2018-09-12T09:33:00-08:00
I even remove the doubts that many have about the reasons for talking about this topic, and so that some do not believe that there are hidden agendas hiding behind someone who is adopting a resistance project in the region…and trying to put poison in honey, even though my talk is met with violent opposition from every individual who adopts a resistance project.
Therefore, I must present evidence that will remove doubt with certainty… so that all Muslims in the entire world will know about the West’s ongoing, ongoing and hidden project that has been and is still working in the region for many centuries, and is the reason behind the theft of the region’s true time and history.
I did not want to talk about the topic, because perhaps it is not wise and historically responsible to talk about these topics at such a specific time, because it will have negative effects and will perhaps distort the course of the battle against the Zionist project, and lead us on wrong paths and wrong side battles, but When I found a clear discourse in the Qur’an speaking about this issue, I truly realized the seriousness of the issue and that the time had come….I realized that the Holy Qur’an had truly identified the essence of the issue, and that we were facing the remaining truth that would illuminate the path for everyone, and my conviction increased after thinking that the issue was an integral part of The battle… Choosing the appropriate time to talk about this topic… required thinking on my part.
I may be wrong in choosing the appropriate time to talk about this topic, but I will raise for everyone a discussion on the issue of the timing of this talk, whether it is appropriate or inappropriate. Other than that, I am not wrong at all in speaking about this important and dangerous topic, because it is the essence of the problem, because the topic is no longer relevant. Not only by religion, but also linked to the loss of the region’s identity, which made it in a state of confusion for centuries, making it a toy in the hands of the West.
As I said previously, Mecca is linked to two important points, the first point is the Wahhabi religion and the second point is identity.
● Concerning religion and politics
Do you see…what blindness has befallen the peoples of the region as they watch all the destructive moves of Al Saud in the region and the Zionist agendas implemented by Al Saud, and yet you do not find in a large percentage of the peoples of the region an awareness of this, rather there is an internal feeling of alignment behind Al Saud in Their speech and movements.
Didn’t you ask what is this black magic that Al Saud cast on the people of the region to make them so blind?
The reason… is Mecca. Because the holiest place for a Muslim is in the grip of Al Saud, and this means that the soul of the residents of the region is in the grip of Al Saud, and Al Saud drags that soul to every dirty place and they surrender without the slightest denunciation or resistance.
Are you watching……. The extent of the absurdity and ruin of the sheikhs of the Al Saud religion, which has become clear to the young child, that they are merely agents and employees of the Al Saud intelligence in the job of speaking in the name of Allah from Mecca to address the masses in the region with everything that serves the Zionist agendas and the interests of the West, including killing, destruction, devastation and strife. …And yet many of the region’s residents are still blind and cannot see the crimes of Al Saud and their sheikhs…. Did you ask why?
The reason… is Mecca. Because Mecca, the holiest place for many residents of the region, is in the grip of the Al Saud, servants of the Zionist project… Any religious speech that comes from the side of the Kaaba is a speech from Allah…. Spiritual discourse… Thus, the Sauds stole the spiritual faith of the majority of the region’s population and restricted the mind of the region’s population and manipulated it to serve the Zionist project.
Do you think that this fundamental reason is not realized by the House of Saud and the West?
You are wrong.. The matter is very simple and clear and does not require genius, but it requires a malicious satanic mind. They are not naive and stupid, they are a malicious satanic mind and they realize this well and are aware of the strong influence of Mecca in the media for the success of their project strategy. They are proceeding according to a project. A decree issued many decades ago, and Britain only prompted and helped the House of Saud to occupy the Hijaz for the sake of Mecca and annexing it to their kingdom so that it could play this future role that serves the interests of the West in the region.
And until everyone is sure…about two months ago, July 2018… Saudi Foreign Minister Al-Jubeir issued a statement exposing the Zionist project run by the House of Saud and revealing to everyone the basic and most powerful tool used by the House of Saud to spread the Zionist project and consolidate it in the region.
Al-Jubeir said in an American newspaper:
“The Kingdom of Saudi Arabia possesses a great deal of soft power, which can influence nearly 2 billion Muslims around the world who turn to it five times a day. When the Kingdom changes, opens up, and adopts policies of moderation, tolerance, and innovation, then Muslims will follow suit. No country has Such soft power. “
Look carefully…at the extent and depth of the House of Saud and international Zionism’s awareness of the power of the influence of the sanctity of Mecca on Muslims.
