1379-1383 years of Muslims following Jesus.

From English lesson number C-1:
3. My uncle was brought over here by the Trader three hundred seventy-nine years ago.
4. My uncle cannot talk his own language.
5. He does not know that he is my uncle.
6. He likes the Devil because the Devil gives him nothing.
7. Why does he like the Devil?
8. Because the Devil put fear in him when he was a little boy.
9. Why does he fear, now, since he is a big man?
10. Because the Devil taught him to eat the wrong food.
11. Does that have anything to do with the above question, No. 10?
12. Yes, sir!. That makes him other than his own self.
13. What is his own self?
14. His own self is a righteous Muslim.

Student Enrollment Question 10:

What is the birth record of said nations other than Islam? Buddhism is 35,000 years old. Christianity is 551 years old (source)

Student Enrollment Question 9:

What is the birth record of the said Nation of Islam? The said Nation of Islam has no birth record. It has no beginning and it has no end.

I am often baffled by the need for our continued outreach to the Original Muslims of North America who have a devil on their walls masquerading as brother Isa. If we take 551 off of 1930 or 1934, we have nearly 1400 years of Islam being practiced by those who followed prophet Isa.

Where did Isa's followers start out? Africa and Palestine.
What color were they? Probably most of them, if not all, were Black.
Was Maryam a Sister? Yes.
Was Isa a Brother? Yes.

Now I admit that I don't remember the exact wording of the Student Enrollment, Actual Facts, or English Lesson Number C1. Thus many thanks to the FOI and MGT-GCC.

The Bible

Diop, Cheikh Anta. The African Origin of Civilization: Myth or Reality. Mercer Cook ed. and trans. USA: Lawrence Hill and Company

The African Origin of Civilization compiles two of Cheikh Anta Diop's works: Black Nations and Culture and The Long History of Black Civilizations. His thesis is that Dynastic Egypt (Kemet) was a Black African Civilization, which evolved out of Black African cultures that are shared across the continent. Establishing the African foundation of geographically African Egypt (and Ethiopia) is necessary because the earliest interpretations of Biblical scholarship sought to make southwest Asia the cradle of Africa's civilizers.

Diop's 299-page work includes extensive notes and conclusion. It is divided into thirteen chapters that form a discussion with scholars of northeast Africa. Chapters seven ("Arguments Supporting a Negro Origin") and eight ("Arguments Opposing a Negro Origin") are central to Diop's thesis. In chapter seven, Diop addresses the issue of 'totemism' in Egypt. Totemism, or veneration of certain animals and plants was found in Kemet. Totemic names, including Diop are found in West Africa. Earlier scholars, such as Moret, Frazer and Van Gennep, had attempted to discuss the possibility of totemism in a definitively white Egypt.

Diop refers to Griaule's study of Dogon (Mali) religious astronomy to explain Egyptian circumcision as seen in the 'divine androgyny of Amon, Supreme God of the Meroitic Sudan and Egypt.' 1 Like Herodotus, Diop attributes Hebrew circumcision to Egypt. Similarly, the concept of divine kingship found in Dynastic Egypt is also found in Senegal, Central Africa and interior East Africa. Cosmogony was similar between Dynastic Egypt and the Bantu (as studied by Father Tempels and Paul Masson-Oursel). The God-Serpent and rainbow are also divine symbols that show the African origin of Egyptian culture. Matriarchy, as seen in West Africa before the Fulani, should also be found in Dynastic Egyptian culture. When discussing kinship, Diop emphasizes that ancient Ethiopia designated the Sudan and the Pharaohs maintained mythical kin-ties with their southern neighbors. Finally, Diop presents a linguistic comparison between Wolof and Dynastic Egyptian. It would have been useful had he noted the period from which the Egyptian grammar came.

In chapter eight, Diop presents arguments against the Black African origin of Dynastic Egypt: the decline of Africa, the Hamitic Myth, and the absence of writing in the continent. After providing detailed information from various parts of Africa that disprove the above issues, Diop moves to physiological questions. As many have noted, Diop argues that 'unmixed' Africans have a range of features.

