July 28, 2025 • 57 mins
What truly happens inside the Moorish Science Temple of America? In this illuminating conversation, Brother Cosmo L pulls back the curtain on the inner workings of this distinctive religious-cultural institution founded by Noble Drew Ali.
The Temple's primary mission—"uplifting fallen humanity"—takes on rich, layered meaning as Brother Cosmo explains how this applies not just to women (as commonly understood) but to all Moorish people who lost their place "out of the fold of the family of nations" by accepting labels like Negro, black, and colored. This restoration of true identity and nationality forms the foundation of the Temple's work.
Brother Cosmo demystifies the Temple's governance structure, explaining how the Divine Constitution and Bylaws empower Grand Sheiks to "make law and enforce law" while maintaining accountability through a system of checks and balances. The concept of "conjunctive law" emerges as a crucial mechanism ensuring that all temple activities remain faithful to the Prophet's original teachings—every new law or custom must trace back to foundational texts like the Circle 7 Koran.
Particularly fascinating is the Temple's unique legal status as both a religious society governed by divine law and a "juristic entity" or body politic that interfaces with broader society. This distinctive arrangement, established through incorporation under Hurd Statute 32-36, provides Temple members protections that ordinary religious organizations cannot offer. As Brother Cosmo illustrates with the COVID-19 example, this status allowed members exemption from various civic mandates.
For those considering joining, Brother Cosmo offers practical wisdom: research temples carefully, look for environments where love is evident and questions are welcomed, and remember that while approximately 100 temples exis
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:11):
what's going on?
What's going on?
Everybody out there is ronbrown, lmt, the people's fitness
professional, aka soul brothernumber one, reporting for duty.
I am here with the brotherCosmo L, and we're going to talk
about the Morris Science Templeand how it functions.
This is extremely, very, very,very, extremely, very, whatever,
(00:47):
important to me, something thatI can look at.
You know the Constitution andbylaws and the additional laws
and figure that out on my ownsomewhat.
So I'm just not completelyclear on how it goes.
You know you hear things fromdifferent temples, different
Moors, and some Moors you knowmores and, um, some mores, you
(01:09):
know, see it one way, some moresee it another way.
So I want to, you know, get howyou see it now.
Okay, so I'm going to just gowith the general question before
we go into the constitution andbylaws and things like that.
So, more science, the morescience.
I want to ask first the MorrisScience Temple was created for
the upliftment of fallenhumanity, right, mm-hmm?
(01:32):
Yes, sir, now that is thesummarized version, right?
Do you have anything else thatyou can add on to that?
Speaker 2 (01:43):
All right.
Well, I'd like to rise highgiving perfect praise to Allah,
give honor to my illustrious andindustrious forefathers, the
Honorable Marcus, masai Garveyand Noble Jew Ali.
We give honor to the Honorablecredit to the credible peace and
goodwill to all humanity.
I want to again thank you forbringing me on to your broadcast
(02:06):
to talk to your viewers aboutthis particular subject, which
is a much needed subject tospeak on these days.
As you said, there's variousmeasures.
We say measures or portions ofunderstanding, understanding.
So I believe it's like you said, or I understand it's like you
said in our 101 questions forMoorish Americans.
(02:33):
It says for what purpose wasthe Moorish Science Temple of
America founded?
And it says for the purpose ofuplifting fallen humanity.
This is the base purpose, thisis the purpose.
However, how we do that is, Ithink, what will be unraveling
today, which is in ourConstitution and bylaws and
other our Circle 7 Quran andother documents that go a little
(02:55):
bit more in depth humanity isthe primary goal.
Speaker 1 (03:05):
Now, when we say uplifting fallen humanity, some
may say fallen humanity is thewoman.
Speaker 2 (03:12):
Fallen humanity is the what.
Speaker 1 (03:14):
The woman.
Okay, so would you say that iscorrect?
Speaker 2 (03:23):
Islam.
Well, no nation can rise higherthan their woman, and so that
is one of the.
I like to look at things inlayers of understanding, not
absolutes, because there's manylayers of understanding, and one
of them if you look on thefront of the questionnaire, the
(03:46):
101 questions for MoorishAmericans I don't know if they
can see that You'll see ProphetNoah Juwali holding a woman.
Speaker 1 (03:53):
Right.
Speaker 2 (03:53):
And on her is written humanity.
All right, it's writtenhumanity.
But then you also notice alittle baby bump Right.
She perhaps may be pregnant.
So, being that, our nation fell, our nation fell.
(04:16):
And the nation is alwayssymbolic of the woman, because
without the woman there is nonation.
Even in Arabic, the word fornation is um, um and the word
for mother is um, um and theword for mother is um.
So they're pretty much the samething.
But it's not just limited tothe woman constitutional fold
(04:48):
and out of the fold of thefamily of nations, by accepting
chattel terms such as Negro,black, colored, ethiopian, so on
and so forth.
So it is the woman, because thewoman is the nexus or the
origin of the bloodline.
But it's not limited to justthe definition of the woman.
Speaker 1 (05:08):
Okay, okay, that's peace.
Now let's go into how itfunctions.
If you can kind of like give mea general idea and then we can
like just to summarize like apicture of how it's supposed to
function, the temple all right.
Speaker 2 (05:26):
Well, I would like to employ the words of prophet
noah joe ali from uh, themoorish literature booklet, um,
and uh, the moorish leader'sgreat, historic message to
america.
We don't have audio tapes orvideo tapes of prophet noah joe
ali, but we do have writings ofhis and writings that were
(05:47):
authorized by him from theMoorish guys, so on and so forth
.
So I just want to read thiscouple of brief paragraphs right
here.
And it says in connection withthe aims and objectives, rules
and regulations of the MoorishScience Temple of America, I
deem it proper to submit a briefstatement of our organization
covering its inception, rise andprogress of the Mohammedan
(06:10):
religion, which I hope will besatisfactory to you and be a
means of causing you at alltimes to adhere to the
principles of love, truth, peace, freedom and justice in our
relations with mankind ingeneral.
I further justice in ourrelations with mankind in
general.
I further most anxiously hopethat this brief statement will
help you to clearly see yourduty and wisdom of at all times
(06:32):
upholding these fundamentalprinciples, which are desired
for our civilization and of ourprosperity, such as obedience to
law, respect, loyalty togovernment, tolerance and unity,
and so in these two briefparagraphs.
It says a lot and he set out toclarify I'm not going to read
(06:55):
the whole thing, but he set outto clarify the purpose of the
Morris Science Temple of America, beyond what we're talking
about, beyond just fallenhumanity.
And so it says we organized asthe Morris Temple of Science in
the year 1925 and were legallyincorporated as a civic
(07:16):
organization under the laws ofthe state of Illinois November
29th 1926.
The name of the Morris ScienceTemple was changed to the Morris
Temple of Science, was changedto the Morris Science Temple of
America in 1928.
Speaker 1 (07:34):
Excuse me, I don't mean to cut you off, uh-huh, but
what did you just the lastthing you just said, right,
uh-huh?
This is in Morris literature,right here?
Yes, okay, this is.
This is in moorish literature,right here?
Yes it's in the moorish leaders.
Speaker 2 (07:49):
Historic message to america.
So first it incorporated as acivic organization in 1925 under
the moorish temple of science,and then it was changed in 1928,
in accordance with the legalrequirements of the Secretary of
State of Illinois, to theMoritz Science Temple of America
.
The objective of ourorganization is to help in the
(08:11):
great program of uplifting forthe humanity and to teach those
things necessary to make ourmembers better citizens.
Now, this is important.
A national organization with aRotarian complexion as it
relates to branch temples becameobvious with the increasing
number of inquiries from men andwomen in different sections of
(08:32):
the country concerning thepurpose of our organization.
There are branch temples in 15different states at this time,
and this is the last paragraphI'll read, states at this time,
and this is the last paragraphI'll read Since the work of the
Moorish Science Temple ofAmerica was largely religious,
the religious organization hasbeen legally changed.
Hi, how you doing?
(08:52):
What are you reading?
I'm on a live right hereteaching.
You're welcome to listen though.
However, since the work of theMoorish Science Temple of
America was largely religious,the organization has been
legally changed to a religiouscorporation and the affidavit
filed properly in cook county,so on and so forth.
So, um, the morris sciencetemple of america was primarily
(09:17):
to teach people to become betterpeople, to be better citizens,
how you doing, and.
And.
It says that it had a Rotariancomplexion.
Most people might be familiarwith the Rotary Club, which it
(09:37):
teaches ethics and communityservice.
All right, peace, thank you,peace, bye-bye.
Uh, it had its purpose, wassimilar to the purpose of uh,
more science, of upliftingfallen humanity, but Rotarian
complexion.
The complexion meaning that ithas a character similar to that,
(10:01):
which means that there'snational characteristics,
national standards, nationalethics that are shared by all
the various branch temples andauxiliaries across the nation,
so that you would be able to goto any more Science Temple of
America and receive basicallythe same standard of character,
(10:23):
ethics and teachings.
That's the Rotarian aspect ofit.
However, as we'll see later on,there is ability for temples to
be different, and that comesfrom some laws that are in our
Circle 7.
A lot of people think eachtemple has to be an exact
replica of the other temple, andthat's just not how Prophet
(10:47):
Noah laid it out.
Speaker 1 (10:50):
Right, so let's go into where I see that.
And it says OK, so act.
One in the divine, divineconstitution and bylaws says the
grand Sheik and the Chairman ofthe Morish Science Temple of
America is empowered to make lawand enforce law with the
(11:12):
assistance of the Prophet andthe Grand Body of the Morish
Science Temple of America, theAssistant Grand Sheik is.
The Assistant Grand Sheik is toassist the Grand sheik in all
affairs if he lives according tolove, true peace, freedom and
justice.
(11:32):
And it is known before themembers of the morris science
temple of america.
So, just as you said, right,this is how I, this is how I, I,
you know, I, I would draw it up.
Right, so the Grand Sheik andthe chairman of the Mori Science
Temple is empowered to make law, right, so, just from that
(11:54):
alone, they can make law intheir own temple however they
see fit, but it has to go inaccordance with love, truth,
peace, freedom and justice, seefit, but it has to go in
accordance with love, true peace, freedom and justice.
