American Colonization Society: The Bornu People were of Berber Origin

“At this period his territory did not extend to the northern bend of the Niger, which was occupied by Berbers. Jenne, the town which M. Dubois describes in his interesting book on “Timbuctoo the Mysterious” as still at the present day constituting a bit of Egypt in the heart of the desert, is said by the Arabs to have been founded by pagans in the year 800 (the year in which Egbert ascended the English throne), and was specially famed as the resort of the learned. Timbuctoo was founded by Berbers in the year 1087, about twenty-five years later than the town Morocco, and was never sullied by pagan worship. As the march of ancient Egyptian civilization can be traced through Negroland, moving gradually from east to west, so the march of this relatively modern Arab civilization can be traced steadily from west to east.”

“Thus we have come gradually eastward to our own territory of Nigeria, where the Hausa States, probably of mixed Berber and Coptic origin, were founded at a period of which the narrative takes us back to mythical history.  The Berber state of Audaghost, lying northwest in the desert, paid tribute to Ghana up to the middle of the eleventh century. The Bornu people were also of Berber origin, illustrating, like the Hausas and the mixed people of Ghana and the Berbers of Timbuctoo, that pressure of the northern races upon the fertile belt of which I have spoken.”

“Dugu appears to have been the name of the first sultan of any modern dynasty of which we have continuous records. He resigned about 850, and toward the end of the eleventh century, Bornu would seem to have been in some way the suzerain of the Hausa States. The earliest of Arab writers speak of the kingdom as spreading between the Niger and Lake Chad. It also included Kanem, on Lake Chad, at that time pagan, though at a later period it accepted Islam and produced distinguished men.”

“A black poet from Kanem is spoken of as enjoying considerable success at the Spanish court of one of the Almoravide sultans. Bornu appears as early as 1489 on Portuguese maps. In the early part of the sixteenth century, their kings maintained regular diplomatic relations with Tripoli and the outer world.”

“I have kept you already too long in speaking of these five divisions of Negroland-Ghana, Melle, Songhay, Hausa, and Bornu–in the northern portion of the Negro belt. There were many others of secondary importance, but these were the kingdoms which in turn were most directly exposed to Berber influence and rose to the most decided preeminence during what may be called our own historic times.”

“The mystery of the decadence of peoples is among the great operations of nature for which we have no explanation. The civilization of Negroland was inspired in the first instance by Egypt. It disappeared as the power of Egypt declined. It rose again with the rise of the western Arabs; it fell with their fall. The power of the Moors was destroyed in Spain, and the onward pressure of the at that time very partially civilized Christian nations had nothing to substitute for the highly cultivated standard of Arabian life. Gradually the African Arabs were driven out of Europe, and there began a reflex action of Europe upon Africa. The end of the fifteenth century saw the discovery of the Cape of Good Hope. The navigation of the Atlantic became general, and a wholly new chapter of foreign influence in West Africa was initiated.”

“The European coast colonies came into existence, but they were founded for the most part in the midst of the very lowest class of pagan natives. It is impossible for me to speak of them tonight. At the same time, the higher civilizations of the northern edge of Negroland was destroyed by the decadent Moors, who feeling the pressure of Europe upon their shores, overran the center of North Africa about the year 1592, and established by force of arms a purely brutal military domination.”

Source: Liberia, Issues 19-27


Ezaldeen, Muhammad a.k.a. Lomax Bey Founder Of The Addeynu Allahe Universal Arabic Association