In the other eleven chapters, Diop repeatedly argues that Black African civilization preceded 'white' Asian civilizations. The Semitic peoples are essentially mulatto in character, according to Diop, and that understanding is necessary for proper comprehension of 'Semitic' Scriptures (Bible and Qur'an). He challenges Negritude with its paeans to the 'emotional' Black as a detrimental surrender to Black inferiority. Fifty black-and-white plates are included, with a particular emphasis on African women. Refreshingly, Diop provides biographies of those whose work he criticizes.

The African Origin of Civilization was one of several books scorchingly criticized by Mary Lefkowitz in her Not Out of Africa. While she grudgingly admitted that scholars who support 'Semitic' influence on ancient Greece may be correcting errors in 'Classical' European scholarship, she states that those putting forth an African-centered thesis are nonobjective and paranoid. In fact, in Lefkowtiz's estimation, Afrocentric scholars are acting out of the desire to "show that they had a stake in the cultural legacy" of the Greek foundation culture because they had been enslaved and influenced by its great-granddaughter English culture. Marcus Garvey's claims that "thousands of Negro professors… taught in the universities in Alexandria" were mere wishful thinking.

Garvey's claims are not supported by the citation of any archaeological or linguistic data.2

Only 'darker-skinned central Africans' are sufficiently black according to Lefkowitz. Without this small proportion of the African population in Egypt, it is 'misleading' to characterize Dynastic Egyptians as 'black.' Even 'dark skin' and 'woolly' hair are not sufficient in Herodotus's description unless they match the Ethiopians whom he descries as the 'black[est.]' people. Lefkowitz's deliberate falsification and misunderstanding of a clear statement proves Cheikh Anta Diop's point- "Europeans have consistently falsified evidence that suggests that the Egyptians were black-skinned." 3

Massey, Gerald. Gerald Massey's Lectures. New York: A&B Publishers. Reprinted 1992.

Gerald Massey's writings are much quoted by scholars working on the African (specifically Kemetic) foundations of the Bible. For this reason, Massey is relevant to a study of African presence in or influence on Asia. His stated goal was to prepare the way for a new non-Christian religion that would ostensibly be of benefit to the European women who had been made 'household slaves' by the Church (The Coming Religion). He came to this conclusion by long study of the 'myth [of] the Dark and Day.' Though Massey fundamentally argued that Africa was the birthplace of Biblical philosophy, he was supremely concerned with the forms of belief that manifested in southwest Asia.

Gerald Massey's Lectures is a collection of ten essays that cover the author's writings on creation and resurrection beliefs. Massey discusses a wide range of 'primitive' people, including the so-called Hottentots in order to show that the equinoxes and night-day cycles are fundamental African and thus human concerns.

As the black race was first on earth, so it is in the mirror of mythology.… These typical black heads were the primeval powers of darkness, to which the old black aborigines in various lands were likened or assimilated by the despisers. 4

In The Hebrew And Other Creations Fundamentally Explained, Massey points to small blacks as the aboriginal southwest Asians whose memory can be found in hymns to the Mother Goddess. 5 In The Historical Jesus and Mythical Christ, Massey links the narration of Jesus Christ (as) to Horus of the Osirian passion play, Har-Khuti in the Myth of Typhon, and Khunsu in the rites of Amen-Ra.

The Christ is the Good Shepherd!
So was Horus.
Christ is the Lamb of God!
So was Horus.
Christ is the Bread of Life!
So was Horus.
Christ is the Truth and the Life!
So was Horus.
Christ is the Fan-bearer!
So was Horus.
Christ is the Lord!
So was Horus.6

Further, the Inscriptions of Egyptian Mythology contain phrases which are common to the Qur'an. "[H]im who was the Beginner of Becoming from the first, and who made all things, but who himself was not made." 7 Massey argues through linguistics, analysis of Paul, and the traditions of the Gnostics that "the mystery of Christ" is directly derived from the Egyptian rites of re-birth with the feminine aspect (Wisdom) removed. 8

Finch, Charles S. 'The Kamitic Genesis of Christianity' in Ivan Van Sertima, ed. Nile Valley Civilizations: Proceedings of the Nile Valley Conference, Atlanta, September 26-30, Journal of African Civilizations, 1985, 179-200.

