[Editor�s Note: The following is from "Farrakhan: God�s Man on the Straight Path."]

Some translators use the small "w" and others use the large "W" in the word "We/we" in Surah 18, verse 80 of the Holy Qur�an (Muhammad Ali translation.) But, who is the "We" Who "feared" that this boy would grow up and involve his parents in sin and worse? What does the word "feared" mean, in this context?

Verse 81 says that this "We" intended (other translations use the words: "desired, wished," etc.) that the Lord of the boy�s parents might give them a better one in the place of the one who lost his life.

If by the word "Lord," Allah is referred to, then who are the others whom the Wise Man has in mind in this "we"? On this, the scholars differ.

It�s vitally important for us to be clear in our minds about what we are reading. A major factor, making for clarity, is the attitude with which we approach the scriptures.

First, what are the actual facts, or the actual words that are before us, on the pages we are reading? What do the words really mean? How is the writer using these words? Then we must get to the intent or motive out of which the writer was writing. We must get deep into the very spirit of the writer as he wrote. Why? It is not until we get into the intention, the motive, the very spirit or the state of mind of the writer, whose words we are reading, that we can get to the meaning of his/her words.

These are among the primary starting points involved in the correct interpretation of scriptures. Later we�ll look at the root of these points.

Far too many of us don�t apply these fundamental principles when interacting with others. Often, we are too busy, too distracted, even arrogant and contemptuous of others, too self-important�too much like "Moses" was in his interaction with the Wise Man.

In an earlier chapter, we looked at 1st Corinthians, chapter two, which contains some beautiful and clear teachings about the relation between gaining the true understanding of another�especially of God. This involves the process of entering the spirit of others. It is worth repeating it from another version of the Bible.

In 1 Corinthians 2:6-13 we read: "We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. No, we speak of God�s secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory."

"However, as it is written: �No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him��but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man�s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God. "We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us."

Having the spirit of Allah is a major pre-condition for the understanding of the words of Allah. (Notice the difference between "a" and "the.")

Now, the Wise Man said, "I" desired or intended, with respect to the boat. (18:79). He said, "we feared" and "we" intended (or desired)" with respect to the boy. But, notice he said to Moses that, "...thy Lord intended..." that these boys reach their maturity. Other translations use such words as "desired" or "willed" instead of "intended." Of course, those translators, who use the word "willed," are giving to us what they think was in God�s mind, according to their grasp of His words regarding these boys.

God always reveals His truths "by His spirit." But He always does this through human beings. The "Moses," in this study, met the Wise Man, who was full of the spirit of Allah. This reminds me of the words of the Honorable Elijah Muhammad that Minister Farrakhan was full of the spirit of Allah.

Again, why the "I" respecting the boat, the "We" respecting the boy, and the "Thy Lord" respecting the future of the two orphan boys? Why these differences?

The Honorable Elijah Muhammad said God never uses any word without a purpose. What are we to understand in the deliberate way these words were used?

Some translators use other such words as the God desired that these two boys come of "age," or reach their "strength," instead of the word "maturity." In any case these words all relate to their obtaining their treasure at a time beyond the time when the Wise Man and Moses were repairing the wall.

It is interesting that it is only after "three"�not one, two, four, nine, etc. but three�incidences that the Wise Man parted company with this impatient and rebellious "Moses."

One of the lessons of this narrative is the warning of Allah, that we ought not to ask questions about certain things, which if made known before the right time would give us trouble. Such can be best learned at the predetermined time of Allah. (Surah 5:101)

Yet, we must ask questions and we are divinely encouraged to do so. How else can we learn and grow? We need "the balance." Does this "balance" involve a difference in the nature of the questions, or deeper, the material being questioned? Let�s all strive to attain" "the balance" the Minister wrote of in the study guides Allah ordered through him.

Now, "Moses" was not wrong to ask questions. But his questions were more than bad timing. His questions were from a bad spirit. The Wise Man reacted to his bad spirit with wisdom, even when he was stern. Even his sternness was beneficial for "Moses," but he did not appreciate this. He did not estimate properly.

Think over the trouble the Bible teaches that the people of the prophets Moses and Aaron gave them, even as they led these rebels to a better world. They were worldly. They were more moved by the spirit of the wicked than they were moved by the spirit of God. They really wanted to remain in the world, which God had doomed.

Out of the bad ways produced in them, by the wicked, they gave their divine leaders trouble�all along the path to God�which contained nothing but good for them. The ones who would not change, who were ungrateful, were ultimately taken out of the path to God and success. They were a sign for us today.

The above was written a little over twelve years ago. What follows is being written now, on February 26, 2001, the day after the magnificent speech made by the Honorable Minister Louis Farrakhan.

At one point someone in the audience exclaimed: "I love you Brother Minister." He responded, "I know you love me, but you don�t love me enough." He then explained what he meant. His response was not personal. He wisely used that situation to justifiably warn and instruct all.

As I listened to his brief, but significant, explanation, certain words came to me from the book of Ezekiel 33:31, 32, 33, which reads: "� and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them."

I�ve emphasized the words "this cometh to pass" because these words point to that of which Minister Farrakhan warns us, America and the world: the fullest expression of God�s wrath. It�s already in the country. Although the truth is sufficient to vindicate Minister Farrakhan, God�s wrath will thoroughly vindicate him, his teacher and the Believers!

Let�s listen carefully to his speech again, and then again. It was a wrap up speech.

Look again at these words: "� then shall they know that a prophet hath been among them." Minister Farrakhan is not a prophet. We are not in the time of divine prophets. We are in the time of God! Soon, everyone will know that Minister Farrakhan is before us from The Lord of the Worlds and His Christ!

I�ve learned that there were fathers in at least one of the audiences, around the country, who were teaching their little sons to say, "I love Minister Farrakhan." This reminds me of a certain prophecy.

Let�s look at this prophecy and these words: "I love you Minister Farrakhan!"

Can we love him or anyone else beyond the extent and the quality of our knowledge? No! What then, is the best knowledge that generates the most love for him and for each other? What makes it the best?

More next issue, Allah willing.