Are African American's Moorish American's ? - Mauryell Smith-El

Moorish” gets treated like a costume or a country, but we use it the way history actually works: as a living network. Sitting down with returning guest Moriel Smith from the Moorish Science Temple of America, we follow the evidence trail behind a big claim many people dismiss too fast: African Americans can be understood as Moorish Americans because the ancestors who formed Black America came out of an interconnected Moorish civilizational world.

We start with Noble Drew Ali’s framing of national reconstruction and civilizational memory, then zoom out to the structures that make the story coherent. Egypt shows up as a stabilizing hinge, a political center with reach into Canaan that helps explain westward movement and cultural layering. Carthage adds documented proof of Near Eastern settlement in North Africa, while the Sahara flips from “barrier” to “highway” through trade routes, oasis networks, and early complex societies.

From there we track how ancient Ghana, Mali, and Songhai grow through gold, salt, and administration, and how Islam intensifies older connections through Arabic literacy, law, scholarship, and pilgrimage. We also get practical about how networks spread: merchants, scribes, healers, diplomats, and marabouts working inside non-Muslim courts. Then we bring it home to the Americas, looking at the Moorish Andalusian backdrop behind Spain and Portugal, plus the African regional streams that shaped cultural retention, maroon communities, and ongoing reconstruction under pressure.

If you’re tired of shallow identity debates and want a research-driven map of trans-Saharan trade, Moorish civilization, Islamic scholarship, and African diaspora continuity, this conversation is for you. Subscribe, share this with someone who argues history online, and leave a review with the question you want us to tackle next.

Transcript

Welcome And Why This Matters

SPEAKER_00 0:06

Peace World, how you doing with your brother Mikey Fever? Welcome to another episode of NYP Talk Show to Rennes Podcast within this conscious space. Don't forget to comment, like, share, and subscribe. We got super chats to get involved, dude, do support the movement and show some love. With that being said, tonight we got a special guest who's very familiar with this platform, who drops a lot of information. The Moore Science, Temple of America, if I'm correct.

SPEAKER_01 0:36

Yes, sir.

SPEAKER_00 0:37

Our brother Moriel. Peace, God. How you doing? Islam?

SPEAKER_01 0:42

Doing good. You know, I rise and give perfect praise to Allah, honest to his prophet, Noble Juali. Honest to the harbor, Jamarcus Mozai Garvey, Edward Miliel, and my Supreme Grand Chief Keith Dandaji. Super excited to be on again and excited to dive deep into this conversation.

SPEAKER_00 0:59

No doubt, brothers. I see you sent this a presentation earlier. So

The Moorish American Framework

SPEAKER_00 1:05

it's time to show that presentation right now. Hold on. Give me a second, brother. Let me get it going. Voila. Here we go. All right. Do you see it, bro?

SPEAKER_01 1:16

Yes, sir, definitely. So are African Americans really Marsh Americans? Noble Drew Ali, Civilizational Memory, African Interconnectedness, and National Reconstruction. So we're going to be into a four-treat today, everybody, as we kind of you know build on a lot of the ideas that I was talking about last week, concepts that I was talking about last week, and just putting it in a more visual aspect and just connecting some things more with a little bit more detail.

SPEAKER_00 1:43

Gotcha. Next slide. Boom. Go ahead.

SPEAKER_02 1:47

Boom. So Noble Jew Ali's Moorish American teaching constitutes the sacred national reconstruction, leaking African-descended peoples to an ancient civilizational world, Spain, Egypt, North Africa, the Sahara, West Africa, Morocco, Iberia, and the Americas. Moorish identity represents a civilizational relationship and national synthesis, not ethnic uniformity. And some of the things that we're going to talk about again, nobody drew Ali and how he kind of put things, Egypt as the civilizational hinge, North Africa and Canaanite synthesis, the Saharan Corridor, West African states, Islamic as a network, Islam as a network intensifier, the multi-ethnic Moorish world, and then the Atlantic diaspora and national reconstruction. So we're going to touch on all of these things.

SPEAKER_05 2:57

Yes, sir.

SPEAKER_00 2:58

Got you.

SPEAKER_02 3:00

Yeah, so reveal history.

SPEAKER_01 3:02

Again, you know, Noble Gerali taught that Moorish Americans are descended from the ancient Moabites, uh, which is the ancient name for the modern name Moroccans, and that the Moorish Americans again are descended to those ancient Moabites who inhabit the northwestern and southwestern shores of Africa. As well as understanding that the Moabites got permission from the pharaohs with S of Egypt.

SPEAKER_02 3:25

Again, this denotes several different migrations, not just one specific migration, but several different migrations, as well as also understanding that Nobu Draw Ali said that the Moabites made this journey with their Canaanite, Emirite, and Hittite brethren, which is also important to show that again, we're talking about a coalition or confederation of people that came over as well.

SPEAKER_01 3:51

So we're not specifically, you know, talking only that the Moabites made this, and that you can only find Moabite, Motifs, etc. But understanding that Moabite people were part of a larger confederation of people who you know did business together and also suffered uh some the same fate of dispersal as well. So we'll jump more into that.

SPEAKER_04 4:14

Gotcha.

SPEAKER_02 4:15

Yeah.

