The Epoch of Muhammad

In honor of the Mawlid al-Nabawī, the Maurchives present to you a seldom narrated story from the Prophetic Biography of Ibn Hishām, which indicates the mood in the world prior to the brith of the Prophet Muhammad. This and other narrations do not appear in the English translations and nor is it particularly “miraculous,” but it does set the stage for the coming of a new era…

Arenal Volcano in November 2006
Credit: Matthew.landry at English Wikipedia

The 6th century was a time of change. As documented in David Keys’ Catastrophe: A Investigation into the Origins of the Modern World, following the cataclysmic eruption of a volcano near Sumatra and Java in Southeast Asia, the world experienced a number of social, political, and religious shifts. Mesoamerican and Andes civilizations underwent geopolitical realignments, as did the Celts and Anglo-Saxons in Britain, and the Azars of Asia. Not the least of which was the plague and mounting political and religious vicissitudes that we know all too well in the Roman Empire at the time. It was precisely this era that the Prophet Muhammad was born.

Ibn Hishām narrates that shortly after his birth in the late 6th century, Muhammad was sent to the tribe of Banū Sa’d for nursing, to build his immunity (from the regional pandemic), and pick up their eloquent use of the Arabic language. After remaining with them during his formative years, his wet-nurse, Ḥalīma prepared to take him back to his mother in Mecca. The common narrative mentions two men in white accosting the young Muhammad and splitting his chest open. However, in this narrative, Ibn Hishām mentions a group of Abyssinian Naṣārā eyeing him as he traveled with Ḥalīma. The men questioned her about him, then declared that they would take him back to the king of Abyssinia for he has a great future ahead of him, which they knew better. Ḥalīma, obviously disturbed by this potential danger, was able to maneuver away from them and return Muhammad to his family in Mecca unharmed (Ibn Hishām, 219).

Again, while this story is not as miraculous as the common narrative, it shows that his prophethood was expected throughout the region, namely among the Naṣārā of Abyssinia. Their attempt to kidnap him in order to raise the Prophet under the protection of the African Negus is meaningful. Perhaps, this was among the reasons the early Muslims were able to find refuge in Abyssinia as they fled persecution from their people in Mecca. These men could have reported to the king and other influential people in their society that they saw a boy who had the signs of a prophet and when he reached out to him as the Prophet of God, they knew who he was.

References:

Ibn Hishām, Abū Muḥammad ʻAbd al-Malik ibn Hishām ibn Ayyūb al-Ḥimyarī. Al-Sīrah al-Nabawīyah. al-Juzʼ al-Awwal. Edited by Majdi Fathi Al-Sayyid. 1st ed. Cairo: Dār al-Sahāba lil-Turāth, 1995.

Keys, David. Catastrophe: A Investigation into the Origins of the Modern World. New York: Ballantine Books, 1999.

Orientalism in Black Face

Scholarship is about debate and the free exchange of ideas. So in order to keep scholarship alive in Black communities, the channels of debate must remain open. However, these debates must respect knowledge and the means for acquiring it. Too often, in the so-called conscious community, debates ensue with a lack of regard for knowledge. One particular debate that offended my sensibilities not only as an African American Muslim, but also a linguist and information specialist, was one in which the the musician, author, and conscious debater, Shakka Ahmose attempted to prove that Allah was a deity worshiped along with other deities in ancient Sumer. He based this conclusion on his “groundbreaking” research using a book of Sumerian poetry translated by Thorkild Jacobsen, an acclaimed Assyriologist. At face value, he appears to have stumbled on some serious information that requires a well-crafted response from Muslims. But upon closer evaluation, we find that his information was veiled in tricknowledge, as I will demonstrate momentarily.

