Arab Lands Before Islam

Arab Lands Before Islam
By Who Muhammad Is Team
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The Cradle of Human Civilization

The investigation into the history of human civilization and its origins continues to be connected to our present era. For a long time, it was commonly believed that Egypt was the cradle of this civilization, dating back more than six thousand years, with prehistoric times preceding it, making it challenging to unveil them scientifically.

Today, archaeologists are returning to excavations in Iraq and Syria to uncover the origins of Assyrian and Phoenician civilizations, aiming to determine the era to which these civilizations belong: whether they preceded the influential era of Egyptian Pharaonic civilization or followed it, being influenced by it. Whatever discoveries archaeologists make in this aspect of history, it does not change the fact that archaeological excavations in China and the Far East have not revealed anything contradictory to it. This fact remains the cradle of the earliest human civilization, whether in Egypt, Phoenicia, or Assyria, was connected to the Mediterranean Sea. Egypt was one of the most significant centers that gave rise to the first civilization that influenced Greece and Rome. Our contemporary civilization, in the era we live in, still maintains a strong connection to that initial civilization. Whatever the research may uncover about the history of civilization in the Far East, it did not have a clear impact on directing the Pharaonic, Assyrian, and Greek civilizations, nor did it alter the course of these civilizations' development until they were connected to Islamic civilization. They influenced each other, and there was a significant interaction. The global civilization that humanity is subject to today bears some of its influence.

The Roman and Qalzam Sea Basins

These civilizations, which flourished on the shores of the Mediterranean Sea or in close proximity to it in Egypt, Assyria, and Greece for thousands of years, continue to amaze and impress the world today. They thrived in various fields, such as science, industry, agriculture, trade, and warfare, encompassing all aspects of human activity. The common origin from which these civilizations emerged and drew their strength was always of a religious nature.

Indeed, this origin varied between the ancient Egyptian trinity, symbolized by Osiris, Isis, and Horus, signifying the unity of life in their land, its renewal, and the eternal connection of life from ancestors to descendants. It also varied the Greek polytheism, portraying truth, goodness, and beauty, drawing inspiration from the sensory aspects of the universe. This portrayal underwent various transformations in different periods, descending into a hierarchical world, but it always remained the foundation of these civilizations that shaped the destiny of the world. It also had a profound impact on the civilization of our present era; even though this civilization has attempted to distance itself from it, from time to time, it is still occasionally drawn back to it.

In this environment that has been rooted in a religious origin for thousands of years, the founders of the religions known to us today emerged. Moses was raised in Egypt, and under Pharaoh's rule, he was educated and refined. With the guidance of his priests and the religious men of his nation, he learned about unity and the secrets of the universe. When God granted him the guidance of his people, Pharaoh and his sorcerers challenged him until the last resort, at which point he and the Children of Israel migrated to Palestine. In Palestine, Jesus, the Spirit of God, grew up and delivered his message to Mary. When God raised Jesus, the son of Mary, to Himself, his disciples continued to call for the religion he had preached. They faced fierce opposition until God allowed Christianity to spread. The Roman Empire, which ruled the world at that time, embraced the religion of Jesus, and Christianity spread to Egypt, Syria, and Greece and extended from Egypt to Abyssinia. It continued to strengthen its influence over the centuries, overshadowing those who embraced Roman authority and anyone seeking friendship and good relations with it.

Christianity and Zoroastrianism

In response to the spread of Christianity under the Roman banner and its influence, Zoroastrianism in Persia received support from the powers of the Far East and the moral authority of India. Assyria and the extended city of Egypt in Phoenicia remained for long periods a barrier that prevented the infiltration of Western and Eastern beliefs and civilizations. However, the entry of Egypt and Phoenicia into Christianity broke down this barrier, leading Western Christianity and Eastern Zoroastrianism to confront each other.

The East and West remained interconnected for centuries, and each recognized the prestige of the other, which established a natural barrier that necessitated both of them to focus their spiritual efforts and missions in their respective regions. They did not contemplate inviting the other to their faith or civilization despite the wars that occurred between them over the centuries. Even though the Persians triumphed over the Romans, ruled over Syria and Egypt, and stood at the gates of Byzantium, their kings did not consider spreading Zoroastrianism or replacing Christianity. Instead, the invaders respected the beliefs of the governed, assisted them in reconstructing the temples destroyed by war, and allowed them the freedom to practice their rituals. All the Persians took from them was the Holy Cross, which they retained until the Romans waged war against them and reclaimed it.