And, uh, uh, of course, it hasto go along with the grand body
of the morris science temple ofamerica.
Okay, islam.
Speaker 2 (12:15):
You know, and we can even get a little more clarity
when we go to our circle seven,because a lot of times you do
have sheiks that would say, yes,we can make law.
However we want to make law, aslong as it's with the
assistance of the prophet andthe grand body.
(12:36):
But notice the key where itsays the assistant grand sheik
is to assist the grand sheik inall affairs if he live according
to love, truth, peace, freedomand justice Sheik in all affairs
if he live according to love,truth, peace, freedom and
justice.
So there's a clause there youhave to be living according to
love, truth, peace, freedom andjustice in order for your
assistant Grand Sheik or yourgrand body or anybody else to
(12:57):
obey the laws and to obey thatposition.
That's a criteria andunfortunately, sometimes that
seems to get lost in undyingloyalty and support for a grand
sheep but not realizing that,hey, if they're not living
according to love, truth, peace,freedom and justice.
So let's go to chapter 47.
Speaker 1 (13:18):
I don't mean to cut you off.
I don't mean to cut your flow.
Chapter 47,.
I don't mean to cut you off.
I don't mean to cut your flow.
Chapter 47.
Chapter 47.
Circle 7.
Okay, we're going to get thereright, but before we get there
right, I want to go into livingaccording to love, truth, peace,
freedom and justice.
How can you tell, or how areyou able to tell, if the person
(13:45):
is living, you know, throughlove, true peace, freedom and
justice.
Speaker 2 (13:50):
Islam.
Well, there are.
Number one, it's just basicallyliving a righteous life,
basically live in a righteouslife.
And there are more laws in thegeneral laws and supreme laws
that either we can go into orsay for another time, that
(14:11):
outline what a Moorish leadershould be like, right, what a
Moorish leader should be, how aMoorish leader should teach
what's a good Moor, what's a badMoor.
These things are all outlinedin other documents.
However, I think by readingthis chapter here it'll it'll
bring a little more light.
(14:32):
Chapter 47, key 12, or HolyInstruction 12.
It says these holy and divinelaws are from the prophet
Nobujewa Ali, founder of theuniting of the more science
temple of america.
These laws are to be strictlypreserved by all members of the
more, uh, by all members of alltemples of the more science
(14:52):
temple of america.
That they will learn to opentheir meetings and, guided
according to love, truth, peace,freedom and justice.
Now every subordinate temple ofthe grand, major temple is to
form under the covenant of love,truth, peace, freedom and
justice and create their ownlaws and customs in conjunction
with the laws of the HolyProphet and the Grand Temple.
(15:13):
I, the prophet Noble Juwali,was sent by great God Allah to
warn the Asiatics of America torepent from their sinful ways
before the great and lawful day.
So in this key, we find thatthe way that you measure whether
the laws that the Grand Sheikand chairman is producing is
(15:37):
based on if it's in conjunctionwith the prophet's laws.
So whatever laws that are goingto be created, there has to be
some.
It has to be traced to theprophet, there has to be some
provision inside the either theCircle 7 or divine constitution
and bylaws, general laws,additional laws, to trace that
law back to.
(15:58):
And this is one of the waysthat you can tell that a Grand
Chic is demonstrating accordingto the law, because otherwise,
if Moores would just be able tocreate any type of thing and a
Grand Chic would just haveultimate power to say whatever.
So you have to trace it back toa provision of the profit in
(16:20):
order for one to know, all right, this Grand Chic is
legitimately passing lawsaccording to our customs.
So for those that want tounderstand more about that, they
should look into conjunctivelaw and customary law, because
this is what we're dealing withhere, laws and customs in
conjunction.
And so the deeper, more, studyconjunctive law and customary
(16:43):
law, then they'll be able to seeif a grand chic is on point, so
to speak.
The next aspect of that isnumber.
We can go back to our circleseven, I mean, excuse me, our
divine constitution and bylaws,and act three.
It tells us love, truth, peace,freedom and justice must be
proclaimed and practiced by allmembers of the Moorish Science
(17:06):
Temple of America.
No member is to put in dangeror accuse falsely his brother or
sister on any occasion at allthat may cause harm to his or
her brother or sister, becauseAllah is love.
So does he falsely accuse Right?
Are his actions based on love,truth, peace, freedom and
justice?
Actions based on love, truth,peace, freedom and justice?
Then you can go to Act 7, whereit says it tells you all members
(17:27):
must pay their dues, mustpromptly attend their meetings,
and specifically the husband,part Husband, you must support
your wife and children.
So is he supporting his wifeand his children, if he has a
wife and a child?
So, all through the laws there,they don't just apply to
members, but they apply to, uh,grand sheiks are also members,
(17:49):
and so, uh, by looking at aperson's demonstration of the
prophet's laws, you can tell ifthey're living according to.
Now to go into Act One.
Can you go in depth?
Speaker 1 (18:01):
on Act.
Speaker 2 (18:03):
One, yes.
So again, it goes back to themaking and enforcing of law.
In order to understand that, wehave to understand what law
(18:26):
we're talking about.
The law that we're talkingabout is a couple of things, but
the root of it is divine law.
Right, divine law within oursociety.
We can't go out and make a lawfor someone outside of our
society to follow.
(18:47):
All right, that's the firstthing.
Now there's three types ofdivine law, and if you look it
up in Black's dictionary whichMoore's like to use there's
other dictionaries, but sinceMoore's like to use that when I
refer to that, there's threetypes of divine law.
Number one and I'm not sayingthis in the order of importance,
but number one there's naturallaw.
(19:07):
Many people are familiar withnatural law.
These are the laws just byvirtue of being born,
inalienable rights, so to speak,inalienable laws.
Then there's divine law, whichis revealed law.
Then there's divine law, whichis revealed law, whereas the
prophet says we have the HolyQuran as the word of God, direct
(19:30):
revelation.
Most prophets have a revelationthat they use.
Either it's revealed to them orit's revealed to previous
prophets and they follow theselaws as a guideline for how they
set up a prophetic government.
And then the last and mostimportant, which applies to the
(19:51):
Grand Sheik in Act 1, ispositive law.
Positive law is when someone ina position, such as a grand
sheik or some other type ofdivine position, makes a ruling
on a particular issue, and thatparticular ruling then becomes
law, similar to case law in acivic arena.
(20:16):
So positive law is the type oflaw that the grand sheik is
executing, based on the divinelaw, which is why it has to be
in conjunction with the prophetand the grand body, because the
grand body has allowed the grandsheik to be a sovereign, in a
sense, over them and to holdthis position, and so there's
(20:38):
checks and balances in place.
So the ruling comes from thegrand sheik.
It becomes law.
If the grand body is with it,it does.
If the grand body is not withit, it doesn't necessarily mean
that it can't still be law, butthere's opportunity now for
debate and conversation to tryto make it a little bit more
(21:04):
reasonable, if that's the case,in order to make it more
beneficial for the members.
So positive law is the type oflaw which is a form of divine
law, but it's a ruling based onrevealed law or natural law.
Speaker 1 (21:24):
Check.
I got to go over that again andwrite stuff down, All right.
So now the law that you weretalking about, right, Like you,
broke down.
You know different types oflaws make law and enforce laws
(21:45):
with the assistant of theprophet in the grand body of the
Moral Science Temple of America.
So this might this may be acrazy question, but I have to
ask it.
This was written when theprophet was alive.
He's not alive anymore.
Right was alive.
(22:05):
He's not alive anymore, right.
So make law and enforce lawswith the assistance of the
prophet.
So how do you make laws andenforce laws with the assistance
of the prophet if the prophetis no longer here, Unless you
use words Islam.
Speaker 2 (22:22):
That's a great question.
The prophet is alive on thesoul plane, uh, but I'm not
going to get into no spookystuff.
It's what that we?
The assistance of the prophetare the laws that he left right
because he set up a propheticand divine government.
So when you need assistancefrom the prophet, you consult
(22:43):
your constitution and bylaws,you consult your general laws,
you consult your supreme laws,you consult your additional laws
, you consult the laws that arein our circle seven Quran, and
again, you make sure thatwhatever you're doing is in
conjunction with that, based onconjunctive law.
(23:03):
So it's not as if the prophet isnot here in a physical sense.
He's on the soul plane.
We all go on to the soul planeand we know, according to
chapter one, man is a spirit anda thought of Allah and as long
as Allah lives, man cannot die.
So in our, in our teachings, wedon't say that the prophet is
(23:25):
dead, but some people may takethat to think that we are
consulting with the spirit, notto say that you can't, because
you know there are spiritual,there are mysticism to all
teachings.
However, in this case it'sreferring to the laws that the
prophet left, because what theprophet did was he set up a
(23:47):
prophetic government.
He set up a divine government,he set it in motion and then he
appointed grand sheiks to carryout the and other officers to
carry out the functions of thatgovernment.
So whenever we need assistancefrom the prophet, it's.
It's whatever, it's what heleft.
Speaker 1 (24:10):
Now, ok, that great explanation I get it.
But I think that's where thingskind of get tricky, because now
it's left for interpretation.
So you see, the prophet saidthis, the prophet said that, and
(24:31):
because the prophet did this orsaid this, I'm doing it this
way.
Speaker 2 (24:38):
Well, it's just like any other law.
I mean, take the laws of theUnited States, for example.
The framers of the Constitutionare not here, but you have
judges, the Supreme Court, whichis put in place to interpret
the law, and you have variouscourts that interpret the law
and you have various lawyersthat interpret the law.
And you have various courtsthat interpret the law and you
have various lawyers thatinterpret the law.
(24:59):
So some laws are reallystraightforward, they're not in
need for interpretation.
And I think that's where a lotof the confusion comes in,
because sometimes you havepeople interpreting things which
law is more.
(25:20):
It's not so much interpretation.
Like, if I'm reading aspiritual text, then there's
room for interpretation becausethere's layers of meaning.
But when I'm dealing with law,I'm not using an interpretation,
I'm using what is known asjuristic reasoning.
See, each officer has ajurisdiction.
