherwise might not get the kind of exposure that they richly deserve for the quality of their talent.
Mother Tynnetta: What is the most striking part of the experience that you recall in your journey to the Great Mother’s Wheel on September 17, 1985?
The Minister: It was what I received from the Honorable Elijah Muhammad and my believing that, in fact, he was alive and then to receive a communication from him that was so rich in wisdom and guidance that for nearly 17 years that which I heard from his lips has guided my activity.
Mother Tynnetta: Do you wish to comment briefly about your experience in the Mexican Village of Tepotzlan in which you, along with several other witnesses, observed an unusually bright object moving in front of the mountains in clear daylight in the last week of September 2001?
The Minister: Only to say that I witnessed what you describe in your question as another bearing of witness that the Teachings of the Honorable Elijah Muhammad on the Wheel and on the little planes within it is very, very real. I feel blessed to have been permitted, in my vision-like experience, to visit the Wheel.
Also, I feel blessed to have been back in that same village in Mexico from which I ascended to the Great Wheel in 1985 in my vision-like experience to see that these sightings of these UFO’s are very common in that area.
I was blessed that while we were there discussing it, two objects appeared in the broad daylight, bright, bright lights moving and one went away, went out of sight, but the other traveled very, very slowly and rose upward in front of a mountain, then disappeared.
More next article, Allah willing.