In this way, spiritual conquests in the West remained confined to the West, and spiritual conquests in the East remained within the East. Thus, the natural barrier served as an equivalent of the balance of power in the spiritual sphere, ensuring that these two forces did not collide.

Byzantium, the Heir to Rome

This situation persisted until the sixth century AD. Meanwhile, competition between Rome and Byzantium intensified. Rome, which had spread its influence over Europe for generations, from Gaul to the British Isles, and had boasted of its legacy since the days of Julius Caesar, saw its glory gradually wane. Byzantium, on the other hand, came to the forefront of power and became the heir to the sprawling Roman Empire.

As Rome declined further, especially after the Vandals plundered the city and took control of its government, the events of the time had a natural impact on Christianity, which had emerged within the Roman context. Those who believed in Jesus faced great challenges during this period of turmoil.

The Christian Sects

During this time, Christianity began to diversify its denominations, and each denomination was subsequently divided into sects and factions. Each sect developed its own religious doctrines and principles, differing from the views of other sects. These sects often disapproved of each other due to their differences in belief, leading to personal animosities that manifested wherever human weakness and mental frailty existed, fueling fear and fostering blind fanaticism and stubbornness.

Among the Christian denominations of that era, some denied that Jesus had a physical form beyond a mere appearance to people. Others merged his person with his essence in a spiritual union that required great imagination and intellect to comprehend. There were also those who worshiped Mary, while others denied her perpetual virginity after giving birth to Jesus. The debates among Jesus's followers during this period of turmoil revolved around words, numbers, and interpretations, and each word and number was imbued with meaning and enveloped in layers of imagination, far beyond the scope of logic and often leading to fruitless theological arguments.

A monk from the church once said:

"The entire city was filled with debates; you could see it in the markets, among clothing sellers, money changers, and food vendors. You would want to change a piece of gold, and suddenly, you find yourself in a debate about creation and non-creation! You ask about the price of bread, and the one you're asking answers, 'The Father is greater than the Son, and the Son is submissive to Him'. You inquire about your bath's temperature, and your servant tells you, 'The Son was created from nothing'.

Despite this internal fragmentation within Christianity, it did not have a strong impact on the political structure of the Roman Empire. The empire remained strong and cohesive, while the various sects coexisted under its protection. These sects engaged in intellectual debates and held theological conferences to settle religious matters. However, the decisions of one sect did not impose obligations on the others. The empire protected all of them, and its civil authority continued to strengthen without undermining its religious authority.

The empire's strength, stability, and support provided a conducive environment for the continued spread of Christianity from Roman Egypt to independent Abyssinia, making the Red Sea basin as significant as the Mediterranean basin. Christianity also spread from Syria and Palestine, where its inhabitants embraced it, to the Euphrates River region, where it gained acceptance among the people of Hira and the Lakhmids who migrated from the desert and its barren lands to settle in these fertile and flourishing cities. They became independent for a time, ruled by Persian Zoroastrians after them.

The Decline of Zoroastrianism

During this time, Zoroastrianism in Persia experienced factors similar to those that affected Christianity in the Roman Empire. While the worship of fire remained the outward and visible aspect of Zoroastrianism, the deities of good and evil, along with their followers, also split into various sects and factions, which we won't delve into here.

However, the political entity of the Persian state remained strong, and this religious debate surrounding the images of deities and the underlying concepts did not significantly impact it. The various religious sects sought refuge in the Persian ruler, who united them all under his banner and even gained more power with their differences. He used their disagreements as a means to control them, striking one against the other whenever he feared that one sect might become too strong at the expense of the king or other sects.

Arabia Between Two Powers

During the early 6th century CE, two opposing powers, Christianity and Zoroastrianism, Western and Eastern influences, with their respective religious affiliations, were surrounding the Arabian Peninsula. Each of these powers had ambitions for colonization and expansion, and their religious leaders were actively propagating their beliefs.

However, the Arabian Peninsula remained, for the most part, untouched by foreign domination and religious conversion. Only a few tribes on its fringes had embraced these faiths, while the heart of the peninsula remained largely isolated.

