The 14th Amendment And Noble Drew Ali's Civic Doctrine

Islam,

“The 14th and 15th Amendments brought the North and South in unit, placing the Southerners who were at that time without power, with the constitutional body of power. And at that time, 1865, the free national constitutional law that was enforced since 1774 declared all men equal and free, and if all men are declared by the free national constitution to be free and equal since that constitution has never been changed, there is no need for the application of the 14th and 15th Amendments for the salvation of our people and citizens.”

-Prophet Noble Drew Ali

To begin to answer the question we have to first look at how the legal system actually uses the 14^th Amendment, and then compare it to both the generally accepted view of said amendment by Moorish Americans and the so-called conscious community, and the words of the Prophet.

14^TH AMENDMENT: Section 1. All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and the State wherein they reside. No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.

14^TH AMENDMENT: The Incorporation Doctrine, allowing for the Anglo-American scheme of justice to be applicable to the several states.

What is Incorporation Doctrine?

The incorporation doctrine is the legal principle that allows the Supreme Court to apply the Bill of Rights to the states under the Fourteenth Amendment Due Process and Equal Protection Clauses. It made most of the Bill of Rights apply to the state governments as well as to the federal government.

The original understanding was that the Bill of Rights did not restrict the power of the states; the states could restrict free speech, search private property without warrants, deny trial by jury, etc.  The ratification of the 14^th Amendment in 1868 did not change this legal understanding.  However, starting in 1925 interestingly, the justices of the U.S. Supreme Court began to rule that some rights were so fundamental to the conception of due process of law that they must apply to the states through the Fourteenth Amendment, which prohibits any state from denying due process of law to any person.

The 14^th Amendment became the means by which the Federal Government could establish an objective standard for the determining of fundamental rights; prior to this there was generally no such standard in state adjudication.  This change in understanding and legal determination greatly expanded the practical rights of all Americans that answered up to the constitutional standard; it also transferred to the US Supreme Court much of the power that was reserved to state governments (lawmakers and judges) as early as the founding of the nation, and it is THIS matter of the 14^th Amendment that States Rights advocates protest so vehemently.  Politically-speaking, the entire “sovereign citizen” thought stream rightly belongs to States Rights ideology.

The actual origin of the present “conscious community” misunderstanding about the 14^th Amendment actually came from the Sovereign Citizen movement via “Moors.”  The problem is while the 14^th Amendment did by design provide a type of citizenship for negroes, the misconception is that the use of the phrase “subject to the jurisdiction” somehow makes other means of acquiring citizenship “non-subject”.  There is no such thing as a sovereign individual, or an individual that is not subject to anything/anyone other than him/herself; this is the actually a manifestation of Joyce’s “non serviam” attitude of Satan.

Congress’ intent in including the qualifying phrase “and subject to the jurisdiction thereof,” was apparently to exclude from the reach of the language children born of diplomatic representatives of a foreign state and children born of alien enemies in hostile occupation, both recognized exceptions to the common–law rule of acquired citizenship by birth, as well as children of members of Indian tribes subject to tribal laws. In Afroyim v. Rusk, a divided Court extended the force of this first sentence beyond prior holdings, ruling that it withdrew from the Government of the United States the power to expatriate United States citizens against their will for any reason.  As it was the desire to give permanence of citizenship protection to negroes, this court decision secured said permanence.  In a subsequent decision, however, the Court held that persons who were STATUTORILY NATURALIZED (pay attention to that phrase) by being born abroad of at least one American parent could not claim the protection of the first sentence of Sec. 1 of the 14^th Amendment, and that Congress could therefore impose a reasonable and non–arbitrary condition subsequent upon their continued retention of United States citizenship. Between these two decisions there is a tension which those NOT armed with our Prophet’s mission or solution would be restricted to calling forth further litigation efforts to explore the meaning of the citizenship sentence of the Fourteenth Amendment.

But our Prophet was Divinely Prepared.

In 1862 (6 years before the 14th Amendment was written), Secretary of the Treasury Salmon P. Chase sent a question to Attorney General Edward Bates asking whether or not “colored men” can be citizens of the United States. Attorney General Bates responded on November 29, 1862, with a 27-page opinion, which stated the following (in part):

“Taking the plea, then, strictly as it is written, persons who are excluded by this judgment of being citizens of Missouri must be negroes, not mulattoes nor mestizos, nor quadroons. They must be of African descent, not Asiatic, even though they come of the blackest Malays in southeastern Asia. They must have had ancestors, (yet that may be doubtful, if born in slavery, of putative parents, who were slaves, and being slaves, incapable of contracting matrimony, and therefore every child must needs be a bastard, and so, by the common law, nullius filius, and incapable of ancestors.) His ancestors, if he had any, must have been of pure African blood, not mixed with the tawny Moor of Morocco or the dusky Arab of the desert, both of whom had their origin in Asia. They must have been brought to this country, not come voluntarily; and sold, not kept by the importer for his own use, nor given to friends.” He concluded by saying: “And now, upon the whole matter, I give it as my opinion that the free man of color, mentioned in your letter, if born in the United States, is a citizen of the United States, and, if otherwise qualified, is competent, according to the acts of Congress, to be master of a vessel engaged in the coasting trade.”