Egypt As The Civilizational Hinge

SPEAKER_02 4:16

Uh so getting into Egypt. So again, as I was saying, Egypt gave permission, the pharaohs of Egypt gave permission to the Moabites to settle and inhabit northwest Africa. What this points to is the history of Egypt as being pretty much the stable force in what we call the Near East. Because of the Nile River, Egypt was less susceptible to drought than the other places in the east, which was why Egypt was known as the breadbasket of the world at that time. So, you know, in the biblical stories, pretty much shows that uh dynamic when Abraham visits Egypt because that was a famine in the land of Canaan. So because that was a famine in the land of Canaan, it was customary for right people in the Near East, Levantine people, Canaanite people, to go to Egypt due to famine because Egypt was the breadbasket. Egypt also controlled the Near East, Levant, Trans Jordan region, etc. Uh, in the late Bronze Age, up in the middle to late Bronze Age, during around the time of Ramesses II, um Akhenaden, Ramesses III, the 18th and 19th dynasties uh specifically were the dynasties uh that exercised a large control over the land of Canaan. So again, the prophet mentioning that the Moabites had to seek permission from the pharaohs of Egypt, you know, in just a simple short sentence, is given uh a whole lot of history there of again the influence that Egypt had on what we call today the Middle East, quote unquote. So with that being said, Egypt governed Canaan and engaged Hittites and Amorites and Moabites through diplomacy, military campaigns, and population exchange. These interactions created sustained corridors of movement between the Near East and Northeastern Africa. Egypt's authority enabled migrations westward, providing the political framework that Nobu Jwali is talking about. Also understanding that with this same breath, right, Egypt has a large amount of influence on places east of Egypt. It also has a similar influence on places west of Egypt. Again, the Moabites got permission from the pharaohs of Egypt to settle Egypt's territory west or Egypt's networks west, understanding that uh Egypt um has a very deep impact on the rest of Africa. So when we look at scholars like Sheikh Anta Jope, um who went against um a lot of different uh there was a scenario that Ivan Vasertima talks about, but Sheikh Anthony Job and the person I got here mentioned here, Theophil Obanga, they were the two African historians that defended basically the Africanity of ancient Egypt in a UNESCO World Conference. So Theophile Obang's his book is a book called uh Egypt and Black Africa, where he also starts to break down again the elements of ancient Egypt can be found, whether it's through linguistics, whether it's through sacred kinship, rituals, whether it's through trade, etc., that ancient Egypt had an imprint on the interior states of Africa. So this is very important, is that Egypt is the doorway between East and West, as well as understanding, too, that those Moabites, Canaanites, and Amorites and Hittites that were moving west also had an Egyptian element of culture for themselves as well. So this part is very important.

SPEAKER_00 8:09

I'm glad you clarified that because um this world today, people will assume when they see Egyptians, they don't see like people of darker hue, they'll see like more like um Arab, a phenotype. And that within this framework that you're showing this presentation is for those who don't know much about the Moorish paradigm, for instance, right? People who just say black instead of saying more, they will assume that when you say Moorish, that it only points to Morocco, not knowing that the dynasty or the empire actually expanded throughout um what we call Africa today.

SPEAKER_02 8:43

Yeah, definitely. All right, you know, as far as far south as Senegal and the Niger Rivers, as far east as Morocco is what Jose, I mean not as far east as Egypt, as Jose Pamenta Be would say. So again, you're talking about a wide swath of Northwest Africa that the Moors rule. Now, this just direct rule.

SPEAKER_01 9:03

We also have to talk about again the network and trade that enriches those inside and outside of the empire that's surrounded it as well, which we'll talk about more as we get to the slides.

unknown 9:15

All right, gotcha.

Carthage And Canaanite Footprints

SPEAKER_02 9:18

All right, uh, North Africa, Libya, Carthage, and Canaanite settlement. So, again, uh, this page is here because Carthage is a clear, documented evidence of Canaanite movement, settlement in Northwest Africa. This is the clearest documentation of Canaanite peoples moving to Northwest Africa. Now, another great thing about this is there are elements within Carthaginian culture that relate to elements of Moabite culture. For example, so the god we talked about this before, right? The god of the Moabites was known as Kemosh. Right, Kemosh had certain titles. One of his titles was Kemosh Astarte or Astarte Kemosh. Now, Astarte was a mother goddess all throughout the ancient Near East. She was the mother goddess in Israel at one point in time, she was the mother goddess of the Amorites, she's known as Ishtar in Mesopotamia, uh, Inanna in Sumeria, uh, Aftar, uh, further in Arabia, etc. So, this element of Astarte being worshipped in the east, she's also popped up in the west in Carthaginian settlements as well. So, that's a clear and direct um connection to the Moabites, which would make sense, as Nobu Juwali says, is that the Moabites with their Hittite Amorite uh brethren, Canaanite brethren, they came west. So if these people are moving together in a coalition, it would make sense that they would use those symbols and motifs that they all relate to the most in a new environment.

SPEAKER_00 11:19

Gotcha. All right, the wow. So you just bust my head with that, the issue connection.

SPEAKER_02 11:26

So this synthesis that happens with Carthage is also very important because this is the direct, you know, uh ruling evidence of Canaanite peoples ruling northwest Africa.

SPEAKER_00 11:41

Gotcha.

SPEAKER_02 11:42

That makes sense, as well as when we go to the next page, we also know that there were Libyan pharaohs, which we talked about before, I believe on another show, about the Libyan pharaohs that preceded after New Kingdom of the New Kingdom of Egypt. So you have people from Northwest Africa that were pharaohs of Egypt. You also have people Amorite pharaohs of Egypt who we call the Hyksos. So again, Egypt within itself isn't this like uh ethnic pure empire, it is a convergence of all of the Asiatic peoples, east and west and south of Egypt. That's really the history of Egypt, is that there's these wars with people coming from the east, coming from the west, coming from the south. At times, the people from Egypt directly are trying to extend control over them, and then there's people trying to go back and try to control Egypt as well. So that's that's uh that dynamic is deeply embedded in the diversity of you know who can be related to Egyptian culture.

SPEAKER_00 12:52

I have a question. If you being that you said they had federations, right? It's a conglomeration of different groups. Were they um individuals involved in this involved in this confederation that were non-Morish distant as well?

SPEAKER_02 13:06

Definitely when we look at Egypt had colonies, uh, you know, in Herodotus, he talks about how the cochis, these were Egyptians that were like in the Caucasus Mountain areas, okay, right? So Egypt, Egypt's culture was far and wide. So again, you have people coming from all different places to this breadbasket, to this, the most stable place in ancient history, right? Where all of these things are on the wall, all this history is recorded. Egypt was that place, so it isn't necessarily even a bad thing that you know non-African peoples were in Egypt, it just shows how far our reach was.