Charles S. Finch was the associate editor of the Journal of African Civilizations and an epidemiologist by trade. His interests were West African traditional medicine. His thesis was that Egypt was an extension of Africa, and as such was the means by which Africa influenced the Middle East and parts of Asia, which embraced 'the Christ myth.'

Finch looks at the early belief in the immaculately conceived, sacrificed, risen deity in the person of Asar (Osiris). Ast (Isis), the prototypical Virgin Mother, was the 'throne.' Just as a Divine Spirit announces the impending conception to the Biblical and Quran'ic Mary (as), the Spirit facilitated the conception of Horus within Ast. Finch argues convincingly that the Kemetic (Egyptian) ankh was the prototype of the Christian cross, including the statement that the ancient symbol of feminine-masculine union was the earliest form in Christian use.

Finch uses the symbol of the cross as the strongest link between interior Africa and Asia. In West Africa, the crossroads represents the union between 'human and divine, material and spiritual, living and dead.' Likewise, the Egyptian ankh represented divine union. He also draws parallels between the hanging of Jesus (as) (Book of Acts)- Messiah to Christians and Muslims in the southwest Asian tradition- and the hanging of the Yoruba god Shango.

"The kingly status (Jesus as the "king of Israel; the persecution by one's own people; the death by hanging; the descent into the lower world ("… he descended into Hell…"), the ascension into heaven by an act of self-resurrection; the imagery of a man who becomes divine; the identification with the ram (lamb)." 9

Finally, Finch links both the terms Messiah and Christ to Dynastic Egyptian religion. Messiah, he says, is from the root 'mes' meaning "to give birth," "be born anew," "child" and "son." Christ, from karast was initially the 'anointed mummy identified as the reborn re-arisen Osiris. Jesus, whose life and teaching propelled southwest Asia into world history as the cradle of the Messiah Christ, likely studied in Egypt under the Essene Jewish sect from which Christianity sprang. 10

Copher, Charles B. 'Egypt and Ethiopia in the Old Testament' in Ivan Van Sertima, ed. Nile Valley Civilizations: Proceedings of the Nile Valley Conference, Atlanta, September 26-30, Journal of African Civilizations, 1985, 163-178.

Charles B. Copher's essay Egypt and Ethiopia in the Old Testament is an analysis of the ancient Hebrew writers' perspectives on the two great African nations. Copher explains that Egypt (Mitzraim) dominates the Old Testament, appearing in the text 740 times; Ethiopia appears 39 times and Cush 19 times.

Following the anti-African perspectives of the Hebrew writers, references to Egypt in particular are overwhelmingly negative. Not only is the negativity striking, but the dates of these references, from at least 1800 BCE to 141 BCE show that East African states exerted a profound influence on the philosophical, economic, and military development of the lands across the Red Sea.

Copher arranges the references to African states into five sections: identification; geographical reference; oracle; relation with Judahites; wisdom literature. Identification receives the most attention. Under this heading, one may add the subheading of haven/prison as major figures travel from Asia to Egypt or are reputedly of mixed Egypto-Asian heritage. For example, Abraham, Sarah, and Joseph travel to Egypt, where the men marry indigenous Egyptians and raise part African families.11 Abraham's mixed-Egyptian son by Hagar (Ishmael) would exert a profound influence further south in pre-Islamic Mecca.

Copher devotes a great deal of time to debates among Western scholars about the dates of Hebrew arrival in, and exodus from, East Africa. These dates aid independent verification of conquest claims in the pyramid texts. John Bright (A History of Israel), Emanuel Anati (Palestine before the Hebrews), Merrill F. Unger ( Archaeology and the Old Testament), and Charles F. Aling (Egypt and Bible History) are discussed as major contributors to the debate around the Biblical timeline.