Geographical Location of Arabian Peninsula

The geographical location of the Arabian Peninsula played a significant role in its isolation. It is a rectangular landmass, bordered to the north by Palestine and the Syrian Desert, to the east by the Euphrates and Tigris Rivers and the Persian Gulf, to the south by the Indian Ocean and the Gulf of Aden, and to the west by the Red Sea. The surrounding geographical features acted as natural barriers to outside influences. The vast desert in the north effectively discouraged settlement, and its harsh conditions deterred attempts at colonization. Furthermore, the lack of rivers and the unpredictable nature of rainfall made it difficult to establish reliable agricultural practices and sustain a settled civilization. In contrast to the lush lands of Yemen in the south, the rest of the Arabian Peninsula was characterized by mountains, deserts, and arid valleys that were inhospitable to sustained human habitation. This naturally encouraged a nomadic lifestyle, where people relied on the seasonal rains to graze their camels and move in search of fresh pastures.

The Arabian Peninsula was, therefore, not known to the outside world during these ancient times. Most of the peninsula's inhabitants were nomadic and lived under harsh desert conditions. Travel across the desert was a perilous undertaking, and only a few areas with access to water sources supported any kind of settled life. The rest of the region remained largely unexplored and unknown to outsiders.

The inhabitants of this arid land were not seafarers, and they did not utilize the sea for trade or travel. The fear of the sea was comparable to the fear of death for many, and sailing was not a common occupation or means of transportation. Therefore, the Arabian Peninsula was bypassed by the major trade routes of the time, which connected the East and the West. These routes passed through the Roman Empire, India, and Persia, avoiding the Arabian Peninsula due to its formidable desert and lack of navigable rivers.

The natural conditions of the Arabian Peninsula, along with its geographical location and the nomadic lifestyle of its inhabitants, contributed to its isolation from the broader historical events and religious transformations taking place in the neighboring regions. While the rest of the world was experiencing religious and political upheavals, the heart of the Arabian Peninsula remained largely untouched, preserving its unique cultural and social dynamics.

Caravan Routes

The Arabian Peninsula was crisscrossed by caravan routes, and there were two main routes. The first one followed the coastline of the Persian Gulf, skirted the Tigris, and penetrated the Syrian desert towards Palestine. It was appropriate to call it the Eastern Route. The other route followed the Red Sea coastline, hence the name Western Route. Along these routes, Western products were transported to the East, and Eastern goods were carried to the West, bringing prosperity and affluence to the desert. However, the people of the West had little knowledge of these lands traversed by their trade caravans. Those who traveled through them, whether from the East or the West, were few, as the arduousness of the journey could only be endured by those accustomed to it from an early age or by daring adventurers who disregarded the value of life. Many travelers lost their lives in these harsh terrains. It was inconceivable that someone accustomed to the orderly political system of the cities would endure the hardships of this wilderness, where its people lived without any known political system.

Each tribe, each family, and even each individual lived by tribal loyalties, alliances, or the protection of stronger neighbors. The weak relied on their powerful neighbors for protection. Life in the desert in all ages was outside any system known to urban dwellers, secure in the principles of retribution, resorting to retaliation and assassination of the weak unless they found someone to support them. This was not the kind of life that encouraged outsiders to seek knowledge about their affairs and the details of their systems. Thus, the Arabian Peninsula remained unknown to the rest of the world until fate allowed its affairs to be narrated by those who had left it among its own people. The world remained in complete ignorance about it until the appearance of Muhammad, peace be upon him, who presented the Arabian Peninsula to the world after he had conveyed its news and explained its systems.

Yemen's Civilization

The only part of Arabia that didn't remain hidden from the world's ignorance was Yemen and its neighboring regions adjacent to the Persian Gulf. This isn't solely due to its proximity to the Persian Gulf, the Indian Ocean, or the sea but rather because it wasn't like the rest of the Arabian Peninsula, which consisted of arid, desolate deserts that didn't capture the world's attention. It didn't make Yemen a sought-after ally for states or a target for colonization. Instead, Yemen was a fertile land with regular rainfall, fostering a stable civilization with prosperous cities and robust temples that defied the test of time.

