THE SMALL HAJJ CALLED UMRA
By Dr. Rafat Amari
Historically, the Umra
Hajj was a ceremony of the Jinn religion of
We will examine the small Hajj called Umra, and the occultism at
were many copies of the statues for people to worship. The most important statues were placed on Safa and
Marwa, two stones on a hill near the well of Zamzam. Al-Shahrastani, an Islamic historian, claimed
that Amru Bin Lahi had put
the statues on the two stones of Safa and Marwa.[i] But Amru Bin Lahi is not a real historical figure. Muslim
tradition endeavors to
attribute all their Arabian paganism to him, accusing him of bringing all the statues, idols,
and pagan worship to
In pre-Islamic times, the
Asaf and Naelah statues were placed on the main stones of the Kaabah of Mecca
and on the two stones of Safa and Marwa.
In the Umra' Hajj the pilgrims had to circle these statues seven times. This helps us understand the real
also a serpent in the Kaabah, which lived in the well of the temple where the worshippers
threw their gifts.[ii]
The serpents were considered by the Arabians to be Jinn and devils.[iii] This suggests that
the serpents as Jinn were worshipped by pilgrims visiting
hypothesis about the Jinn worship in the temple at
What was the True Religion of Abdul Mutaleb, the man who dug the Well of Zamzam to Venerate Asaf and Naelah?
The statues of Asaf and Naelah were placed on the well of Zamzam. Ibn Hisham, who edited the oldest book on the life of Mohammed, says these statues were worshipped at the well of Zamzam. He tells us the worshippers sacrificed their animals to the statues there[v]. This suggests to us that the well of Zamzam was dedicated to the worship of the two priests of the Jinn, which the statues represented. It was Abdel Mutaleb, the grandfather of Mohammed, who dedicated the well of Zamzam to the two venerated Jinn priests and their statues. We draw this conclusion for many reasons. First, Abdel Mutaleb dug the well of Zamzam.[vi] Second, Abdel Mutaleb was one of the worshippers of the statues of the two Jinn priests. He was so consumed by occult worship that he wanted to sacrifice one of his own sons at the feet of the two statues at Zamzam. That son was Abdullah, the father of Mohammed. When Abdel Mutaleb was at the point of killing Abdullah with his knife, Abdel Mutaleb's brother rescued the boy.[vii]
The idea of sacrificing
son to the Jinn or their representatives, the venerated leaders and priests, is known,
not only in
reason for concluding that Abdul Mutaleb dedicated the well of Zamzam to the statues of the Jinn priests
who were venerated in
They were the chiefs of the Kuhhan and the ones with knowledge about occultism and the priesthood to the Jinn.[ix]
Ibn Hisham mentions about this
Kahinah, “She was the Kahinah of the clan of Saad Hutheim.”[x] When a dispute arose between Abdel Mutaleb and Beni Kilab,
which means the clan of Kilab, Abdel Mutaleb went to a Kahen of the Jinn called
Rabiah Bin H'thar al-Asadi to judge the matter.[xi] Consulting the Kuhhan of the Jinn was something that the
grandfathers of Mohammed practiced. Hisham, the father of Abdel Mutaleb, was
known to consult a main Kahen of the tribe of Khuzaa'h.[xii] Many examples such
as these shed light to the affiliation of the family and the ancestors of
Mohammed to the religion of Jinn in
As if this were not
convincing enough, two more considerations prove that Abdul Mutaleb was a
leader in the Arabian Jinn religion. When Abdel Mutaleb dedicated his son
Abdullah, who became the father of Mohammed, he did it through a Kahinah, a
female Kahen, under the instruction of the Jinn to whom she was connected.
The biographers of Mohammed,
including Ibn Hisham, Mohammed’s most authoritative biographer, tell us that Abdel Mutaleb took Abdullah to a
Jinn priestess named Khutbah. She lived in the city of
We see the dedication of Abdel Mutaleb to the religious system which Khutbah represented. Abdel Mutaleb was ready to obey the decision of the Jinn-devil to whom Khutbah was a medium and a priest, in whatever the Jinn decided for his son. Ibn Hisham reports the answer the Jinn priestess gave to Abdel Mutaleb’s request: “Return to me after one day until the one to whom I am connected comes to me.”[xiv] By this she meant the Jinn-devil. The Jinn-devil came to her and told her that camels should be sacrificed instead of Abdullah, who became the father of Mohammed.
