2018-09-12T09:34:00-08:00
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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● It is said that naming the Yemeni Kaaba “Dhu al-Khalasa” comes from the word “khalas,” and “khalas” in language is a plant with a pleasant scent attached to trees that has seeds like grapes. And Dhul-Khalasa by joining the Kha and Laam. It was said that its name was derived from sincerity of worshipers, “and what it means when they call it that is that His worshipers and those who follow Him are sincere.”
● Abu Al-Mundhir said: One of the Arab idols is Dhul-Khalasah. It had a white marwa engraved on it like a crown.
● And in Mu’jam al-Buldan by Yaqut al-Hamawi: Al-Khalasa is the Yemeni Kaaba built by Ibrahim bin Al-Sabah Al-Himyari. There was an idol in it called Al-Khalasa, but it was demolished. It was said that Dhul-Khalasa was called the Yemeni Kaaba, and Al-Bayt Al-Haram was the Levantine Kaaba.
● Al-Mubarrad said: “Its location today is the mosque of a town called Al-Ablat in the land of Khath’am.”
● The circumambulation around Dhu al-Khalasa was somewhat similar to the circumambulation that was performed in Mecca in the pre-Islamic era. The Arabs would give Dhu al-Khalasa gifts such as barley and wheat, pour milk on him, and sacrifice sacrifices to him. They would go to him to divide the arrows with him.
● It is believed that through the lamentation of a woman from the Khath’am tribe for Dhu al-Khalasa when Jarir bin Abdullah demolished and burned it, that “Al-Khalasa” was a female idol, that is, a goddess, and that is why he was called “the guardian”:
And the Banu Umama in the governorate were struck with drunkenness, all of them suffering from a pipe
They came to their egg and found next to it a lion that looked mighty before swords.
He divided the humiliation among the women of Khatha’am, the boys of Ahmose, divided by Sha’aib.
● According to the hadiths, Dhu al-Khalasa will be worshiped at the end of time. There is a hadith attributed to the Messenger that he said: The Hour will not come until the buttocks of the women of Banu Dos and Khath’am collide (and it was said “it clashes”) with the backs of the women of Banu Dos and Khath’am around Dhu al-Khalasa.”
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Before we analyze these previous narrations about Dhul-Khalasa, the Yemeni Kaaba, we will ask the question again: Where did all this information come from? Could it not be that this information was obtained from ancient inscriptions and texts and not oral heritage?!
It is impossible for this to be the product of a compilation of an oral heritage that came 300 years after Islam, which is the approximate period during which the first Arabic texts began to appear…and I mean, references and foundational books began to appear. I am absolutely certain that they are distorted translations of inscriptions in the region.
■ We are now in the time before Islam and we read a text that says that the name Dhul-Khalasa came from a pleasant-smelling plant.
Let us try to quickly move our imagination to the time after Islam and read the Quranic text
{Indeed, Saba had in their dwelling place a sign, two gardens on the right and on the left. Eat of the provision of your Allah, and give thanks to Him, a good land. Allah is Forgiving.} [Saba: 15]
A pleasant-smelling plant = a pleasant town
■ To return again to the time before Islam, we will read a text that says that its name came from the word sincerity of worship, “and what it means when they call it that is that His worshipers and those who follow Him are sincere.”
Let us quickly move our imagination to the time after Islam and read the Quranic text
{And remember Our servants Ibrahim and Ishak, O Yaacoub, possessors of hands and eyes. (45) Indeed, We have made them sincere with sincere remembrance of the abode. (46)} [p. 45-46]
{And they were commanded only to worship Allah, making the religion sincere to Him, upright, and to establish prayer and pay zakat, and that is the religion of value} [Al-Bayyinah: 5]
Dhul-Khalasa House = the purest memory of the house
Sincerity of worship = sincere people
■ To go back to the time before Islam, we will read a text that says that there was a white Marwa in Dhul-Khalasa and the rituals of circumambulation were taking place there.