The Oracles, relations with Judahites, and Wisdom literature are mainly concerned with Egypto-Asian geopolitical elations. These narratives (Isaiah, Micah, Nahum, Jeremiah, Ezekiel, Joel, Haggai, Zechariah and Daniel) recall Egypt as an imperialist state, which sometimes intervened in the affairs of southwest Asia, always to the detriment of the 'vile Asiatics.' The books of Kings and Chronicles address Egypto-Asiatic relations in the times when the African nation's influence was waning. For example, Copher discusses the marriage between Solomon and one of the daughters of the Twenty-First Pharaohanic Dynasty. An exception to the decline is Taharka's invasion of Jerusalem to rescue it from Assyria (700 BCE).

Copher wraps up his discussion of African and Afro-Asiatic relations in the Old and New Testaments with the Queen of Sheba and the flight of Jesus to Egypt (Matthew). The Queen of Sheba has been described as ruling from Meroe, Axum (modern Ethiopia), Yemen and the Horn of Africa. Scholars such as Josephus, William Leo Hansberry, Edward Ullendorf, Leon Wood and
Reverend Jacob A. Dyer have posited various areas, all of which were ruled by an East African kingdom at various points in time. Thus the question is not whether the Queen of Sheba was a Black African, but where the seat of her power lay.

Endnotes:
1. Diop, Cheikh Anta. The African Origin of Civilization: Myth of Reality. (Lawrence Hill and Company, 1974), p. 137
2. Lefkowitz, Mary. Not out of Africa, (New Republic, February 1992), p. 31
3. ibid
4. Massey, Gerald. Gerald Massey's Lectures . (New York: A&B Publishers. Reprinted 1992), p. 129
5. ibid
6. Massey, Gerald. Gerald Massey's Lectures, p. 10
7. ibid, p. 11
8. ibid, p. 39
9. Finch, Charles S. 'The Kamitic Genesis of Christianity' in Ivan Van Sertima, ed. Nile Valley Civilizations: Proceedings of the Nile Valley Conference, Atlanta, September 26-30, (Journal of African Civilizations), 1985, p.192
10. ibid, p.198
11. Copher, Charles B. 'Egypt and Ethiopia in the Old Testament' in Ivan Van Sertima, ed. Nile Valley Civilizations: Proceedings of the Nile Valley Conference, 164

The Global African Community Referencenotes: The Black Presence In The Bible: A Selected Bibliography, By Dr. Runoko Rashidi

Further Reading:
Supreme Wisdom
The Bible
The Qur'an, Maulana Muhammad Ali Translation with commentary

Baldwin, Lewis. "Invisible" Strands in African Methodism: A History Of The African Union Methodist Protestant And Union American Methodist Episcopal Churches, 1805-1980. [see JSTOR]

Adamo, David Tuesday. The Place of Africa and Africans in the Old Testament and its Environment. Ann Arbor: UMI Dissertation Information Service, 1986

Adamo, David Tuesday. Black Women in the Bible. n.p.: n.p., 1987.

Al-Mansour, Khalid Abdullah. The Destruction of Western Civilization, As Seen Through Islam,
Christianity and Judaism. San Francisco: First African Arabian Press, 1982.

Ammi, Ben. God, The Black Man and Truth. Chicago: Communicators Press, 1982.

"Artists Portray a Black Christ." Ebony (April 1971).

Barashango, Ishakamusa. God, the Bible and the Black Man's Destiny: A Treasury of Biblical, Historical and Scientific Facts. Washington, D.C.: IVth Dynasty, 1982.

Barashango, Ishakamusa. Afrikan Genesis: Amazing Stories of Man's Beginning. Washington, D.C.: IVth Dynasty, 1991.

Ben-Jochannan, Yosef A.A. African Origins of the Major Western Religions. 1970; rpt. Baltimore: Black
Classical Press, 1991.

Ben-Jochannan, Yosef A.A. A Chronology of the Bible : A Challenge to the Standard Version. New York: Alkebu-lan, 1973.