To decide the religion of any person,
one needs only to look at where he consecrates his children. If he dedicates
his children in a church, we know he is a Christian. If he dedicates
them in a Jewish synagogue, we can be sure he is a Jew. If he dedicates
them in a Sabian temple, then he is member of the Sabian sect. But when he dedicates his children in an
occult ceremony by a medium of the order of a Jinn-devil, then he belongs to the occult
sect that the medium or priestess represents. That’s his religion. Not far from
Another thing to consider was his willingness to find a wife for his son Abdullah from among the priestesses of the Jin. He introduced Abdullah to many young Jinn priestesses. On one occasion reported in the book of Halabieh, which contains the life of Mohammed:
When Abdel Mutaleb accompanied his son Abdullah in
preparation for marriage, he passed by a Kahinah who was a priestess of Jinn from Tubbalah, a small
Another priestess of Jinn to whom Abdullah was introduced was Ruchieh Bint Naufal رقية. She was also a Kahinah priestess of Jinn. Ibn Hisham, Mohammed’s main biographer, showed that Abdul Mutaleb encountered Ruchieh in the Kaabah, which suggests that she was part of the occult functions that took place in the Kaabah of Mecca.[xvi]
Khadijah, the First Wife of Mohammed, and her Cousin Waraqa
Ruchieh was the sister of Waraqa bin
Naufal, the Ebionite occult priest who was the cousin of Khadijah, the first wife of Mohammed.
Waraqa was the one who convinced Mohammed to be a prophet. After returning home from the
married to Nabash Bin Zarareh Bin Wakdanنباش بن زرارة
بن وقدان, a visionary for the Jinn, before she met Mohammed. The Jinn appeared to
Nabash in the form of an old
man to give him information[xvii]. As a wife of
a visionary of Jinn, this gave Khadijah some prestige, because many Arabians consulted Jinn visionaries,
and gave them money. This also
explains why Khadijah was wealthy. She had caravans which brought goods
negative experiences which depressed Mohammed, Khadijah sent him to her cousin, Waraqa,
to convince him that Mohammed was called to be a prophet of Allah. Waraqa succeeded in his task and
became responsible for most of the Qur’anic verses at the beginning. Waraqa inserted Ebionite doctrines about Jesus in the Qur’an,
stating that Jesus was a prophet, and that He was not crucified, but God made
someone to resemble Jesus. That one was crucified because the crowd
thought he was Jesus. This doctrine was first initiated by Simon, the magician
Jesus Christ being transformed, and being assimilated to the rulers and powers and angels, came for the restoration (of things). And so (it was that Jesus) appeared as man, when in reality he was not a man. And (so it was) that likewise he suffered, though not actually undergoing suffering, but appearing to the Jews to do so.[xviii]
The idea that the people crucified someone whom God made to resemble Jesus was embraced by some heresy-believing groups which were known to have immoral values, such as free sex and connections with occultism. Waraqa belonged to one of these cults.
Waraqa was one of the founders of the group called Ahnaf. In the first narration of the life of Mohammed, written by Ibn Hisham in the 8th century A.D., we read:
The Honafa’, or Ahnaf, was a
small group started when four Sabians at
The four founders of Ahnaf were all related to Mohammed. They were descendants of Loayy, one of Mohammed's ancestors. Furthermore, Waraqa bin Naufal and Uthman Bin al-Huwayrith were cousins of Khadijah. We know this from Mohammed’s genealogy presented by Ibn Hisham.[xx] Ubaydullah Bin Jahsh was a maternal cousin to Mohammed. Mohammed married his widow, Um Habibeh. All this reveals the close connection between Mohammed and the founders of the group.
This group was unknown outside
The myths which they believed and incorporated into their poetry were also written into the Qur’an because Mohammed belonged to the group from the time he was a youth. He boasted that he believed in their creed, and he was known to have connections with many members of this group. He was influenced by their teachings, as well as by the immoral concepts and the use of slogans of sex to draw people to them, such as a paradise of free sex. All this reflects Mohammed’s deep affiliation to this group. Mohammed used their ideas. In the Qur’an we encounter some of the same myths.