(25:41):
The root word in jurisdictionis jurist.
So if you're a jurist, thenthat means, number one, you're
learned in the law, and then,number two, to arrive at rulings
, you use juristic reasoning.
And so it's not so muchinterpretation.
When people start interpreting.
Interpretations are forspiritual matters, to look into
(26:03):
the essence of.
Well, what does love mean?
You know, what does truth mean.
What does it mean to use theaxe, to use the hammer?
These things can be interpretedin many forms and ways, but
when it says that you are tocreate your own laws and customs
, in conjunction, see, this isthe key.
(26:24):
And again it goes back toconjunctive law, because
conjunctive law has rules, allright.
So in conjunction mean it hasto align with a law or a custom
that already previously exists,either from the prophet or
through our customs and usages.
So, and then it has to also bewithin the standard of standard
(26:50):
English.
You know you can't just takewords out of context and expect
someone to who actually knowsEnglish and knows how the
English language works, and haveanybody accept any anything.
So the conjunctive law, theassistance of the prophet and
the grand body are again checksand balances that are put in
(27:13):
place so that a grand sheikcannot run them up, or a grand
sheik and chairman cannot runthem up okay, that is peace, all
right, great answer.
Speaker 1 (27:26):
Uh, so the grand body ?
Okay, how does the grand bodywork?
Work so, like I don'tunderstand the grand body, right
?
Um, being a part of themovement, my main objective was
to uplift fallen humanity.
I wasn't thinking about likethe grand body, nothing like
(27:47):
that.
You know, I was thinking aboutuplifting myself first and then,
you know, the community aroundme, so I wasn't really thinking
too much about.
Yeah, you know who is the grandbody actually, and yeah, okay
does the grand body act like?
Like the congress and americangovernment?
Speaker 2 (28:14):
islam is um government, islam.
I wouldn't really mirror thecivic government with the
religious government or divinegovernment, I should say.
But what I will say is that theGrand Sheik is like the
executive, you know, becausethey're they're making the law
(28:38):
Right.
The grand body would be morelike the Senate and or House of
Representatives, because theythey have different functions in
, say, the US, but it's thegrand body of sheiks, and so you
have grand sheiks, you havesheiks, and so all of these ones
(29:02):
who are appointed now have theability to review laws and to
have their input.
And it's important because youknow, say, for example, when you
have conventions and you have alot of different bodies these
days, you know it's not just onebody, you have various bodies
(29:23):
and so you have variousconventions.
You know, but whenever, say, onecomes to a convention per se
this is where, say, if you haveseven temples and you're having
a convention with seven temples,it's important to have the
grand body's input, because eachenvironment a lot of times
requires different things.
(29:44):
You know there are nuances andbecause each grand sheik has the
ability to make law and enforcelaw when we come together,
whether it be a grand body or acouncil, to create laws that
might cover all of the body.
It's important that everyonehas, or all of the sheiks have,
(30:05):
input and in some cases even themembers you know, members are
where we come from are able topetition and able to have some
input in things that affect themas well, and they're
represented through their bodyof sheiks.
So this is pretty much how thegrand body works.
(30:26):
Say, for example and I've hadto have grand body meetings
where someone may disagree withthe ruling that I put down and
we call the grand body togetherand we meet and the grand body
would deliberate until there wassome type of resolution to it,
(30:49):
and then that would be thestandard at that point the
standard at that point.
Speaker 1 (30:55):
Okay, so from my understanding, you're not able
to the members.
So that was my main concern.
That was my main concern for awhile.
Like you know the members, whyaren't the members in power at
all to even vote?
You know, that was my mainconcern.
(31:17):
Do you have any, uh, anythingto say about that?
Speaker 2 (31:21):
islam.
Again, it goes back to creatingyour own laws and customs.
Uh, in some temples, uh,members aren't allowed to vote,
however, uh, and in some temples, members are able to form
committees and they're able toagain present fact findings and
(31:42):
things to their body of sheiks,which would then take it.
So it's almost like areferendum in a sense.
They have a say so and then itgoes through their sheik and
then their sheik takes it to thegrand body and then the grand
body basically decides on that.
(32:05):
And so in some temples and oursmembers are involved.
How is is based on how theprophet laid it down and customs
that we can create to helpmembers be more involved.
Um, you know, cause?
All members are active and notpassive.
(32:26):
So a member is not a passiveposition, uh, but their
involvement and their activismis not the same as an as an
officer or an administrator,just like in any, any society in
the United States, members canhave petitions and can write
(32:46):
lists and create referendum andballot measures that are then
taken to to be voted on.
So there's still room formembers to be involved, and I
doubt very seriously whetherthey can vote in some of these
other temples or not.
That their voice is justtotally silent.
(33:09):
I know some members and they'renot going to be heard one way
or another, and that's whereit's important for the grand
sheiks and the body to not justbe caught up in the position.
But magistrate and subject isin the uh.
There's a lesson in the circleseven known as magistrate and
(33:40):
subject, and it outlines how amagistrate or how someone in a
position of being able to giverulings what they should do and
uh, and how they should do itand the spirit in which they
should do it, and how theyshould not admire the title as
much as they should what thetitle can do for society.
Speaker 1 (34:05):
Indeed, indeed, hold on.
Got to do that right.
There, drop a bomb, all right.
So, there, drop a bomb, allright.
So, uh, there's a question here.
We got the brother ab the lightof ben bay.
Uh, how many temples do we haveacross the states?
Speaker 2 (34:25):
I don't know the exact number.
Um, there are temples formingall the time, uh, so uh I what I
would say is that there's fourmajor, say grand bodies.
If I were to calculate, youhave maybe about 25 temples
under one, maybe 15 underanother, maybe another 15.
(34:48):
So I mean you have over ahundred temples.
However, the Prophet Noah,before he passed, had only set
aside 15 temples at the timewhere he wrote the Moorish
leader's historic message toAmerica.
So it's important that all ofthe temples that form are traced
(35:12):
back and have a genealogy tothe temples that are set aside
by the prophet.
Uh, noble Jew, Ali, uh and or,uh.
And these days and times, grandsheiks that may have, um, uh,
may not necessarily be withthose temples, but may have come
out of of those temples andhave formed their covenant under
(35:34):
love, truth, peace, freedom andjustice, Whether that be due to
discrepancies of how thingswere being ran or you know,
however, that formed.
They have the opportunity toform government and incorporate
into the more science temple ofamerica under chapter 47, key 12
(35:55):
, but they have to have agenealogy okay, so four grand
bodies correct uh, roughly,because you know you have the,
the grand body, that grand body,and then you have the grand
(36:17):
body that was under it's, underBraswell Bay, now temple number
one.
Then you have the Emilia Hillgrand body and you know you've
had other, you know variationsfrom the Inc.
R Jones Bay.
These are in a sense, fracturesor divisions within the
(36:43):
movement, but again, the prophetallowed for that.
So it's not for me to come andsay, hey, you're doing this or
you're doing that.
Only thing I look at is are youtracing what your actions and
what you're doing back to theprophet?
There?
Only thing I look at is are youtracing what your actions and
what you're doing back to theprophet?
There are a lot of people whoare fighting over the divisions,
of which one is the originaltemple and which one can be
(37:04):
traced back.
But this is a very importantthing.
I like to tell them it doesn'tmatter, and it matters in a
historical sense, that youshould be able to trace yourself
back to the original temple.
However, what if the originaltemple is wicked?
Speaker 1 (37:30):
And I'm not saying that the original temple.
Speaker 2 (37:32):
I'm not saying the original temple is wicked and
I'm not saying that the originaltemple.
I'm not saying the originaltemple is wicked.
But what I'm saying is justbecause something is original
doesn't mean that that's thelitmus test for it to be the one
to follow.
You have to look at the worksof these temples Good works
coming out of all the templesthese days, in different areas,
(37:54):
despite what some might claim toset themselves up to be the
sole one that everyone shouldfollow.
But you look at the works Ifthe fruit doesn't fall far from
the tree.
So if they're good works comingout from the temple, then
that's what's most important.
And how is it benefiting themembers?
Are the members being takencare of?
(38:17):
Are the members benefiting?
Are their children, Are theyprotected?
Are they unmolested from othercitizens and from big government
and other societies?
These are the things that aremost important.
But from a historicalstandpoint, there is a root and
there are divisions from thatroot okay now this is a great
(38:39):
question.
Speaker 1 (38:39):
This was a question I was gonna ask.
Thank you for coming out.
Rush 24 fit.
How do you know which temple togo to?
Oh yeah, you said you just.
You just answered that alreadyyou just answer that you just
answer that okay well.
Speaker 2 (38:54):
Well, to give a little more commentary on that
is number one.
You, you do your research, youknow.
You do your research again intothe works of the temple and see
if that is right for you.
The sheep know the sound oftheir, of their shepherd's voice
, so not all temples are goingto resonate with everyone and
that it's not designed to bethat way.
(39:16):
It's designed to have aRotarian complexion if Moors are
demonstrating right, meaningthat no matter what temple
you're from, you should be ableto go rotate with other temples
and still perform your duties asa member and as a good Moorish
Muslim.
(39:37):
However, look into the templesand see if the temples are right
for you.
Are they teaching?
And I'll say this it's justlike when, in the Christian
church, study to show yourselfapproved.
You know that's what we used tosay.
Don't just take what the GrandSheik says or what the preacher
says out of the Bible or anyother document.
(40:00):
Read for yourself and ifsomething's not lining up and
you have some questions, thenask some questions.
If someone is upset about youasking questions, then maybe
that's not the place for you.
You want to go where you canask questions, you can get an
understanding and, mostimportantly, you can be at peace
(40:21):
.
And I've been to some templesthat you know.
When I've walked in and theethers were very dark, you know,
and I would say, hey, well,who's going to want to be a part
of this?
And then I've been to templesthat are very vibrant and you
can not only feel the light, butyou could see the light, and so
(40:43):
we're going to be attracted tolove.
If there's love at that temple,then that's a good temple.
If there's no love in thattemple, then naturally one is
going to recoil from that.
Speaker 1 (41:02):
For sure.
Now there's another questionhere what is the criteria to
open a temple?