SPEAKER_00 13:48

I definitely ask that because we know like we know we still are the cradle of civilization and such, and that many back then went there to study at the feet of the pastors, not saying in an egotistical manner, but just saying that they studied um the mysteries, yes, uh the sciences and such definitely back over to Greek and back over to Greece or wherever they came from.

SPEAKER_02 14:10

Yeah, and that was already two thousand two two, we're already two thousand years into right the imperial history of ancient Egypt before any of that happens. So that's the thing, like, yes, non non-African people becomes a part of Egypt's story, but that doesn't really necessarily happen until Egypt is already old itself.

SPEAKER_00 14:31

Got you. All right, you want next

The Sahara As A Living Corridor

SPEAKER_00 14:34

slide? We're gonna go through this slide.

SPEAKER_02 14:37

So, you know, so from Carthage, as we got through talking about Carthage, the next layer of the Moorish connection or the ancient Moorish connection of Africa, is understanding that the Sahara as a corridor. So the Sahara, you know, as today, right? We talk about the Sahara as the barrier between basically the lighter-skinned people of Africa and the darker skin people of Africa. But in reality, the Sahara was not a barrier, it was more of a highway, right? So you had these bridges, these pastoral migrations, oasis networks where information was being passed through these season, these seasonal routes connected the Mediterranean Africa to West African societies long before his flying. So we think about Tichit culture, Dart Titchit, these uh settlements started to pop up as early as 2000 BC. Yeah, so understanding that, and these are the foundations uh for ancient Ghana as well. So uh Titchit culture starting between 2000 BC to 300 BCE, and present-day Mauritania stands as an archaeological proof of sedentary complex civilization deep within the Saharan network. Saharan centers serves as nodes linking Morocco and West Africa, shaping the trans-Saharan network later intensified by Islam. Gold, salt, copper, and people move across these routes continuously. The Sahara was a civilizational corridor through which Moorish interconnectedness was forged across thousands of years. So the Sahara again um is something very important. So if you look at this map right here, um it's coming from triple Tripoli, Tripolitania, and Algeria down here through Libya, down the Lake Chad, over west towards the Ninja River. So this is one of those routes that was taken again pre-Islamic times that connected North and West Africa.

SPEAKER_00 16:36

What's so crazy is that today what we see what we some of us have seen over in today's Mauritania is unfortunately some slavery still taking place there. Definitely crazy.

SPEAKER_02 16:47

It's very crazy, but it's also showing you again, just like how much that these people, this energy is trying to siphon from us and making it seem like make things seem like what they're not again. Uh as we are starting to grow more into consciousness about who we are, there's gonna be this pushback on trying to keep things the way they are, which is us being subservient, right? And you know, Western powers like to fund uh operations like what's happening in Mauritania today, which is very unfortunate.

SPEAKER_00 17:29

Yeah, man, you're not lying about that. Even um it happens amongst our own individuals, our own community, where we just can't, you know, not saying to be monolithic, but agree on one on one goal that will separate us from you know, saying that our genesis is slavery, that's all we know, that's where we come from. Because you can come to the average person and you tell them about the Moors, they'd be like, Yeah, but they suppose it's a slavery, such and such. I don't want to identify with that, but saying to look at what the history has proven, I don't see nothing wrong with that. You know, it it it it's a it's an illumination to the world to see what your people have done and to know each like peeling an onion going you know deep into the layers. You see, definitely when there were different many groups involved, you miss a you're missing a part of yourself. Exactly, exactly. Yeah, let's go next slide, man. This is dope.

Ancient Ghana And Trade Power

SPEAKER_00 18:24

Ancient Ghana, right here.

SPEAKER_02 18:26

Ancient Ghana. So ancient Ghana, Wagadu was a Sonic-led junction civilization, incorporated Northern Sahara merchants, sacred institutions, and diverse ethnic communities. Its economy was anchored by gold and salt trade networks, linking the Sahel to the Mediterranean uh via transsaharan routes, sacred kingship and ritual authority unified desperate populations under a shared political order. Ghana's decline redistributed its population institutions and sacred knowledge across West Africa. Sonic merchants, scholars, and clerics carried trade networks, legal traditions, and political models into successive states. Core principles, civilizations does not perish, it moves with people through dispersal, seed and new formations across the Sahel and beyond. So, right, ancient Ghana, it has connections to North Africa that trading with the Berber merchants, right? Ancient Ghana also has connections with people further south. So it is the it is the ancient uh Ghana networks that's bringing gold to the north to Morocco to enrich Morocco, and this is the thing that we have to understand of why trade is so important is that neither state becomes as powerful as they are without this trade.

SPEAKER_00 19:46

Of course, that's commerce right there.

SPEAKER_02 19:48

That's that's commerce, they are interdependent. Morocco doesn't become the power that it is without gold coming from the south, and the the powers in the south, ancient Ghana, ancient Mali, ancient Songhai, don't become the powers that they are without giving the demand of salt to their business partners from the south. So this is very important. So ancient Ghana, as well, in its decline, it also moved a lot of populations further south as well, um, like the Masi, like the Bozo, like the Susu, and other uh Mandate uh ethnic groups as well.

SPEAKER_00 20:25

Damn man, listening to this and just reading the information is like it's very profound and moving. Like, how can a power as as such like I don't want to sound wrong for saying that, but crumble, fall into the grasp of um supremacy and slavery. Like what happened, like we had all this taking place, all these great things happen happening, and just you know what I'm saying?

SPEAKER_02 20:53

Yeah, yeah, it's it's a lesson. That's that's what it is. It's a lesson in understanding that you know this is what can happen when we fall, we go too far into lower self.

SPEAKER_00 21:07

Exactly. Yeah, but I bet you there's a lot of tribal fighting over some nonsense, you know, distrust got in. Definitely lower self took over, paranoia, and definitely having time to have a few people.

SPEAKER_02 21:20

Father, son, brother versus brother, things like that.