It was not known if this group called themselves Honafa’ or Ahnaf, or if they were called this by the society as such, but they knew the terminology had a negative meaning and reflected negative behavior. The word hanif means “astrictive, confined, awry, biased and errant.” The Arabic word comes from the verb hanafa which means “to become Astrictive.”[xxi] Although the Qur’an would convey a positive meaning to the term hanif today, it was not so at the time of Mohammed. Jawad Ali, the Iraqi scholar I referred to earlier, says, “The Hanaf is straying from the right way.” Jawad Ali quotes many old Islamic authors who maintained this was the meaning of hanif at the time of Mohammed.[xxii] According to Jawad Ali, the word also is derived from an Aramaic word that means "atheist, guileful, hypocrite, infidel or perverted."[xxiii]
No matter how you look at it, the term hanif was a negative one at the time of Mohammed, as we see it in the Arabic and Aramaic languages. This suggests that since the group's members were called by this term, not by themselves but by the society in which they lived, is a reflection on their immoral conduct and the perversions in which they participated.
The Immoral Reputation of Ahnaf and its Impact on Mohammed
Their immoral behavior is seen in their poems, such as the poem composed by Waraqa Bin Naufal, one of the four founders of the group. He boasted of his own experience raping a girl in her home and enjoying sex with her. In his poem he encourages others to enjoy experiences like this.[xxiv] Waraqa's immoral ideas left a special impact on Mohammed, who learned under him.
When Waraqa died, the biographers of Mohammed said the “inspiration cooled down or languished.”[xxv] Because of this, Mohammed wanted to throw himself many times from a mountain. The narrators are in disagreement about the duration of such period in which he tried to kill himself; some claimed it was forty days, others say it was three years.[xxvi] It took time before Mohammed found other resources for his verses .
How Should we Label the Grandfather of Mohammed who dug the Well of Zamzam?
I mentioned that when Abdel Mutalib wanted to find a wife
for his son Abdullah, the eventual father of Mohammed, he
rejected many priestesses of Jinn before he selected a wife. Finally he
selected a wife for Abdullah. She was
Amneh, a niece of Soda Bint Zehra, the main priestess of the Jinn at
An important test of the level of someone’s dedication and his attachment to his religious convictions is the partner he has selected for himself or for his son to marry. If he’s satisfied with any female of the sect, we might consider him a normal follower of his own religious system, but if he looks for wives only among women dedicated to his religion he ceases to be a simple follower of his religion, and becomes an activist and a fanatic. He shows that he desires to promote the religion by building a family totally dedicated to it, so that such family may have a leading role in his religious system.
This helps us see the religious affiliations of the man who dug the well of Zamzam, and gives us the purpose for which he dug the well. It was a custom for Arabians to dig a well and dedicate it to the gods they worship and venerate. The fact that Abdul Mutaleb dug the well of Zamzam and erected the two statues of the priest of Jinn, Asaf and Naelah, on the well, is sufficient to convince us of the nature of his religion and the zeal he had to promote it. Because he considered killing his son Abdullah before those two statues, indicates that the Arabian Jinn worship was his main religion and he was fully dedicated to it.
The literature which gives us background to the life of Arabians at the time of Mohammed, mentions the custom of some Arabians to present sacrifices to the Jinn-devils after they dug a well.[xxviii] The fact that Abdul Mutaleb had erected the two statues of the priests of Jinn on the well of Zamzam, and that he was ready to kill his son at the feet of these statues, indicates that he wanted to bring a sacrifice to the Jinn, and that he dug the well of Zamzam for the express purpose of honoring the worship of the Jinn religion of Arabia.
How ironic it is to connect this occult place with Abraham! Muslims today receive no benefit from traveling so far to drink water from a well like the one at Zamzam. Neither do they benefit from performing rituals from this pagan occult system. Christ is the one who gives the true water of life. He gives the gift of the Holy Spirit and eternal life to each one who accepts Him as personal Savior. Shouldn’t our Muslim friends be among those who follow Christ?
THE UMRA’ HAJJ WHICH IS INCORPORATED IN ISLAM, AND ITS PAGAN AND OCCULT ROOTS
We want to look at the small Hajj,
called Umra’. It was the occult Hajj of Mecca,
and its temple. This small Hajj is different from the great Hajj which
took place outside
Islamic small Hajj, or Urma,
which can be
performed any time during the
year, begins at the
pre-Islamic Umra’ was a ritual of the Jinn religion of
We want to
see how this small Hajj was originally part of the Jinn religious ceremonies
and had as its focus the venerating of four idols placed on four stones.
