THE ROLE OF THE TEMPLE AT MECCA IN THE JINN RELIGION OF ARABIA
By Dr. Rafat Amari
The Kaabah was a temple were the two statues of Asaf and Naelah, the famous Kuhhan of Jinn, were located. The Hajj began there and progressed to the statues of Wind-Jinn. Copies of the statues of Asaf and Naelah were placed over the hills of Safa and Marwa. One can not fail to observe the role of the temple of Mecca as a place of worship for the Jinn religion, as well as being a place for the worship of the Arabian StarFamily.
Another element which helps us to understand the role of the Temple of Mecca is that it united the two main religions of Arabia: the Jinn religion, and the Star Family religion. In the Star Family religion, Allah was the biggest star. His wife was the sun, and his daughters were Manat and al-'Uzza, each representing a planet. The Kuhhan who represented the Jinn religion to Arabians who practiced other pagan religions, such as the worship of the Arabian Star Family, were accepted by the people who considered the Kuhhan to be gods. The tribe of Quraishconsidered Iblis - another name for the devil - and Allah to be brothers.[i] They said that between Allah and the Jinn, there is great kinship.[ii] They believed that the angels where daughters of Allah, and that the mothers of the angels were the daughters of the “Jinn’s lord.”[iii]The Jinn were viewed as superior to the angels. Pagan Arabians gave this exalted position to the Jinn because they believed the Jinn were in close relationship and kinship with Allah. Because the Jinn replaced the angels, they left their fingerprints on the Qur’an.
The Jinn-devils Replaced Angels in the Qur’an, Just as They Replaced Angels in Literature and Poetry of the Jinn Religion of Arabia
The Qur’an represents an Arabian literature developed before Mohammed; such literature attributed artistic works to the Jinn.[iv] In the Qur’an, we find the spirit of the Arabian Jinn religion. We see devils as ingenious workers for Solomon in Surah al-Anbiya'. Quoting from Surah 21, verses 81 and 82:
For Solomon, the violent wind flowed under his command to the land which we had blessed, for we do know everything. And among the devils weresome who dived into the sea for him, and did other works besides, and we protected them.
Verse 81 refers to Solomon claiming that he had the wind as his servant. Under his command, the wind would go to the land which Allah blessed, called the land of Harran, as we understand from other sources. The wind as a servant of superior gods and deified kings is a habitual theme in ancient religions of the Middle East.
Al-Sabuni, a modern expositor of the Qur’an in Saudi Arabia, commented on verse 82:
The devils dived for Solomon, entering the depths of the sea in order to get jewels and pearls. They made great buildings for Solomon, including theconstruction of his palaces.
The devils are portrayed in the Qur’an as very useful agents for Solomon and for the prophets. They are pictured as true agents of God, which He placed into Solomon’s service.[v] This teaching is derived from the Jinn religion which elevated the devils in the eyes of the Arabians so that the devils would become venerated and worshipped. These Qur’anic verses implied a relationship between God in the Old Testament and the devils, to the point that God would have protected them. This is contrary to the teaching of the Bible, where the devils are condemned creatures, and there is no partnership between God and devils.
Other verses of the Qur’an also show the influence of the Jinn religion on the Qur’an. Surah 38, called Surah S'ad, in verses 37-39, is directed to Solomon: “The devils, which included every kind of builder and diver, is our bounty, so thank us, and no account will be asked.” The devils are portrayed as gifts of God to Solomon, who was required to thank God for them. This false allegation was taken directly from the ArabianJinn religion, which gave the devils a high position and treated them as treasured gifts to the prophets of the Old Testament. Such allegations are contrary to the teaching of the Bible. The Bible warns us about devils, and presents them as a curse and as enemies of God and man. The Bible warns us not to have any relationship with devils.