Speaker 2 (41:11):
Islam.
Well, again, the criteria is itdepends.
Some people believe that youknow you have to be given a
charter in order to open atemple, and this is simply not
the case.
Number one it tells you everysubordinate temple in Key 14 of
(41:32):
the Grand Major Temple is toform under the covenant of love,
truth, peace, freedom andjustice.
Create their own laws andcustoms in conjunction All right
.
So remember, you have to have agenealogy.
There has to be an appointmentof a grand sheik that actually
comes from a temple.
You can't just jump up and dothis right.
I mean you can, but in order tohave that connection you have
(41:57):
to have a genealogy of anappointment.
And then, when we go to chapter48, it tells us that we go to
key four any subordinate templethat desires to receive a
charter.
So that means you can have asubordinate temple without a
charter.
You can either desire to haveone or you cannot have one.
(42:20):
So the myth that you have tohave a charter is not the case.
So some are under charters.
You're given a charter andcommissioned from another temple
.
Others are appointed grandsheiks and prefer to create a
subordinate temple without acharter.
Both of these are valid, butagain, the key is having an
(42:45):
appointment, having yourappointment papers from a body
that can directly tracethemselves back to the prophet
through a grand sheik, or mainlythrough a grand sheik, or
supreme grand sheik or somethingof that nature.
So it starts with anappointment.
You have to and the reason whyis because it says you have to.
(43:10):
These laws are to be strictlypreserved that they will learn
to open their meetings and guideit according to love, truth,
peace, freedom and justice.
So you have to learn how toopen your meetings.
You have to learn how to guidethe meetings according to love,
truth, peace, freedom andjustice.
You have to learn of the lawsand the customs, because this is
what you're going to be dutybound to uphold.
(43:32):
And you have a lot of not a lot, but you have some people who
have opened Morse organizationsand temples and they don't teach
out of the Circle Seven.
They don't use the constitutionand bylaws.
They don't use general laws,they don't use supreme laws, and
so they're maybe in the spiritof Mor, more science, but it's
(43:55):
not going to have that Rotariancomplexion and it's not going to
have the same result.
Some more think the prophetdidn't finish it and that is
their job to finish it, you know.
But if they were to study thelaws, they would see that
everything they're trying toachieve, there's a provision for
them to do that and it isfinished.
(44:16):
It's already been laid out, andif we honor our forefathers and
what we were left, like everyother people do, then we would
be able to achieve greater unity, greater success and greater
upliftment of fallen humanityfor our people.
Speaker 1 (44:34):
Islam.
All right.
Now I have a couple great ideasfor the Grand Body Brother.
They are in accordance with theProphet's words and suggestions
.
How do I go about connectingwith as many temples, if not all
, to build on it?
Speaker 2 (44:53):
Well, the first thing I would ask is if the brother
is a part of a of a temple, youknow, because that's that's the
first requirement.
Imagine, let's just and I'mjust going to use this example
Because a lot, of, a lot ofbrothers are gleaning and
(45:15):
studying from the outside.
There's a lot of informationout there right now where you
can get all of these documentsand you can read and you can
study and you can have greatideas that will actually benefit
the movement, and this is true.
But what I want to read issomething that the prophet wrote
in Moorish literature, and thisis why I say that it's one part
(45:45):
of a temple.
It's called the voice of theprophet and it says if you have
race, pride and love your race,join the Moorish Science Temple
of America and become part ofthis divine movement.
Then you will have the power toredeem your race, because you
will know who you are and whoyour forefathers were, because
where there is unity there isstrength.
(46:06):
Together we stand, divided wefall.
Come good people, because I,the prophet, sent to redeem this
nation from mental slavery,which you have now need, every
one of you who think that youcan better your condition.
This is a field open to strongmen and women to uplift the
nation and take their place inthe affairs of men.
So it's not just enough to havethe knowledge, even though
(46:31):
they're great ideas, but youhave to take your place in the
affairs of men, though.
They're great ideas, but youhave to take your place in the
affairs of men, especially ifyou want to contribute to the
administrative level ofgovernment in the Moral Science
Temple of America.
Imagine someone who is not amember coming to, let's put it
in terms of employment, let'ssay, someone who is not in
(46:56):
management of McDonald's, andthey say hey, I have some good
ideas on how you should runMcDonald's.
You know the board is going tobe like well, you know who are
you.
Well, you know we understandthat these are great ideas, but
you know why don't you become?
You know, come through theprocess and become a part of
(47:18):
this so that you can implementthese ideas properly, and so you
know.
But you can just contacttemples and talk to people, but
it's important to join.
The prophet said if you haverace pride, join.
And so we need to join and takeour place in the affairs of men
(47:40):
as a body politic and underpolitical unity to actually
effectuate change, especiallywithin the more science temple
of America.
You know, demonstrated underthe minister of culture for a
while until I accepted a grandposition.
(48:01):
Uh, because, as much criticismthat I had with certain aspects
of the temple, I realized that,you know, a lot of people just
abandoned the temple when theysee that there's some issues and
things going on.
But I realized, hey, you know,I need to be a part of this so
that my voice and my ideas andmeasure and understanding can
(48:23):
resonate and the good ideas thatI have will have an opportunity
to be heard, not only by mybody but by others who are
willing to listen.
Speaker 1 (48:35):
Gotcha Indeed, indeed .
Great answer, great answer.
We have a few minutes leftbefore we cut out.
You know I want to continuedoing the Moral Science Temple
and how it functions.
We should do a part two andkeep building on this, because I
think this is a very importantpiece that people don't really
(48:56):
understand too.
And keep building on thisbecause I think this is a very
important piece that peopledon't really understand,
especially myself.
And you clarified a lot thisevening, so I don't know if Okay
, we have Okay.
Would the Moorish ScienceTemple of America be
incorporated into the saidgovernment?
Speaker 2 (49:19):
Would it, would it be ?
Speaker 1 (49:21):
Would the Moorish Science Temple of America be
incorporated into the saidgovernment?
So I guess the 501C3 question.
I think that's what that is.
Speaker 2 (49:35):
All right so.
So let's understand a couple ofthings here.
We have to understand what,what, what prophet Noah found it
number one.
And when we look on the back ofof the one-on-ones, because it
says our work was largelyreligious and it was
incorporated, a lot of peoplelike to think that it's just
like every other religiousorganization.
(49:56):
And it's not, because thestatute Heard Statute, chapter
32 and 36, which is on the backof the questionnaire.
One should read that, Becausein that it tells you that once
this affidavit and this is notthe actual affidavit, it's an
abstract of the affidavit butonce this affidavit a legal
(50:16):
abstract, once this affidavitwas filed, and when you read her
statute, it tells you itactuallyms for body politic.
You'll get things like nationstate, res publica, commonwealth
(50:41):
, you even get electorate, andso the powers of the most
religious organizations are notbody politics.
So what he did in choosing thisstatute to create this body
politic.
When you look up, can religiousorganizations govern themselves
?
It's going to say no, but whenyou look up, can body politics
(51:03):
govern themselves, it's going tosay yes.
So he imbued the MoorishScience Temple of America with
the power of self-government ofall of those who belong to the
society.
So first we have to understandwhich comes first the society or
the organization.
Obviously the society comesbefore the organization and the
(51:26):
society doesn't incorporate.
An organization is created toact as a jural entity.
So the jural society MoritzSchestein's Temple of America is
founded on the laws of the HolyKoran of the Moritzstein's
Temple of America and the lawsof the Holy Koran of Mecca.
The societal laws are in here,but because it's a religious
(51:52):
society it can't interact inother ways, in certain ways,
with the other society, that is,churches separate from states.
So there's an entity that isnow created, the Moorish Science
Temple of America, whichbecomes the Jural Entity of the
Jural Society, the ReligiousJural Society.
(52:15):
This Jural Entity that wascreated is the body politic
which has self-governing powersand can be likened unto a state
or a Commonwealth or aRespublica, and so it's part and
partial of the said government.
But the society neverincorporates.
(52:35):
A entity is created throughincorporation to now carry out
governmental functions and alsoto act as a third party between
our society and the othersociety.
And let me give you a classicexample In the case when COVID
happened and the citizens of theUnited States were all had to
(52:58):
take COVID shots and they werecoerced into taking COVID shots.
And if they did not take theseCOVID shots, a lot of people
were fired.
And there were.
You know you couldn't.
You couldn't go into buildings.
You know you were penalized.
You couldn't go into buildings.
(53:19):
You know you were penalized.
And because you were a citizen,they had the right.
And because you are subject notjust a citizen, but subject
they had the right to enforcethis on you.
They could enforce this mandateon you, but with the Moorish
Science Temple of America beinga third party and under the
freedom of the exercise clauseof the Constitution of the
United States, under the freedomof the exercise clause of the
Constitution of the UnitedStates, morissette's Temple of
America could exempt all of itsmembers from having to do that.
(53:49):
So, because we're governed underour religious law of Islamism
and so, since church is separatefrom state, civic law cannot
enforce onto religious law ordivine law.
I'll say divine law, becauseMoores have a lot of problem
with religion but divine law.
So it's the divine law of oursociety that enables us.
Yes, we're citizens of the USAit says it on the back of our
(54:13):
car but we're not subject.
We're not subject to whateverthe United States of America
throws at us, because we haveprotections under our law and
then we have our juror entity toenforce that law via Grand Chic
and other officer, or GrandChic and chairman, to create
(54:35):
positive law for us to justifythe actions of our members not
participating in the other lawsfrom the civic side have to
understand that.
And, if I may, one last thing,there's two authorities on the
back of this, and so we just hadan authority day.
(54:56):
This is when the meeting washeld, the meeting to establish
this, and it was held, and ittells you that our power and
(55:22):
authority came from the greatKoran of Mohammed.
That's an example of thesociety self-starting and doing
what it needs to do without anyauthorization from anyone except
the great Quran, muhammad.
However, august 1st, the JuralEntity was created and
incorporated through her statute, and so now this is the
(55:44):
authority of the entity to actas a state, so to speak, to
interact with other states, orto act as a government to
interact with other governments.
Now, I know I said a lot, butI'll stop there.
I hope that brings some clarity.