To quickly return our imagination to the time after Islam, we will read a Qur’anic text that says:
{Indeed, Al-Safa and Al-Marwah are among the symbols of Allah. So whoever makes the Hajj to the House or performs the Umrah, there is no blame on him if he circumambulates them, and whoever volunteers good, then Allah is Grateful, All-Knowing.} [Al-Baqarah: 158]
White marwa = purity and marwa
■ To go back to the time before Islam, we will read a text that says that the Yemeni Kaaba was built by a Himyarite king named Ibrahim.
Let us quickly move our imagination to the time after Islam, we will read a Qur’anic text that says:
{And remember Our servants Ibrahim and Ishak, O Yaacoub, possessors of hands and eyes. (45) Indeed, We have made them sincere with sincere remembrance of the abode. (46)} [p. 45-46]
{And when Ibrahim raised the foundations of the House, and Ismail, our Allah, accept from us. Indeed, You are the Hearing, the Knowing.}
The Himyarite King Ibrahim = the pure memory of the house
The Himyarite King Ibrahim = the Prophet of Allah, Ibrahim
Of course, the narration of the Himyarite King Ibrahim is not the true narration, because as I said, most of our textual heritage is incorrectly transmitted from distorted translations. Whoever translated the word of the Prophet Ibrahim, translated it in the form of King Ibrahim.
■ This time we will not return to the time before Islam, but rather we will remain in the time after Islam… 300 years after the narration of Islam, we will read a text falsely attributed to the Messenger in which it says that at the end of time people will be around Dhu al-Khalasa.
Now we can reveal the identity of the owner of this hidden text and the date of the event. This text came out approximately 300 years after the Islamic narrative, after the region had emerged from the time gap, and it appeared in the same period in which the incident of the theft of the Black Stone occurred. Mecca, and I believe this narration is the history of the transformation of the Kaaba, and this text was found because its author is fully aware of the truth and is afraid of its exposure and is in a hurry to talk about it before it happens to prevent it.
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Was Taha Hussein’s hypothesis correct? Let us leave the answer because it is not our main topic, and our conversation about it is limited to only an aspect of Taha Hussein’s book.
We are now faced with texts and we are trying to get to know them apart from their history.
● The truth is, when we read the texts of the Seven or Ten Mu’allaqaat, we find that their language is somewhat difficult, harsh, and heavy. In terms of language, it seems like an ancient language. This is confirmed by the number of books that appeared in the commentary on the Mu’allaqat
● As for its topics, it always talks about ruins, and according to what is known, standing on ruins was a custom and poetic tradition followed in ancient times. Then comes the topic of mentioning the beloved and flirting with them, and after that comes the topic of wars and battles, and after that comes other topics.
But the striking thing about the matter is that there is no mention of Mecca or its surroundings. If hanging poetry on the wall of the Kaaba is considered a badge and a source of pride for poets, then what is strange is that you do not find a mention of Mecca or its surroundings, only in two cases. There is a mention of the word “Bayt,” “Jarhum,” and “Quraysh” in the commentary of Zuhair bin Abu Salma, but the strange thing is that Zuhair is the father of Kaab bin Zuhair, who was said to be a contemporary of the Prophet. Mohammed . And in the ‘Asha’ spoon, but we excluded it because it is included in the ten mu’allaqahs.
There is no mention of religious or doctrinal aspects, nor are there any names for the gods who were worshiped according to the historical narrative that was told about the deities of the Arabs and Mecca. There is only mention of Allah in Zuhair and Labid’s commentaries. This makes some wonder whether people knew Allah before Islam, or is Allah a new name with Islam. There is no mention of traditions, customs, social, scientific, or cultural life.
But why do we impose on her that she must speak about these topics? Aren’t there many poems that speak in the same style? Why impose a method on me when I do not know its traditions, and I want him to do something that contradicts it?