Although the idols were later removed by Islam, the stones where the idols were
placed continue to be the subject of Hajj and its worship. Those idols were the
two statues of Asaf and Naelah. They were the most venerated priests of Jinn.
Two other idols were placed over the two stones, Safa and
Marwa. There were also two statues
of Asaf and Naelah on these
and Marwa were located on
two hills near
venerated Asaf and Naelah because they considered them to be sacred priests
of the Kaabah at
the famous Arabian historian and geographer of the 9th century who
wrote about the life of
of Thamad al-Azdi who came to Mohammed was reported by Ibn Abbas:“Thamad came
Thus, we see that the wind was one of the titles for the
authors, such as al-Azruqi الازرقي, who wrote about
Further Proofs That the Safa and Marwa were a Center of Worship of the Jinn Religion of Arabia
Other proofs support that the idea that Safa and Marwa, the two stones near the well of Zamzam, became a center of Jinn worship.
The Jinn had a special way to call worshippers. They played music similar to a clanging occult sound. It was heard at night as a drum or timpano. Ibn Abbas, the cousin of Mohammed, and the authoritative reporter of his Hadith, says: “The Jinn used to play all night between the two stones of Safa and Marwa.”[xxxv] These things demonstrate that the place between Safa and Marwa was an important center of worship in the Arabian Jinn religion . It had the following occult elements: the statues of Asaf and Naelah- the famous deified priests of Jinn- and the idol of the Wind- Devil. These idols encouraged the Jinn worshippers to make the pilgrimage to Safa and Marwa. In fact, those worshippers connected their pilgrimage to the stones where the idol of the Wind-Devil and the statues of Asaf and Naelah were placed. They visited the two statues of Asaf and Naelah, the venerated Jinn priests, and went to Zamzam which we saw was dedicated to the statues of Asaf and Naelah.
Proofs That the Umra Hajj Revolved Around the Statues of the two Priests of Jinn
The four stones over which the four idols were placed are still venerated in Islam today. I will discuss the connections of these idols with the old, small Hajj. We will also see that these idols, especially the statues of Asaf and Naelah, were the subject of the small Hajj of Mecca.
venerating of Asaf and Naelah, the two statues of the priest of Jinn, was rooted in the worship
shed light on the origin of Meccan Hajj which became the Umra’ Hajj. We can only conclude
from his writings that there was a Hajj before the Islamic era, which involved the two
statues of the priests of Jinn. From his writings we can see that the stones called Rukun at the
Another thing we can conclude from the description of the small Hajj in Ya'akubi's writings is that the course of the small Hajj was around the two priests of Jinn. Asaf and Naelah were worshipped and may be considered as intercessors between the worshippers of Jinn and the Jinn-devils themselves. The Hajj started from their statues and concluded when they returned to kiss the same statues.
This also explains why the statues of Asaf and Naelah were erected at the well of Zamzam. Arabians used to dig a well for each temple to which they went to sacrifice to the gods they worshipped. This would build Hajj around the statues of the gods. Among the ceremonies, they drank water from the well which was dedicated to the deity. The worshippers in the Arabian Jinn religion erected two statues on the well of Zamzam in honor of the two statues they represented. Ibn Hisham, the first book narrating the life of Mohammed, mentions that the Arabians presented sacrifices to the statues of Asaf and Naelah, which were erected at the well of Zamzam.[xxxvii] This confirms that Asaf and Naelah were the deities in whose honor the worshippers drank the water of the well of Zamzam, and to whom they made the ceremonies of the Hajj.
The two tribes of
The fact that the Umra' Hajj to Mecca revolved around the two priests of the Jinn statues, and that it was part of a ceremony of the Arabian Jinn religion, is supported by other historical factors, one of which is the way Aisheh interpreted one verse of the Qur’an in Surah 2:158, called Al-Baqarah. The Qur’an says:
Behold Al-Safa’ and Marwa are Allah’s ceremonies. So those who visit the Kaabah in season or at other times, should encompass them around so that there is no sin in them.