Speaker 1 (56:03):
Islam, thank you for coming out this evening.
I really appreciate you forshowing up this evening and for
the people in the chat.
Thank you for watching.
Peace to y'all, islam to allthe Moors, peace to all the 5%,
peace to all the five percentnation, peace to everyone
watching um, all the humanfamilies on the planet earth,
all of humanity.
(56:23):
Um, I don't mean to be so quickto get off, but I have another
podcast right now, in like fourminutes.
Thank you, brother cosmo.
Uh, l really appreciate you.
Islam, I want to come back, notnext week but the following
week, for part two how thetemple functions, how the
(56:46):
organization, how the movementfunctions.
Speaker 2 (56:49):
Islam.
I trust we meet again.
Peace and love.
Speaker 1 (56:51):
Peace.
what's going on?
What's going on?
Everybody out there is ronbrown, lmt, the people's fitness
professional, aka soul brothernumber one, reporting for duty.
I am here with the brotherCosmo L, and we're going to talk
about the Morris Science Templeand how it functions.
This is extremely, very, very,very, extremely, very, whatever,
(00:47):
important to me, something thatI can look at.
You know the Constitution andbylaws and the additional laws
and figure that out on my ownsomewhat.
So I'm just not completelyclear on how it goes.
You know you hear things fromdifferent temples, different
Moors, and some Moors you knowmores and, um, some mores, you
(01:09):
know, see it one way, some moresee it another way.
So I want to, you know, get howyou see it now.
Okay, so I'm going to just gowith the general question before
we go into the constitution andbylaws and things like that.
So, more science, the morescience.
I want to ask first the MorrisScience Temple was created for
the upliftment of fallenhumanity, right, mm-hmm?
(01:32):
Yes, sir, now that is thesummarized version, right?
Do you have anything else thatyou can add on to that?
Speaker 2 (01:43):
All right.
Well, I'd like to rise highgiving perfect praise to Allah,
give honor to my illustrious andindustrious forefathers, the
Honorable Marcus, masai Garveyand Noble Jew Ali.
We give honor to the Honorablecredit to the credible peace and
goodwill to all humanity.
I want to again thank you forbringing me on to your broadcast
(02:06):
to talk to your viewers aboutthis particular subject, which
is a much needed subject tospeak on these days.
As you said, there's variousmeasures.
We say measures or portions ofunderstanding, understanding.
So I believe it's like you said, or I understand it's like you
said in our 101 questions forMoorish Americans.
(02:33):
It says for what purpose wasthe Moorish Science Temple of
America founded?
And it says for the purpose ofuplifting fallen humanity.
This is the base purpose, thisis the purpose.
However, how we do that is, Ithink, what will be unraveling
today, which is in ourConstitution and bylaws and
other our Circle 7 Quran andother documents that go a little
(02:55):
bit more in depth humanity isthe primary goal.
Speaker 1 (03:05):
Now, when we say uplifting fallen humanity, some
may say fallen humanity is thewoman.
Speaker 2 (03:12):
Fallen humanity is the what.
Speaker 1 (03:14):
The woman.
Okay, so would you say that iscorrect?
Speaker 2 (03:23):
Islam.
Well, no nation can rise higherthan their woman, and so that
is one of the.
I like to look at things inlayers of understanding, not
absolutes, because there's manylayers of understanding, and one
of them if you look on thefront of the questionnaire, the
(03:46):
101 questions for MoorishAmericans I don't know if they
can see that You'll see ProphetNoah Juwali holding a woman.
Speaker 1 (03:53):
Right.
Speaker 2 (03:53):
And on her is written humanity.
All right, it's writtenhumanity.
But then you also notice alittle baby bump Right.
She perhaps may be pregnant.
So, being that, our nation fell, our nation fell.
(04:16):
And the nation is alwayssymbolic of the woman, because
without the woman there is nonation.
Even in Arabic, the word fornation is um, um and the word
for mother is um, um and theword for mother is um.
So they're pretty much the samething.
But it's not just limited tothe woman constitutional fold
(04:48):
and out of the fold of thefamily of nations, by accepting
chattel terms such as Negro,black, colored, ethiopian, so on
and so forth.
So it is the woman, because thewoman is the nexus or the
origin of the bloodline.
But it's not limited to justthe definition of the woman.
Speaker 1 (05:08):
Okay, okay, that's peace.
Now let's go into how itfunctions.
If you can kind of like give mea general idea and then we can
like just to summarize like apicture of how it's supposed to
function, the temple all right.
Speaker 2 (05:26):
Well, I would like to employ the words of prophet
noah joe ali from uh, themoorish literature booklet, um,
and uh, the moorish leader'sgreat, historic message to
america.
We don't have audio tapes orvideo tapes of prophet noah joe
ali, but we do have writings ofhis and writings that were
(05:47):
authorized by him from theMoorish guys, so on and so forth
.
So I just want to read thiscouple of brief paragraphs right
here.
And it says in connection withthe aims and objectives, rules
and regulations of the MoorishScience Temple of America, I
deem it proper to submit a briefstatement of our organization
covering its inception, rise andprogress of the Mohammedan
(06:10):
religion, which I hope will besatisfactory to you and be a
means of causing you at alltimes to adhere to the
principles of love, truth, peace, freedom and justice in our
relations with mankind ingeneral.
I further justice in ourrelations with mankind in
general.
I further most anxiously hopethat this brief statement will
help you to clearly see yourduty and wisdom of at all times
(06:32):
upholding these fundamentalprinciples, which are desired
for our civilization and of ourprosperity, such as obedience to
law, respect, loyalty togovernment, tolerance and unity,
and so in these two briefparagraphs.
It says a lot and he set out toclarify I'm not going to read
(06:55):
the whole thing, but he set outto clarify the purpose of the
Morris Science Temple of America, beyond what we're talking
about, beyond just fallenhumanity.
And so it says we organized asthe Morris Temple of Science in
the year 1925 and were legallyincorporated as a civic
(07:16):
organization under the laws ofthe state of Illinois November
29th 1926.
The name of the Morris ScienceTemple was changed to the Morris
Temple of Science, was changedto the Morris Science Temple of
America in 1928.
Speaker 1 (07:34):
Excuse me, I don't mean to cut you off, uh-huh, but
what did you just the lastthing you just said, right,
uh-huh?
This is in Morris literature,right here?
Yes, okay, this is.
This is in moorish literature,right here?
Yes it's in the moorish leaders.
Speaker 2 (07:49):
Historic message to america.
So first it incorporated as acivic organization in 1925 under
the moorish temple of science,and then it was changed in 1928,
in accordance with the legalrequirements of the Secretary of
State of Illinois, to theMoritz Science Temple of America
.
The objective of ourorganization is to help in the
(08:11):
great program of uplifting forthe humanity and to teach those
things necessary to make ourmembers better citizens.
Now, this is important.
A national organization with aRotarian complexion as it
relates to branch temples becameobvious with the increasing
number of inquiries from men andwomen in different sections of
(08:32):
the country concerning thepurpose of our organization.
There are branch temples in 15different states at this time,
and this is the last paragraphI'll read, states at this time,
and this is the last paragraphI'll read Since the work of the
Moorish Science Temple ofAmerica was largely religious,
the religious organization hasbeen legally changed.
Hi, how you doing?
(08:52):
What are you reading?
I'm on a live right hereteaching.
You're welcome to listen though.
However, since the work of theMoorish Science Temple of
America was largely religious,the organization has been
legally changed to a religiouscorporation and the affidavit
filed properly in cook county,so on and so forth.
So, um, the morris sciencetemple of america was primarily
(09:17):
to teach people to become betterpeople, to be better citizens,
how you doing, and.
And.
It says that it had a Rotariancomplexion.
Most people might be familiarwith the Rotary Club, which it
(09:37):
teaches ethics and communityservice.
All right, peace, thank you,peace, bye-bye.
Uh, it had its purpose, wassimilar to the purpose of uh,
more science, of upliftingfallen humanity, but Rotarian
complexion.
The complexion meaning that ithas a character similar to that,
(10:01):
which means that there'snational characteristics,
national standards, nationalethics that are shared by all
the various branch temples andauxiliaries across the nation,
so that you would be able to goto any more Science Temple of
America and receive basicallythe same standard of character,
(10:23):
ethics and teachings.
That's the Rotarian aspect ofit.
However, as we'll see later on,there is ability for temples to
be different, and that comesfrom some laws that are in our
Circle 7.
A lot of people think eachtemple has to be an exact
replica of the other temple, andthat's just not how Prophet
(10:47):
Noah laid it out.
Speaker 1 (10:50):
Right, so let's go into where I see that.
And it says OK, so act.
One in the divine, divineconstitution and bylaws says the
grand Sheik and the Chairman ofthe Morish Science Temple of
America is empowered to make lawand enforce law with the
(11:12):
assistance of the Prophet andthe Grand Body of the Morish
Science Temple of America, theAssistant Grand Sheik is.
The Assistant Grand Sheik is toassist the Grand sheik in all
affairs if he lives according tolove, true peace, freedom and
justice.
(11:32):
And it is known before themembers of the morris science
temple of america.
So, just as you said, right,this is how I, this is how I, I,
you know, I, I would draw it up.
Right, so the Grand Sheik andthe chairman of the Mori Science
Temple is empowered to make law, right, so, just from that
(11:54):
alone, they can make law intheir own temple however they
see fit, but it has to go inaccordance with love, truth,
peace, freedom and justice, seefit, but it has to go in
accordance with love, true peace, freedom and justice.
And, uh, uh, of course, it hasto go along with the grand body
of the morris science temple ofamerica.
Okay, islam.
Speaker 2 (12:15):
You know, and we can even get a little more clarity
when we go to our circle seven,because a lot of times you do
have sheiks that would say, yes,we can make law.
However we want to make law, aslong as it's with the
assistance of the prophet andthe grand body.
(12:36):
But notice the key where itsays the assistant grand sheik
is to assist the grand sheik inall affairs if he live according
to love, truth, peace, freedomand justice Sheik in all affairs
if he live according to love,truth, peace, freedom and
justice.
