'Black Arabia'

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  • evola_as_he_is
    Allah did not create man, Allah created black people. The first humans were black. The city of Mecca was founded by blacks. Among them were twenty-four wise
    Message 1 of 1 , Nov 15, 2014
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      Allah did not create man, Allah created black people. The first humans were black. The city of Mecca was founded by blacks. Among them were twenty-four wise men. As they did not get along with their fellow men, they formed the tribe of Shabazz, the ancestors of black Americans. It is in this tribe that a Yakub, nicknamed “big head" because of his unusually large head and his arrogance, was born about 6600 years ago. At the age of 18, he was a fount of knowledge: he had attended all the universities in Mecca. He began to preach. At that time, about 30% of the population of Mecca was not satisfied with their religion and their living conditions. Yakub’s preaching was targeted precisely at this part of the population. His preaching aroused discontent among authorities, and he was exiled to Patmos - the Greek island where, according to the Bible, John received the revelations of the Gospels – together with its 59,999 followers. There, he vowed to take revenge: he would create an aggressive race that would use violence and a science of deception called ‘Tricknology” to enslave not only the Meccans, but all blackmen. Having established that the genetic structure of the original race, the black race, contained both a black and a brown element, he gradually managed to create a white race by some genetic manipulation whose principle is not clear to us. Six centuries passed, the new race, that is to say, the white race, left the island to Mecca, where, in six months, it turned this paradise into a hell, whereby the blacks exiled it to Europe, where, taking refuge in caves, it returned to the animal state. Two thousand years later, God sent Moses to Europe to bring whites civilisation. Despite his efforts, he proved unable to civilise them ; he just managed to teach them to wear clothes. What, however, they had learned by themselves over two millennia of bestial existence, and they even had come to master, was the art of trickery, the so-called “Tricknology”, through which they eventually usurped the place of blacks and reduced them to slavery (see, in particular, http://www.africanafrican.com/folder12/african%20african%20american3/Atlantic%20slave%20trade/supremewisdom.pdf)

       

      Such views, expressed by Wallace D. Fard Muhammad, founder of the Nation of Islam, a movement whose aim is to improve the economic, social, mental and spiritual condition of blacks in the United States and around the world, primarily reflect the inner disasters caused by racial mixing : the father of Wallace D. Fard Muhammad was black, his mother white.

       

      The spreading of such views may improve the economic condition of blacks, but definitively not their mental condition.


      Elijah Muhammad (born Elijah Poole) (1897-1975), his successor at the head of the Nation of Islam, did not contradict him, when stating that whites are “Yakub’s grafted devil” and “skunk of Pknate Earth”. The notorious Malcolm X, spokesman for the movement under Elijah Muhammad, back from a pilgrimage to Mecca, where he had seen “tens of thousands of pilgrims, from all over the world... of all colors, from blue-eyed blonds to black-skinned Africans, all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white...” was led to conclude that “America needs to understand Islam, because this is the one religion that erases from its society the race problem”. As this was not the view of the Nation of Islam on Islam, he drew the consequences of his illumination and left the movement, converting to Sunni Islam. Indeed, Nation of Islam condemned mixed marriages and racial mixing, at least publicly.

      Louis Farrakhan Muhammad Sr (born Louis Eugene Wolcott, 1933), leader of the Nation of Islam since the early 1980s, has recently adapted to current tastes the views of Wallace D. Fard Muhammad, recently stating on Twitter that Ebola is a “biological weapon” created by “whites” (http://www.washingtontimes.com/news/2014/oct/2/rev-louis-farrakhan-calls -ebola-a-race-targeting-b /), and taking the opportunity to make a modest contribution to the spread of the viral myth of depopulation. The prohibition of racial mixing does not seem to be on the agenda anymore. Louis Farrakhan Muhammad, Sr., four years before calling the black political schemer currently in the White House “the first Jewish President”, thought that he is “not the Messiah for sure, but anytime he gives you a sign of uniting races, ethnic groups, ideologies, religions and makes people feel a sense of oneness, that’s not necessarily Satan’s work, that is, I believe, the work of God.” In 1997, asked whether a black man can marry a white woman, or a black woman marry a white man, and still be in good standing with the Nation of Islam, he replied, with an ecumenical sentimentality which must delight the “white” globalists he claims ostentatiously to be the enemy of: “... love transcends our racial or ethnic denomination.” (Http://www.finalcall.com/national/mlf-mtp5-13-97.html)

       

      Wesley Muhammad is a cultural adviser to Louis Farrakhan Muhammad, Sr., at Maryam Mosque in Chicago, headquarters of the Nation of Islam, besides being an historian, a professor, a researcher, a reverend of the Nation of Islam and the current darling of American academia (indeed, he is clearly a non antisemite). We have said “historian”. Nothing in his writings, at least those we know, shows that he shares the delusional views of Wallace D. Fard Muhammad and Elijah Muhammad on the prehistory of the white race ; and, even if he shared these, a white worthy of the name, that is to say, a physically, mentally and spiritually white person, would not be affected more than he is by the psychological onslaught aimed at arousing a feeling of (racial, to the extent he is still racially aware) guilt in the average white European : rising up against the fact that mass media, under the control of cosmopolitan coloured people, lead an intense campaign against whites would amount to protesting because water wets, to use a polite comparison.