SPEAKER_00 21:25

Shoot, you seen it happen, you see it happening today, especially with this social media, man. You're looking at people waving different flags under the guise of Islam, and you think they would have some kind of understanding to see that, you know, we're both are for the upliftment of the individuals within our community, the our brothers and sisters, but yet they're taking each other down, man. You know, my flag is higher than yours. You know, I stand on truth and all this. You don't stand on truth, you stand on falsehood. And you know, on the outside, people looking at it like, Why should I even join these groups? They can't even get it together themselves. That's crazy, bro. So let's let's go.

How Islam Intensifies Connection

SPEAKER_02 22:03

So Islam as the intensifier. So Arabic literacy and law, Islam introduced Arabic literacy across the Sahel and West Africa, enabling uh written scholarship, legal codification under Malachi jurisprudence, and the formulation of renowned centers of learning, Timbuktu. Uh these institutions reinforced and intensified pre-Islamic civilizational network. So, again, right, the role of literacy was so important because this is where actually you start to see, which maybe you'll see further in this uh slide, of how uh administration was so important. Contracts, you even have uh scenarios of checks being uh written for 9,000 dinars and ancient uh Mauritania and things like that as well. So Arabic literacy was very important in Islamic and non-islamic kingdoms and empires in West Africa. Next, we got trade and pilgrimage, transferring trade routes were revitalized and expanded on Islamic commerce networks. The Hajj pilgrimage connected West African rulers and scholars directly to the broader Islamic world, channeling with them ideas, wealth, and political legitimacy across uh continents and deepening older caravan connections. So, again, that's another thing is like the Islamic part of going to Mecca opened up more business partners as well further east in Egypt, in Arabia, you know, into India, Indonesia, etc. And then Morocco and West Africa, Morocco and West Africa developed deep mutual interdependence and commerce, uh, merchants, uh, created sustained relationships with Sahelian states and shared sacred authority and political legitimacy across the Saharan corridor. So, again, like I was saying earlier, Morocco and the West of West Africa were interdependent upon one another. Neither one is you don't get a Mali Empire, you don't get a Songhai Empire if they don't trade with Morocco, you don't get a Moroccan Empire if they don't trade with Mali and Songhai and getting gold from the Senegal region and northern Ghana as well. And then again, you have these Muslim specialists, merchants, scribes, healers, diplomats. These were the main uh carriers of the Islamic network to the southern states of West Africa. So prior to being any ruler or anything like that, it would usually be the merchant, the scribe, the healer, that would actually fix a problem with uh what's going on in a particular society. That's actually a story um about uh in the Udiver legends about how one day basically one of the kings was praying for rain, and what they were doing wasn't working. So then what happens is you know, the Modibu comes, does basically uh a Quranic rain ceremony for the king, and then it rained the next day. So then that the ruler seeing that would either convert to Islam or start to do business with Muslims. So it was things like that to where like the Muslims would come solve some certain some certain problem for a certain kingdom to then uh create those connections. So the Muslim specialist um is a very important piece as well.

SPEAKER_00 25:39

Got you, got you. I appreciate that information. People that are in the comments, don't forget to show that love, run up those likes, and some more great encouragement, some good comments, because this is a lot of information the brothers giving us. Don't forget to comment, like, share, and subscribe. Yes, sir. But that being said, keep going more, my brother. Next slide we're going to, yes, sir.

SPEAKER_02 26:02

All right, so because of this, as I was saying, I was talking about these southern states. Excuse me. You have uh the Mosi, the Momprousi. So the Mosi states arose through warrior migrant dynasties united with local voltaic populations, sacred ancestry from a common founding lineage created related but distinct kingdoms, military prowess and local incorporation defined governance and identity. You got the Gomba and Nanumba in northern Ghana. Uh, the Gomba and Nanumba emerged from shared dynastic origins, blended migrant cavalry elites with indigenous communities, shared sacred genealogy, produced parallel political structures across the region, linking them to broader Sahelian networks, Gonja, Gurma, and Burgu. So these are all kingdoms and states that's in northern Nigeria, northern Ghana, northern Togo, northern Benin. Uh, so again, we're talking about a network that starts from North Africa and Egypt, and I'm not yet parts of Egypt, but Morocco, Algeria, Tunis, Libya, down into the Sahel region, which will be Mali, Niger, Senegal, then into the southern regions of Nigeria, Ghana, Atogo, Abenin, a Guinea. We we're talking about covering the whole, pretty much the whole of West Africa with these networks. Again, and it's and they're not all Muslim. There's some of them are minorities, right? Where you have a small group of Muslims in a non-Muslim state, but then again, these Muslims would be a part of the administration for the non-Muslim king because they wanted to get a part of this network again that's going as far as east as China.

SPEAKER_00 27:49

Wow, so they were tolerant.

SPEAKER_02 27:51

So it would be they were tolerant on both sides, it was an incentive for both parties to work together. So you would have a Muslim that would be a scribe for a non-Muslim king, like for example, in the Ashante, the the Khan people of the Ashante, you will have Muslim scribes, you will have Muslim scribes in Oyo of the Yuduba. Again, I always say the woman king is a great example of this. So when you see uh the the homemade woman warriors fighting oyo and they on horseback and everything, those horses came via trade with North Africa for textiles and things like that, and they were trading back metals and you know, salt and all these different things. That's a perfect example of the dynamic that was going on at that time. So these southern states, which most people barely talk about, again shows you how far south this Moorish network, this Moorish empire, this Moorish civilization went in West Africa.

SPEAKER_00 28:52

Gotcha. That's dope, bro. So they were very tolerant and understanding.

SPEAKER_02 28:57

Definitely.

SPEAKER_00 28:59

Could that have been a an um an add-on to the downfall, or could have been detrimental or instrumental? Because I get the good side of it, being tolerant for the sake of you know, humanity and business and growth. But you know, as they say, our people are very welcoming sometimes it works against us.

