Pagan islam

Pagan moon dog allah (satan) from pre-islamic kabba

Allāh (Arabic: الله) is the Meccan creator god and the supreme deity of the pre-Islamic Arabian pantheon, who was worshiped by the pagan Arabs primarily in times of despair, need and drought as he was believed to grant life-giving rain and intervene in times of extreme crisis. The three chief goddesses of Mecca; al-Lāt, al-'Uzzā and Manāt, were believed to be his daughters and were invoked alongside many other deities to intercede for the worshiper on behalf of Allāh: all the tribes of pre-Islamic Arabia venerated him as the High God and supreme being, but direct worship of him was rare. After creating the universe, Allāh then retired into the position of a silent and remote spectator who dwelt in 'Aliyyin (Hebrew: Elyon), the highest heaven, and only intervened in human affairs in extreme cases of drought or danger. In pre-Islamic Arabia, the practice of calling upon God or gods to send rain ('istisqā') continued with Islam although the practice of calling upon any other god other than Allah is a grave sin in Islam.

The pre-Islamic Arabian tribes who followed the native polytheistic religion, in particular the Banu Quraysh of Mecca, acknowledged Allāh to be the creator of the universe; the father of the gods, angels and jinn, and the supreme being who controls the mechanisms of the universe: the Arabian counterpart of the ancient Hebrew creator god El. The Jewish and Christian tribes of pre-Islamic Arabia called their Biblical god Allāh, although the Allāh of the Arab polytheists was distinct in concept to the Christian and Jewish Allāh. Officially, the god Allāh had no idol assigned to him, however; a black meteorite called al-Hajar al-Aswad was kept at a shrine in the corner of the Ka’aba: Allāh was believed to house a portion of his power within this mysterious black stone due to its alleged heavenly origins.

The pre-Islamic Allah was believed to reside in a distant heaven called 'Aliyyin or Lahut - the uppermost stratum of the universe and the highest plane of existence: with the other gods (ālihah) and angels (malā'ikah) ruling from lesser heavens which were located in the sky (as-Samawat). In addition to having the gods and the angels under his command, the pre-Islamic notion of Allah enjoyed a special relationship with the jinn: primordial spirits of the land that functioned as lesser gods beneath the rank of angels who ruled the desert wilderness and desolate places.

The cult of Allāh in pre-Islamic Arabia, aside from that among the monotheistic hanifs who followed an Abrahamic religion which was not Judaism or Christianity; was not prominent in society: the god Allāh was represented with only one baetyl, the Black Stone of the Ka'aba, and had no other idols apart from this. In Arabian polytheism, Allāh is considered far too powerful and immense to be interested in the affairs of humans so worship is instead directed towards his children, the ālihah; the pantheon of gods and goddesses who intercede for humans on behalf of Allāh. In pre-Islamic Mecca, the status of Allāh as creator deity and high god did not earn him the status of patron god of the town itself: this honor was afforded to Hubal; a warrior rain-god and one of the 'offspring' of Allāh; who was considered in the theology of the pagan Meccans to be more interested in the well-being of the common man than Allāh himself was.

Although the pagan Arabians believed in a multitude of gods or ālihah, they knew Allah to be the Lord (Rabb) of the Heavens (as-Samawat) and the Earth (al-'Ardh), and as the ultimate deity with authority over the gods, angels, jinn and mankind: existing before Time (Dahr) itself and was described as being "neither accident nor essence". The concept of a high god, creator deity and supreme deity with power over all the other gods was common to the mythologies of all the ancient Semitic religions; the Arabian Allah playing the same role as the Babylonian Ilu; the Phoenician Elos; the Aramaean Elaha; the Hebrew Eloah, and the Canaanite El. In pre-Islamic Arabian religion, the words "ilāh" (god) and "ilāhat" (goddess) were used to refer to any deities other than Allāh. The belief in Allāh among the polytheists of Mecca was so prominent that even the most notable opponents of Muhammad, in particular with Amr ibn Hisham al-Makhzumi (Abu Jahl) and Abd al-'Uzza ibn Abd al-Muttalib al-Hashmi (Abu Lahab), would often swear oaths by his name.



Pagan sex slave goddess’ of allah/satan

Al-Lāt (Arabic: اللات) is the Meccan mother goddess and the chief deity of the tribe of Banu Thaqif whose major seat of worship was a popular shrine which was located at the west Arabian town of at-Ta’if in the Hijaz region of Arabia. The idol of al-Lāt was a cube of white granite, which was in the custody of the clan of Banu ‘Attab ibn Malik of the tribe of Banu Thaqif; the nearby tribes of Banu Lihyan; Banu Hawazin; Banu Khuza'a, and Banu Quraysh also making regular pilgrimages to Ta'if to offer their worship. The goddess was reputed to enjoy offerings of barley porridge (sawiq) and small cereal cakes: her devotees prepared these dishes especially, as barley and other grains were considered symbolic of her. Animals that were considered sacred to al-Lāt included gazelle; lions, and camels, among others depending on the region and tribe, as the cult of the goddess was found all across Arabia and as far as Palmyra in southern Syria.

In the pantheon of the Hijaz (western Arabia) specifically, al-Lāt was one of the three chief goddesses of Mecca and one of the three daughters of the high god Allāh: her main role being an earth-goddess who was responsible for the fertility and soil quality of Ta'if and elsewhere in the Hijaz region, thus making her highly important among the Arabs. The goddess had many epithets throughout the Hijaz including Umm al-Alihah (Mother of the Gods) and Umm ash-Shams (Mother of the Sun goddess) and was also worshiped in order to gain protection whilst travelling. At the holy sanctuary (haram) of al-Lāt in the town of Ta'if, all life within was considered inviolable: no plant could be gathered; no tree could be felled; no animal could be killed and no human blood could be shed in accordance with sacred law.