Not only in the Qur’an do we also find the idea of devils working for Solomon, but we see it in pre-Islamic poems by men who were known to have a relationship with the Jinn. For example, we find in the poems of al-Nabighah النابغة that the Jinn worked for Solomon, building the city of Tadmur in the Syrian desert for him[vi]. Another example is found in the writings of Al-Aasha', a pre-Islamic Arabian poet. al-Aasha' named the Jinn-devil who inspired his poetry. He called the Jinn-devil, Musahhal المسحل, and described him as his “ beloved one.” Al-Aasha' says: “my brother, the Jinn, has greeted me. My soul is dedicated to him.”[vii] This shows al-Aasha' was one of the many poets dedicated to the Jinn religion of Arabia. These poets considered the Jinn to be brothers, and they tried to unify men with the Jinn. Mohammed also expressed similar thoughts. He claimed to go to heaven where he encountered Allah who delegated him for a mission to the humans and to the Jinn. Mohammed defined his people as originating from Jinn and humans.[viii] He often claimed that the Jinn became Muslims,[ix] and hereferred to them as brothers.[x]
Al-Aasha' wrote in one of his poems that the “Jinn were working for Solomon, building arches.”[xi] Mohammed copied the same idea into Surah Saba 34, verses 12-13 . Speaking of Solomon, he wrote:
Among the Jinn who worked with him, by the leave of his lord, they worked for him as he desired, building arches, statues, and basins as large as reservoirs and cauldrons fixed in their places. Work you sons of David with thanks.
The Qur’an portrays God as asking the sons of David, like Solomon, to thank God because He sent the Jinn to do such artistic works. This is a false assertion against God. This idea of holding the Jinn in high esteem as good workers sent by God was an idea promoted by the Kuhhan in Arabia, to make the Jinn appreciated and venerated by the Arabians. It further sought to cause the Arabians to come to the Kuhhan as representatives of the Jinn and seek counsel from them.
Ancient Roots of the Arabian Jinn-Devils Which Were highly Regarded as Descended From the Gods
The teachings of the Arabians about the Jinn-devils being related to Allah, and their daughters being mothers for the angels, has its ancient roots in Arabia. The Akkadians, who came from Arabia to Mesopotamia, claimed seven devils were sons of the Mesopotamian god “An,” who represented the sky, and his wife “Kai,” who represented the earth. According to the Sumerians, An and Kai were married. The Akkadians introduced the idea that the devils were related to the main gods of Mesopotamia and assisted them in creating and governing the universe[xii]. The Akkadians worshipped a devil named Girru, whom they claimed was of the line of the god, “An,” and was formed from fire.[xiii] In the Qur’an we find the Jinn-devils were also formed from fire.
The roots of ancient Arabia show that thousands of years before Mohammed the religion of Jinn-devils gave them an exalted position, making them a dynamic force in pagan worship in the temples of Arabia, especially in Star Family worship. The Kuhhan became the religious class, a hierarchy responsible for the various temples of Arabia. This enabled the Kuhhan to introduce the rites of the Arabian Jinn religion in the temples, such as the Umra Hajj which revolved around the Jinn and the famous servants of Jinn, Asaf and Naelah. We saw how this Hajj became an official Hajj which started at the Kaabah of Mecca. The Kuhhan caused the revered figures of the Jinn religion to be the focused sacred elements in the temple. The statues of Asaf and Naelah were placed over the main stones of the temple at Mecca.
Since the early construction of the temple of Mecca, the Kuhhan of the Jinn were its official priests. This explains how they made their occult Hajj into a ceremony of the temple.
The temple of Mecca was governed by the Kuhhan of the Jinn. We see this from the presence of the two statues of the Kuhhan on the stones which, without doubt, became sacred because of the two statues placed there. The fact the statues continued to be located there for a long time tells us that the hierarchy of the temple was contained in the Kuhhan line. They considered Asaf and Naelah to be the pioneer servants to the temple. It’s similar to a priest in a Catholic church putting the image of the first bishop or priest who served the church in the main corner of the sanctuary.