Its inhabitants, the Himyarites, were known for their intelligence and resourcefulness. They harnessed the rainwater effectively, ensuring it didn't flow wastefully into the sea from the sloping lands toward it. To achieve this, they constructed the Marib Dam. By altering the natural course of the waters, they redirected rainfall from the high mountains of Yemen into valleys leading to the east of the city of Ma'rib.

Before the knowledge and cleverness of the people of Yemen led to the construction of the Marib Dam, the rainwater would initially flow between two mountains that were approximately 400 meters apart, eventually getting lost as it does in regions with Nile-like dams. However, with the advancement of knowledge, the people of Yemen built the Marib Dam using stones at the narrowest point of the valley, creating openings to control the flow and distribute water as needed to irrigate the land, making it more fertile and productive.

What has been revealed and continues to be unveiled to this day in terms of the remnants of this Himyarite civilization in Yemen demonstrates that it reached a praiseworthy status during certain eras. It also illustrates how resilient Yemen was against the challenges of time in epochs that tested the country's endurance.

Judaism and Christianity in Yemen

Despite the prosperity and stability resulting from this civilization, Yemen was not spared from the same calamities that afflicted the rest of the Arabian Peninsula. The kings of Yemen from the Himyar tribe would inherit the throne, passing it down from one generation to the next. Among these kings was Dhu Nawas al-Himyari.

Dhu Nawas was inclined towards the religion of Moses, seeking to distance himself from the idolatry practiced by his people. He had adopted this faith from the Jews who had migrated to Yemen and settled there. It was Dhu Nawas al-Himyari, according to historians, who was associated with the story of the People of the Ditch, mentioned in the Quran:

"They are exposed to the fire, morning and evening. And the day their wealth will be heated in the Fire and used to brand their foreheads, their flanks, and their backs, [it will be said], 'This is what you hoarded for yourselves, so taste what you used to hoard'". (Quran, 9:35)

The story goes on to say that a righteous man named Yamanu, a follower of Jesus, had migrated from the Roman lands and settled in Najran. Due to his piety and the increasing number of his followers, he gained prominence. When news of him reached Dhu Nawas, he went to Najran and invited its people to embrace Judaism or face death. When they refused, he dug a trench, filled it with fire, and threw them into it. Those who didn't die in the fire were killed by the sword.

One of these Christians managed to escape the massacre and Dhu Nawas's rule. He traveled until he reached the Roman Emperor Justinian, seeking his assistance against Dhu Nawas. Since the Romans were distant from Yemen, Justinian sent an army led by Abraha al-Asram, who later became known for his campaign to destroy the Kaaba in Mecca, an event we will discuss in the following chapter.

At that time, in the 6th century CE, the Ethiopian and Abyssinian (Aksumite) kingdoms were at the height of their power and controlled extensive maritime trade routes. They had a formidable fleet, which allowed them to exert influence over the neighboring lands. They were allies of the Byzantine Empire and staunch supporters of Christianity, not only along the Red Sea but also in the Mediterranean. When the Negus (king) of Aksum received the message from the Roman Emperor Justinian, he dispatched a Yemeni delegation led by Abraha al-Asram with an army to execute the mission.

Abraha is famously known for his campaign against Mecca and his attempt to demolish the Kaaba, an event we will explore in the next chapter.

The Rule of Persia over Yemen

After Abraha's death, the sons of Abraha ruled Yemen, and their tyranny prevailed. When the people of Yemen suffered for a long time under their oppression, Saif bin Dhi Yazan al-Himyari decided to seek help from the Roman Empire. He traveled to the Roman Emperor and explained the dire situation in Yemen, requesting that the Romans send someone to rule over Yemen on their behalf. However, a pact between the Roman Emperor and the Negus (king) of Aksum prevented them from intervening in Yemen.

Undeterred by the refusal of the Roman Emperor and the Negus of Aksum to assist, Saif bin Dhi Yazan continued his quest for help. He left the Roman Emperor's court and journeyed to meet An-Nu'man bin Mundhir, who was an official appointed by the Persian King Khosrow to govern Hira and its neighboring lands in Iraq.

Upon his arrival, Saif bin Dhi Yazan found An-Nu'man, who was responsible for overseeing the region of Hira, which included the territory of the Persian Empire. An-Nu'man had a splendid palace where he held his court, featuring a majestic throne assembled from parts of different homes. The palace was adorned with images of stars in the shape of constellations. Whenever An-Nu'man held a gathering, these parts of the throne were brought out and surrounded by curtains made of luxurious fur. Hanging from these curtains were strings of silver and gold, filled with water. Above them, a magnificent crown was suspended, embellished with rubies, emeralds, pearls, and other precious gems set in gold and silver, connected to the ceiling by a chain made of gold.