Ezaldeen, Muhammad Born: 1886 Died: 1957 Occupation: founder of the Addeynu Allahe Universal Arabic Association From: Encyclopedia of Muslim-American History. Detroit was directed by the temple’s first leader, James Lomax who formed what may have been called the “Mohammedan Church Temple.” Noble Drew Ali reportedly personally came to Detroit to remove Lomax from his position and accused him of grafting funds from the temple, though at his trial a month later, Lomax was found innocent of the charge. The schism, though, still resulted in violence, including a shootout with police, six months before Ira Johnson’s in Chicago.  Ultimately, the Detroit temple schism had major implications for the future of Islam in America. Fearing for his life, Lomax fled from Detroit and ended up in, first, Turkey, where he struggled to start a colony for African American Muslims, and then Egypt where he was trained by an important emerging Sunni organization. Now going as Muhammad Ezaldeen, he returned to the U.S. in late 1936 and became, with Sheik Daoud Faisal, one of the leading African-American Sunni leaders in the 1930s to 1950s, organizing and uniting Muslims all along the East Coast (from New York to Florida) and as far west as Detroit. His group, the AAUAA, which still exists today, even developed connections to Malcolm X.

This is a photo from the MSTA convention in 1928, and in this front row of people are MSTA leaders from that time. Noble Drew Ali is standing and wearing a white turban and robe. Lomax/Ezaldeen is the man standing to the right of Drew Ali  See Notes on the MSTA Schisms in Detroit and Pittsburgh, 1928-29  You can download this paper website: Click Here Muhammad Ezaldeen founded the Addeynu Allahe universal Arabic Association, an early Sunni Muslim organization comprised predominantly of African Americans, in the late 1930s. Ezaldeen, who received his religious education in Egypt in the 1930s, was a pioneering figure in the spread of Sunni Islam among African Americans. Perhaps his most noteworthy contribution was the design of a religious curriculum that both adhered to the main teachings of Sunni Islamic tradition and addressed the particular social and political concerns of African Americans.

“Ezaldeen was born James Lomax on October 14, 1886, in Abbeville, South Carolina. After attending school in Columbia, South Carolina, he traveled north to Chicago, where he was a founding figure of the Moorish Science Temple of America (MST) in 1926. He was appointed to lead the MST temple in Detroit. In a 1928 photo, Lomax appears directly next to Noble Drew Ali, perhaps symbolizing his proximity to power in the MST. During this decade, he was also known as Lomax Bey and Ali Mohammed Bey and became a regional governor of the group, but in 1929, after political infighting, Ezaldeen left the MST and never returned.”

“In 1930, Ezaldeen reportedly traveled to Turkey under the name Ali Mohammed Bey to deliver a petition to Turkish leader Kemal Ataturk on behalf of African Americans facing prejudice and legal segregation in the United States. The petition included a proposal to relocate a group of his followers to Turkey to settle on any underpopulated farming land. Harkening back to the ideal of the yeoman farmer who could determine his own fate, the idea that African Americans could be free only by owning and farming their own land had deep roots in U.S. and African-American history. For Ezaldeen, land was the key to the liberation of 20th-century blacks still largely economically dependent on whites. Although Ezaldeen’s hopes to relocate to Turkey did not materialize, reports of his travels abroad caught the attention of the Federal Bureau of Investigation (FBI), which regularly tracked African Americans who had any ties to foreign persons or states.”

“In 1931, Ezaldeen traveled to Egypt, where he remained until 1936. During his five years in this Muslim country, Ezaldeen studied Islamic religious traditions under the auspices of the General Centre World Young Men Muslim Association, which reported that he “embraced Islam, and stayed in the hospitality and good care of the General Centre for five years.” According to other reports, he also studied, although to a lesser extent, ancient Egyptian culture and history and was trained to be a tour guide of the historical sites. Ezaldeen may have also studied at al-Ahzar University, one of the oldest continuously operating universities in the world, but evidence for that claim is inconclusive.”

“Once he returned to the United States, Ezaldeen put his training to use by establishing an organization devoted to community development and the teaching of the Qur’an and the sunna, or the traditions of the prophet Muhammad. From 1936 to 1938, he lived in Philadelphia, Pennsylvania, where he tried to establish the Addeynu Allahe Universal Arabic Association (AAUAA) in August 1938. The first branch formally incorporated was in Camden, New Jersey, in August 1938. Unable to secure a charter by state officials, he left for Buffalo, New York, where, it is reported, some local residents were anxious to learn Arabic. On October 29, 1938, Ezaldeen was chosen as imam, or leader, of a nascent community of black Muslims, and sometime thereafter, he incorporated a unit of the AAUAA in West Valley, New York.”