SPEAKER_02 29:18

So what happened, what happens is every location doesn't have the same cycle of like tolerance, syncretism, reform, etc. Right? So what starts to happen is in these southern states, you would have they would initially get contact with a marabout, a scholar, a healer, a scribe, a trader. These would be like the main contacts that go into the non-Muslim areas, right? And then from there, they would then, you know, sometimes the Muslims would even have their own quarters within the kingdom, right? So from there, you would you have a small relationship, small little intermarriage. Then what starts to happen is over time you would get like some reform movements where uh you know new ruling dynasties would want to reform certain areas for political and economic reasons, but again, and that's not counting the dynamic that the European put in as well, because the European, what they didn't do is start basically again switch the flow and direction of trade from the interior to the coast, and that's what made the Moorish world and the Moorish Empire decline, is that now they're not controlling the flow of commerce anymore, so then all of these cities start to lose importance, and the importance now becomes to the cities on the coast because they're trading with European nations that's coming down the western coast of Africa, they trade with Portugal, Spain, the Dutch, the French, the English, which then takes away from trade happening in the interior with Mali, with Songhai, with Senegal. You see what I'm saying?

SPEAKER_04 31:02

Gotcha, gotcha.

A Multi Ethnic Moorish World

SPEAKER_02 31:04

So the multi-ethnic Moorish world. So the Moorish civilizational world encompass a vast variety of peoples united not by blood, but by shared networks of trade, scholarship, sacred authority, and diplomacy. Ethnic groups include the Sanhaja, the Zanata, the Arabs, the Hadentine, Sonink, Wangara, Mende, Jula, Jikanke, Bombara, Fulani, Hausa, Wulah, Songhai, Mosi, Gurma, the Gomba, Yoruba, Akon, Asia, and Fon, Andalusians, Jews, Europeans, and what they call Moriscos all participated in this broad civilizational thing. And the Moorish identity was a civilizational and political designation. Again, not one of biological uniformity. Unity was achieved through intermarriage, shared sacred lineages, merchant guilds, Quranic scholarship, political alliances, binding diverse peoples across the Sahara, West Africa, Iberia, the Atlantic into a coherent and pluristic civilizational order. So that's what we need today is understanding that our ancestors already knew how to unite and govern a diverse group of people. Again, you would have Muslim and non-Muslim people within these larger empires. In fact, again, a lot of like even if you look into the history of Morocco, like the history of the harems. Well, you know, in Islamic in Islam, it's not an Islamic norm to enslave fellow Muslims, so they would get these slaves from non-Muslim areas.

SPEAKER_05 33:03

I heard about that.

SPEAKER_02 33:15

So, like all of these dynamics were happening in and outside of the kingdom. So, again, that it's more interconnected than we think, and it's also layered. So, again, if we look at this list, right? The Sinhaja, Zananza, and the Arabs and the Heritine would have been more north, right? But they were related to the Saharan traders that would navigate the desert. So then they would be, they would work with the Tored, they would work with Fulani, they would work with the Sinhaja, and then connect with the Wangara, Jula, Jacanke, Sonic traders who then use the Niger River networks to connect with the people further south, right? Yo Yudaba, your Borgu, your Dagomba, your Akon, etc. So it's like depending on where you're at, geographical wise, will determine who your closest link was in this civilizational ethnic world.

SPEAKER_00 34:18

Wow, someone said a bloodline like no other.

SPEAKER_02 34:21

Definitely.

SPEAKER_00 34:23

Yeah. Crazy, man.

SPEAKER_02 34:27

All right. So Muslim minorities in non-Muslim states again as we talked about. So relational roles. Muslim minorities operated within Yoruba, Acon, Asia Phone, Iwei, and Mossi states as merchants, scribes, healers, diplomats, and ritual specialists. Local rulers maintained ancestral religious traditions who, while strategically engaging Muslim specialists for literacy, trade networks, sacred knowledge, this relational participation extended the Moore civilizational corridor deep into sides into societies that were not formally Islamic, demonstrating that Moorish identity was a civilizational and political bond rather than a strictly religious one. So again, you know, the the surface level connection is like all right, Moorish culture, Islam, right? But in reality, the the real connection about Moorish culture is the interconnectedness in general, right? The the knowing of several languages, the the connecting different peoples, the trade routes, long distance trade knowledge. Like those are those are the real elements that point to Moorish civilization.

SPEAKER_00 35:50

I got you. I got you. It was very broad. Like Moore's civilization, like you said, um it stated in the past, very tolerant, instrumental. It still kept those um principles of ancient Egypt as far as come learn, grow, we civilize in the world, and it carried on um down to 7-Eleven when they went into Europe, the civilized Europe. So those same principles still carried over.

SPEAKER_02 36:17

Exactly. So another thing, too, um what so the main traders that were in non-Muslim areas were again your Sonink, Wangara, Jula traders, and then also your househ and songhai traders, right? But there was a man, his name was uh Sawardi or Sawardi, he had his own philosophy, and his philosophy was that you know we don't need to perform jihad on non-Muslims, and that the way that we should do is lead by example. Let your example be a form of your da'wah, right? So how through education, through your business ventures, through your connections, through trade, right? It was it was through that in the Sawardi tradition that were the main parts of Da'wah for Muslims and non-Muslim areas. So this falls right into the specialist function. So it says merchants facilitated long-distance trade networks across the Sahel and forest zones. Scribes provided Arabic literacy for record keeping, correspondence, and diplomacy. So again, if Oyo Kingdom wanted to do business with one of the housing sea states, it would have been more likely that a Muslim was used, right? Because they can create the contract in the Arabic Ajami script to communicate and keep record of the business venture. Right? So it was through uh they dispense healers, dispense Quranic amulets, herbal medicine, and protective charms. Diplomats mediated between kingdoms and transsaharan trading partners, ritual specialists perform protective and legitimizing rights of non-Muslim rulers, integrating Islamic sacred authority into indigenous political structures. Another thing about, you know, again, the role of healers is that you know, in the libraries of Timbuktu, they have found right manuscripts of golden age Islam textbooks from Moorish Spain, so textbooks of Ibn Sina, textbooks of Ibn Al Haytha, textbooks of uh of uh uh Averroes, etc. Right? These books that were part of the northern Moorish sphere were also in the southern Moor sphere. So again, when we talk about this connection, we they were all reading the same type of books, all the same type of trade. They even had scholars from the north come down and help in building out the institutions, etc. We're talking about an interconnected, interdependent world.