● Regarding the second point about history
Mecca is linked to a general wrong idea in the region about Arabs and the Arabic language. The people of the region cannot imagine the Arab person except from that point that is under the control of Al Saud. The language, Arabic, and the Arabs emerged from that point… and the Sauds are the representatives of that point and they are its foundation… they are the leaders and foundation of the Arabs and they are the image of the true Arab.
This is a completely wrong idea… and this idea will lead to major disasters.
Because the Saud family presents the stupidest, most despicable, filthiest, most impure and lowest image of the Arab person. Based on this wrong and childish idea, this will naturally lead to confusion about the concept of identity in the region, and will also lead to the emergence of cases of discontent, discontent, split identity, and controversy over language.
It will also be reflected in people’s view of the Arabic language… Hatred of the Arabic language came from hatred of the House of Saud… Because the general picture is that Arabic is the language of the House of Saud… and not the language of the region’s inhabitants since ancient times.
Do you think that the Zionist project is not aware of this?
By Allah, you are wrong… And naive…these are strategic projects…they are being designed within studies and research centers…by security experts and strategic thinkers…these are a malicious, satanic mind…and this is the job of Al Saud in the region…to bring the region to these wrong perceptions, which will cause… Mental disabilities, which will result in identity chaos… in order to facilitate the processes of division and fragmentation in the region… which is the core of the Zionist project.
Because the Zionist project believes that the mind in the region is completely incapable of deciphering the puzzle of the Zionist time and is incapable of a true reading of history and must reach the overwhelming chaos of identity… Because of Al Saud.
Haven’t you noticed, through your monitoring of social media pages, how after every dirty stance taken by Saudi Arabia, comments and topics talking about Arabs spread in generalization? The Arabs have tried, the Arabs are traitors, the Arabs, the Arabs, and there was a malicious programming in the subconscious that linked the Arabs to Saud, but when there is a heroic and honorable position on Syria, Lebanon, or Yemen… no generalization occurs in the image of the Arabs.
Do you now understand the reason for my talk about this topic and its importance?
But does this mean that this problem requires us to find a solution by asking such a question, and does the problem of the Al Saud’s control over Mecca and their role in spreading corruption and devastation across Mecca make us deny that Mecca is Al-Masjid Al Haram… because this may make our conversation subjective and irrelevant? Scientific?
no
Firstly, because this topic is relatively old, and we chose today as the time to talk about it, because we are witnessing in these days the peak of the brutality of the Zionist West in all fields… media, militarily, politically and intellectually, and secondly because talking about Mecca is linked to talking about Jerusalem, and is linked to the Zionist project. In the region, which produced for the world a false religious historical narrative in order to laugh at the religious people in order to grant the Zionist entity in the region historical and religious legitimacy and justify the survival and continuation of the colonial ambitions of the West, which aims to occupy the region, dominate it, and plunder its wealth.
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But before that… a warning… our topic is not religious… Our topic is purely historical… Because my speech will also meander towards Jerusalem. Therefore, I hope that anyone who suffers from a religious complex will not enter…. Because we are discussing a serious historical topic… and responsibly… without getting into aspects of politics or questions that discuss the topic of religions and the meanings of their rituals.
Is the current Mecca Al-Masjid Al Haram?
I read a lot in historical groups and pages about many topics about Jerusalem and Mecca, and questions arise about their reality and whether these cities are the same in religious or historical texts, but I have never found anyone who addresses the topic from its roots so that he can reach logical results.
Therefore, a question must be posed to researchers and history buffs in this virtual space, and this question is: How do you want to research a topic such as Mecca or Jerusalem without asking the question: What is the meaning of a holy place and where did it get its sanctity?
I have a firm belief that the child is best suited to ask sound logical questions on difficult issues and opens windows to correct answers, and for this reason I will let a child ask a question for the first time that everyone will hear.
Why did Muslims not preserve the residence of the Prophet’s family in Mecca, which was supposed to remain to this day on the basis of people’s preservation of everything related to the Prophet?
I heard this question a while ago from a young boy who was watching Mecca while reviewing the course on the Prophet’s biography that he read in school and comparing reality and his imagination about the narrative of Islam.
Indeed, where are the homes of the characters in the Islamic novel, other than in Mecca or Medina?
This question aroused my curiosity and made me try to remember the stages of my studies and ask again the questions that were on my mind at that time.