Aisheh, the youngest wife of Mohammed, spoke about the rite to encompass the Safa and Marwa which Mohammed incorporated in the Qur’an. She said:
Ansar, in pre-Islamic times, went to worship the two idols placed on the seashore. [By Ansar she meant the two tribes of Yathrib who helped Mohammed subdue the Arabians and require them to accept Islam by making war against them.] These idols were Asaf and Naelah. Then the two tribes came to encompass Safa and Marwa. Afterwards, they cut their hair. When Islam came, they were not as eager to encompass Safa and Marwa, as they did before Islam. Allah inspired the verse “Behold Safa and Marwa are Allah's ceremonies.” As a result, the two tribes returned to the practice of encompassing the Safa and Marwa.[xxxviii]
Aisheh explained how and why many verses of the Qur’an came to be, and she reported many of Mohammed’s Hadiths. Her words quoted above, reveal and confirmed important facts. Concerning the occult religion of the two tribes, Oas and Khazraj, you may remember that these two tribes made a treaty with Mohammed in which they would say “there is no god but Allah, and Mohammed his prophet.” In exchange, Mohammed promised to lead them in war against neighboring Arabian tribes, promising them special privileges. They were to enjoy the wives and daughters of the Arabians they conquered by making them concubines, enslaving their children, and taking their neighbors' possessions. From the words of Aisheh we understand the two tribes used to worship Asaf and Naelah and go to Safa and Marwa, the two places which were at the center of Jinn worship, as we saw previously. There they would also worship the statues of Asaf and Naelah. This shows that the true worship of these two tribes was occult in nature. They worshipped the same elements as those revered by the Arabian Jinn religion.
second thing we see is that they performed a Hajj which started with the same statues of Asaf
and Naelah, and passed by Safa
and Marwa. Then they cut their hair, showing that this is the same occult Hajj
performed by other pre-Islamic
Arabians mentioned by al-Ya'akubi. The difference is that the two tribes began their Hajj at
the two statues of Asaf and Naelah on the seashore near Mecca, while the others started the Umra'
Hajj from the statues of Asaf and Naelah placed over two stones at the temple in Mecca,
then proceeded to the Safa
and Marwa hills. The same ceremonies contain the same elements of Jinn worship, except one
places the statues on the seashore and the other places them in the Kaabah at
The reason the
two tribes chose the statues of Asaf and Naelah on the seashore, and not at the
It doesn’t make sense for Muslims to build monotheistic claims on an occult Hajj which clearly revolved around elements of worship of the Jinn religion. Today, Islam practices the same ceremonies of this occult Hajj at the same places, yet it attributes them to Abraham. What is the relationship between the faith which Abraham confessed and the Jinn-devils, who were at the center of Jinn religion? Clearly, Mohammed wanted to unite elements that can't be united. God's worship cannot be included in ceremonies dedicated to the Jinn and its representatives. Mohammed confirmed the same occult Hajj practiced by the two tribes that supported him. This included visiting the well of Zamzam which his grandfather dug in honor of the Jinn and his servants, Asaf and Naelah, which were the main subjects of the Hajj.
I previously quoted the words of Aisheh, Mohammed’s wife, when she talked about the religious Hajj performed by the two tribes of Yathrib, Oas and Khazraj. Remember, they backed Mohammed and helped him use the sword to impose Islam on their neighbors. We also notice in Aisheh’s narration that they performed the same ceremonies of the Hajj, including marching around the two stones of Safa and Marwa, and the cutting of their hair. When Islam appeared on the scene, the pilgrims encompassed Safa and Marwa seven times, then finished the Hajj by cutting their hair. This shows that Mohammed continued the ceremonies practiced in the Hajj which contained elements of the occult worship of the Arabian Jinn religion.
Mutaleb, the grandfather of Mohammed, dug the well of Zamzam near Safa and Marwa, visiting the well and drinking of its water
became part of the
small Hajj called Umra'. We must, therefore, conclude that the well of Zamzam
was dug explicitly to honor
the deities for which the Hajj was called in the first place, namely to honor the Jinn and
his famous and devoted servants, Asaf and Naelah. Our conclusion is based upon
many facts. First, the well was dug near Safa
and Marwa which, we saw, was venerated due to the statues of Asaf and
were placed there. The idol of the Wind, also considered as Jinn by those
Worship rites of the Jinn religion of
If Abdul Mutaleb had really heard a voice from heaven telling him to dig a “sacred well” why did he erect the statues of Asaf and Naelah? Why would he want to sacrifice his son at the feet of Asaf and Naelah? Is not this enough proof to convince us that he dug the well to the same statues that he erected over the well, and to whom he showed reverence to the point he was willing to sacrifice his son to them? He wanted to provide to the Hajj, dedicated to the same Asaf and Naelah, a well of water. It is common knowledge that Arabians used to dedicate wells of water to their gods.
