2017-01-26T03:16:00-08:00
If one of the German thinkers places time among the three roots of the problem of the Muslim mind, as he sees that the idea of time in the Muslim mind is sealed and appears as a sweeping torrent that ends in a place, and this perception of time in the Muslim mind, as he says, is one of the reasons for the cessation of updating the Muslim mind to keep pace with it. In the developed world, other researchers also find the truth about the problem of time in the Arab and Muslim mind. This Al-Jabri criticizes the image of time in the Arab mind, saying that it is a circular time that makes the mind experience the crisis of getting out of that circle of time, and this Muhammad Arkoun also criticizes time in the mind. The Muslim, by saying that it is a mythical, mythical time, makes him always find it difficult to understand reality and contexts.. So I will speak in this article based on the problem of time in the mind of the Muslim and the Arab, and that image of time is what has put the lid on much of the past, present, and context. linked between them.
If the German researcher sees time in the Muslim mind as a sweeping, sealed torrent, and Al-Jabri sees time as circular, and Arkoun sees time as a mythical time, then I see time in the Muslim mind as a sweeping torrent that begins at a point and ends at a point, and above that torrent there are rings. A mythical circle, the torrent pushes these rings while they are standing in place, producing a continuous circular movement. This image that I find fresh in the Muslim mind is the reason why history and the legendary past are always reproduced in our reality.
The Muslim believes that reality is produced by time, but the truth is that the concept of time in the Muslim mind is what produces the reality around him, so we see events constantly repeating. A person like Saladin must appear in order to return Jerusalem to the Muslims, and the Awaited Mahdi must appear, and in Every hundred years, someone appears who restores the nation’s youth, and Allah’s rule is that goodness will triumph, and the signs of the Hour are approaching. This cultural stock of religious texts is a product of the image of time that exists in the Muslim mind. The Muslim now does not interact with time, but rather reproduces the myth once again. He is the one who creates his reality, which resembles the image of time in his mind, so much of our reality appears similar to events in the past, and here in Yemen the image is clearer, always repeating circles in its political and social reality, as you see many of the historical events that occurred in Yemen returning. Once again in the same picture, as if you were living the eras of Islam and the eras of the Imams, and the wars that were taking place in the past, with the same mechanisms, the same method, and the same logic. It is not strange when one of the tourists, who describes the reason for his admiration for visiting Yemen, says that time stops in Yemen.
Colors and legend
A few days ago, I asked friends on Facebook about the nature of the colors they find in their imagination around two historical figures, Muawiyah and Ali. It seems that the question was not clear and many did not understand it. Their belief was to describe a color for both characters, as a description of them, or to create There are two colors for them, and the truth is that I did not mean that, but rather I meant the nature of the color that appears in your mind when you hear each name separately, that color that suddenly appears in your imagination. Do not try to concentrate, you will not know what the color is, but try to know the color when You hear their names suddenly or unexpectedly.
There are those who refrained from answering. I don’t know if it was because the answer would offend both personalities. For example
If the color was red, it would be a bad description, and if it was black, it would mean blackness and darkness, which is a bad description, but the truth is that color has no relationship to personalities, and colors also have no relationship to bad things. Black does not mean anything bad, as Islamic culture cultivates it. The black stone is not because of the sins of the people, and Africans are not black because of the call of the Prophet Nouh on his son Ham, who saw his nakedness.
Despite not knowing much, some people understood my question well, and they were the ones who gave us the two colors. What is strange is that their answers were identical or identical to a large extent, as their answer was as follows: For Muawiyah, the color was (orange, yellow), and for Muawiyah, the color was (orange, yellow). Perhaps the color was (black, black mixed with gloss and white, dark brown).
Have you tried asking any Muslim this question again? Try asking your friend, neighbor, and colleague, and ask him to give you the answer honestly after you tell him that colors have nothing to do with personality and do not mean anything bad, then compare the answers….. I would not be crazy or a liar if I said in advance that the answers would be orange and black or colors close to them.
You won’t believe it, all you have to do is try it.
But why orange and black?
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The above was an introduction to the relationship between the imagination of time in the Muslim mind and reality, and that the movement of lived reality is nothing but the product of the imagination of time in the Muslim mind.
What is the relationship between color and myth?
When brain, psychology, and anthropologists answer why men are superior to women in arranging geometric shapes and knowing the correct directions, they return the reason to the primitive shapes that both genders inherited from ancient times, when men were required to pay attention to exploration and research in their search for food and appreciation. Because of the dangers of the terrain, confronting the enemy, and in chases, this is the same reason that makes women outperform men in distinguishing between colors more accurately than men, because of their collection of fruits and berries, searching trees, and their keenness to distinguish the good from the bad in ancient times.
These primitive shapes are the cause of the color phenomenon that accompanies ideas in our imagination.
The origin of the legend.