       

      Wesley Muhammad fully deserves the title of ‘Professor’ and the status of historian, owing to well-researched and documented studies on “the main religious, historical, and cultural contours of Islam as (1) a historical phenomenon, world religion, and TRANSNATIONAL civilization and (2) a subject of critical study.” "(the emphasis is ours - http://drwesleymuhammad.com/teaching) ; owing to the point he makes of answering his detractors ; challenged, for example, in Exposing Wesley Muhammad on Prophet Muhammad’s Complexion: Refutation of NoI’s Racist Theology

      [http://www.letmeturnthetables.com/2011/11/wesley-racist-complexion-muhammad-noi.html] for having, not without arguments, come to the conclusion that Mohammed was black, he refuted one by one the counter arguments that had been put forward, in 'Abyaḍ and the Black Arabs: Refuting the Would-be Refuters' [http://www.drwesleymuhammad.com/yahoo_site_admin/assets/docs/Abyad_and_the_Black_Arabs_Final.336113349.pdf). Other related theses are that Islam - the veneration of Allah as the supreme God - predated the Arabian prophet Muhammad by millennia ; that the oldest records of this ancient veneration of Allah indicate that Blacks or Africans in Arabia were the originators of this veneration ; that these Africans in Arabia called this veneration of Allah ‘Islam’ before the Prophet Muhammad ; that Prophet Muhammad was first introduced to Islam, not by an angel in a cave as the Muslim world today claims, but through a member who was an adherent of this ancient Black ‘cult of Allah’.

       

      In ‘Black Arabia’, the presentation of these theses is preceded by a picture of the various races and ethnic groups which lived in ancient times in the geographical area which the author describes by the transparent neologism of ‘Afrabia’ : their respective physical type is described, their geographical origin, whether indigenous or non-indigenous, sought, assumptions, made about migrations and mixing. This presentation, however, is one-sided, insofar as it proceeds as if Pre-dynastic Egypt and, for that matter, early Egypt was inhabited only by Semitic or Negroid groups, which is far from being the case.

       

      According to O. Wirth, Hyperboreans groups migrated in the Neolithic period to the northwest of the African continent, where, having mingled with the Negroid race, they would have become the people later to be known as Egyptians. It seems clear that there were several large groups of whites, that is to say Nordic, Alpine and “Mediterranean”groups, in Egypt as early as the Pre-dynastic period, groups which formed the elite of the Egyptian society of the Old Kingdom (2700 - 2100 BC) ; mummified remains of pharaohs and of many common people bear the typical features of the white race, such as blond hair (however, let us bear in mind that, if Wirth is correct, this white elite could not be quite ‘in ordnung‘ on the racial plane, not only because interbreeeding between the “Mediterranean” race and the Nordic race is not a favorable mixing, but also because, before this mixing took place, these white groups mingled with Negroids). The Old Kingdom was the theater of incessant racial conflicts between the ‘white’ elite and the Nubians, to the point that the former came to enact a law prohibiting blacks from entering Egypt. Gradually, however, the pharaohs took to using blacks as manpower or as mercenaries, so much so that the latter gradually infiltrated Egyptian society, overcoming its ‘white’ elite from 800 BC onward (Arthur Kemp, March of the Titans, A History of the white Race, 3rd ed., Ostara Publications, Washington, D.C., p. 56 ff).

       

      So the first two chapters of "Black Africa" are to be taken for what they are - a partial description –, and not for what the author would have us believe they are - an overview.

       

      Anyway, from the point of view of a white racist historiography, the value of the book lies in its significant contribution to a better understanding of the influence of the black race in the shaping of the early Arab world and a better knowledge of the background of Islam.

       

      It goes without saying that the conclusions which a white will draw from the study of Wesley Muhammad will be quite different from those he has reached and which the activists of black suprematists movements and Afro-centrists, of whom, however, the author is critical, do not seem to suspect, unable as they are to draw the logical consequences of the claim that black African peoples were instrumental in the development of European civilisation. It will be further proof that white civilisation has crumbled as the result of the slow process of disintegration initiated in ancient times by the infiltration of influences emanating from coloured races, specifically by those of Judeo-Christianity, of which Islam is only a special ‘frequency’.

       

      The second part of ‘Black Arabia’, which we have just started to translate into French, sounds promising and, indeed, ground-breaking. It can be found at http://nubiannolege.com/library/Dr.%20Wesley%20Muhammad/Black%20Arabia%20%26%20the%20African%20Origin%20of%20(38)/Black%20Arabia%20%26%20the%20African%20Orig%20-%20Dr.%20Wesley%20Muhammad.pdfAt first sight, there seems to be a few confusions, such as the usual one between the solar feminine ‘dying-god’ of telluric races and the solar virile god, as immutable essence, of the Aryans, a crucial distinction once made by J. Evola. Additionally, has the author realised that the ‘God creator’ is a disguise for a feminine deity (in some cases, we do not read  the entire text, before undertaking its translation, we discover it as we translate it) ?  

       

      Two of his bibliographical sources have drawn our attention so far: ‘Naissance des divinités. Naissance de l'agriculture’, translated into English as ‘The Birth of the Gods and the Origins of Agriculture’ (available at: Googlebooks) and one by a French author we had never heard of, Lenormant ; his ‘La magie chez les Chaldéens et les origines accadiennes’ (1874) (available at: archive.org), translated into English as ‘Chaldean Magic: Its Origin and Development’ (avalable at: http://rbedrosian.com/Folklore4/Lenormant_Chaldean_Magic.pdf).These are highly recommended readings.

       

      Any careful reader will come across certain precise themes that were adressed in ‘An Eye is not always an Eye’, translated into French, in a considerably expanded version, as ‘Mon Nom est Personne’, and will be provided further evidence of the accuracy of our theses.


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