All these questions should cause our
Muslim friends to recognize how old Arabian occult rites were given new meaning when
Mohammed founded Islam. He
simply incorporated them in his new religion. Yet, historical facts
connecting the ceremonies
of the old pagan and occult religion of
What’s the secret behind Khazraj and Oas, the only tribes who accepted Mohammed’s offer to back him with military power to force Arabian tribes to accept Islam?
Knowing that Oas and Khazraj, the two tribes of Yathrib from al-Medina, had an occult Hajj which started from the two statues of Asaf and Naelah, can explain why they were the only tribes which were ready to accept Mohammed’s offer to help him subdue neighboring Arabian tribes and convert them to Islam. In return, you remember, he guaranteed to give them the females of those they conquered to become their concubines, and Mohammed gave them the conquered children as slaves and confiscated their possessions.
There is a
connection between these two tribes and the Hajj of Asaf and Naelah. The Hajj
proceeded toward a location in the hills of Safa and Marwa which was dedicated
to the Wind-Jinn. This is significant in identifying their true religion, and
their affiliation with the occult religion of the Arabian Jinn. The Kuhhan, who
were priests of the religion of Jinn, backed and supported Mohammed. The two
tribes, both adherents to the Jinn religion of
Marching around the stones, Safa and Marwa, was a ritual hated by most of Mohammed’s companions because they knew it was a pagan ritual. Yet, they still observed it because Mohammed claimed that Allah confirmed it.
Even the companions of Mohammed confessed that the Hajj to Safa and Marwa was a pagan rite from Jahiliyah, the pre-Islam period. Sahih al-Bukhari said:
Asem told us that he said to Uns bin Malek, a companion of Mohammed, “You were hating to encompass around the Safa and Marwa.” He answered, “Yes, because it was one of the pagan rites of Jahiliyah until Allah gave a verse that the Safa and Marwa are the rites of Allah. If one makes the Hajj to the Kaabah, he must encompass them. The person has no sin when he encompass them.” [xxxix]
Even Ibn Abbas, the cousin of Mohammed, and the most authoritative reporter of his Hadith, speaks of encompassing the Safa and Marwa as was the custom of the people of Jahiliyah, meaning the pagan Arabians before Islam. His speech is reported in Sahih al-Bukhari.[xl]
Muslims at the time of Mohammed knew the origin of this pagan rite just as they knew about many Arabian pagan rites which Mohammed incorporated in Islam. But they embraced it simply because Mohammed made the decision to incorporate it into Islam. Everything Mohammed said or wrote in the Qur’an became acceptable and sacred, even though his followers knew its pagan roots. It’s sad that they didn’t use their knowledge to judge Mohammed once they discerned how he built his religion. Instead, they allowed him to invalidate their discernment by following him. Mohammed annulled their knowledge, even though they knew how he selected the pagan, occult rites which many of them hated.
Mohammed Intended to Unify the Pagan Arabian Rituals Under one Religion
Mohammed planned to gather the laws and rites which Arabians before Islam were known to practice. His aim was to form a religion which would satisfy all Arabians. Al-Bukhari said:
Pre-Islamic pagan Arabians walked in a circle around Safa and Marwa. So when Allah told us to encompass the Kaabah, he did not mention Safa and Marwa in the Qur’an. They said to Mohammed: “O prophet of Allah, we encompassed the Safa and Marwa. Allah sent a verse to encompass the Kaabah, but he did not mention the Safa and Marwa. Do we sin if we encompass the Safa and Marwa?” So Allah gave this verse: “the Safa and Marwa are rites of Allah.” Abu Baker said that this verse pleased both parties: those before Islam who did not want to encompass the Safa and Marwa, and those who encompassed the Safa and Marwa before Islam, but were embarrassed to encompass it after Islam arrived. [xli]
It is clear that Mohammed's intention was to satisfy all Arabians by including all their rites, especially the rite to march around Safa and Marwa, which was practiced by many members of the two tribes who supported him in raging wars against the Arabian tribes to impose Islam.
The rite was also practiced by him, since it was a rite of his grandfather who strengthened it by digging the well of Zamzam and erecting over it the statues of the two deities, Asaf and Naelah, which were the main elements for which the Hajj of Mecca was performed.