I read some of the modern interpretations of the Mu’allaqat by researchers who say that these poems and the descriptions in them talk about different aspects, according to what many believe. For example, there are those who say that the poems talk about sexual topics or ancient rituals…
But I find them to be poems that talk about the real environment of the Kaaba, and sing about its plants, perfume trees, crops, animals, and harvesting crops. They are close to agricultural harvest songs. They resemble the traditional popular poems that exist in all our environments and that people exchange, but whose origin or identity is unknown.
But I would not lie if I said that they are similar and identical to songs from the folklore of the countries of the region, and they are very beautiful songs that are still repeated and sung in the countryside and desert areas.
Let us read verses from Al-Harith bin Halza’s commentary:
You have informed us of among them the names of a Allah who is eternal, from whom reward is filled.
After the promise of Lana with a candle light
Life, then chastity, gaping necks, then torture, then loyalty.
Riyadh Al-Qatta, then the valleys of Al-Sharbab, then Al-Shu’ban, then Al-Abla’.
The verses mention (Al-Khalasa)…and one does not need intelligence to know that what is meant by the Kaaba is (Dhu Al-Khalasa).
And the verses mention the area of (the afflictions)…Doesn’t it remind you of anything?
It is said that the Yemeni Kaaba is in a place called Al-Abla.
Abla = affliction
For a long time, I have been saying that the chaos we have is a chaos of distorted texts. Whoever was transcribing ancient texts was copying them from ancient inscriptions and had difficulty translating them correctly.
This confirms the validity of our hypothesis beyond any doubt, that the Mu’allaqat poems describe the true geography of the Kaaba and that it was not hung on the wall of the Kaaba of Mecca, but rather on the wall of the Yemeni Kaaba (Dar al-Khalasa).
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Is all of the above just a coincidence?
I don “t think so
Are we getting close?
Yes…but it is not enough
There remains a final, very important point about the narration of the Yemeni Kaaba, and it was mentioned in those poetic texts that the narration says were said next to the Yemeni Kaaba.
Where the word Ahmose boys was mentioned
Who are these Ahmose boys?!
The truth is that the name Ahmose appears in many places in history, as the Arab heritage books mention… Ahmose is a neighborhood in Bajilah, and it is the same topic that history books talk about as being the place of Dhu al-Khalasa, and they say that there is a mosque in the Ahmose neighborhood, but the strange thing is that this name appears frequently in the incidents of disagreement and conflict between Muawiyah and Ali bin Abi Talib, may Allah bless his face. .
But the truth is… The name Ahmose seems to me to be a very strange name and not Arabic at all. So where did it come from?
It seems to me that its pronunciation is purely Greek… This is not an Arabic name and we are not accustomed to it, as the letter “S” at the end of the name is a distinctive feature of the Greek language.
How did it come then?
I think that this observation brings us to a phenomenon that confirms that much of our heritage came from a process of transfer from forged Greek historical translations, and some from Greek translations of inscriptions in the region, so distortion occurred, then people came after the Greeks and transferred their wrong translations. Rather, it confirms that we are facing a historical narrative that is older than the history they presented to us.
But the most important question is: What does the name (Ahmose) remind you of?
Isn’t (Ahmose) the name of the Egyptian king who expelled the Hyksos from Misr?!
Yes… definitely
Can’t it be said… Rome has returned to us today with a new narrative that is different from its previous narrative, huh?
We are beginning to discover… Some threads of the game
Let us go and search for the story of the Egyptian king Ahmose.
Who is Ahmose?
● Ahmose I (son of Ebana) was a pharaoh of ancient Misr and the founder of the Eighteenth Dynasty. He was a member of the royal family of Thebes.
● Ahmose was born in the city of El-Kab.
● The son of Pharaoh Seqenenre and brother of the last pharaoh of the Seventeenth Dynasty, King (Kames).
● During the reign of his father, Thebes rebelled against the Hyksos (Haqsut), the rulers of Lower Misr.
● When he was seven years old, his father was killed, and when he was ten years old, his brother died for unknown reasons, and he ruled for only three years.