What is the meaning of sacred or no man’s land?
We will try to search for the correct answer to this question through three models around us: Muslims, Al-Yahoud, and Al-Nasarah.
Holiness among Muslims
When talking about Mecca for Muslims, it means the city, Al-Bayt Al-Haram of Allah, the first house that Allah placed for the people, and Al-Masjid Al Haram to which Allah called people to perform Hajj. In addition to this, it is the place of the Prophet Ibrahim (peace be upon him), the father of the prophets, and the city of the Prophet Muhammad (PBUH). The sanctity is the result of two reasons. In the first place, it is Al-Bayt Al-Haram of Allah that was built by the Prophet Ibrahim and his place of residence, and secondly, because it is the city of the Messenger, the landing site of revelation.
When talking about Mecca, the conversation must be linked to the city of Jerusalem in the awareness of Muslims, because Jerusalem in the awareness of Muslims means the place of pilgrimage of the Prophet Muhammad (PBUH), Al-Aqsa Mosque, in addition to being linked in the awareness of Muslims to the city in which Jesus Christ (peace be upon him) was born, and to some extent. Related to prophets whose stories take place in Palestine.
So, the holiness of the city of Jerusalem for Muslims came for a number of reasons, and in the first place it comes because of Al-Aqsa Mosque, in which the Prophet prayed, the Messenger’s journey, and after that it comes because it is the birth of Jesus Christ, and after that it comes because it is the scene of the stories of some prophets.
● Holiness for the Al-Yahoud
As for the Al-Yahoud, and according to the Zionist narrative of the Old Testament, the city of Jerusalem, its real name is Jerusalem, and it is the city in which the Temple of Sulaiman was built. As we know, Sulaiman in the book of the Old Testament is a king and not a prophet, contrary to the perception of Muslims who view him as a king and a prophet. Therefore, the personality of Sulaiman (peace be upon him) in the imagination of the Al-Yahoud is more linked to the concept of a political entity than to religious holiness, unlike the case of the Prophet Musa (peace be upon him), who is considered in the imagination of the Al-Yahoud as the most sacred religious figure.
So, the sanctity of the city of Jerusalem for the Al-Yahoud came from one reason only, which is the sanctity of the concept of the political entity for the Al-Yahoud, given that the Al-Yahoud all over the world are one people according to the Zionist interpretation of the Old Testament, and this people sees the concept of the political entity as sacred and wants to live within it. For the Al-Yahoud, Jerusalem is a political holiness given by the Old Testament with a divine religious cover, and it is not a purely religious holiness linked to a prophet or the sanctity of an ancient building that exists today. Rather, it is the political sanctity of a state entity that carries the imagination of a decreed temple and dreams of building it
● Holiness among Al-Nasarah
It is true that Jerusalem for Al-Nasarah carries the holiness of the birth of Jesus Christ, but it is a holiness that is not clear and visible in practice. There are no rituals in Christianity that oblige believers to perform in Jerusalem, and it is also not an embodied holiness, as there is no tomb of Jesus Christ to visit and there is no clear physical landmark. Related to the events of the biography of Jesus Christ. There is no mother church in Jerusalem for all Al-Nasarah in the world, responsible for Christian religious discourse, like the role of the Vatican currently. Rather, perhaps the Vatican occupies a sanctity for some Al-Nasarah that exceeds the sanctity of the city of Jerusalem (the city of Jesus Christ).
Because Al-Nasarah believe in the Old Testament, they also believe that the name of Jerusalem is Jerusalem.
So, the sanctity of Jerusalem for Al-Nasarah is linked to the city of Jesus Christ.
When we analyze holiness among the three religions, we will find that holiness is linked to a sacred imagination (sacred texts and sacred ancient figures) and a sacred building. When I say sacred imagination, I mean an imaginative mental image that has no material evidence other than the fact that it is sacred religious texts containing divine commands and stories of sacred figures.
So there is a sacred imagination and there is a sacred building, and the difference in these two things between the three religions is:
Regarding Mecca
The Muslim’s imagination towards Mecca is the oldest of imaginations… because it is linked to the story of the Prophet Ibrahim… the father of the prophets… regardless of whether the story is true or false or whether the Al-Yahoud or Al-Nasarah do not believe in it.
There is a holy building in Mecca, to which Muslims make pilgrimage every year.