The first red flag was that, in Jacobsen’s book, the author transliterates the deity’s name as Alla, not Allah. However, Mr. Ahmose, who supposedly studied the ancient Egyptian language, could not see the gaping hole in his logic. Just because two words from two different languages look the same when transliterated into English, does not mean they are the same word or have the same meaning. For example, the name of the ancient Egyptian being, Thot (an Anglicized bastardization of ḏḥwty), has absolutely no relation to the word thought in English, despite the fact that they are pronounced similarly. Likewise, the name of the country, Turkey, has no relation to the word turkey in English. Unfortunately, there is a bad habit among conscious psuedo-scholars finding cognates between words that have no relation to each other.

Secondly, these languages have sounds in their respective languages that do not have equivalents in the English language. So when I see a word transliterated in English I cannot ascertain whether it is a voiced pharyngeal fricative or glottal stop without the aid of a standard transliteration system. Moreover, Thorkild Jacobsen, a bona fides linguist, never made the claim that there was some relation between this Sumerian deity and Allah of Arabia. Even if they were the same sounds, the concept of Allah put forth in the Qur’an and held by Muslims throughout history, negates any latent notions of the existence of other deities.

Anyway, I decided to look into this theory and apply a lateral reading technique to get to the bottom of this. I did a simple Google search for “alla sumerian god.” As usual, the first thing I saw was a Wikipedia page titled “List of Mesopotamian deities,” but there was no mention of “Alla.” Further down on the results list, you can find a blog post entitled, “Was Allah Originally a Babylonian ‘God’ of Violence?” written by an elderly convert to Judaism from Cuba. He refers to Muslims and Christians disparagingly in his posts, but the reason for his disdain is not clear other than the fact that he is Jewish. Nevertheless, this author reiterates a theory proposed on Shoebet.com, another misinformation site backed by Zionist Jews. On this site, Theodore Shoebet authored an article called “The Oldest Reference to Allah,” in which he cites a work by a true scholar of Mesopotamian history, but he misspells the word in question and bases his theory on this “mistake.” This reveals that in the typical fashion of internet misinformers, their ideas are not based on primary research, but a repackaging of others’ erroneous ideas.

Jean-François Champollion. Thoout, Thoth Deux Fois Grand, Le Second Hermés. 1823. 29 cm. Brooklyn Museum. https://en.wikipedia.org/wiki/Thoth#/media/File:Thoout,_Thoth_Deux_fois_Grand,_le_Second_Herm%C3%A9s,_N372.2A.jpg.

The source in question was by Stephanie M. Dalley, an Oxford professor of the ancient Near East, who published her English translation of the Epic of Atrahasis in 1989. On page 10, Dalley translates the passage: “Then Alia made his voice heard…” Shoebet corrupted her translation by writing, “Then Alla made his voice heard…” To the dyslexic eye, the letter “i” following the first “l” can easily be mistaken for another “l.” However, Alia is clearly a different word from Alla or Allah. If this was an honest mistake, then Mr. Shoebet’s reading skills need to be questioned along with whoever shared his information. If this was a deliberate distortion, then the Qur’an has already warned the believers about those among the Jews who distort words from their places (Qur’an 4:46).

In the case of Mr. Ahmose, he was clearly being deceptive. As we can see, he searched “AlIa”(with a capital i) in his Google book, with hopes that the viewer would not be able to make it out on the video or search for it himself. What is more interesting, perhaps, is the implications of a so-called conscious Black man using misinformation, theories, and – dare I say – tactics from White Jews and Orientalists to combat the spread of Islam in Black communities. Mr. Ahmose can be seen in other videos and debates plagiarizing the since-debunked theories of John Wansbrough, Patricia Crone, and the like, which posit that the Qur’an and Islam did not originate in Arabia. On the other hand, Black Muslims have been baffled for years as to why many in the conscious circles, particularly Kemetans, have criticized Black Muslims so harshly and effectively ousted them from the conscious community altogether when they are supposed to be brothers in race and in struggle. Could it be that they have made an alliance with Zionists and other Islamophobes to marginalize Muslims in the Black community? Or are they so subsumed with anti-Muslim prejudice that it clouds their judgement to view the facts? The world may never know…