SPEAKER_00 39:04

That's crazy. That's wild, bro. For real, very profound, very deep to know, like you know, amazing to know what happened to like you know now. Like, why is that some people don't want to connect to their Moorish connection, don't want to claim to be uh Moorish American because they see what you're showing that the connection that African Americans are descendants of Moorish.

SPEAKER_02 39:27

So, why is it hard for some people to it's happening, it's happening, and I think that you know the information that we're now privy to will make it again uh the Moorish term is broad enough to equip all of the different ethnic African elements that appears to drive uh differences in our community. Right?

SPEAKER_00 39:57

Ethnicity plays a part, yes.

SPEAKER_02 39:59

You know, so it don't matter if you're Christian, it don't matter if you you Jewish, you Hebrew, Israelite, it don't matter if you non-religious, right? And just spiritual, it don't matter if you're Sufi, it don't matter if you you you like to get into voodoo practices, Yudaba or Risha practices, etc. I can show you in history where these groups of people are working together and even reconstructing some of their spiritual systems together. So we're creating we're thinking differences without understanding that there's a documented history of cooperation.

SPEAKER_00 40:41

Exactly. I'm glad you said that.

SPEAKER_02 40:48

All right, here's here's the next key

Eastward Migrations And Shared Origins

SPEAKER_02 40:50

thing. So, again, going back to what I was saying about Noble Juali and him saying that again, the Moabites from the land of Moab, their dominion, they're coming from northeast, across southwest. The great thing about this is there are several different West African tribes, West African ethnic groups that have stories about coming from the east. The Hauser, they have their story about Bejida, and how uh you know their founder came from Baghdad, Fulani, they have stories about coming from Arabia and Egypt. The Yoruba Sultan Muhammad Bellow of the Sokoto Caliphate talked about how Odudawa, son of uh, I believe Mare or uh Obatala, he came from the land of Canaan. You also have the Kisra legend amongst Yoruba, Borgu, Nupe related people, where they also said they came from Arabia uh via a fight between uh Muhammad and Persians. So you have these uh the Sonic, they also have a story about coming from the east and having to fight a serpent and kill a serpent. Uh, you also have traditions among fawn Asia voodoo people about migrating from either Egypt or the Pheasant region in Libya. So again, the prophet is right and exact when he's talking about West African people descending from eastern migrations. Like, yes, he's saying the Moabites came to Morocco, right? And you know, helped to it with along with the Canaanite Emirite brother, helped create these kingdoms, but these same ethnic groups are saying, hey, we have a history of also coming from the east, as well as understanding that the nigga uh the Niger-Congo languages, which will be you know the family of languages of West African people, they're proto-speakers, right? It's been documented that even their proto-speakers have origins in northeast Africa. So, again, what however way we want to slice it, as the prophet was saying, we West these people that inhabit the northwest and the southwestern shores of Africa also have a history of coming from the Near East.

SPEAKER_00 43:16

Talk about it. So they say go ahead. Correct me if I'm wrong, and this is not no slight, like when you ask the Hebrew Israelite, are you African? He'd be like, No, I'm Hebrew, and some people don't agree with that. And there are some other individuals out there that say that us coming from the 12 tribes of Israel is not a real thing. Does this connect to that as well?

SPEAKER_02 43:48

Well, first of all, Moses was literally an Egyptian prince. Okay, literally, like grew up in the household, knew all the law. Got all the schooling, right? Dr. Dr. Joseph Yosef bin Yaakinen talked about how he learned you know the Egyptian negative confessions, all of these different things. So Moses was literally an Egyptian prince, right? The Hebrews, their story, right, in the Exodus and Moses' story starts in Egypt. Abraham comes to Egypt, Joseph comes to Egypt, Jacob comes to Egypt, right? Moses marries uh and it and it basically an Egyptian or Egyptian Jackson Keshite woman, right? Solomon, the queen of Sheba. Like so again, Israel's story, no matter how they try to make themselves ethnically pure, is born inside of this uh uh container of proto-afroasiatic or egyptian culture. You cannot contain and I you cannot you cannot read the Bible and not see that.

SPEAKER_00 45:05

No, it makes sense what you said, it does. I just I just wanted I just wanted some clarity for myself.

SPEAKER_02 45:10

Yeah, you you you can't you can't you cannot read the Bible and not and not see that.

SPEAKER_00 45:16

Gotcha, brother. Let me go next.

SPEAKER_02 45:18

Again, as well. Go ahead. I'm sorry.

SPEAKER_00 45:21

Oh, you say you still going on this slide?

SPEAKER_02 45:23

Yeah, yeah, I'm still on this slide. So the next part it says, so when we look at the syncretism that happens with certain uh West traditional West African religious systems in the Americas, a lot of that was already happening again in Africa prior to the transatlantic slave trade. That's the importance of the Marabu or the Sufi element in these Muslims going into non-Muslim areas because they would combine these local practices with Islamic practices, they were trying to contextualize what's going on because again, traditional traditional West African religions they already recognized the supreme creator, all of them had a supreme creator and understood that the supreme creator was above whether it was the orishas or uh the voodoo spirits or the the Ntis and Congo, etc. They all understood that there was a supreme deity, they just had to contextualize these because again, even the Islamic religion doesn't rule out that there are spirits that are in play, it's the context you have you know they talk about the djinn, right? And how there was good jinn and bad jinn, how Solomon controlled the djinn to actually build the temple, the temple of Solomon, and all these different things, right? So it was a what was happening in West Africa was that these modabuts were basically trying to contextualize these traditional African religions into a coherent concept for them, which increased trade and connection with the other kingdoms that they were along their trade routes. So the importance of understanding that synchretization happened in Africa before the Atlantic is to again show the systems that end up happening in the Americas and how these different groups of people work together to create rebellions and you know be our ancestors of today, is understanding that they already had experience in doing these things in Africa prior to, like they weren't strangers to each other. He wasn't people that just like oh no, like again, the Arabic religion. I mean, I said not Arabic religion, the Arabic language would connect somebody that was Fulani to somebody that was Mende, to somebody that was Songhai, to somebody that was Hausa, to somebody that was Yuduba, to somebody that was Nupe, to somebody that was a Khan. It was already a you would have had seven or eight different ethnic groups that could speak one language. You tell me what would have been the best way for these people to communicate in the Americas in an environment that's quote unquote not their own.