An-Nu'man himself dressed in gold fabric and adorned himself with golden jewelry. His regal attire, combined with the opulence of his court, left a deep impression on those who entered his presence.

Saif bin Dhi Yazan, too, possessed an imposing presence. After being assured of his safety, An-Nu'man inquired about his mission and the reason for his visit. Saif bin Dhi Yazan explained the situation in Yemen and the injustice they were facing from the Abyssinians. An-Nu'man hesitated for a moment, pondering the matter. Eventually, he agreed to help, and he sent an army under Saif bin Dhi Yazan to confront the Abyssinians.

The Persian forces, composed of many skilled warriors and mounted troops, defeated the Abyssinians, who had ruled Yemen for seventy-two years. Yemen remained under Persian rule until the advent of Islam and the spread of the Islamic empire throughout the Arabian Peninsula.

The Rule of Shirweh in Persia

It should be noted that the foreigners who took charge of Yemen were not directly under the rule of the Persian king. This was especially true after Shirweh killed his father, Khosrow Abroweiz, and assumed the throne himself. He had the impression that the world revolved around him and that the Earth's kingdoms existed to fill his treasury and increase the abundance of his luxuries.

This young king diverted his attention from many of the responsibilities of ruling to indulge in his pleasures. He would go hunting in extravagance unparalleled. He would set out for hunting accompanied by young princes dressed in red, yellow, and purple robes. Around them would be servants and attendants holding tamed cheetahs with masks, while slaves carried fragrances and fly swatters, and musicians played music.

He aimed to feel the beauty of spring even in the heart of winter. He would sit on a spacious carpet, which depicted the landscapes of the kingdom and its farms, along with colorful flowers, lush greenery, and silvery rivers hidden behind forests and thickets. Despite Shirweh's preoccupation with his pleasures, Persia retained its glory and remained a strong rival to the Byzantine Empire and the spread of Christianity.

Shirweh's reign marked the twilight of that glory, and it paved the way for Muslims who, after conquering Persia, played a crucial role in spreading Islam in the region.

The Collapse of the Ma'rib Dam

The conflicts that Yemen experienced since the 4th century AD had a profound impact on the history of the Arabian Peninsula, particularly in terms of population distribution. It was said that the Ma'rib Dam, which the Himyarites altered for the benefit of their land, was eventually overwhelmed and destroyed by a torrential flood from the Arim River. The continuous disputes diverted people's attention and the successive governments from maintaining and strengthening the dam. As a result, it weakened and could not withstand the force of this flood.

It's also mentioned that the Roman Emperor, when he saw that Yemen was a place of conflict between him and the Persians and that his trade was threatened because of this conflict, prepared a fleet to navigate the Red Sea between Egypt and the distant lands of the East. He aimed to secure trade routes that could supply him with the goods he needed, thus allowing him to bypass the caravan routes.

Historians have recorded an event known as the migration of the Azd tribes from Yemen to the north. While they agree on this event, they differ in the reasons behind it. Some attribute this migration to the decline of trade routes that passed through Yemen's cities, while others attribute it to the failure of the Ma'rib Dam and the consequent necessity for many tribes to migrate to avoid disaster.

Regardless of the exact cause, this migration is the reason why Yemen became connected with the rest of the Arab world, resulting in genealogical connections and interactions that researchers are still trying to define today.

The Social System of the Arabian Peninsula

In the Arabian Peninsula, the social system was vastly different from what we understand today as a political system. The tribes of this region, particularly those in the desert areas, were primarily nomadic and did not adhere to the same political or social structures as more settled societies. Their way of life was centered around tribal identity and freedom, and they resisted centralized authority.

Unlike settled societies, where individuals often relinquished some of their freedoms in exchange for security and governance, the Bedouins of the Arabian Peninsula valued their complete freedom above all else. They did not accept any form of subjugation, and their lives were organized around principles of independence and honor.