So there's a clause there youhave to be living according to
love, truth, peace, freedom andjustice in order for your
assistant Grand Sheik or yourgrand body or anybody else to
(12:57):
obey the laws and to obey thatposition.
That's a criteria andunfortunately, sometimes that
seems to get lost in undyingloyalty and support for a grand
sheep but not realizing that,hey, if they're not living
according to love, truth, peace,freedom and justice.
So let's go to chapter 47.
Speaker 1 (13:18):
I don't mean to cut you off.
I don't mean to cut your flow.
Chapter 47,.
I don't mean to cut you off.
I don't mean to cut your flow.
Chapter 47.
Chapter 47.
Circle 7.
Okay, we're going to get thereright, but before we get there
right, I want to go into livingaccording to love, truth, peace,
freedom and justice.
How can you tell, or how areyou able to tell, if the person
(13:45):
is living, you know, throughlove, true peace, freedom and
justice.
Speaker 2 (13:50):
Islam.
Well, there are.
Number one, it's just basicallyliving a righteous life,
basically live in a righteouslife.
And there are more laws in thegeneral laws and supreme laws
that either we can go into orsay for another time, that
(14:11):
outline what a Moorish leadershould be like, right, what a
Moorish leader should be, how aMoorish leader should teach
what's a good Moor, what's a badMoor.
These things are all outlinedin other documents.
However, I think by readingthis chapter here it'll it'll
bring a little more light.
(14:32):
Chapter 47, key 12, or HolyInstruction 12.
It says these holy and divinelaws are from the prophet
Nobujewa Ali, founder of theuniting of the more science
temple of america.
These laws are to be strictlypreserved by all members of the
more, uh, by all members of alltemples of the more science
(14:52):
temple of america.
That they will learn to opentheir meetings and, guided
according to love, truth, peace,freedom and justice.
Now every subordinate temple ofthe grand, major temple is to
form under the covenant of love,truth, peace, freedom and
justice and create their ownlaws and customs in conjunction
with the laws of the HolyProphet and the Grand Temple.
(15:13):
I, the prophet Noble Juwali,was sent by great God Allah to
warn the Asiatics of America torepent from their sinful ways
before the great and lawful day.
So in this key, we find thatthe way that you measure whether
the laws that the Grand Sheikand chairman is producing is
(15:37):
based on if it's in conjunctionwith the prophet's laws.
So whatever laws that are goingto be created, there has to be
some.
It has to be traced to theprophet, there has to be some
provision inside the either theCircle 7 or divine constitution
and bylaws, general laws,additional laws, to trace that
law back to.
(15:58):
And this is one of the waysthat you can tell that a Grand
Chic is demonstrating accordingto the law, because otherwise,
if Moores would just be able tocreate any type of thing and a
Grand Chic would just haveultimate power to say whatever.
So you have to trace it back toa provision of the profit in
(16:20):
order for one to know, all right, this Grand Chic is
legitimately passing lawsaccording to our customs.
So for those that want tounderstand more about that, they
should look into conjunctivelaw and customary law, because
this is what we're dealing withhere, laws and customs in
conjunction.
And so the deeper, more, studyconjunctive law and customary
(16:43):
law, then they'll be able to seeif a grand chic is on point, so
to speak.
The next aspect of that isnumber.
We can go back to our circleseven, I mean, excuse me, our
divine constitution and bylaws,and act three.
It tells us love, truth, peace,freedom and justice must be
proclaimed and practiced by allmembers of the Moorish Science
(17:06):
Temple of America.
No member is to put in dangeror accuse falsely his brother or
sister on any occasion at allthat may cause harm to his or
her brother or sister, becauseAllah is love.
So does he falsely accuse Right?
Are his actions based on love,truth, peace, freedom and
justice?
Actions based on love, truth,peace, freedom and justice?
Then you can go to Act 7, whereit says it tells you all members
(17:27):
must pay their dues, mustpromptly attend their meetings,
and specifically the husband,part Husband, you must support
your wife and children.
So is he supporting his wifeand his children, if he has a
wife and a child?
So, all through the laws there,they don't just apply to
members, but they apply to, uh,grand sheiks are also members,
(17:49):
and so, uh, by looking at aperson's demonstration of the
prophet's laws, you can tell ifthey're living according to.
Now to go into Act One.
Can you go in depth?
Speaker 1 (18:01):
on Act.
Speaker 2 (18:03):
One, yes.
So again, it goes back to themaking and enforcing of law.
In order to understand that, wehave to understand what law
(18:26):
we're talking about.
The law that we're talkingabout is a couple of things, but
the root of it is divine law.
Right, divine law within oursociety.
We can't go out and make a lawfor someone outside of our
society to follow.
(18:47):
All right, that's the firstthing.
Now there's three types ofdivine law, and if you look it
up in Black's dictionary whichMoore's like to use there's
other dictionaries, but sinceMoore's like to use that when I
refer to that, there's threetypes of divine law.
Number one and I'm not sayingthis in the order of importance,
but number one there's naturallaw.
(19:07):
Many people are familiar withnatural law.
These are the laws just byvirtue of being born,
inalienable rights, so to speak,inalienable laws.
Then there's divine law, whichis revealed law.
Then there's divine law, whichis revealed law, whereas the
prophet says we have the HolyQuran as the word of God, direct
(19:30):
revelation.
Most prophets have a revelationthat they use.
Either it's revealed to them orit's revealed to previous
prophets and they follow theselaws as a guideline for how they
set up a prophetic government.
And then the last and mostimportant, which applies to the
(19:51):
Grand Sheik in Act 1, ispositive law.
Positive law is when someone ina position, such as a grand
sheik or some other type ofdivine position, makes a ruling
on a particular issue, and thatparticular ruling then becomes
law, similar to case law in acivic arena.
(20:16):
So positive law is the type oflaw that the grand sheik is
executing, based on the divinelaw, which is why it has to be
in conjunction with the prophetand the grand body, because the
grand body has allowed the grandsheik to be a sovereign, in a
sense, over them and to holdthis position, and so there's
(20:38):
checks and balances in place.
So the ruling comes from thegrand sheik.
It becomes law.
If the grand body is with it,it does.
If the grand body is not withit, it doesn't necessarily mean
that it can't still be law, butthere's opportunity now for
debate and conversation to tryto make it a little bit more
(21:04):
reasonable, if that's the case,in order to make it more
beneficial for the members.
So positive law is the type oflaw which is a form of divine
law, but it's a ruling based onrevealed law or natural law.
Speaker 1 (21:24):
Check.
I got to go over that again andwrite stuff down, All right.
So now the law that you weretalking about, right, Like you,
broke down.
You know different types oflaws make law and enforce laws
(21:45):
with the assistant of theprophet in the grand body of the
Moral Science Temple of America.
So this might this may be acrazy question, but I have to
ask it.
This was written when theprophet was alive.
He's not alive anymore.
Right was alive.
(22:05):
He's not alive anymore, right.
So make law and enforce lawswith the assistance of the
prophet.
So how do you make laws andenforce laws with the assistance
of the prophet if the prophetis no longer here, Unless you
use words Islam.
Speaker 2 (22:22):
That's a great question.
The prophet is alive on thesoul plane, uh, but I'm not
going to get into no spookystuff.
It's what that we?
The assistance of the prophetare the laws that he left right
because he set up a propheticand divine government.
So when you need assistancefrom the prophet, you consult
(22:43):
your constitution and bylaws,you consult your general laws,
you consult your supreme laws,you consult your additional laws
, you consult the laws that arein our circle seven Quran, and
again, you make sure thatwhatever you're doing is in
conjunction with that, based onconjunctive law.
(23:03):
So it's not as if the prophet isnot here in a physical sense.
He's on the soul plane.
We all go on to the soul planeand we know, according to
chapter one, man is a spirit anda thought of Allah and as long
as Allah lives, man cannot die.
So in our, in our teachings, wedon't say that the prophet is
(23:25):
dead, but some people may takethat to think that we are
consulting with the spirit, notto say that you can't, because
you know there are spiritual,there are mysticism to all
teachings.
However, in this case it'sreferring to the laws that the
prophet left, because what theprophet did was he set up a
(23:47):
prophetic government.
He set up a divine government,he set it in motion and then he
appointed grand sheiks to carryout the and other officers to
carry out the functions of thatgovernment.
So whenever we need assistancefrom the prophet, it's.
It's whatever, it's what heleft.
Speaker 1 (24:10):
Now, ok, that great explanation I get it.
But I think that's where thingskind of get tricky, because now
it's left for interpretation.
So you see, the prophet saidthis, the prophet said that, and
(24:31):
because the prophet did this orsaid this, I'm doing it this
way.
Speaker 2 (24:38):
Well, it's just like any other law.
I mean, take the laws of theUnited States, for example.
The framers of the Constitutionare not here, but you have
judges, the Supreme Court, whichis put in place to interpret
the law, and you have variouscourts that interpret the law
and you have various lawyersthat interpret the law.
And you have various courtsthat interpret the law and you
have various lawyers thatinterpret the law.
(24:59):
So some laws are reallystraightforward, they're not in
need for interpretation.
And I think that's where a lotof the confusion comes in,
because sometimes you havepeople interpreting things which
law is more.
(25:20):
It's not so much interpretation.
Like, if I'm reading aspiritual text, then there's
room for interpretation becausethere's layers of meaning.
But when I'm dealing with law,I'm not using an interpretation,
I'm using what is known asjuristic reasoning.
See, each officer has ajurisdiction.
(25:41):
The root word in jurisdictionis jurist.
So if you're a jurist, thenthat means, number one, you're
learned in the law, and then,number two, to arrive at rulings
, you use juristic reasoning.
And so it's not so muchinterpretation.
When people start interpreting.
Interpretations are forspiritual matters, to look into
(26:03):
the essence of.
Well, what does love mean?
You know, what does truth mean.
What does it mean to use theaxe, to use the hammer?
These things can be interpretedin many forms and ways, but
when it says that you are tocreate your own laws and customs
, in conjunction, see, this isthe key.
(26:24):
And again it goes back toconjunctive law, because
conjunctive law has rules, allright.
So in conjunction mean it hasto align with a law or a custom
that already previously exists,either from the prophet or
through our customs and usages.