As for Jerusalem
The sacred imagination of the Al-Yahoud towards Jerusalem is the second oldest because it is linked to the Prophet Sulaiman. As for the sacred building, it does not exist. It is just an imaginary building, also only drawn in the brain.. and there is no material reality for it on earth. There is no evidence from excavations and archaeological explorations that there is any trace of the Kingdom of Sulaiman.
Then comes the sacred imagination of Al-Nasarah
Then comes the sacred imagination of Muslims. Muslims have a sacred physical building (Al-Aqsa Mosque) that exists to this day, and Muslims visiting it was a religious tradition linked to the completion of the Hajj rituals in Mecca.
Where does the holiness of the place come from? Is it from a divine command, from the presence of holy figures there, or from the presence of sacred buildings there?
This question imposes itself when thinking outside the three previous religions, and when searching for an answer, we will almost find that many religions in the world also share these perceptions about the concept of holiness.. The sacred place in most religions is not devoid of those three previous foundations……. A divine command, a sacred personal presence in it, or a sacred building in it.
But the agreement of almost all religions in the world on these perceptions about the concept of holiness is not enough to explain the meaning of holiness in the region.
Why ?
Because it does not explain the reasons why the three previous religions did not share one sacred place linked to the beginning of the religious story, because as everyone knows, the three religions emerged from one religious narrative, so the religious concepts and doctrinal perceptions are the same in the three religions… and therefore they must participate in one narrative. About a holy place.
Mecca’s story about Al-Bayt Al-Haram built by the Prophet Ibrahim may seem logical…….its logic comes because it is linked to the beginning of monotheism and not to the Prophet Muhammad, so that we cannot say that Islam is a modern phenomenon linked to the Prophet Muhammad.
But where is the narration of the Al-Yahoud and Al-Nasarah about the places of the first beginnings, and by beginnings I mean… the beginning of the religious story, about Adam, Ibrahim, or Nouh… but rather linked to the places of the last scenes of the religious story (Sulaiman – Christ).?
Then there is also the story about Jerusalem. Would Jerusalem, before the Prophet Muhammad, have that holiness among Muslims today? Indeed, before Jesus Christ, would it have holiness among Al-Nasarah? Indeed, before Sulaiman, would it have holiness among the Al-Yahoud?
Asking the previous question may be illogical, because logic says: How can I assume the existence of holiness for a place when before that there were no religions or believers, as religions are the ones who created the believers and are the ones who granted holiness to that place?
But I intended by asking the question to try to get out of the meaning of holiness so that we can reach a correct answer about the meaning of holiness and why the city of Jerusalem. However, assuming that it is not possible to ask a question like the previous one, this will impose another logical question on us:
Why then do the three religions share the holiness of that place (Jerusalem)? The direct and logical answer to this question for many will be: Perhaps because the three religions emerged from a single religious origin.
But if religions emerged from a single religious structure, regardless of the differences occurring between religions currently, the logical question is:
Why, then, do the three religions not agree on a single narrative about the reasons for the holiness of the city of Jerusalem? Rather, all the narratives presented by the religions about the reason for the holiness of the city (Jerusalem) are not linked and have no relation to the beginnings, I mean the beginning of the religious story, around Adam, Ibrahim, or Nouh… .. Rather, it is linked to the last scenes of the religious story (Sulaiman – Christ – Muhammad).?
In addition to the Islamic narrative about the city of Jerusalem, which seems to me the most strange among the narratives, because it is linked to the relatively newer narrative, which is about the Isra of the Prophet Muhammad, and the strangeness is increased by the presence of a building that is sacred to the rest of the religions and has a holiness that is the largest (Al-Aqsa Mosque), or even the most. It is strange that in Al-Aqsa Mosque there is the Ibrahimi Mosque, and from its name it seems that Jerusalem is also trying to find a link to the first beginnings of the religious story in association with Mecca.
Is the Night Journey an ancient religious concept that is not linked to the Prophet Muhammad (PBUH) alone, but rather to all the prophets, because the holiness of the story indicates the existence of a previous structure that understood the concept of the Night Journey?
Asking these logical questions will lead us to only two conclusions, and one of them is correct. Either the city of Jerusalem has been sacred since ancient times by the three religions, or Jerusalem obtained its sanctity in a relatively recent history among all religions.
Searching for the correct result will certainly lead us to understanding the meaning of holiness and even understanding the true history of religions, and we will postpone the search for the correct result for another article.
The meaning of the state of holiness of the places that now exist in the region does not explain at all the religions that preceded the Ibrahim religions in the region.