We conclude that the rites in the Kaabah of Mecca were conducted by the Kuhhan of the Jinn, and they were responsible for its religious functions. There are other famous Kuhhan who were known to be responsible of the Kaabah at Mecca. Among them was Wake'a Zuhair al-Iyadi. Ibn al-Kalbi, an Arabian historian and author who wrote about the pre-Islamic era, says that Wake'a was responsible as the Kahen of the Kaabah in those times.[xiv] According to the old Arabian authors, Wake'a was known to have rhymed prose like that of the Kuhhan.[xv] This confirms his affiliation to the Kuhhan of the Jinn religion. His rhymed prose was considered equal to the Qur’an. We also find many of his phrases copied by Mohammed and incorporated into the Qur’an. Excerpts of the sayings of Wake'a are found in old Arabic literature, such as Majma' al-Amthaal written by al-Maydaani. [xvi]
All this confirms the sovereignty of the Kuhhan of Jinn over the temple of Mecca, making them the true religious class of the temple. This also explains how many of their rites, such as their Hajj to the main elements of the Jinn religion in the city, became a main ritual of the Temple and for the worshippers of the Arabian Star religion.
They Worshipped a Serpent in the Temple At Mecca, and the Arabians Thought it was a Jinn-devil
The true ceremonies of Kaabah, and their connection with the Jinn religion, is shown by the worship of a serpent in the Kaabah. The writings of Tabari, the famous Arabic historian who wrote about pre-Islamic Arabia, tells us that a serpent lived in the well of Kaabah, where the inhabitants of Mecca threw their gifts.[xvii] It seems that the gifts were offered to the serpent.
Arabian historians who wrote about pre-Islamic Mecca, said the term “Allaha,” from which the name Allah was derived, was applied to the “big serpent.”[xviii] Arabians worshipped serpents, considering them to be serpent-devils. One of the titles for the devil around Mecca was “Azab,” who was believed to be a serpent.[xix] Historians also said that the Jinn is a white serpent,[xx] whom they believed heard anddistinguished between languages. Poets, like al-Nabighah and others who were known to have relationship with the Jinn, such as Umayya bin Abi al-Salt and Adi bin Zayd, promoted such ideas.[xxi]
Because the serpent in the well of the temple was worshipped, and because he received their gifts, we can see that the temple of Mecca was an important center for the worship of the Jinn. They worshipped the Jinn through worshipping the serpent in the well of the Kaabah, and they called it “Allaha .” Remember that the idol “Kozah” was placed in the Kaabah. The people believed he caused rain and thunderstorms, but many scholars think he was a devil.
In structure and ceremony, the Kaabah in many ways was identical to the temples of the Jinn religion of Arabia.
The Arabians had temples which they called “Taghut ” طاغوت, a title for Marid of the Jinn مارد الجن, which means a giant Jinn. In subsequent times, the Kuhhan of the Jinn were also called Taghut,[xxii] showing us that the Taghut were the temples of the Jinn religion. Authors who wrote about Arabia in the pre-Islamic period mentioned the similarity between the Kaabah of Mecca and the Taghut. Taghut had the same construction as the Kaabah from the inside, and they had the same ceremonies, such as marching around them like the pagan Arabians who had encompassed the Kaabah.[xxiii] This suggests to us that the temple at Mecca was much like the Taghut united with other various temples of the Jinn religion. In ceremonies and structure, there was an affinity between the temples built for the Arabian Star Family and those of the Jinn religion. This is understandable, since the Kuhhan of the Jinn governed the religious functions in most of the temples built for Star Family worship. The Kuhhan governed the worship of the Star Family temple in the same way they governed the temples of the Taghut, which were dedicated to the worship of Jinn. The Temple of Mecca was one of the temples of Arabia which practiced the worship of both of the main pagan religions of Arabia .
The two priests of Jinn, Asaf and Naelah, were assumed to have been buried in the Kaabah of Mecca. The Kaabah was a place of immoral ceremonies, which supports the idea that it was a sanctuary for the Jinn religion. In pre-Islamic times, the tombs of some of the Kuhhan became sacred places where Arabians visited to get a blessing. Pagan Arabians made their sanctuaries into places of security and shelter. If anyone entered the sanctuaries, he would became invulnerable, and no one could harm him.[xxiv] This was also observed at the temple of Mecca.This may suggest that the Kaabah originally was a place where the two Kuhhan, Asaf and Naelah, were buried. Then tribes from Yemen built a temple there, sharing the same purpose for the Kaabah between the Jinn religion and the Arabian Star Family worship which Yemeni tribes embraced.