Ben-Jochannan, Yosef A.A. The Black Man's Religion, and Extracts and Comments from the Holy Black Bible. New York: Alkebu-lan, 1974.

Ben-Jochannan, Yosef A.A. We the Black Jews, Witness to the `White Jewish Race' Myth, 2 Vols. New York: Alkebu-lan, 1983.

Bennett, Robert A., Jr. " Africa and the Biblical Period." Harvard Theological Review 64 (1971): 483-500.

"BBB Interviews Dr. Yosef ben-Jochannan" Black Books Bulletin 5, No. 4 (1977): 32-36

"BBB Interview Prince Asiel ben-Israel." Black Books Bulletin 5, No. 4 (1977): 38-41.

Blyden, Edward Wilmot. Christianity, Islam and the Negro Race. London: W.B. Whittingham, 1888.

Boyd, Paul C. The African Origin of Christianity, Vol. 1: A Biblical and Historical Account. London:
Karis Press, 1991.

Brown, Tony. "What Color is Jesus?" Herald-Despatch, 21 Dec 1989: A-4.

Clarke, John Henrik. "The Boy Who Painted Christ Black." Brothers and Sisters: Modern Stories by Black Americans. Edited by Arnold Adoff. New York: Dell, 1975: 44-62.

Cleage, Albert B., Jr. Black Christian Nationalism: New Directions for the Black Church. New York: William Morrow, 1972.

Clegg, Legrand H. II. "Was Jesus Christ Black?" Sepia (Dec 1980): 10-17.

Copher, Charles B. "The Black Man in the Biblical World." Journal of the Interdenominational Theological Center 1, No. 2 (1974): 7-16.

Copher, Charles B. "Blacks and Jews in Historical Interaction: The Biblical/African Experience." Journal of the Interdenominational Theological Center 3, No. 1 (1975): 9-16.

Copher, Charles B. "Egypt and Ethiopia in the Old Testament." Nile Valley Civilizations: Proceedings of the Nile Valley Conference, Atlanta, Sept. 26-30. Edited by Ivan Van Sertima. New Brunswick: Transaction Books, 1984: 163-78.

Copher, Charles B. "Three Thousand Years of Biblical Interpretation with Reference to Black Peoples." Journal of the Interdenominational Theological Center 13, No. 2 (1986): 225-46.

Copher, Charles B. " Bible Characteristics, Events, Places and Images Remembered and Celebrated in Black Worship." Journal of Interdenominational Theological Center 14, Nos. 1-2 (1986-87): 75-86.

Copher, Charles B. Black Biblical Studies: An Anthology of Charles B. Copher (Biblical and
Theological Issues on the Black Presence in the Bible ). Chicago: Black Light Fellowship, 1993

Darkwah, Doris. "The Role of Africa in the Rise of Judaism." Black Books Bulletin 5, No. 4 (1977): 6-11.

Dillard, William Larue. Biblical Ancestry Voyage: Revealing Facts of Significant Black Characters.
Foreword by O.C. Jones. Morristown: Aaron Press, 1989.

Drake, J.G. St. Clair. "The Black Experience in Medieval European Christendom." Section in Black Folk Here and There: An Essay in History and Anthropology, Vol. 2. Los Angeles: Center for Afro-American Studies, UCLA, 1990: 185-202.

Drake, J.G. St. Clair. "Blackness in the Christian Synthesis of Judaic and Greco-Roman Traditions."
Section in Black Folk Here and There: An Essay in History and Anthropology, Vol. 2. Los Angeles: Center for Afro-American Studies, UCLA, 1990: 203-26.

Dunston, Alfred G., Jr. The Black Man in the Old Testament and its World. Philadelphia: Dorrance & Co., 1974.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, NY: Orbis Books, 1989.

Finch, Charles S. Echoes of the Old Darkland: Themes from the African Eden. Decatur: Khenti, Inc., 1991.

Fuller, Hoyt W. "An Interview: The Original Hebrew Israelite Nation." Black World 24, No. 7 (1975):
62-85.