“Over the next five years, Ezaldeen’s followers contributed part of their salaries, often earned in factories around Buffalo, to the purchase of a farm. Called Jabul Arabiyya, or the “Mountain of Arabic-Speaking People,” this farm became the first headquarters of the AAUAA. Ezaldeen instructed members to build homes, a mosque, stores, and a jail so that they could establish their community life and govern themselves according to shari’a, or Islamic “law and ethics.” Financial and social challenges brought hardship, but a 1946 article in the Buffalo Courier-Express pictured a vibrant, if poor, farming community that tended to livestock and educated children in a small house on the farm. Another unit of the AAUAA soon emerged in Hammonton, New Jersey, outside Philadelphia, now called Ezaldeen Village.”

“In 1941, Ezaldeen relocated to Newark, New Jersey, where he eventually moved his headquarters above a curtain shop at 95 Prince Street. It is unclear why he moved to Newark. One observer has speculated that the move may have had something to do with the wishes of his wife, Set or Karema, who at one point may have also been a Moorish American. She lived in the East Ward of Newark upon her death in 1995. Prince Street had become a thriving commercial center, and there was an active MST community in the vicinity at 230 Court Street. An article in the Newark Evening News of September 26, 1940, states that by that year there were more that 1,200 members of the MST there.”

“Ezaldeen proceeded with the establishment of the new AAUAA unit, which became a competitor to the program and teachings of the MST. The AAUAA offered courses on the Qur’an, the sunna, the Hametic (Black) Arab heritage, and the Arabic language. Tensions between the MST and the AAUAA were evident but kept to a minimum and did not contain Ezaldeen’s influence. Wahab Arbubakar, a student of Ezaldeen’s, recalled that when he met Ezaldeen, he spoke about the one true Allah, the prophets, the holy books, and the hereafter. Arbubakar had not known much about Islam prior to meeting Ezaldeen; he recalled that the most profound religious teaching he heard from Ezaldeen was the al-fatiha (opening chapter of the Qur’an) and the adhan, or “call to prayer.”

“Ezaldeen also taught his students that the term Arab was a linguistic term and not a racial one. Although he taught that the original Arabs were black (Hametic), the emphasis in his teachings was placed on language and faith, not race, as the highest form of identification for a person. Malik Arbubakar, son of Wahab Arbubakar, stated that “Professor Ezaldeen was keen to pointing out that we were Hametic Arabs and he taught us that just because our foreign-born brothers and sisters came from Arabia and other Muslim countries, did not give them any greater claim on al-Islam than we had.”

“Ezaldeen adopted two flags for the organization. One symbolized the belief in the Islamic faith and the other was the flag of the United States of America. The first was described as the Universal Al-Islamic flag. Green in color, it featured two crossed golden swords and Arabic writing containing the declaration of Islamic faith that “There is no god but God, Muhammad is the Messenger of God.” This flag and the U.S. flag came to symbolize Ezaldeen’s desire for a marriage between what he described as the best of Eastern and Western values. Ezaldeen thought of Islam as an integral part of the American identity of African Americans.”

“In 1943, Ezaldeen joined Wali Akram (1904–94), a former Ahmadi Muslim American and founder of the Sunni Muslim mosque in Cleveland, in an effort to unite Sunni African-American Muslims around a common agenda. Ezaldeen’s work in propagating the faith, especially among African Americans, had been recognized by Akram, and together they organized a meeting to establish the Uniting Islamic Society of America (UISA). Its 1943 conference, held in Philadelphia, was hosted by Ezaldeen’s AAUAA, and Akram was elected president of the new organization. As president, he drafted a “Muslim Ten Year Plan” and assigned responsibilities to the delegates. Ezaldeen was given a prominent role as spiritual adviser to the group, and members of the AAUAA were also assigned to important posts.”