● Ahmose I assumed the throne after the death of his brother, and after his accession he became known as (Neb-Bity-Ra) (Allah of Power, Ra).
● During his reign, he ended the invasion of the Hyksos (Haq Sut) and expelled them from the Delta region, and Thebes regained its sovereignty over all parts of Misr and its lands previously subject to it from Nubia and Canaan.
● He reorganized the country’s administration, opened quarries, mines and new trade routes during his reign, and began construction projects of a kind that had not been undertaken since the Middle Kingdom.
● The reign of Ahmose laid the foundations for the New Kingdom, under which the Egyptian state reached its peak.
● The Greek historian Manetho wrote during the Ptolemaic era, considering the final expulsion of the Hyksos after nearly a century of their presence and the restoration of Egyptian rule over the entire country, as an event large enough to justify the beginning of a new dynasty.
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Now we will analyze this novel, but before that we have to talk about two very important points:
1- When we deal with a novel written by another, we must be very careful with it, and we must not believe in it absolutely, as we cannot trust his story at all, because it is the story of a party that does not belong to the region at all and there is nothing linking him to the history of the region and he does not feel that he belongs. For the region, he has a history full of invasion, occupation, plunder, and conflict with the region, and it is very logical that his narrative has been processed to be a foundational narrative that suits his general political, intellectual, religious, and cultural orientation.
But we will try to pick up signs that their treated narrative missed.
2- The second point is about a very important and new phenomenon that not everyone pays attention to, especially those who love reading history and researchers. This phenomenon can be found in a striking way in the ancient Western history novels written by Rome and Greece, which certainly exposes the time of those historical novels that They have reached us as events that they never experienced, but rather were translations of inscriptions in the region.
This point was mentioned by Herodotus in his historical novel, where he mentioned that the Egyptians wrote from right to left, and they were amazed at the Greeks who wrote from left to right.
Herodotus himself fell into it, as you will find that there are many place names in writing written in reverse (upside down). For example only, we will find that the city of Damascus, for example, is written in the form (Qashmad).
This conclusively indicates that they were reading texts in the region from left to right, and then writing them down in books, and they were not contemporary with them at all, and on top of that…. Writing in a distorted and forged manner.
Where is the importance of this point?
Its importance lies in time, so that the temporal context in your imagination is not damaged and destroyed as you read these novels. Because when you read such very old historical novels, you will think that their time was contemporary with the writer, and then a confusion in time occurs within your imagination, as several very ancient historical eras are merged into a relatively recent moment in time, and then you believe that the Greeks were contemporary, for example, with the kings of Misr whose inscriptions are recorded in Misr, but the truth is the opposite. The ancient Egyptians never knew an entity called Greece.
Now let’s analyze the novel
■ Notice first the clear prominence of the Greek language in this novel. The letter “S” at the end of the name is repeated three times (Ahmose – Kames – Hyksos). This phenomenon confirms that the translations of the region’s inscriptions were done in a spirit alien to us and are not natural and original translations. This strange spirit makes us enter a linguistic and cultural space that does not belong to us, causing a state of alienation, and it is the reason behind the region’s loss of its historical, cognitive and religious context, the real and natural context.
■ Ahmose was a member of the royal family of Thebes.
Doesn’t this name (Tayba) remind you of anything?
With the good plants mentioned in the historical narration found in the Yemeni Kaaba, and in the good town mentioned in the Qur’an. No town was described in the Qur’an with this description except Sheba.
{Have you not seen how Allah gives an example of a good word like a good tree whose root is firm and whose branches are in the sky?} [Ibrahim: 24]
{Indeed, Saba had in their dwelling place a sign, two gardens on the right and on the left. Eat of the provision of your Allah, and give thanks to Him, a good land. Allah is Forgiving.} [Saba: 15]
Good plant = good tree = good town = good
■ Ahmose was born in the city of El-Kab.