Because previous religions must have had sacred places, but where did they disappear? And here lies the difficulty.
Rather, what is strange and does not raise questions for those who write about the history of the region is how the oldest written texts in the region were found in Iraq, Misr, Syria, and Yemen, which contain ancient, different, and unrelated religious texts according to the Western interpretation of the region’s inscriptions, but they are not the beginnings of religions. This is if we think according to the Western thinking approach based on theories that say that current religions are an evolution of previous religions until they reached this form, and that man in ancient times believed in multiple gods until he reached the final form, which is monotheism.
Logically, there must have been holy places for believers in ancient religions that were found in Iraq, Syria, Misr, Yemen, and Tunisia… but where are they? . The answer to this question makes us make a logical assumption:
Either there were sacred places within the geographical environment in which the inscriptions were found, and their holiness ended and disappeared with time, or their holiness decreased in favor of other places outside their surroundings with the emergence of new religions, or the sacred places were also outside the geography in which those ancient inscriptions were found.
● If the sacred places of the previous religions that the region knew before the Ibrahim religions were located within the geographical area in which the inscriptions were discovered… then why did they not continue?
If we search in the countries of the region, we will find that there are religious shrines that enjoy great sanctity, but they do not reach the sanctity of places outside their geographical surroundings.
Is it possible that these religious shrines were the sacred places in the past in the ancient religions of the region, and then after that their holiness diminished somewhat after the emergence of new religions, so their holiness was withdrawn in favor of places outside their geographical surroundings?
First, we must search the texts of ancient inscriptions discovered in Misr, Iraq, Syria, Tunisia, Yemen, and elsewhere.
When we read the texts of ancient inscriptions, we find that there are many places mentioned in all of these texts that talk about sacred places, but we do not know their exact locations, they are just possibilities.
But there is an important note…for almost any researcher in the ancient history of the region…the inscriptions of the ancient region talk about sacred journeys of gods, heroes and kings to places outside their local geography, and all the texts revolve around the beginnings. Can it not then be said that the previous religions also had Holy places outside their geographical surroundings.
I believe that those long trips to those places outside their geography could not have been possible in that ancient time had it not been for the very great sanctity of those places.
We have reached a final answer to the previous question, which is that ancient religions also had sacred places outside their geographical surroundings.
is it enough ?
● But this final logical result that we have arrived at is not sufficient to explain the meaning of the holiness of the place in the region, because if the holy places are outside the geography in which the ancient inscriptions were found, then either they are different and multiple holy places, or all the ancient religions before the appearance of the Ibrahim religions were It also owns one holy place.
When we look at the inscriptions of ancient religions in the region, according to the interpretation of Western scholars who deciphered the inscriptions of the region, we find that in the inscriptions of Iraq there are Akkad, Babylon, Misr, and Dilmun, and in the inscriptions of Misr there are Tire, Thebes, Heliopolis, Cape, and the Land of Punt, and in the inscriptions There are pictures in Tunisia, and in the inscriptions of Yemen there are Maqah and Ma’in Misr.
The names appear to be multiple and different and there is no common sign, except in the case of Misr and Tunisia, where they share the name Tyre. What is strange is that they are Tyre related to the beginning of the religious story. On the one hand, on the other hand, there is an Egyptian in Iraq and a certain Egyptian in Yemen, which… It is shared with the name Misr, given that Misr has kept its name since ancient times.
Initial thinking seems to us that religions had multiple and different places depending on the nature of religions and beliefs.
But if we keep in mind the possibility that the translations of Western orientalists are inaccurate, and that there are errors in the translations and interpretation of names as names of places, which is a very large possibility, and we take into account the possibility that the names of places change with time, this will make us not rely on names in the research process, because we We will reach very wrong results, believing that they are sound, and we will build false perceptions on these errors, as we search for accuracy and what is most correct. Therefore, I think that the safest way for us is to search for the common things in all the stories that talk about those places and the nature of the geography of those places.
When we reread the texts that talk about those places, we find that there are many similarities between those places. In all the stories of the journeys of gods and kings recorded in the inscriptions of the region, we always find that they share a story of crossing water, sacred materials, and wood.
According to the methods of thinking based on Western theories, that holiness came from ancient, primitive stages, it is logical to believe that there were sacred places in one geographical spot among all the ancient religions in the region.