“Differences of opinion between Akram and Ezaldeen on matters of religion, dawah methodology, and community development, however, curtailed the organization’s progress, and it dissolved by 1946. The backgrounds of both men were factors that contributed to some of the disagreements. While Akram had been a Muslim in the United States for at least 20 years, Ezaldeen had been the only one from America to formally study Islam in a Muslim country. The knowledge and political recognition that Ezaldeen acquired from Egypt certainly helped to legitimize him as an authentic teacher of Islam in the United States.”

“As Ezaldeen’s reputation for being a learned man in the religion grew, especially in the Mid-Atlantic States, he attracted more members to the AAUAA. Among his most prominent students in the Newark and New York area were Wahab Arbubakar, Heshaam Jaaber, Akeel Karam, Musa Hamad, and Daoud Ghani. In Newark, even followers and sympathizers of NOI leader Elijah Muhammad would sometimes visit Ezaldeen when he established the AAUAA on Prince Street because they respected him for his knowledge of Islam. Members of the Council of the Brothers, a social reform organization of the 1950s, would sit down with Ezaldeen and listen to his teachings.”

“In the years after the last conference organized by the UISA, Ezaldeen’s health began to deteriorate. He suffered health problems after having stepped on a nail while building a house for his family in West Valley. His leg had to be amputated, and then he lost his remaining leg due to a life-threatening infection. He used a wheelchair for the rest of his life. Many people, both local and foreign, continued to visit him at his Prince Street location in Newark. By the 1960s, the AAUAA unit that Ezaldeen founded in Newark remained small compared to the growing local branch of the Nation of Islam, but it retained its status as a national association. Members could be found in Hammonton, Whitesboro, and Newark, New Jersey; Philadelphia, Pennsylvania; Cleveland; Columbus; Buffalo; Rochester, New York; and Jacksonville, Florida.”

“Ezaldeen died on June 5, 1957, and was buried at Rosehill Cemetery in Linden, New Jersey. Throughout his life, Ezaldeen shared his knowledge of Sunni Islam and confronted the racism suffered by his followers. He played a major role in helping to establish Islam as a lasting part of African-American and American religious life.”

Source: Patrick D. Bowen Blog

Source: Dannin, Robert. Black Pilgrimage to Islam. New York: Oxford University Press, 2002.

Source: Hakim Quick, Abdullah. Deeper Roots: Muslims in the Americas and the Caribbean from before Columbus to the Present. London: TaHa Publishers, 1996.

Source:  Islam and the African in America: The Sunni Experience. Toronto, Ontario, Canada: Islamic Academy of Canada, 1997.

Source: Nash, Michael. Islam among Urban Blacks, Muslims in Newark, New Jersey: A Social History. Lanham, Md.: University Press of America, 2008.

Source: Walker, Dennis. Islam and the Search for African American Nationhood. Atlanta: Clarity Press, 2005.

Source: Text Citation (Chicago Manual of Style format): Naeem Nash. “Ezaldeen, Muhammad.” In Curtis, Edward E., IV, ed. Encyclopedia of Muslim-American History. New York: Facts On File, Inc., 2010. African-American History Online. Facts On File, Inc. 

Moorish Origin Of The Red, Black And Green Pan Afro-American Liberation Flag


As  you view this Blog and the Source to the Black Power Flag aka RBG Flag, notice it was piggy backed from the BRG Flags of the Mahdi of the  eastern Sudan, Africa. Yes, sir I say “eastern” because the Sudan also extended to West Africa where a majority of African Americans have ancestry. From the Negroes proper of the Sudan have descended most American Negroes, according to the  U.S. Immigration Commission Dictionary of Races or Peoples Right now in response to the parading of LGTB community Flag many African Americans in response have posted up the Black, Red and Green Flag as a symbol representing Black Liberation and the call to Freedom liberty and justice. Ultimately un-aware that it derives from the Sudanese Moors.