Mohammed himself was known to practice the rituals of the occult Hajj. He removed the idols which were the subject of the Hajj from over the stones, but he kept marching around the stones where the idols were placed.
years before writing it in the Qur’an, Mohammed
encompassed the Safa and Marwa seven times because it was a
rite his family and his grandfather observed.
He conducted the Hajj starting at the Kaabah, encompassing it and kissing
the two stones. Then he encompassed the two stones on the
hills of Safa and Marwa.[xlii]
As we have seen, Mohammed followed the same rites which we saw were
adopted by adherents of the occult Jinn-religion who started their
Hajj by kissing the statues of Asaf and Naelah placed in the
They continued the Hajj by encompassing the same stones of Safa and Marwa, where the statue of the Wind-Jinn was placed, along with statues of Asaf and Naelah. Except with one difference: Mohammed didn’t consider the statues to be part of the Hajj ceremonies. Although he fought to destroy all kinds of statues, he worshipped the stones where the idols had been placed before he removed them. So what difference did Mohammed make when he adopted the same pagan occult rite, venerating the stones where the idols were placed and just removing the idols?
To make the same tour around the stones where the statues revered by the Jinn religion were placed, and to conduct the same rituals which the worshippers of the occult sect performed, could never bestow new meaning to the old pagan occult worship, even though Mohammed performed it himself. Our Muslim friends should avoid falling into this dangerous trap. It’s aimed to distract them from the faith which God has announced in the Bible. The Scriptures alone lead the soul to Christ, the true Creator and Savior of the soul.
[i] Al Shahrastani, Al Milal Wal Nahel, page 578
[ii]Tarikh al-Tabari, I, page 525
[iii] Taj Al Aruss, I, pages 147 and 284
[iv] Taj Al Aruss, 9: 410
[v] Ibn Hisham, I, page 69
[vi] Ibn Hisham, I, pages 117 and 118
[vii] Ibn Hisham, I, page 126; Halabieh, I, page 58
[viii] Halabieh, I, page 121
[ix] Halabieh, I, page122
[x] Ibn Hisham, I, page 119
[xi] Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 133
[xii] Al-Nuwayri, Nihayat al-arab fi funun al-adab, 3, page 123
[xiii] Ibn Hisham I, pages 126 and 127
[xiv] Ibn Hisham, I, page 126; Halabieh, I, page 58
[xv] Halabieh, 1,63
[xvi] Ibn Hisham, I, page 128
[xvii] Ibn Darid, Al-Ishtiqaq, pages 88 and 89
[xviii] Hyppolytus, The Refutation of All Heresies, book VI , Chapter xiv
[xix] Ibn Hisham 1, page 242: quoted by Jawad Ali, vi, page 476
[xx] Ibn Hisham, first part ; pages 63 and 76
[xxi] Al-Munjed, Arabic dictionary, page 158
[xxii] Jawad Ali, al-Mufassal, vi, page 451
[xxiii] Jawad Ali , al-Mufassal, vi, page 454
[xxiv] Al Asbahani, Al-Agani 3, page 118
[xxv] Sahih al-Bukhari, 1, page 4
[xxvi] Halabieh, I, page 421
[xxvii] Halabieh, I, pages 73 and 74
[xxviii] Al-Lisan, 13, page 213 ; quoted by Jiwad Ali, al-Mufassal, vi, page 720
[xxix] Al Shawrastani, Al-Milal Wal Nahil, page 578
[xxx] Al-Yaa’kubi 1, page 224
[xxxi] Halabieh, 2, page 39
[xxxii] Taj Al Aruss, 5, page 367
[xxxiii] Encyc. Religi., I, page 661; quoted by Jawad Ali, al-Mufassal, vi, page 287
[xxxiv] Al Azruqi, Akhbar Mecca, I, page 73
[xxxv] Taj Al Aruss, 6, page 197
[xxxvi] Al Yaa’kubi, 1: 224
[xxxvii] Ibn Hisham, I, page 69
[xxxviii] Sahih Muslim, 9, pages 21 and 22
[xxxix] Sahih al-Bukhari, 2, page 171
[xl] Sahih al-Bukhari, 4, page 238
[xli] Sahih al-Bukhari, 2, pages 169 and 170
[xlii] Sahih al-Bukhari, 2, pages 170, 146 and 181; Bukhari, 8, page 128; Sahih Muslim, 9, pages 8 and 23
Copyright ã 2004 by Dr. Rafat Amari. All rights reserved.