Here we have found a solution to the dilemma of the difference in place names in the inscriptions and their single nature confined to a specific geographical spot.
● But our arrival at this logical conclusion is also not sufficient to prove the meaning of the holiness of the place in the region, because if the previous religions before the Ibrahim religions had single holy places outside the geography in which the ancient inscriptions were found, then either their sanctity has continued to this day, or It has disappeared and been replaced in favor of the holiness of new places.
If the current religions, according to Western thinking, are only an advanced stage of the ancient, primitive religions in the region, then the current religions must still preserve the sanctity of the places that were sacred in ancient times.
Therefore, it is logical that if the sanctity of places in the religions of the ancient region continues to this day, then the characteristics and geography of those places must apply to the holy places today, specifically to Mecca and Jerusalem.
But when we carry out the process of finding similarities or common things between the characteristics and characteristics of those places, we will find that they do not apply categorically to Mecca or to Jerusalem.
Yes, the holy places that were known to the peoples of the region in ancient times before the Ibrahim religions have changed in favor of new holy places in Mecca and Jerusalem. This is assuming the validity of the existence of ancient religions according to the interpretations of Western orientalists.
But this will lead us to ask a logical question:
Why do we believe that it was changed in favor of other places? Why do we not assume that we are facing new religions that have their own sacred places and are not linked to previous religions? Therefore, thinking according to the logic that current religions are a development of previous religions would be wrong.
We may accept this hypothesis with great difficulty
But there is an important observation that researchers do not pay attention to, which makes us undermine this hypothesis… It is that the location of Mecca and the location of Jerusalem are geographically identical, yes, identical based on one reference. By identicalness, I mean the location, not the geographical nature. The location of Mecca is completely similar to the location of Jerusalem, and this action does not appear to be a coincidence. It is certain that there was another geographical location far from the scene, and there are those who tried to project its location onto another place so that it matches a sacred religious description such that Believers do not find any contradiction between their sacred texts and geographical location.
The two locations are not a coincidence at all.
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When I was a high school student… I remember in Arabic language class, when we were reading the poems of the Seven Mu’allaqat and we knew that they were called the Mu’allaqat because they were related to Mecca. I was finding it very difficult to be convinced of that explanation about why they were called the Mu’allaqat, because it is a world and space. These poems do not seem to have anything to do with Mecca, near or far? I used to feel that there were errors in my imagination that depicted Mecca while I was reading the poetry of the Mu’allaqat, because I did not find any connection between the space of the poetry and the geography of Mecca.
I grew up and the question arose in my mind again… Her name may be Al-Mu’allaqat for a reason that has nothing to do with the story of her hanging on the wall of the Kaaba. Or perhaps they were called mu’allaqat because they are hung on the wall of the Kaaba to give them a state of holiness. Or it was from another, distant space, and that does not prevent it from being commented on.
Days passed…until the day I did not imagine myself asking the question that led me to solve the puzzle of the region’s history:
Why aren’t the poems of the Seven Mu’allaqat actually hung on the wall of the Kaaba, but not this Kaaba, but another Kaaba? Why don’t the geography and space of the poems of the Mu’allaqat describe the geography of the real Kaaba?
The discussion of the poetry of the Mu’allaqat does not come without mentioning Taha Hussein’s book on pre-Islamic poetry, the book that caused a great uproar and whose author was subjected to atonement for saying that pre-Islamic poetry was written in a period after Islam.
Taha Hussein, after his return from France and being influenced by the Cartesian approach, made him doubt that pre-Islamic poetry had been written before the Qur’an, and he placed it in a book based on historical facts and many aspects of poetry styles over a period of time.
The book in general does not have an integrated approach through which all questions can be answered, and the matter is not discussed in great detail, and there are many aspects in the book that contradict some of the ideas it contained. I think the book was just an idea trying to open the way for ongoing discussion.
Among those facts that Taha Hussein talked about is that some pre-Islamic poets were from Yemen, because by looking at the inscriptions of Yemen, we find that the people of Yemen spoke fluent Arabic, and their language was Himyarite.
Taha Hussein may be right and correct in saying that the Qur’an was the first text written in eloquent Arabic, and that pre-Islamic poetry was written after the Qur’an.
But Taha Hussein neglected to solve many dilemmas, including the fact that the Arabs were from Yemen and yet they did not speak an Arabic language.
This is on the one hand, and on the other hand, when he talks about the environment of the Mu’allaqat poetry, he also ignores talking about the environment from which the Holy Qur’an emerged, and does it apply to the current environment of Mecca?