Hansberry, William Leo. "Historical Facts Challenge Notion that Christianity is the Religion of the West." Ebony (Jan 1965).

Hayne, Joseph Elias. The Negro in Sacred History, Or, Ham and His Immediate Descendants. Charleston: Hayne, 1887

Holly, Alonzo Potter. God and the Negro: Synopsis of God and the Negro of the Biblical Record or the Race of Ham. Foreword by William V. Tunnell. Nashville: National Baptist Publishing Board, 1937.

Hyman, Mark. Blacks Who Died for Jesus: A History Book. Philadelphia: Corrective Black History Books, 1983.

Jackson, John G. The African Origin of Christianity. Chicago: L. & P., 1981.

Jackson, John. G. " Egypt and Christianity." Egypt Revisited. Edited by Ivan Van Sertima. New Brunswick: Transaction Books, 1982: 65-80.

Jackson, John G. Was Jesus Christ A Negro? and The African Origin of the Myths and Legends of the Garden of Eden. Chicago: MASS, Inc., 1984.

Jackson, John G. Christianity Before Christ. Austin: American Atheist Press, 1985.

Johnson, John L. The Black Biblical Heritage: Four Thousand Years of Black Biblical History. Rev. ed.
Nashville: Winston-Derek, 1993.

McCray, Walter Arthur. The Black Presence in the Bible: Discovering the Black and African Identity of
Biblical Persons and Nations. Chicago: Black Light Fellowship, 1990.

McCray, Walter Arthur. The Black Presence in the Bible and the Table of Nations Genesis 10:1-32 with
Emphasis on the Hamitic Genealogical Line from a Black Perspective. Chicago: Black Light Fellowship, 1990.

McKissic, William Dwight, Sr. Beyond Roots: In Search of Blacks in the Bible. Foreword by Anthony T. Evans. Wenoah, NJ: Renaissance Productions, 1990.

McKissic, William Dwight, Sr., and Anthony T. Evans. Beyond Roots II, If Anybody Ask You Who I Am: A Deeper Look at Blacks in the Bible. Foreword by Roland G. Hardy, Jr. Wenonah, NJ: Renaissance Productions, 1994.

Moseley, William. What Color Was Jesus? Introductions by Frank M. Reid III and Jeremiah A. Wright, Jr. Chicago: African American Images, 1987.

One-Hundred Amazing Facts on the African Presence in the Bible . Nashville: Winston-Derek, 1992.

Paris, Hilu. "Africa and the Bible." Appendix to Black Christian Nationalism: New Directions for the
Black Church, Albert B. Cleage, Jr. New York: Morrow, 1972: 275-81.

Person-Lynn, Kwaku. "The Nicene Conference: Foundations of the Bible ." Los Angeles Sentinel, 17
Jan 1991: A-8.

Person-Lynn, Kwaku. "Original Jews Were Black." Los Angeles Sentinel, 4 April 1991: A-8.

Poinsett, Alex. "The Quest for a Black Christ." Ebony (March 1969).

Rhoades, F.S. Black Characters and References of the Holy Bible. New York: Vantage Press, 1980.

Saakana, Amon Saba, ed. The Afrikan Origins of the Major World Religions. London: Karnak House, 1988.

Scobie, Edward. "African Popes." African Presence in Early Europe. Edited by Ivan Sertima. New Brunswick: Transaction Books, 96-107.

Walsh, Martin de Porres. The Ancient Black Christians. San Francisco: Julian Richardson, 1969.

Watterman, Kathy Ann. "In Search of Black Characters in the Bible." Los Angeles Times, 28 Nov 1989: E11.

Watts, Daud Mailk. The Black Presence in the Lands of the Bible. Washington, D.C.: Afro-Vision, 1990.

Williams, Larry Obadele, and Moses L. Buie. Africans in Biblical Heritage and Historiography: A Research Source Guide. Atlanta: Ipet Isut, 1989.

Windsor, Rudolph R. From Babylon to Timbuktu: A History of the Ancient Black Races Including the Black Hebrews. New York: Exposition Press.

Journal Of African Civilizations (site)