For the Bedouins, the tribe was the foundation of their society. Tribes that roamed the desert did not have the same legal or political systems that we might associate with a modern state. Instead, they were guided by tribal laws and customs that emphasized equality among tribe members and between tribes. Any restrictions on their freedom were met with resistance.

These tribes were known for their hospitality, bravery, and mutual support. They protected their neighbors and forgave offenses when possible. The Bedouin way of life instilled a strong sense of self-reliance and resilience, adapting to the harsh conditions of the desert environment.

Due to their nomadic lifestyle and emphasis on freedom, the tribes of the Arabian Peninsula were not easily controlled by external powers. They resisted attempts by foreign empires, such as the Romans and Persians, to subdue them. This resistance was not driven by a desire for power but by a deep-seated attachment to their way of life and the values of honor and independence.

The influence of these Bedouin values extended to regions that practiced caravan trade, such as Mecca, Ta'if, and Yathrib (later known as Medina). These regions, while not purely nomadic, were still strongly influenced by tribal customs and values.

Paganism in Arabia and Its Causes

The natural environment, along with its associated social, political, and religious conditions, had a profound impact on the religious beliefs of the Arabian Peninsula. One might wonder if Yemen, due to its connections with Roman Christianity and Zoroastrianism in Persia, was influenced by these religions and if these influences extended to the rest of the Arabian Peninsula.

Christianity, particularly in the form of Christian missionaries, was active during that era, and they had a significant role in spreading their faith. The nomadic lifestyle of the desert, with its profound connection to the natural world, allowed for a unique expression of religious meaning that differed from urban life. In the desert, humans felt a deep connection to the cosmos and a sense of infinity in various forms. They believed it was necessary to harmonize their existence with the infinite.

In the desert, people felt connected to the universe and believed in the necessity of organizing their lives in harmony with it. This connection to the natural world and the sense of the infinite played a significant role in the religious life of the nomadic people of Arabia.

In contrast, city dwellers were often consumed by their daily concerns and occupied by the demands of the community, which could limit their connection to the broader natural world. Their interactions were mediated through social structures and governance, which sometimes restricted their connection to the elements of nature.

This fundamental difference in lifestyle and worldview may have affected the way Christianity spread in the region. The nomadic way of life in the desert allowed for a more direct and unmediated relationship with religious experiences, while urban life could have made it more challenging for Christianity to take root.

Despite the early presence of Christianity in some parts of Arabia, the region as a whole remained predominantly pagan. Many factors, including the deeply ingrained traditions of tribal paganism and the way of life in the Arabian Peninsula, contributed to the persistence of paganism among the Arab population. Pagan beliefs were deeply rooted in the customs and practices of their ancestors, making them resistant to religious change.

Christianity and Judaism

During that era, the most prominent aspects of global civilization surrounded the Mediterranean Sea (the Roman Sea) and the Red Sea (the Sea of Qulzum). Christianity and Judaism coexisted in those regions, though not always harmoniously. The Jews, as they do today, remembered the rebellion of Jesus among them and his departure from their religion. As a result, they worked secretly to resist the spread of Christianity, which had expelled them from their homeland and was flourishing under Roman rule.

The Arabian Peninsula had significant Jewish communities, particularly in Yemen and Yathrib (later known as Medina). These communities remembered the events surrounding Jesus's revolt and departure from Judaism. They worked clandestinely to counter the influence of Christianity, which was spreading under Roman rule.

Additionally, Zoroastrianism in Persia opposed the Christian forces to prevent them from crossing the Euphrates River into Persia. Zoroastrianism supported pagan practices wherever they were found. The fall of Rome and the decline of its power, especially after the capital of the Roman Empire moved to Byzantium (Constantinople), led to internal strife within Christianity. This internal conflict, as we discussed earlier, caused divisions and disputes within Christianity over theological matters, including the nature of Mary and her position in relation to Jesus.

The theological disputes within Christianity were not limited to the region of the Levant. They extended to areas inhabited by Arabs, including the region of Al-Hira, which had a significant Christian presence. These disputes were a source of theological tension within Christian communities.

The Jewish communities in Arabia and Yemen also felt the tension between Christianity and their own faith. They remembered Jesus's revolt and separation from Judaism, and they were cautious about the spread of Christianity.

Given these factors, and due to their connection to the natural world and the customs of their ancestors, many Arabs in the Arabian Peninsula continued to practice paganism. Paganism was deeply rooted in their traditions, and they resisted religious change. Thus, the worship of idols continued to flourish among them.

