Introduction

Introduction

　

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In reading this work, you the reader may discover the use of some terminology with which you may be unfamiliar. The first noticeable difference from other history works is that in this work there is deference given to the concept of the Islamic and Jewish calendars.

The Islamic calendar is computed from the time of the hijra -- the time of the flight of Muhammad from Mecca to Medina. The beginning of the Islamic calendar stems from Muhammad’s arrival in Medina which is considered to be sunset of July 16, 622 as dated by the Christian calendar.

The Islamic calendar is a purely lunar one. Accordingly, an Islamic year contains only 354 days. Thus, during a calendar year on the Christian calendar, there are occasions when two Islamic new years occur.
The Islamic calendar does not take into consideration the solar revolution, so the calendar consistently moves back eleven (11) days for each solar year. Periodically, one day is added for a leap year. Typically, the leap day is added to the second, fifth, seventh, tenth, 13th, 16th, 18th, 21st, 24th, 26th, and 29th years of a 30 year cycle.

In this work, beginning with year 622 of the Christian calendar, each Christian calendar year marker is preceded by the correlating Islamic year marker. The Islamic year marker is in brackets and has the abbreviation A.H. after the numeric year designation. The A.H. stands for after hijra -- after the year of Muhammad’s flight from Mecca to Medina. Each year of the Christian calendar will have at least two correlating Islamic years. For the second (and sometimes the third) Islamic year designated, the Christian calendar day for the Islamic new year is given. Thus, for the year 1492 of the Christian calendar there will be the notation {897/898 A.H. - OCT 23}.

As an additional divergence from other history books, in this work a new designation is used to indicate time according to the Christian calendar. Instead of using A.D. or C.E, I have used C.C. C.C. stands for Christian calendar. C.C. is used here because A.D. stands for the Latin phrase anno Domini which means in the year of our Lord. For Muslim and Jews, there is no God but God and the use of A.D. may be deemed to be an heretical affront to one of the basic tenets of the Islamic and Jewish faiths.

As for not using C.E, C.E. can stand for Common Era but is frequently designated as Christian Era. The term Christian Era seems to imply a religious supremacy which is objectionable not only from a Muslim or Jewish perspective but also from an historical perspective. A review of history reveals that Christianity, while a powerful global force, has never predominated throughout the world and, arguably, does not predominate now. To assert that time as determined by the perceived birth of Christ should govern the history of the world (as well as the fate of mankind) is an assertion which, from the perspective of many Muslims and Jews, is simply erroneous.

With regards to time before the birth of Christ, I have used the abbreviation B.C.T. B.C.T. stands for before Christian time and corresponds to the time commonly referred to as B.C.E. (before Common [or Christian] Era) or B.C. (before Christ) in most Western time schemes.

With regards to the abbreviation J.C. which appears in this work, the initials stand for Jewish calendar and are meant to serve as reminder that just as there are many people, there are also many versions of time.

Having noted the problem I had with the commonly accepted designation of time, I should also note a few other problems I have had with regards to the use of language in historical texts. When reading history from an African American perspective, one is frequently confronted with a vocabulary which reflects certain biases and misunderstandings of the times. Columbus, believing he had landed in the East Indies, called the people he encountered "Indians". His error became a part of the language. Africans were called "Negroes" because "negro" is the Spanish word for "black" and that was perceived to be the color of the skin of most Africans. Today the term "Negro" is in disrepute but its English equivalent "black" is still commonly used even though the skin color of most African Americans is obviously not black.

In reading historical texts containing a typically Western perspective of Islam, one is often confronted by pejorative terms that are applied to Muslims. Devout Muslims are often labeled as fanatics. Muslims who perceive themselves as fighting for freedom are often portrayed as terrorists. And Muslims who may merely be complying with Islamic law are deemed to be anachronistic.

In this work, I have tried to avoid such pejorative terms.

While reading this work, you will notice that occasionally there is a bracketed phrase instructing the reader to see another year. These bracketed references are provided to assist the reader to find another reference in the work which may be more explanatory than the reference currently being read.

With regards to the sources of the information contained within this work, the information has been primarily compiled using secondary sources such as other chronologies. Without meaning any disrespect to the sources I have relied upon, I must admit that there have been a number of errors or outdated information which I have encountered in compiling the information contained in this work. To the best of my ability, I have attempted to correct the errors and to update the information. However, it is inevitable that errors and outdated information continue to exist within this text.

For any errors or outdated information which may appear in this work, I, as the author, take full responsibility. However, as the author, I do make a special request of you, the reader. If you find errors, I would greatly appreciate your informing me of them by posting comment and alerting me of the error that has been made. As I envision the life of this work, it will be subject to additional editions and revisions. Therefore, your assistance as a critical reader would be most appreciated in correcting any deficiencies that may exist in this edition so that the same deficiencies will not exist in future.

Additionally, in the course of reading this work you will find certain interpretations of historical events which I have provided. From the outset, it must be noted that these interpretations are based upon my own particular African American perspective which may not necessarily comport with the perspective which has historically been placed on the same event. After all, given the complexity of history, the uncertainty of numbers, and the contestability of facts, it is quite understandable that differing viewpoints may arise concerning the same historical event. The comments I have made simply set forth my particular opinion with regards to the significance of the event. You, as an independent reader, are encouraged to read and develop opinions of your own.

Nevertheless, while saying this, there is one area of concern which I do wish to address. While I fully expect disagreement with my interpretations or opinions, the one criticism I am particularly sensitive to is a criticism that my interpretations are unfair or are not based on facts. Having lived in a country where the history of African American people has largely been ignored, where even today, erroneous facts and historical interpretations, are presented as the truth, I am loathe to perpetuate an evil that I am endeavoring to cure.
If, during the course of reading this work, you find that a certain unfair or unwarranted bias has interfered with the presentation of the truth, I implore you to convey that criticism to me. As the author of this work, I want it to be as accurate as it can be. Only by hearing from you the reader will I be able correct what may be wrong.

Finally, as a student of history, the most important lesson I have learned is that history is not written in stone. After all, even some of the more basic facts are often contested, numbers are frequently merely estimates, and the historical records almost invariably reflect the interests and biases of the historian.

Given all this, the study of history must be an evolving process which, if done appropriately, is approached from different perspectives as well as from different times. The study of history must be a never ending search which examines the ramifications of historical events not only for the conquerors but also for the conquered.

In this work, I have endeavored to present a chronological study of the history of the Children of Abraham as I believe it should be done. However, I know all too well, that this task is not finished, that my work is incomplete. As I have noted in all my works, what I have ultimately discovered in compiling and writing these works is that the impassioned quest of this writer as an intrepid historian has become synonymous with a never ending quest for truth.

　
Everett Jenkins
February 26, 2013