Was he born in the city of Al-Kab or in the city of Bakkah?
Kab = Bakka (reverse translation)
{Indeed, the first House appointed for mankind is that which is in Bakkah, blessed and a guidance for the worlds. (96) In it are clear signs, the station of Ibrahim. And whoever enters it will be safe. And for Allah is the duty of the people to perform the Hajj to the House, whoever is able to make a way to it, and whoever disbelieves, then Allah is of no need of the worlds. (97)} [Al Imran: 96- 97]
■ During the reign of his father, Thebes rebelled against the Hyksos (Haqsut), the rulers of Lower Misr.
Is it in Lower Misr or in the geography of lower Misr (Yemen)?
{The Romans have been defeated (2) in the lowest part of the earth, and after their defeat they will be defeated (3)} [Al-Rum: 2-3]
The lowest land = Lower Misr
■ Ahmose eliminated the Hyksos (Haqq Sut)
Is their name (Haqq – Sut) or (Qah – Tan)?
Haq Sut = Qahtan (inverse and distorted translation)
What does the name Qahtan remind you of?
Isn’t Qahtan Ibn Sheba according to our historical accounts?
Isn’t it a kind of drought?
{Our Allah, I have settled some of my descendants in an uncultivated valley near Your Al-Bayt Al-Haram, our Allah, that they may establish prayer, so make the hearts of people yearn toward them and provide them with fruits that they may give thanks.} [Ibrahim: 37]
Qahtan = a valley without crops
■ The Greek historian Manetho wrote during the Ptolemaic era, about the final expulsion of the Hyksos.
Note here…………..a Greek historian speaks about this particular topic and is interested in it, and this indicates that translating the inscriptions is nothing but a process of regurgitating ancient and forged Greek translations.
■ Ahmose eliminated the Hyksos.
Is the story of Ahmose as the West told us, or is the story completely different? .
The story says that the Hyksos were a group consisting of two females, a female and a female, and that Ahmose permanently expelled them from Misr.
Couldn’t this be the story of the occupation of the Yemeni Kaaba by the Abyssinians and the Romans, during which the Himyarite state fell, and the time in which the Yemeni Kaaba was transformed from Mecca to the Kaaba of Mecca?
Now, in our analysis of Ahmose’s novel in general, we find that it is rich in vocabulary and themes that are largely related to the Yemeni Kaaba.
Taiba, Bakkah, Qahtan,
Is it a coincidence?
no
Ahmose’s novel confirms the story of the Yemeni Kaaba and that it has a historical extension before Islam and is not a new event that people did not know about. The entire region was known as the Kaaba and a central, sacred place in the past and it is not a new phenomenon.
Is Taiba the Yemeni Kaaba?
Yes
{Allah promised the believing men and believing women Gardens beneath which rivers flow to abide therein, and good dwellings in the Gardens of Eden, and satisfaction from Allah. The greatest of that is the great victory} [At-Tawbah: 72]
finally
■ Ahmose’s name was (Son of Ebana) and he assumed the throne after the death of his brother, and after his accession he became known as (Neb-Bity-Ra) (Master of Power, Ra).
Is his real name Ahmose, or is the letter “S” at the end of it another different letter?
Our son or the Prophet?
Ibna = Prophet (reverse translation)
Is his name really Ahmose, son of our son, as they told us?!
M
His real name is Prophet Ahmed?
Isn’t the city of Ahmose (Ahmed), as in the novel, Thebes?
Don’t Muslims call the city of the Prophet (Ahmed or Muhammad) after Thebes?
Is the city currently in Saudi Arabia really Taybah, the city of the Prophet (even though Tayb trees do not grow there)?
M
That there is a satanic force that played with the geography of heavenly texts?
Who played this big devilish game?
Are there satanic forces that are aware of this story from the beginning and are responsible for it, and we are now living inside their satanic narrative?
{He said, “By Your might, I will mislead all of them (82) except Your sincere servants among them. (83)}
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He follows …