.
.
Taha Hussein’s hypothesis about the history of Al-Mu’allaqat poetry and the arguments he presented started from the imagination of a writer who had a recognized historical narrative, and not from the mind of a historian or researcher, because Taha Hussein’s mind was confined to the corner of a literary text, and he did not go beyond that corner to the corner of the text. Historical too.
● For example, he did not ask, for example, a question that contradicted his hypothesis: Was the historical text that reached us written before the emergence of Islam, after the emergence of Islam, or before it?! . .. Yes.. As long as Taha Hussein is based on the approach of skepticism, all questions are raised and under discussion.
● Taha Hussein had no idea in his mind how Yemen had such a large amount of ancient historical and religious heritage and was so close to Mecca, but had no effect on Mecca at all linguistically or religiously, because he believed that the language of Yemen was different from the language of Mecca.
● Taha Hussein was unable to solve the problem, how the history narrative that he knows mentions the migration of tribes from Yemen, which was the beginning of the settlement of Mecca and Medina, and yet he believes that the language of Mecca is different from the language of Yemen.
● How the historical narrative says that the origin of the Arabs is from Yemen, and yet their language is not Arabic. It is not possible, according to his belief, for these poems to be the language of poets from Yemen, because their language is not Arabic.
● Taha Hussein was like the rest, time in his mind was unprocessed. Time appeared in his mind and suddenly came to him without warning 1400 years ago and started from Mecca while he assumed that this huge Arab heritage of literature, poetry, history and language was the product of 300 years, that is. It came out 300 years after the beginning of time in Mecca, and Mecca and its surroundings belong to that heritage.
● When Taha Hussein was thinking about the issue, the idea that the current Mecca was not in his mind did not occur to him, not the true Kaaba that was mentioned in the Qur’an, and not the Kaaba in which the poems were hung.
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Let us stop for a moment on the topic of pendants… Let us move on to the historical heritage and what he said about the Kaaba of Mecca…but before that, I would like to draw attention to an important point related to the issue of heritage.
When I deal with heritage, I differentiate between two types of heritage: popular oral heritage and textual heritage.
I deal with folklore with more trustworthiness than the textual heritage, as it is more pure, pure, and truthful to me, because you are really surprised when you read about things in heritage books and do not find any trace of them in your oral folklore. So you wonder where the textual heritage came from, then. It must have come from an oral heritage and was written down until it reached us, but you do not find, and this raises a difficult issue for some that it is the heritage of a limited environment in the past confined within the scope of Mecca and around it, and not the heritage of everyone. But even in that environment, they still do not have an oral heritage or popular memory on these topics. They, like the rest, draw from the heritage of texts. Where did this great textual heritage come from and what are its sources?… Could it be copied from ancient, translated and distorted texts?
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As is known, history books speak of the fact that in ancient times the Arabs had many Kaabas to which they would make pilgrimages in specific and non-specific seasons, offer them vows and gifts, and circumambulate around them. Among the houses of the gods or Kaabas that were famous were: the House of Al-Lat, the Kaaba of Najran, the Kaaba of Mecca, and the Kaaba. Shaddad al-Ayadi, Kaaba of Ghatafan, the house of Dhu al-Khalasa, known as the Yemeni Kaaba, and Kaaba of Dhu al-Sharī. And Kaaba with a forest…etc. But it is said that it was gathered for the house of Mecca unless it was gathered for another house throughout the island. Because Mecca was the meeting place for caravans; Between the south and the north, and between the east and the west, and some of them said that its importance increased after the Year of the Elephant, when Abraha came to the ashram and wanted to demolish it, so a curse from Allah fell upon him and stopped him.
Al-Aqqad says about these houses that these houses were forbidden and had their sacred days, but the house of Mecca in particular began to differentiate; For Mecca’s great location on all commercial caravan routes; Until a time came when Mecca became the meeting place for world trade, and its people became the most important merchants in the world.
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This is almost a brief and comprehensive account of the history of the Kaaba and Mecca, and everyone agrees on its authenticity. We will try to analyze and criticize this account.
● The textual heritage narration that talks about the existence of several ancient Kaaba before Islam, I believe that it is a false narration and deliberately fabricated.
what is the evidence ? .