And here we can see the pure and divine brilliance of the simplicity of our Prophet’s strategy.  The free national constitution declared all MEN free and equal.  Can a MAN be a negro, black, colored or Ethiopian?  The above labels are constructs of an artificial history, and the maxim of law-the doctrine of nullius filius, renders such people incapable of citizenship acquisition outside of the 14^th Amendment, as said constructs are not considered MEN.

In conclusion, our Prophet, in expounding on the 14^th Amendment, omitted the citizenship clause, and spoke only on the incorporation function of the amendment, in that it allowed for the southern states to be reabsorbed back into the Union. This makes perfect sense, as the foundation of his uplifting teaching to our people is that we are not negroes, and in returning to us the knowledge of our national origin, culture, divine creed, etc., freed us from the perils of nullius filius, and therefore rendered the citizenship clause for us non-applicable, but only if we find ourselves where he left us.  We are not like the States Rights advocates, who are PROTESTING the incorporation doctrine function of the 14^th Amendment; as Moorish Americans (properly organized, mobilized and politicized, that is) it simply does not apply to us.

The 14th Amendment And Noble Drew Ali's Civic Doctrine

We Are All One Family Bearing One Free National Name

Noble Drew Ali, founder of the Moorish National and Divine Movement, and forefather of the Moorish American Nation, urged us to go back to the state of mind of our forefathers Divine and National Principles. So that we will be law abiding and receive our divine right as citizens according to the free national constitution that was prepared for all free national beings.

Noble Drew Ali instructed the lost Asiatics of North America to proclaim BOTH our free national name: MOORISH AMERICAN and our religion: ISLAMISM, to be recognized in the government in which we live and the nations of the earth.

There is only one way for the lost Asiatic who are classified as Negros, Blacks, Colored and African Americans to be recognized by the United States Government and the nations of the Earth and it comes ONLY through connection of the Moorish National and Divine Movement which is incorporated in the government of the United State of America.

The Key to the power of the Moorish Americans is unity under our free national standards which   include our name free national name MOORISH AMERICA and our divine creed ISLAMISM. These standards give us political power in this government and around the world. Our Free national name and standards give us divine rights unmolested by other citizens.  Under our free national standards we can cast a free national ballot at election polls under the free national constitution of the States Government and not under the granted privileges of the 14th and 15th amendments as has been the case for many generations. With our Moorish American unity we can back those candidates who have our best interest at heart.

THERE IS BUT ONE SUPREME ISSUE. That this for those who are labeled Negro Black and Colored to proclaim their nationality as Moorish American and their divine creed as Islamism through the Moorish national and Divine Movement .    All True American Citizens are identified by national decent names before this free National Republic of the United States of America.

By modest estimates, there are more than 500,000 Moorish Americans in the Continental United States. We are all one Family bearing one Free National Name. Only 10% of the total population of the Moorish Americans in the U.S. are unified and make decisions on behalf of the nation in a unified way. As we continue to unify we can change our total condition here in the United States for the better.

Welcome to the Moorish American Life! We are not here to judge your life or overwhelm you with religious dogma .We are dedicated to teaching our people those things that will help make them better citizens of the United States and the World.

WE ARE DEDICATED TO THE UNIFICATION OF MOORISH AMERICA! 

 

We Are All One Family Bearing One Free National Name

From Moabite To Moor: A short historical account

Islam,

Much of the information of the time period, region and people in question comes from written dialogue between Canaanite rulers and Amenhotep III and Akhenaten, called the Amarna Letters.  Among other things, the letters mention Canaanite rulers having issues with the “Habiru”, commonly known as the Hebrews; a term at that time that denoted class (as in displaced persons), not tribe/nation status.

What should be noted is that the region called at the time the “land of Canaan” was populated by city-states, each independent of the other and ruled by a single king/ruler.  So to “occupy” the land one would have to conquer each city-state.  The letters speak of a campaign of conquest of the region by a military leader of these people named Joshua, and speak of his occupation of Canaan (1456 B.C.) as a matter of past events.  This is natural, since the letters are dated after the death of Joshua, subsequently changing the complexion of the conquest effort.

