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THE ROMAN REFORMATION OF RELIGION INTO DOGMA. ARE YOUR PRACTICES THE TEACHINGS OF JESUS OR THE TEACHINGS OF ROME?

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Grand Sheik Jamhal Talib Abdullah Bey has compiled incontestable data proving how the Romans altered orthodox Christianity into this modern skewed version of dogma that they themselves brought into existence.


From the first council of Nicaea and the Council of Chalderon, this anecdotal report shows how since before 325 AD up until Prophet Muhammad’s revelation in 610, the Moorish liberation in 711 and the Arian Visigoth Kingdoms of Hispaniola, many wars have been fought amongst those who created the trinity and god-head status of Jesus (Chalcedonians) and those who followed the true teachings of Jesus (Arians & Muslims) Who he himself only attested to be a Messenger of God and not God himself.


[5.82] Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly.


This distinction between Christianity and Catholicism is the baseline for most conflicts between Christian countries and the treaties mentioned in my book The Sultan of America. Whereby, for example, the Dutch, who were Arians, were in favor of the Moorish (Muslim) Empire over that of Rome and Spain. This relationship was fostered with the religious-political aspects of our two nations. Both adhering to the teachings that Jesus was simply a messenger and not God. As the Quran instructs Muslims not to befriend the disbelievers. Teaching regarding usury and good dealings were also pivotal to the relationship of our political bodies which were and still are religious in nature. As there has never been a separation between religion and politics.


This too is the root of the Protestant movement and the special favor we Moors placed on the European colonists in their establishment of Colonies here in America as they processed to be Puritans I.e. Protestants I.e. Arians I.e. they did not believe in the trinity nor the false claim that Jesus was himself god.


With this historical context, I hope that many Moors who reject religion, will be guided by Allah to the truth and separate in their minds the dogma that has been propagated here in North America, from the truth of religion. And like our Moorish Prophet taught, through love and tolerance we can end religious controversy.

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[4] COMMON-LAW REMEDY. This phrase, within the meaning of U. S. Judicial Code 1911, § 256 (Act March 3, 1911, c. 231, 36 Stat. 1100, see Historical and Revision Notes under 28 U.S.C.A. § 1333), was not limited to remedies in the common-law courts, but embraced all methods of enforcing rights and redressing injuries known to the common or statutory law. Kennerson v. Thames Towboat Co., 89 Conn. 367, 94 A. 372, 375, L.R.A. 1916A, 436. See, also, Northern Pacific S. S. Co. v. Industrial Acc. Commission of California, 174 Cal. 346, 163 P. 199, 202.
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The IRS defines a social welfare organization as: [A]n organization is operated exclusively for the promotion of social welfare if it is primarily engaged in promoting in some way the common good and general welfare of the community.  - https://www.irs.gov/pub/irs-tege/eotopici03.pdf

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While some activities promote social welfare only if the community as a whole is the recipient of services, a membership organization is not automatically precluded from exempt status. In the exceptional case, an organization whose services are made available solely to its members may qualify. In such cases, it must be clearly established that making the service available to the membership benefits the community as a whole. Social welfare organization may engage in some political activities, so long as that is not its primary activity. 

Murdock v. Pennsylvania, 319 U.S. 105 (1943).
https://supreme.justia.com/cases/federal/us/319/105/

The mere fact that the religious literature is "sold", rather than "donated" does not transform the activities of the colporteur into a commercial enterprise.

A State may not impose a charge for the enjoyment of a right granted by the Federal Constitution.

A community may not suppress, or the State tax, the dissemination of views because they are unpopular, annoying, or distasteful.

But the mere fact that the religious literature is "sold" by itinerant preachers, rather than "donated," does not transform evangelism into a commercial enterprise. If it did, then the passing of the collection plate in church would make the church service a commercial project. The constitutional rights of those spreading their religious beliefs through the spoken and printed word are not to be gauged by standards governing retailers or wholesalers of books. The right to use the press for expressing one's views is not to be measured by the protection afforded commercial handbills. It should be remembered that the pamphlets of Thomas Paine were not distributed free of charge. It is plain that a religious organization needs funds to remain a going concern. But an itinerant evangelist, however misguided or intolerant he may be, does not become a mere book agent by selling the Bible or religious tracts to help defray his expenses or to sustain him. Freedom of speech, freedom of the press, freedom of religion are available to all, not merely to those who can pay their own way. As we have said, the problem of drawing the line between a purely commercial activity and a religious one will, at times, be difficult. On this record, it plainly cannot be said that petitioners were engaged in a commercial, rather than a religious, venture. It is a distortion of the facts of record to describe their activities as the occupation of selling books and pamphlets. And the Pennsylvania court did not rest the judgments of conviction on that basis, though it did find that petitioners "sold" the literature. The Supreme Court of Iowa, in State v. Mead, 230 Iowa 1217, 300 N.W. 523, 524, described the selling activities of members of this same sect as "merely incidental and collateral" to their "main object, which was to preach and publicize the doctrines of their order." And see State v. Meredith, 197 S.C. 351, 15 S.E.2d 678; People v. Barber, 289 N.Y. 378, 385-386, 46 N.E.2d 329. That accurately summarizes the present record.

Those who can tax the exercise of this religious practice can make its exercise so costly as to deprive it of the resources necessary for its maintenance. Those who can tax the privilege of engaging in this form of missionary evangelism can close its doors to all those who do not have a full purse. Spreading religious beliefs in this ancient and honorable manner would thus be denied the needy. Those who can deprive religious groups of their colporteurs can take from them a part of the vital power of the press which has survived from the Reformation.