So, and then it has to also bewithin the standard of standard
(26:50):
English.
You know you can't just takewords out of context and expect
someone to who actually knowsEnglish and knows how the
English language works, and haveanybody accept any anything.
So the conjunctive law, theassistance of the prophet and
the grand body are again checksand balances that are put in
(27:13):
place so that a grand sheikcannot run them up, or a grand
sheik and chairman cannot runthem up okay, that is peace, all
right, great answer.
Speaker 1 (27:26):
Uh, so the grand body ?
Okay, how does the grand bodywork?
Work so, like I don'tunderstand the grand body, right
?
Um, being a part of themovement, my main objective was
to uplift fallen humanity.
I wasn't thinking about likethe grand body, nothing like
(27:47):
that.
You know, I was thinking aboutuplifting myself first and then,
you know, the community aroundme, so I wasn't really thinking
too much about.
Yeah, you know who is the grandbody actually, and yeah, okay
does the grand body act like?
Like the congress and americangovernment?
Speaker 2 (28:14):
islam is um government, islam.
I wouldn't really mirror thecivic government with the
religious government or divinegovernment, I should say.
But what I will say is that theGrand Sheik is like the
executive, you know, becausethey're they're making the law
(28:38):
Right.
The grand body would be morelike the Senate and or House of
Representatives, because theythey have different functions in
, say, the US, but it's thegrand body of sheiks, and so you
have grand sheiks, you havesheiks, and so all of these ones
(29:02):
who are appointed now have theability to review laws and to
have their input.
And it's important because youknow, say, for example, when you
have conventions and you have alot of different bodies these
days, you know it's not just onebody, you have various bodies
(29:23):
and so you have variousconventions.
You know, but whenever, say, onecomes to a convention per se
this is where, say, if you haveseven temples and you're having
a convention with seven temples,it's important to have the
grand body's input, because eachenvironment a lot of times
requires different things.
(29:44):
You know there are nuances andbecause each grand sheik has the
ability to make law and enforcelaw when we come together,
whether it be a grand body or acouncil, to create laws that
might cover all of the body.
It's important that everyonehas, or all of the sheiks have,
(30:05):
input and in some cases even themembers you know, members are
where we come from are able topetition and able to have some
input in things that affect themas well, and they're
represented through their bodyof sheiks.
So this is pretty much how thegrand body works.
(30:26):
Say, for example and I've hadto have grand body meetings
where someone may disagree withthe ruling that I put down and
we call the grand body togetherand we meet and the grand body
would deliberate until there wassome type of resolution to it,
(30:49):
and then that would be thestandard at that point the
standard at that point.
Speaker 1 (30:55):
Okay, so from my understanding, you're not able
to the members.
So that was my main concern.
That was my main concern for awhile.
Like you know the members, whyaren't the members in power at
all to even vote?
You know, that was my mainconcern.
(31:17):
Do you have any, uh, anythingto say about that?
Speaker 2 (31:21):
islam.
Again, it goes back to creatingyour own laws and customs.
Uh, in some temples, uh,members aren't allowed to vote,
however, uh, and in some temples, members are able to form
committees and they're able toagain present fact findings and
(31:42):
things to their body of sheiks,which would then take it.
So it's almost like areferendum in a sense.
They have a say so and then itgoes through their sheik and
then their sheik takes it to thegrand body and then the grand
body basically decides on that.
(32:05):
And so in some temples and oursmembers are involved.
How is is based on how theprophet laid it down and customs
that we can create to helpmembers be more involved.
Um, you know, cause?
All members are active and notpassive.
(32:26):
So a member is not a passiveposition, uh, but their
involvement and their activismis not the same as an as an
officer or an administrator,just like in any, any society in
the United States, members canhave petitions and can write
(32:46):
lists and create referendum andballot measures that are then
taken to to be voted on.
So there's still room formembers to be involved, and I
doubt very seriously whetherthey can vote in some of these
other temples or not.
That their voice is justtotally silent.
(33:09):
I know some members and they'renot going to be heard one way
or another, and that's whereit's important for the grand
sheiks and the body to not justbe caught up in the position.
But magistrate and subject isin the uh.
There's a lesson in the circleseven known as magistrate and
(33:40):
subject, and it outlines how amagistrate or how someone in a
position of being able to giverulings what they should do and
uh, and how they should do itand the spirit in which they
should do it, and how theyshould not admire the title as
much as they should what thetitle can do for society.
Speaker 1 (34:05):
Indeed, indeed, hold on.
Got to do that right.
There, drop a bomb, all right.
So, there, drop a bomb, allright.
So, uh, there's a question here.
We got the brother ab the lightof ben bay.
Uh, how many temples do we haveacross the states?
Speaker 2 (34:25):
I don't know the exact number.
Um, there are temples formingall the time, uh, so uh I what I
would say is that there's fourmajor, say grand bodies.
If I were to calculate, youhave maybe about 25 temples
under one, maybe 15 underanother, maybe another 15.
(34:48):
So I mean you have over ahundred temples.
However, the Prophet Noah,before he passed, had only set
aside 15 temples at the timewhere he wrote the Moorish
leader's historic message toAmerica.
So it's important that all ofthe temples that form are traced
(35:12):
back and have a genealogy tothe temples that are set aside
by the prophet.
Uh, noble Jew, Ali, uh and or,uh.
And these days and times, grandsheiks that may have, um, uh,
may not necessarily be withthose temples, but may have come
out of of those temples andhave formed their covenant under
(35:34):
love, truth, peace, freedom andjustice, Whether that be due to
discrepancies of how thingswere being ran or you know,
however, that formed.
They have the opportunity toform government and incorporate
into the more science temple ofamerica under chapter 47, key 12
(35:55):
, but they have to have agenealogy okay, so four grand
bodies correct uh, roughly,because you know you have the,
the grand body, that grand body,and then you have the grand
(36:17):
body that was under it's, underBraswell Bay, now temple number
one.
Then you have the Emilia Hillgrand body and you know you've
had other, you know variationsfrom the Inc.
R Jones Bay.
These are in a sense, fracturesor divisions within the
(36:43):
movement, but again, the prophetallowed for that.
So it's not for me to come andsay, hey, you're doing this or
you're doing that.
Only thing I look at is are youtracing what your actions and
what you're doing back to theprophet?
There?
Only thing I look at is are youtracing what your actions and
what you're doing back to theprophet?
There are a lot of people whoare fighting over the divisions,
of which one is the originaltemple and which one can be
(37:04):
traced back.
But this is a very importantthing.
I like to tell them it doesn'tmatter, and it matters in a
historical sense, that youshould be able to trace yourself
back to the original temple.
However, what if the originaltemple is wicked?
Speaker 1 (37:30):
And I'm not saying that the original temple.
Speaker 2 (37:32):
I'm not saying the original temple is wicked and
I'm not saying that the originaltemple.
I'm not saying the originaltemple is wicked.
But what I'm saying is justbecause something is original
doesn't mean that that's thelitmus test for it to be the one
to follow.
You have to look at the worksof these temples Good works
coming out of all the templesthese days, in different areas,
(37:54):
despite what some might claim toset themselves up to be the
sole one that everyone shouldfollow.
But you look at the works Ifthe fruit doesn't fall far from
the tree.
So if they're good works comingout from the temple, then
that's what's most important.
And how is it benefiting themembers?
Are the members being takencare of?
(38:17):
Are the members benefiting?
Are their children, Are theyprotected?
Are they unmolested from othercitizens and from big government
and other societies?
These are the things that aremost important.
But from a historicalstandpoint, there is a root and
there are divisions from thatroot okay now this is a great
(38:39):
question.
Speaker 1 (38:39):
This was a question I was gonna ask.
Thank you for coming out.
Rush 24 fit.
How do you know which temple togo to?
Oh yeah, you said you just.
You just answered that alreadyyou just answer that you just
answer that okay well.
Speaker 2 (38:54):
Well, to give a little more commentary on that
is number one.
You, you do your research, youknow.
You do your research again intothe works of the temple and see
if that is right for you.
The sheep know the sound oftheir, of their shepherd's voice
, so not all temples are goingto resonate with everyone and
that it's not designed to bethat way.
(39:16):
It's designed to have aRotarian complexion if Moors are
demonstrating right, meaningthat no matter what temple
you're from, you should be ableto go rotate with other temples
and still perform your duties asa member and as a good Moorish
Muslim.
(39:37):
However, look into the templesand see if the temples are right
for you.
Are they teaching?
And I'll say this it's justlike when, in the Christian
church, study to show yourselfapproved.
You know that's what we used tosay.
Don't just take what the GrandSheik says or what the preacher
says out of the Bible or anyother document.
(40:00):
Read for yourself and ifsomething's not lining up and
you have some questions, thenask some questions.
If someone is upset about youasking questions, then maybe
that's not the place for you.
You want to go where you canask questions, you can get an
understanding and, mostimportantly, you can be at peace
(40:21):
.
And I've been to some templesthat you know.
When I've walked in and theethers were very dark, you know,
and I would say, hey, well,who's going to want to be a part
of this?
And then I've been to templesthat are very vibrant and you
can not only feel the light, butyou could see the light, and so
(40:43):
we're going to be attracted tolove.
If there's love at that temple,then that's a good temple.
If there's no love in thattemple, then naturally one is
going to recoil from that.
Speaker 1 (41:02):
For sure.
Now there's another questionhere what is the criteria to
open a temple?
Speaker 2 (41:11):
Islam.
Well, again, the criteria is itdepends.
Some people believe that youknow you have to be given a
charter in order to open atemple, and this is simply not
the case.
Number one it tells you everysubordinate temple in Key 14 of
(41:32):
the Grand Major Temple is toform under the covenant of love,
truth, peace, freedom andjustice.
Create their own laws andcustoms in conjunction All right
.
So remember, you have to have agenealogy.
There has to be an appointmentof a grand sheik that actually
comes from a temple.
You can't just jump up and dothis right.
I mean you can, but in order tohave that connection you have
(41:57):
to have a genealogy of anappointment.
And then, when we go to chapter48, it tells us that we go to
key four any subordinate templethat desires to receive a
charter.
So that means you can have asubordinate temple without a
charter.