Our focus, relative to the issue at hand, is the people that occupied that region that were driven out as a result of the Joshua campaign.  The Saqqara tomb of Horemheb (1334 B.C.) displays a relief showing Canaanite refugees attempting to enter Egypt; the relief also indicating that their “lands and towns” were destroyed.  Archaeology supports 56% of the cities listed in the Bible that were conquered by Joshua, yet it does not support the existence of Moab during that time, saying that that names of Moabite, Edomite and Ammonite kings had parts of the names of their national gods embedded within and that none of these names have been found by them before 1100 B.C.  While the Bible does not give the names of any of the kings of these three nations during the period of the Exodus, it does give a list of Edomite kings pre-nationhood Israel (Gen 36:31-39), and some of these kings were associated with cities, while others are associated with a tribal people or region.  None were recorded as being succeeded by a son.  This is evidence to the fact that these nations remained semi-nomadic and tribal, with the death of the strongest chief/king meaning the end of the prominence of that said tribe.  As a matter of history, Edomites and Midianites occupied Moab lands and had conflicts; the head chief of one tribe gaining influence over the others on the same land caused recorded history to lean in the favor of the “nationality” of the reigning chief.  Sometimes the losers moved away, sometimes they fought, lost and became absorbed, and sometimes the prevailed.  This demonstrates that the fact that archaeologists not finding evidence of a settled Moabite presence does not prove they did not exist.  A late 13th Century papyrus mentions Edomites and Moabites trying to enter Egypt because of a famine.  This informs us that both Edom and Moab existed as a people before 1100 B.C., regardless of the lack of evidence of their own city-state.  At the very least, if it took 200-300 years for them to develop into a larger political community, this would push their origin back to 1400-1500 B.C….well within the time period of the Joshua campaign.

The teaching of Prophet Drew Ali and the Moorish Science Temple of America on the subject reads thus:

“The industrious acts of the Moslems of northwest and southwest Africa.  These are the Moabites, Hamathites, Canaanites, who were driven out of the land of Canaan by Joshua, and received permission from the Pharoahs of Egypt to settle in that portion of Egypt.  In later years they formed themselves kingdoms.  These kingdoms are called this day Morocco, Algiers, Tunis, Tripoli, etc.”

Peace

REFERENCES

Steibing, William A “Out of the Desert?” Prometheus Books; Buffalo NY 1989

Finkelstein, Israel /Silberman, Neil “The Bible Unearthed” The Free Press; New York NY 2001

Holy Koran of the Moorish Science Temple of America, prepared by Noble Drew Ali, Chicago IL 1927

From Moabite To Moor: A short historical account

The Need for Community Development

In my 16 years of membership in the Moorish Science Temple of America. I have made the mistake of viewing our great organization from a myopic point of view. Praise Allah for meeting sisters and brothers from all across Moorish-America who have come to realize that no matter who and where we have learned Moorish Science from we need to work together to carry out our prophets mission.

As individual members and leaders in our respective temples, I encourage us to ask ourselves, what are the Basic needs of our nation, Temples, members and the communities around our respective temples? As scientists we can see all of these small system needs have not been met. How can I say this, you ask, because when the basic needs of a system, no matter the size of the system (nation, temples, members or the community), are not adequately addressed it leads to community problems.

I would never give a one sided view of a problem because if there is a problem, then there has to be a solution. The members of the Moorish Science Temple of America are looking for change. We as members of the Moorish Science Temple of America must realize that change is a process of producing modification in our attitudes, policies, and practices for the purpose of reducing, preferably eliminating, problems; providing forums and opportunity for general improvements. Any problem that involves more than one person requires the collective involvement of more people to resolve it.

The Moorish Science Temple of America has reached our 100th year of functioning and I would like to thank forum’s such as Ali’s Men, Moorish Unity Summit, Trek Trough Time, and the Moorish Census for providing such opportunities. Let us move forward in changing our Moorish World.

The Need for Community Development

Nelson Mandela: The world renown anti-apartheid revolutionary passes

Nelson Mandela, South Africa’s first Moorish president and anti-apartheid icon has died at the age of 95.

Madiba Nelson Mandela transitioned South Africa from European-minority rule in the 1990s, after serving 27 years in prison for his political activism.

After spending three months in a hospital for a lung infection, he had been receiving intensive medical care at home in Johannesburg.

President Jacob Zuma made the announcement on South African nation TV and said Mr. Mandela was at peace.