I am starting from the idea that the name Kaaba is distinctive and we do not currently find in our heritage any word similar to it. Rather, the name Kaaba cannot be borrowed for something else in our dialects, as the name Kaaba only comes to mind as one thing. It is agreed that there were several houses of worship in ancient times… but the Kaaba… it is only one. I believe that the matter was deliberately fabricated to hide an ancient truth related to worship, because the talk about Kaaba is to show the perception that there were multiple religions.
● The novel says that Mecca was a commercial center, which is what gave it importance, but in reality there are no things that suggest that Mecca was a commercial center.
Logically, caravan routes should not pass through Mecca, because they are mountainous and not flat to actually be suitable for commercial caravans. Moreover, there is no archaeological evidence about ancient roads that pass through Mecca, and you have Google that can reveal to you ancient trade routes. Also, there is no archaeological evidence. There is an old place in Mecca that confirms that it was an ancient commercial center at all. There are no antiquities, no inscriptions, no old houses, no antiquities, nothing. The old houses in my city seem hundreds of years older than Mecca.
● Al-Aqqad says that Mecca was famous for trade, and that its inhabitants were the largest merchants in the world. If Al-Aqqad is right in what he said, of course, and he says this based on the famous historical narrative, then you are actually surprised that there is no evidence of a culture of trade among the inhabitants of Mecca until today, because I believe that These matters go into the roots of local culture and remain inherited and present and will not disappear.
● Why couldn’t the previous heritage novel summarize the topic of the holiness of Mecca easily and conveniently, by saying that the religious importance of Mecca is what made it a commercial center and a place of commercial importance?! ……. Why do we not assume that the fact that it was a religious center is what gave it commercial importance?! .
Because this narration wants to convey to you an indirect message, that the Arabs did not adhere to one religion before Islam, but rather they worshiped many gods and had many religions.
● How can a Muslim believe that the first house was founded on piety and the worship of Allah and then assume that it was a place of worshiping idols? Isn’t the Qur’an for the Muslim the text that does not exceed any other text as an absolute truth? So how can he believe in a historical narrative that may be forged and fabricated and negate his belief? He desecrated the truth of monotheism in his imagination, which the Qur’an came to explain.
● There is an important problem in time that leads to a contradiction in Muslim awareness, and Al-Aqqad expresses it clearly when he says that Mecca gained its importance from the fact that it was a commercial station.
When a Muslim reads this history about Mecca, which came to him from his biography and heritage books, he turns into a non-Muslim person and does not have the imagination of a Muslim. He looks at that narrative as a pre-Islamic and unholy text, and his imagination moves back in time to before Islam. Therefore, he cannot say that Mecca gained its importance from being Al-Bayt Al-Haram that Ibrahim built, because he knows that before Islam no one knew anything about Ibrahim, Allah, or monotheism… and people were pagans, but after that, when he comes out of this time It goes back to the Qur’anic text. He transforms into a Muslim person and becomes in the imagination of a Muslim believer. When he reads the Qur’an, he looks at it as a sacred text that came after that historical narration, and that the importance of Mecca stems from it being the first house of Allah, Al-Bayt Al-Haram that Ibrahim built in a time before the heritage narration. That.
A problem indeed… How do we solve this sharp contradiction among Muslims in explaining the reasons for the holiness of Mecca? …
The Muslim must choose one narrative out of the two, and the other narrative will be false. If he chooses the narration of the mall, this means that the narration of the Qur’an is false, and if he insists that the Quran is true, this means that it is not the real Kaaba. However, if he chooses the narration of the Qur’an, then he must believe that the narration of the mall is false, and then he is required to ask a logical question about who created that. The novel and what is its purpose?
Because if we assume that the beginning of its importance came from trade, this denies its religious importance, denies its being Al-Bayt Al-Haram, and also denies and belies the Quranic text that its importance stems from it being the first house founded on piety.
We will solve this intellectual contradiction caused by time
We will try to remain within the time before Islam and not depart from it, so that no contradiction arises for us, and we will search, according to the historical narrative, for another narrative and another Kaaba that comes after Mecca in importance, and we will search around it. Perhaps it will solve for us the problem of the intellectual contradiction between the time before Islam. And the post-Islamic era about the importance of Mecca.
The historical narrative says that there was another Kaaba, the Yemeni Kaaba (Dhul-Khalisa), and that it was the second Kaaba after Mecca in terms of importance and fame.
I will convey to you texts as they are, from within the heritage books, that talk about the pure Yemeni Kaaba.
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He follows ..