SPEAKER_00 48:20

Islam, they did they did it through. That's what it sounds like. For real, like you know, it's like the common commonality, although they had um tolerance for those who are non-Islamic by religion, but they dealt with each other because I believe because they mastered the languages, arts of languages, and everything else. But I think that Islam being under that banner somehow created like a union between them, some kind of allegiance.

SPEAKER_02 48:46

It was it was pan-Africanism before pan-Africanism, exactly.

SPEAKER_00 48:51

And it's so what's so real about it. You said the marabouts. I know from what um I heard from relatives' mouths back in Haiti, there were some individuals they call marabouts that were deep in the mountains in Haiti.

SPEAKER_02 49:05

Marabus. So boom, to that point.

Moorish Influence Reaches The Americas

SPEAKER_02 49:47

The Moorish Andalusian backdrop, right? Again, the Spanish, the Portuguese, they set up shop in the Americas, but they are coming out of a Moorish Andalusian backdrop. They're they're using Moorish navigational tools, they're using Moorish astronomical tables, they're using Moorish medicine, they're using Moorish pilots to get to the Americas, right? So this knowledge transfer, they're using Moorish soldiers. So if Spain and Portugal, these are your first European groups to set up you know colonies in the Americas, the the vibe and the aesthetic of their colonies is still ultimately Moorish. It's a Moorish environment for the most part, because the Moors again were the specialists in that kingdom at the in those kingdoms at that time. Then we can add on the other African elements that came afterwards, but the first element, the first African element in the Americas is Moorish.

SPEAKER_00 51:10

Wow, bro. That's deep right there.

SPEAKER_02 51:16

All right, to the next point now. So the African streams, so Sinegambia and the Upper uh Upper Guinea, these people would come from the Wolof, the Fulani, the Sonink. These are the strong, they have the strongest Muslim and direct Moorish ties, right? They these are the direct Moorsh ties in the Sinagambia Upper Guinea region. Then you have the Yuduba Baida Benin, which was another port where a lot of you know people were trafficked from doing the transatlantic state trade. The Baida Banin will have people who were of Yoruba descent, Aja descent, Fawn descent, etc. Right? They were they had a mixed Muslim presence, right? So a mixed Muslim presence and a Muslim specialist in non-Muslim court presence. Then you have the Khan that was taken from the Gold Coast. The Khan also had a mixed Muslim presence. Then you have the Igbu and the Igbu related peoples that came from the bite of Ba'afra, right? The Igbus were trading with Gal and Songhai as as far back as a thousand years ago at the least. So you're talking about again an old trade, trade relationship, interconnectedness at least 500 years before the transatlantic slave trade pops off.

unknown 52:40

Wow.

SPEAKER_02 52:41

Then you have the Bantu, the Bantu, Congo, Congo, Angola people, right? It was the Portuguese who were they basically the four the first people to go to Congo. But what they don't tell you about the Portuguese colonization of Congo is that the Portuguese expelled a lot of their Moors people to their colonies. They expelled a lot of their Moorish people to their colonies. Most of them were of Sephardic origin, but still, they were all in those contemporary contexts, they were all talking about how the Jews of Portugal, the Moors of Portugal were dark-skinned people, they dressed like Moors, they have Moorish culture, they even prayed the same. They even prayed the same, is what a lot of the sources say as well. Wow, brother. So the next side, the Moors presence, strong Moors presence in Bahia, Trinidad, coastal Georgia, South Carolina, and parts of Mexico, regions of concentrated synagamian and ruba Muslim populations. DU had a mixed and submerged presence in Haiti, Cuba, Jamaica, Louisiana, Florida, North and South America, Islamic elements absorbed into Socratic religious forms, and Moorish influence intensified varied by port of origin, regional demographics, and degree of cultural retention under enslavement. So again, when we look at the people that's been documented trafficked to the Americas, depending on where they were brought from, shows you the degree of how much of their culture was parallel or interconnected with the entire Moor civilization.

SPEAKER_00 54:23

I believe that. That's what I think.

SPEAKER_02 54:52

Also, too, what we gotta understand is that you know the Egyptian element as well. Yeah, many scholars have made connections with the Khan people to Egypt, the Yoruba people in Egypt, uh, the Congolese people in Egypt, etc. Even the connections of like metallurgy from the people in Congo and the people from um note culture, which is the predecessor to Yoruba, Benin, all of those different places as well. So it's like again, when we start to look at these ethnic groups, we start to look at their cultural you know markers, we start to then look at the the uh similarities between all of these people, right? We can see that those fragments that survive in America, whether it's amulet making, riding, uh uh talismanic shirts, certain agricultural techniques, horse, uh, you know, equestrianism, you know, horse caring for all these different things are evidence of the more Islam are of evidence of Moors of that Moorish culture being transferred over into the Americas.

SPEAKER_00 56:14

It's beautiful, brother. Wow, man, let's go. You you you built a shout-outs to you, salute to you, man. I don't know, should I give you everybody can give you, man? For real. Because this uh gotta find a proper sound, forgive me. The work that you did for this presentation is so astounding, bro. Very detail. You can tell you took your time on there, you didn't freestyle. This is this this was well prepared.