The following statement was issued from The Nelson Mandela Foundation:

5th December 2013

It is with the deepest regret that we have learned of the passing of our founder, Nelson Rolihlahla Mandela – Madiba. The Presidency of the Republic of South Africa will shortly make further official announcements.

We want to express our sadness at this time. No words can adequately describe this enormous loss to our nation and to the world.

We give thanks for his life, his leadership, his devotion to humanity and humanitarian causes. We salute our friend, colleague and comrade and thank him for his sacrifices for our freedom. The three charitable organisations that he created dedicate ourselves to continue promoting his extraordinary legacy.

Hamba Kahle Madiba

We give our deepest sympathies, thoughts and prayers to his family in their time of mourning. He was truly a shining light for all to see and a beacon of hope for oppressed peoples across the globe.

 

Nelson Mandela: The world renown anti-apartheid revolutionary passes

AMEXEM/AL-MAKHZEN

A Brief Description of Ancient Moroccan Political Structure and the True and Divine Name of Africa

 

“Then came the word Ethiopia, which means the demarcation line of the dominion of Amexem, the first true and divine name of Africa-The dividing of the land between the father and the son.”

 

In the above quote from the Holy Koran of the Moorish Science Temple of America (Ch.47:3), the Prophet’s use of the term Amexem (Al-Makhzen) is political and not geographical, as it refers to dominions, specifically with the “dividing of land” between two groups of people.  One of the long-time stumbling blocks for Moorish American researchers into this topic is the presumption of names being associated with natural geography (locations, places, etc.) and not political geography (kingdoms, dominions, empires, etc.).  Resultantly, efforts in locating an actual place called Amexem in ancient times has proved fruitless.

 

Amexem/Al-Makhzen (Moroccan Arabic: مخزِن) is representative of the ancient governing elite in Morocco and in pre-1957 Tunisia, centered around the Sultan (later King) and consisting of royal notables, businessmen, wealthy landowners, tribal leaders, top-ranking military personnel, security service bosses, and other well-connected members of the establishment.

 

Amexem/Al-Makhzen is a very ancient notion in Morocco, it roughly coincides with the notion of the ancient feudalist state predating the French protectorate, and hence the Moroccan nationalist movement. Resident-General General Lyautey (in office 1912-25) a fervent proponent of the indirect colonization effort during the French occupation, especially in Berber-speaking areas, kept that role and even enhanced it by given an important role to local notables such as T’hami El Glaoui, to act as a liason between the governed indigenous population and the French authorities to govern the country.

 

The term’s use by the Prophet Noble Drew Ali, describing it as “the first true and divine name of Africa,” tends to connect the Moorish Movement in America to the Moroccan Nationalist movement amongst the indigenous Moroccans that were in opposition to the Spanish and French Protectorates.  Such a connection is underscored by the Prophet Drew Ali’s use of the term Islamism as the description of the religion of the Moorish American; the “old time religion.”

 

Islamism (Islam+-ism; Arabic: إسلام سياسي Islām siyāsī, “Political Islam”, or الإسلامية al-Islāmīyah) is a set of ideologies holding that Islam should guide social and political as well as personal life.  Islamism is a controversial neologism, and definitions of it sometimes vary. Leading Islamist thinkers emphasize the implementation of Sharia (Islamic law); of pan-Islamic political unity; and of the selective removal of non-Muslim, particularly Western military, economic, political, social, or cultural influences in the Muslim world that they believe to be incompatible with Islam.  Some observers suggest Islamism’s tenets are less strict, and can be defined as a form of identity politics or “support for Moslem identity and authenticity, broader regionalism, revivalism, and revitalization of community.  In very recent times political Islam has been described as “increasingly interdependent” with political democracy.  Islamism from the Moorish American perspective embodies the ideal that the core three tenets of the Faith of Abraham (Islam/Belief, Iman/Faith, Ihsan/Fruition), be integrated into everyday life as the cornerstone for community development.  The term, which originally denoted the religion of Islam, first appeared in English as Islamismus in 1696, and as Islamism in 1712. By the turn of the twentieth century it had begun to be displaced by the shorter and purely Arabic term Islam, although it was adopted by the Prophet Drew Ali in 1925-1928 to describe the Moorish American politico-religious practice. By 1938, when Orientalist scholars completed The Encyclopaedia of Islam, it seems to have virtually disappeared from the English language, however, the term in its non-radical “fundamentalist” meaning has been retained by the teachings of the Moorish Science Temple of America.  Islamism, or political Islam, stands opposite of apolitical Islam, or quietism, and questions the Islamic validity of an Islamic practice that does not/should not be reflected in the community’s political fabric.

 

AMEXEM/AL-MAKHZEN