I believe that the harsh geography of the region, which is characterized by desertification and scarcity of water, and includes most of the area of the region, in addition to a small area of fertile and water-abundant lands on the outskirts, in addition to its bad climate characterized by drought, is a fundamental and important factor in creating the nucleus of the legend in the region. This nucleus existed in the literature of the religions of past civilizations, passing through the Ibrahim religions until the present day, and expanded over time to take on many shapes and symbols, different colors and stories, all of which mimic the first myth that formed human consciousness in the region.
Because of the nature of that harsh geography and the bad climate, the nucleus of the myth of conflict in the region was formed, which characterized many of the myths of religions in the region and many of its stories. The conflict appears clear and visible in many myths, from the myths of Sumer to Babylon to the myths of ancient Misr and the myths of The Ibrahim religions in the struggle between good and evil, as well as popular narratives and stories in the region, from Al-Zir Salem to Abu Zaid Al-Hilali.
The basis of the conflict in most of the myths of the region, even if it is dressed in other clothes and other forms, is a conflict between the urban and the Bedouins, between agricultural civilizations and between Bedouin civilizations.
The beginning of the legend.
1- The legend begins in ancient times in the sky with a struggle between the sun and the moon over who gets the brightest star in the sky, which is Venus. Here was the first beginning of the legend in the region.
2- Then the myth turns to another form, when we see in the Sumerian myths in ancient Iraq a form of conflict between the Allah of the peasants and the Allah of the Bedouins, and with the passage of time, Sumer’s religious myths take on another new form of conflict, with a struggle between the farmer and the Bedouin over who gets his love. The mother goddess and the gods show their affection for the farmer by choosing him, then with the passage of time the myth takes on another new form and a new arrangement, with the descent of the goddess Ishtar to earth and her desire to choose a husband for her, so she is faced with two choices: the farmer or the Bedouin, so she leans toward the farmer and informs her family of her desire. In Al-Falah, but her family forces her to choose the Bedouin, so she chooses the Bedouin after she fell in love with him. Then the myth surprises us with its reverse regression with time. After the emergence of the non-divine human element in previous myths, the gods return to conflict again, but this time it is not a struggle for whoever gets the gods but rather for the seat of power, as the myth becomes a struggle between the Allah Sin (the moon) and his uncle. The Allah of evil to restore his father’s chair, and I do not know whether this political transformation was after everyone’s ideological stability with the shift from religious to political in the myth, or whether the chair was intended as a symbolism for the Allah of evil to have Ishtar. Or was it an older myth or was it relatively newer than the myths of Sumer?
3- In the beginning, the farmer Allah triumphed over the Bedouin Allah, then the myth moved towards the gods choosing the farmer, but a shift occurred in the story with the Allah descending from heaven to earth, but he was forced to marry the Bedouin, and here it seems to me that this transformation shows the emergence of religious awareness of the union of the divine with Humanity in man, through marriage between the gods and man, and that the gods were forced to marry due to the circumstances of the legend kidnapping the Bedouin element after the legend had been with the farmer for a long time. Then the myth turns to another political form after it was ideological, with the emergence of the element of conflict over the throne.
In the Ibrahim religions, the conflict begins in heaven, between Allah and Shaytan. This conflict is the basis of man’s existence on earth, and because of this conflict, the father of humanity, Adam, descends to earth, but the legend turns into another form of conflict, and establishes the first conflict on earth. It is the struggle of Abel (the Bedouin) and Cain (the farmer), where the religious narrative depicts that Allah accepted Abel’s offerings of livestock and did not accept Cain’s offerings of fruits and barley, so hatred arose for Cain and he killed Abel.
The truth is that we are facing one conflict, but we are facing two versions of the myth: sometimes the farmer is victorious and sometimes the Bedouin is victorious, sometimes the Bedouin behaves evil and sometimes he appears as a good man, sometimes the farmer appears as a good man, and sometimes he appears as a villain, and this difference is caused by the collapse of… Civilizations or one civilization prevails over another. When the Bedouin becomes the good one, he confirms that the origin of the new myth emerged from a victorious Bedouin society, which sees the Bedouin as good and loved by heaven, and the peasant is depicted as spiteful and evil and hated by heaven, and the opposite is true when Agrarian civilization triumphs and emerges from a peasant society.
The religious truth in myths does not stem from a real basis, rather it is the narration of the victorious party. You stand confused as to why Allah did not accept Cain’s offering of fruits and barley, but in return accepted Abel’s offering, and you ask questions: Why did Ishtar agree to the Bedouin’s marriage when she was the one who said: The Bedouin will not marry me.
Where are the colors in the myth?
What is the color of the background that appears to you in your imagination when the name of Allah is mentioned… Black, right? What is the color of the background that appears to you in your imagination when the name of Shaytan is mentioned? Orange. Why, when they draw a picture of Cain, they draw him in yellow clothing (search and you will see). Cain appears in black or dark brown clothing (search and you will see). Why does the month of Muharram appear black in our imagination, and the month of Safar appears orange in our imagination? Why is Muharram a most important month in Islam, and Safar is a month that people fear greatly because of its association with disasters and evils?
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Son of the sun