SPEAKER_02 56:42

Grow to it.

SPEAKER_00 56:43

Salute to you, man. For real, bro.

SPEAKER_02 56:45

Appreciate y'all for giving me a plot one.

SPEAKER_00 56:48

I saw a lot. That's what we do here, man.

SPEAKER_02 56:50

Yes, uh, this is this is my favorite part, though. This is what we gotta understand, right?

Reconstruction Then And Now

SPEAKER_02 56:55

Reconstruction, right? So, we're gonna talk about this is on this the third tile here, but you know what the prophet did can be seen as a reconstruction, but what this slide is gonna talk about is how reconstruction is a traditional ancestral practice for us. So, first slide, first portion. It says the African Indigenous Alliances, African and Indigenous people forged military coalitions in the marriage networks and share settlements across the Americas, Spanish Florida served as a documented sanctuary with black militias defending St. Augustine and Gracia Rio de Santa Teresa de Mos or Fort Mos as the first free quote-unquote black fort. So again, when they're doing when they're doing things like in Florida, and you know, Moorish people, Asiatic people are creating these alliances with indigenous people, from that point on, they're starting to reconstruct their indigenous, religious, cultural elements and combine them together to create their new identity. Same thing in maroon communities, maroon settlements from Jamaica to Suriname to the Great Dismal Swamp in South Carolina united Africans of diverse origins and indigenous peoples. These communities preserve African sacred traditions, governance structures, and collective identity outside of colonial control. So, maroon communities is another example of how African people reconstructed their different cultural elements to create a sound community. So when noble Drew Ali comes to tell our people, hey, you're not black, you're not Negro, you're not colored, right? You're Moorish American, you have a connection to the greatness of the country, the rest of the vestige of what Morocco is today, the kingdoms and empires of West Africa, you have connections to Egypt, and you have connections to those Middle East or Near Eastern ancient kingdoms of uh Moab, of Canaan, of Mesopotamia, of you know the Amorites in Syria, etc. Again, the prophet had to reconstruct this because we became a scattered people after being dispersed here in the Americas who lost a lot of where their origins are. Again, the term more is the broadest term that we can use to fill in all of the different African and indigenous American fragments under one banner. Every other banner would leave an element out, but the Moorish banner is broad enough and has enough historical documentation to equip and use all those different fragments from Mandai down to Congo, Age of Fawn, Yuduba, Igbu, etc., because of those years of interconnected civilizational trade. So the recurrent pattern dispersal, convergence, sacred geop, sacred genealogy, nationhood. This pattern recurs across history. Displaced peoples reconstitute themselves through shared ancestry, sacred authority, and political organization from the ancient Moabites to the Moorish Americans.

SPEAKER_00 1:00:50

This is dope.

SPEAKER_02 1:00:52

So sacred truth, historical method, open questions. Noble Drew Ali's account is accepted on the prophetic authority within Moorish science. The Holy Quran of the Moorish Science Tip Love America presents a sacred genealogy linking Moorish Americans to ancient Moabites, Canaanites, and Morocco, a revealed narrative not subject to conventional historical verification, but held as spiritually foundation. Level two, historical corroboration. Scholarly evidence supports key structural claims. Egypt's governance in Canaan, Canaanite settlement in North Africa, Saharan mobility, trans-Saharan commerce, Morocco and West African interdependence, and African Muslim diaspora presence in the Americas. These corroborate the civilizational framework that Noble Jewellivers gave us. Again, I am Moabite King here in Africa. No, but as we discussed at the beginning of the show, again, the Moabite elements, first off, grew out of the Canaanite Amorite culture within itself. Those same elements leap uh filtered into what Moabite culture is, as far as like Astarte worship and even Kemosh. Kemosh is basically the Moabite term for the word bow or bell. Right? Again, it serves the same function. So all of these different Near Eastern uh religious cults and things like that, religious practices were similar to one another because they all stem from what they call the same ancient Semitic religion coming from a Kai, all right. So, with that being said, yes, in a in a direct specific way, we can't point these out, but when we start to break these things by layers and show the document evidence of what the prophet is talking about, generally, the connections is dead in our face. African Americans are Moorish Americans because the people that were trafficked to the Americas that make up the Moorish American, that make up the Moorish American or African American identity all come from an interconnected culture that was a part of Moorish civilization, and that is why African Americans are Moorish Americans.

SPEAKER_00 1:03:43

But Glossov was just saying, yeah, you're a Moorish American, African Americans are descendants of Moorish Americans or Caribbean, whatsoever. You actually went into detail to give the backstory behind the story so that we can know where to look and should do the proper research. So I'm glad you did that. That's great.

SPEAKER_02 1:03:59

You know, work and this could be a six-hour lecture, truly. Like, we really go into all of the details, like we'd be here all day. Like, I I'm trying to, we basically trying to convince uh condense 10,000 years worth of history into an hour.

SPEAKER_00 1:04:15

Don't worry, this is a series, and for the listeners and viewers, this is this is only part one. Yes, sir. We got more coming, we got a lot more coming. If you enjoyed this, give a thumbs up in the comments. Show love, share this video, subscribe, comment, tell a friend and tell a friend about this, support it. The brother really is out there doing his work to bring you this information, and we appreciate him. In the comment section, somebody say the Moorish, uh the Moorish fingerprints are all over the scene, which makes sense.

SPEAKER_05 1:04:49

Yes, sir.

SPEAKER_00 1:04:50

And he says the Vatican is aware of this recording. Of course, they are aware because they know what we're doing. We're liberating the minds. But that being said, don't forget to comment, like, share, subscribe, support the movement. We got super chats, brother Moriel Smith. I appreciate you, my brother. Yes, sir.

SPEAKER_05 1:05:06

Smithville, yes, sir.

SPEAKER_00 1:05:07

We love what you're doing. Keep on shining, brother. Keep on climbing. Family, we're about to be out. Show that love to NYP. Show support to Moriel Smith, and we will be back with him with another show. Peace.