You can either desire to haveone or you cannot have one.
(42:20):
So the myth that you have tohave a charter is not the case.
So some are under charters.
You're given a charter andcommissioned from another temple
.
Others are appointed grandsheiks and prefer to create a
subordinate temple without acharter.
Both of these are valid, butagain, the key is having an
(42:45):
appointment, having yourappointment papers from a body
that can directly tracethemselves back to the prophet
through a grand sheik, or mainlythrough a grand sheik, or
supreme grand sheik or somethingof that nature.
So it starts with anappointment.
You have to and the reason whyis because it says you have to.
(43:10):
These laws are to be strictlypreserved that they will learn
to open their meetings and guideit according to love, truth,
peace, freedom and justice.
So you have to learn how toopen your meetings.
You have to learn how to guidethe meetings according to love,
truth, peace, freedom andjustice.
You have to learn of the lawsand the customs, because this is
what you're going to be dutybound to uphold.
(43:32):
And you have a lot of not a lot, but you have some people who
have opened Morse organizationsand temples and they don't teach
out of the Circle Seven.
They don't use the constitutionand bylaws.
They don't use general laws,they don't use supreme laws, and
so they're maybe in the spiritof Mor, more science, but it's
(43:55):
not going to have that Rotariancomplexion and it's not going to
have the same result.
Some more think the prophetdidn't finish it and that is
their job to finish it, you know.
But if they were to study thelaws, they would see that
everything they're trying toachieve, there's a provision for
them to do that and it isfinished.
(44:16):
It's already been laid out, andif we honor our forefathers and
what we were left, like everyother people do, then we would
be able to achieve greater unity, greater success and greater
upliftment of fallen humanityfor our people.
Speaker 1 (44:34):
Islam.
All right.
Now I have a couple great ideasfor the Grand Body Brother.
They are in accordance with theProphet's words and suggestions
.
How do I go about connectingwith as many temples, if not all
, to build on it?
Speaker 2 (44:53):
Well, the first thing I would ask is if the brother
is a part of a of a temple, youknow, because that's that's the
first requirement.
Imagine, let's just and I'mjust going to use this example
Because a lot, of, a lot ofbrothers are gleaning and
(45:15):
studying from the outside.
There's a lot of informationout there right now where you
can get all of these documentsand you can read and you can
study and you can have greatideas that will actually benefit
the movement, and this is true.
But what I want to read issomething that the prophet wrote
in Moorish literature, and thisis why I say that it's one part
(45:45):
of a temple.
It's called the voice of theprophet and it says if you have
race, pride and love your race,join the Moorish Science Temple
of America and become part ofthis divine movement.
Then you will have the power toredeem your race, because you
will know who you are and whoyour forefathers were, because
where there is unity there isstrength.
(46:06):
Together we stand, divided wefall.
Come good people, because I,the prophet, sent to redeem this
nation from mental slavery,which you have now need, every
one of you who think that youcan better your condition.
This is a field open to strongmen and women to uplift the
nation and take their place inthe affairs of men.
So it's not just enough to havethe knowledge, even though
(46:31):
they're great ideas, but youhave to take your place in the
affairs of men, though.
They're great ideas, but youhave to take your place in the
affairs of men, especially ifyou want to contribute to the
administrative level ofgovernment in the Moral Science
Temple of America.
Imagine someone who is not amember coming to, let's put it
in terms of employment, let'ssay, someone who is not in
(46:56):
management of McDonald's, andthey say hey, I have some good
ideas on how you should runMcDonald's.
You know the board is going tobe like well, you know who are
you.
Well, you know we understandthat these are great ideas, but
you know why don't you become?
You know, come through theprocess and become a part of
(47:18):
this so that you can implementthese ideas properly, and so you
know.
But you can just contacttemples and talk to people, but
it's important to join.
The prophet said if you haverace pride, join.
And so we need to join and takeour place in the affairs of men
(47:40):
as a body politic and underpolitical unity to actually
effectuate change, especiallywithin the more science temple
of America.
You know, demonstrated underthe minister of culture for a
while until I accepted a grandposition.
(48:01):
Uh, because, as much criticismthat I had with certain aspects
of the temple, I realized that,you know, a lot of people just
abandoned the temple when theysee that there's some issues and
things going on.
But I realized, hey, you know,I need to be a part of this so
that my voice and my ideas andmeasure and understanding can
(48:23):
resonate and the good ideas thatI have will have an opportunity
to be heard, not only by mybody but by others who are
willing to listen.
Speaker 1 (48:35):
Gotcha Indeed, indeed .
Great answer, great answer.
We have a few minutes leftbefore we cut out.
You know I want to continuedoing the Moral Science Temple
and how it functions.
We should do a part two andkeep building on this, because I
think this is a very importantpiece that people don't really
(48:56):
understand too.
And keep building on thisbecause I think this is a very
important piece that peopledon't really understand,
especially myself.
And you clarified a lot thisevening, so I don't know if Okay
, we have Okay.
Would the Moorish ScienceTemple of America be
incorporated into the saidgovernment?
Speaker 2 (49:19):
Would it, would it be ?
Speaker 1 (49:21):
Would the Moorish Science Temple of America be
incorporated into the saidgovernment?
So I guess the 501C3 question.
I think that's what that is.
Speaker 2 (49:35):
All right so.
So let's understand a couple ofthings here.
We have to understand what,what, what prophet Noah found it
number one.
And when we look on the back ofof the one-on-ones, because it
says our work was largelyreligious and it was
incorporated, a lot of peoplelike to think that it's just
like every other religiousorganization.
(49:56):
And it's not, because thestatute Heard Statute, chapter
32 and 36, which is on the backof the questionnaire.
One should read that, Becausein that it tells you that once
this affidavit and this is notthe actual affidavit, it's an
abstract of the affidavit butonce this affidavit a legal
(50:16):
abstract, once this affidavitwas filed, and when you read her
statute, it tells you itactuallyms for body politic.
You'll get things like nationstate, res publica, commonwealth
(50:41):
, you even get electorate, andso the powers of the most
religious organizations are notbody politics.
So what he did in choosing thisstatute to create this body
politic.
When you look up, can religiousorganizations govern themselves
?
It's going to say no, but whenyou look up, can body politics
(51:03):
govern themselves, it's going tosay yes.
So he imbued the MoorishScience Temple of America with
the power of self-government ofall of those who belong to the
society.
So first we have to understandwhich comes first the society or
the organization.
Obviously the society comesbefore the organization and the
(51:26):
society doesn't incorporate.
An organization is created toact as a jural entity.
So the jural society MoritzSchestein's Temple of America is
founded on the laws of the HolyKoran of the Moritzstein's
Temple of America and the lawsof the Holy Koran of Mecca.
The societal laws are in here,but because it's a religious
(51:52):
society it can't interact inother ways, in certain ways,
with the other society, that is,churches separate from states.
So there's an entity that isnow created, the Moorish Science
Temple of America, whichbecomes the Jural Entity of the
Jural Society, the ReligiousJural Society.
(52:15):
This Jural Entity that wascreated is the body politic
which has self-governing powersand can be likened unto a state
or a Commonwealth or aRespublica, and so it's part and
partial of the said government.
But the society neverincorporates.
(52:35):
A entity is created throughincorporation to now carry out
governmental functions and alsoto act as a third party between
our society and the othersociety.
And let me give you a classicexample In the case when COVID
happened and the citizens of theUnited States were all had to
(52:58):
take COVID shots and they werecoerced into taking COVID shots.
And if they did not take theseCOVID shots, a lot of people
were fired.
And there were.
You know you couldn't.
You couldn't go into buildings.
You know you were penalized.
You couldn't go into buildings.
(53:19):
You know you were penalized.
And because you were a citizen,they had the right.
And because you are subject notjust a citizen, but subject
they had the right to enforcethis on you.
They could enforce this mandateon you, but with the Moorish
Science Temple of America beinga third party and under the
freedom of the exercise clauseof the Constitution of the
United States, under the freedomof the exercise clause of the
Constitution of the UnitedStates, morissette's Temple of
America could exempt all of itsmembers from having to do that.
(53:49):
So, because we're governed underour religious law of Islamism
and so, since church is separatefrom state, civic law cannot
enforce onto religious law ordivine law.
I'll say divine law, becauseMoores have a lot of problem
with religion but divine law.
So it's the divine law of oursociety that enables us.
Yes, we're citizens of the USAit says it on the back of our
(54:13):
car but we're not subject.
We're not subject to whateverthe United States of America
throws at us, because we haveprotections under our law and
then we have our juror entity toenforce that law via Grand Chic
and other officer, or GrandChic and chairman, to create
(54:35):
positive law for us to justifythe actions of our members not
participating in the other lawsfrom the civic side have to
understand that.
And, if I may, one last thing,there's two authorities on the
back of this, and so we just hadan authority day.
(54:56):
This is when the meeting washeld, the meeting to establish
this, and it was held, and ittells you that our power and
(55:22):
authority came from the greatKoran of Mohammed.
That's an example of thesociety self-starting and doing
what it needs to do without anyauthorization from anyone except
the great Quran, muhammad.
However, august 1st, the JuralEntity was created and
incorporated through her statute, and so now this is the
(55:44):
authority of the entity to actas a state, so to speak, to
interact with other states, orto act as a government to
interact with other governments.
Now, I know I said a lot, butI'll stop there.
I hope that brings some clarity.
Speaker 1 (56:03):
Islam, thank you for coming out this evening.
I really appreciate you forshowing up this evening and for
the people in the chat.
Thank you for watching.
Peace to y'all, islam to allthe Moors, peace to all the 5%,
peace to all the five percentnation, peace to everyone
watching um, all the humanfamilies on the planet earth,
all of humanity.
(56:23):
Um, I don't mean to be so quickto get off, but I have another
podcast right now, in like fourminutes.
Thank you, brother cosmo.
Uh, l really appreciate you.
Islam, I want to come back, notnext week but the following
week, for part two how thetemple functions, how the
(56:46):
organization, how the movementfunctions.
Speaker 2 (56:49):
Islam.
I trust we meet again.
Peace and love.
Speaker 1 (56:51):
Peace.
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