Spread of Paganism

The internal conflicts within Christianity were not the sole reason for the Arabs' persistence in their pagan beliefs. Different forms of paganism, including Egyptian and Greek paganism, still had remnants within various nations where Christianity had spread. These pagan beliefs were sometimes reflected in certain Christian sects. The school of Alexandria and its philosophy still had some influence, albeit diminished compared to the time of the Ptolemies and the early Christian era. Nonetheless, these influences persisted in people's minds, and the region of Iraq, despite its essence as a center of learning, continued to exhibit a visible pagan character. This pagan character enticed people with its multifaceted polytheism, closely resembling the human authority they held dear, making it endearing to them.

I believe that this inclination attracts weaker souls who are incapable of transcending to comprehend the entire existence, recognizing its unity represented in something higher than all that exists, in God, the most majestic. These weak souls settle for a form of paganism that presents them with an obscure and diminished meaning of existence and unity. They attach themselves to this idol and strip it of the images of reverence, as we still witness in various parts of the world, despite the world's claims of advancements in science and civilization.

For example, those who visit the Church of St. Peter in Rome may notice the worn-out foot of the statue dedicated to St. Peter. Devotees would repeatedly kiss this foot, prompting the church to replace it whenever it showed signs of wear. We should not judge these actions but rather seek to understand them as the deeds of those who had not yet been guided to faith and who witnessed the conflicts among their Christian neighbors, with paganism still thriving.

In light of such circumstances, people opt for a form of paganism that embodies a vague and superficial understanding of existence and unity. They connect with this idol and strip away the layers of veneration seen worldwide. This phenomenon endures even as the world claims progress in science and civilization.

Idol Worship

The Arab practice of idol worship was diverse and complex, making it challenging for contemporary researchers to fully grasp. The Prophet Muhammad shattered these idols and instructed his companions to destroy them wherever they were found. After Muslims gained control, they stopped discussing these idols and erased their traces from history and literature. However, what is mentioned about them in the Quran and what was passed down in the second century of the Islamic calendar after the Muslims conquered them provides some insight into the significant status these idols held before Islam, their various forms, and the varying degrees of veneration they received.

Each Arab tribe had its own idol or object of worship. These pre-Islamic deities varied between idols, statues, and sacred stones. Idols were typically shaped like human figures, crafted from materials like metal or wood. Statues were stone representations of the deity, and sacred stones were natural rocks considered divine due to their supposed celestial origin, often linked to meteorites.

The finest idols were said to belong to the people of Yemen, whose affluence from trade contributed to their advanced craftsmanship. They were meticulous in their idol construction, with their most famous deity, Hubal, residing in the Kaaba in Mecca. People from all over used to travel to visit Hubal and make offerings to it.

However, the Arabs did not limit themselves to worshipping the major idols found in the Kaaba or the surrounding region. Many also had their own personal idols or sacred objects in their homes. These idols were often taken along on journeys, and people would circumambulate them as they left and returned home, seeking their blessing and protection during travel.

All these idols, whether major or personal, served as intermediaries between the worshippers and the supreme deity. The Arabs considered their worship of these idols as a means of drawing closer to God, even though they had deviated from the worship of the one true God.

The Status of Mecca

Although Yemen was the most advanced region in the Arabian Peninsula due to its fertility and efficient water management, it was not the focus of attention for the people of the vast desert region. The annual pilgrimage was not to their temples. Instead, Mecca and its Kaaba were the destination of the pilgrimage, attracting the gaze and devotion of people from all directions. Mecca had a unique status as a holy city, and the Kaaba was the center of this religious devotion. People would flock to it, and their eyes would be fixed upon it. Mecca, more than any other place, was where the sacred months were observed.

Because of its exceptional role in the trade of the entire Arabian Peninsula, Mecca was considered the capital of the region. Then, fate ordained that Mecca would also become the birthplace of the messenger Muhammad, the Arabian Prophet. Consequently, over the centuries, it became the focal point of the world's attention, and its ancient house, the Kaaba, retained its sanctity. The Quraysh tribe continued to hold a prestigious position in Mecca, even though they lived a more humble, nomadic life, reflecting the traditional Bedouin culture they had adhered to for centuries.

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