Before Garvey and Pan Africanism The Red Black and Green Flew in Islamic Sudan, by the Mahdi G.W. Stevens in his With Kitchener to Khartoum refers to a few Mahdist flags. At the battle of Omdurman, he mentions the “black banner of the Kahlifa’s brother” and the “blue and white banners of his son”. Khalifa Abduallah el Taashi was successor to the Mahdi. War artist H.C. Seppings Wright (who was at the battle of Ombdurman, I think) has done a painting of the aftermath of the massacre in which the dead Mahdists are still holding upright the Kahlifa’s black flag. T.F. Mills, 06 Aug 1996 I have a copy of a letter dated 11 September 1952 from the Sudan Government Civil Secretary’s Office, Public Relations Branch to Dr Ottried Neubecker with a drawing of the Mahdists’ flag hoisted over the party headquarters.


The standard version of the flag is a horizontal black-red-green tricolour with a white crescent (pointing upward) and spear overall in the center. Another version had the crescent and spear in the black stripe at the fly. Mark Sensen, 06 Aug 1996 “Le Quotidien du Pharmacien”, 20 February 2006, has a report entitled “Dans le nord du Soudan – Sur les traces des pharaons noirs” (In the north of Sudan – On the steps of the black pharaohs”. The report ends with a quote from a traveler from the XIIIth century (therefore long after the pharaohs!)

Not many African Americans know that because they are mostly educated by Christians or Pan Africanist who withold the history of their Islamic Heritage. For example, most have never heard of Pan Africanism’s Father Edward Blyden and wrongly assume that Marcus Garvey is the father of Pan Africanism, this is no mistake and its by design because many Pan Afriacnist know that the father of Pan Africanism was a Muslim, that’s right Edward Blyden converted to Islam after coming up with Pan Africanism and he found Islam to be better for the African American and African people in general.


Yes that’s right American Black Man and Woman the Black Red and Green flag you inherited originates not with Garvey, Pan Africanism originates not with Garvey, much respect to Garvey for his works, but the Flag bearing the Black, Red and Green originates with the Moors, first flow in the battles led by Muhammad Ahmad bin Abd Allah (Arabic: محمد أحمد ابن عبد الله) (August 12, 1844 – June 22, 1885) was a leader of the Samaniyya order in Sudan who, on June 29, 1881, proclaimed himself the Mahdi (or Madhi), the messianic redeemer of the Islamic faith.  More broadly, the Mahdiyya, as Muhammad Ahmad’s movement was called, was influenced by earlier Mahdist movements in West Africa.  From his announcement of the Mahdiyya in June 1881 until the fall of Khartoum in January 1885, Muhammad Ahmad led asuccessful military campaign against the Turco-Egyptian government of the Sudan (known as the Turkiyah).


During this period, many of the theological and political doctrines of the Mahdiyya were established and promulgated among the growing ranks of the Mahdi’s supporters, the Ansars. A siege by the Mahdist forces started on 18 March 1884. The British had decided to abandon the Sudan, but it was clear that Gordon had other plans, and the public increasingly called for a relief expedition. It was not until August that the government decided to take steps to relieve Gordon, and only by November was the British relief force, called the Nile Expedition, or, more popularly, the Khartoum Relief Expedition or Gordon Relief Expedition (a title that Gordon strongly deprecated), under the command of Field Marshal Garnet Wolseley, ready.

A siege by the Mahdist forces started on 18 March 1884. The British had decided to abandon the Sudan, but it was clear that Gordon had other plans, and the public increasingly called for a relief expedition. It was not until August that the government decided to take steps to relieve Gordon, and only by November was the British relief force, called the Nile Expedition, or, more popularly, the Khartoum Relief Expedition or Gordon Relief Expedition (a title that Gordon strongly deprecated), under the command of Field Marshal Garnet Wolseley, ready.