Also, the authors who wrote about Mecca in pre-Islamic times spoke about the ceremonies which occurred in the Kaabah which are practiced today only in the temples of Satanism. For example, according to the authoritative book of al-Bukhari, when they encompassed the Kaabah, the marchers were to be naked, including the women.[xxv] Also according to the book Halabieh, the Kaabah was a place of fornication. If someone wanted to commit fornication, he could do so at the Kaabah.[xxvi] This reminds us of the fornication which occurred in the temples belonging to devil worship, and which supports the affiliation of Kaabah with the Jinn religion of Arabia. Arabic writers who tell us about Mecca describe the fornication of the women of the city.[xxvii] It seems these immoralities in the Kaabah had influenced the city.
The history of occult practices in the Kaabah of Mecca rule it out as a temple of the true, holy God, since He is opposed to Satanism and any form of the occult. All the ceremonies and the personalities who governed the ceremonies, including the idols which were worshipped and the stones which were venerated, confirm that the Kaabah was a local expression of paganism and occult worship in Mecca. This defilement was worse than what occurred in any other pagan temple known to the ancient world, whether in the Middle East or in Asia. These practices failed to have even a trace of the character of worship worthy of the true God as we encounter Him in the Bible. The worship of the God of the Bible exposes every source of the occult. It is totally bound up with the Scriptures which God inspired and gave to the prophets to be conserved for all ages. The Bible was honored in every sanctuary where the people worshipped God, something we did not see in the Temple of Mecca at any point in history. In the Temple of Mecca we see only the occult and the pagan Star Family tradition. How can Islam claim the temple of Mecca was the historical center of monotheism throughout history ?
[i] Tafsir al-Tabari, 23, page 69
[ii] Tafsir al-Tabari, 23, page 69
[iii] Sahih al-Bukhari, 4, page 96
[iv] Al-Jaheth, al-Haiwan, 6, page 187; quoted by Jawad Ali, Al-Muffassal, vi, 723
[v] Sabuni, Safwat al-Tafasir, 2, page 270
[vi] Al-Jaheth, Al Haiwan, 6, page 223; quoted by Jawad Ali, Al-Muffassal, vi, 723
[vii] Al-Tha'alibi, Abd al-Malik ibn Mohammed, Kitab Thimar al-qulub, pages 69 and 70
[viii] Halabieh 2, page 130
[ix] Sahih al-Bukhari, 5, page 227
[x] Halabieh 2, page 63
[xi] Taj Al Aruss, 9, page 165
[xii] Jeremy Black and Anthony Green, gods demons and symbols Ancient Mesopotamia, page 162
[xiii] Jeremy Black and Anthony Green, gods demons and symbols Ancient Mesopotamia, p. 88
[xiv] Alusi al-Baghdadi Mamud Shukri, Bulugh al-arab fi ma'rifat ahwal al-arab, 2, page 260
[xv] Alusi al-Baghdadi Mamud Shukri, Bulugh al-arab fi ma'rifat ahwal al-arab, 2, page 260; Maydaani, Majma' al-Amthaal, 2, page 81
[xvi] Maydaani, Majma' al-Amthaal, 2, page 81
[xvii]Tarikh al-Tabari, I, page 525
[xix] Taj Al Aruss, I, pages 147 and 284
[xx] Taj Al Aruss, 9, page 165
[xxi] Al-Jaheth, Al Haiwan, 4, 203; quoted by Jawad Ali,vi, 726
[xxii] Raghib al-Isfahani, Abu al-Qasim al-Husayn ibn Muhammed, Mufradat al-Qur'an, page 307; al-Kalbi, al-Asnam, page 6; Taj al-Aruss, 10, page 225
[xxiii] Ibn Hisham I, page 64 ; Hamish Ala Al Rauth Al Anf, I, page 64; quoted by Jawad Ali, al Mufassal, vi, pages 401 and 402
[xxiv] Jawad Ali, al-Mufassal, vi, page 448
[xxv] Sahih al-Bukhari, 2, 164
[xxvi] Halabieh 1, page 15
[xxvii] Ibn Al Muja'wir, Descriptio, 1, 7; quoted by Patricia Crone, Meccan Trade, Princeton University Press, 1987, pages 106, 107
Copyright 2004 by Dr. Rafat Amari. All rights reserved.