The farmers and merchants of Ta'if who belonged to the ruling tribe of Banu Thaqif venerated al-Lāt as the goddess of vegetation, agriculture and fertile soil; their livelihood, wealth and tribal status being largely dependent on the trade of their crops, which were mainly of barley; figs; roses, and dates. The fertility and prosperity of the region was considered by the Banu Thaqif to be a blessing upon them by their tribal goddess al-Lāt; who eventually became the chief goddess and guardian deity of the town of Ta'if, as she was the seen as the divine provider of trade, wealth and power. The shrine of al-Lāt in Ta'if eventually became a place of trade and pilgrimage among the Arabs, often sharing the large amount of pilgrims from nearby Mecca. Historically, the town of Ta'if was famous as "the garden of the Hijaz" - the fertility of the region being attributed to the power of its tutelary goddess.

The pan-Arabian goddess al-Lāt had her counterparts across the Arabian peninsula under many different names in the Semitic languages and dialects, for example: to the people of Ta'if, she was also known by the name of ar-Rabbat ('The Lady'); to the Himyarites, she was worshiped as 'Athiratan or Ilāt, the mother of Athtar; the Hadramites to the east of the Himyar called her Ilāhatan, and the Aramaeans of Syria knew her as Elat. As al-Lāt was the goddess of the earth, she was worshiped in nearby Syria as 'Arsay and in Canaan as Aretzaya: these names derived from the Aramaean and Hebrew words for 'earth', 'Ars' and 'Aretz' (also cognate to Arabic ardh). The earth goddess in Canaan and Syria was considered to be a protector of the spirits of the dead who dwelt under the earth.

In the religion of the Meccans and the other pagan tribes of the Hijaz, al-Lāt was not the wife of the high god Allāh but was one of his daughters, along with the other two chief goddesses, Manāt and al-'Uzzā. The cult of al-Lāt was not only popular in the Hijazi towns of Ta'if and Mecca; the Nabataean Arabs of southern Jordan worshiped her as an earth goddess and as the mythical consort of their chief deity Dhu'l-Shara, who was a god of vegetation and mountain springs. The Onyx stone, a variety of chalcedony, was among the treasures along with gold that were discovered at the shrine of al-Lāt in Ta'if, and as such is considered sacred to the goddess. In the inscriptions and writings of the Safaitic Bedouin who dwelt in the Syro-Arabian desert in pre-Islamic times, al-Lāt was called upon to show mercy and grant ease, prosperity and well-being to the worshiper; in addition to being invoked for protection against an enemy, vengeance against aggressors and favorable weather.

Al-'Uzzā (Arabic: العزى) is the Meccan goddess of power, might and the planet Venus as the Evening Star who was worshiped by the Arabian tribes of Banu Quraysh; Banu Sulaym; Banu Ghanim; Banu Ghatafan; Banu Khuza’a; Banu Thaqif, and Banu Kinãnah. The main idol of al-'Uzza, which the goddess herself was believed to often manifest in, was a cluster of three acacia trees that were situated in the valley of Nakhla near the town of Mecca. Al-'Uzza had a second temple (bayt) in Mecca called Buss which was made of brick, and was situated not far from her shrine at Nakhla. Inside the Buss temple was another important idol of al-'Uzza: a thigh bone shaped slab of granite which was venerated and offered sacrifice to by the pre-Islamic Arab tribes of the Hijaz, as they believed that the goddess herself spoke through the idol and would grant an oracle to the worshiper.

The Arabian tribes living around Mecca regularly sought the blessing and protection of al-'Uzza by offering sacrifices of animals and rarely human slaves or prisoners of war at an altar (‘Itr, madhbah) called al-Ghabghab which was located near the temple of Buss. The powerful Meccan tribe of Banu Quraysh would call upon al-'Uzza as a war goddess before going into battle and their women would perform music and sing chants exalting al-'Uzza; such as they did against the early Muslims in the Battle of Uhud. The last custodian (sadin) of al-'Uzza's shrine was a man named Dubayyah ibn Haram as-Sulami, who had a reputation of being exceptionally generous, kind and hospitable until he was slain by Khalid ibn al-Walid, an early convert to Islam; who had also cut down the sacred trees of the goddess and destroyed her shrine upon the orders of Muhammad: this was done in order to effectively put an end to the cult of al-'Uzza among the Arabs of the Hijaz.

In the south of Arabia, the kingdoms of Himyar and Yemen knew al-'Uzza as Uzzayan who was a goddess of healing; wealthy Himyarites would offer small golden images to Uzzayan on behalf of their sick children. The name Amat-'Uzzayan meaning ''Maid of Uzzayan'' was a popular women's name in south Arabia, and the male theophoric name Abd al-'Uzza meaning ''Devotee of al-'Uzza'' was popular among the Meccans. Not so far from the Ka'aba itself in the valley of Hurad; the Banu Quraysh tribe dedicated a vale called Suqam to al-'Uzza, where they would visit to swear oaths and pray. During a battle, it was traditional for the women of Mecca to sing chants in the name of al-'Uzza and her consort, Hubal, to inspire valor in the warriors and gain victory against the enemy.

The goddess al-'Uzzā was also known as al-Zuhara and Kawkabtā and was venerated by these names as the ruling goddess of the planet Venus; particularly in her incarnation as the Evening Star, which itself was believed to be either a manifestation of the goddess herself or her palace in the heavens. The planet Venus as the Morning Star was believed to be a male god called Athtar and was a separate divinity to the goddess al-'Uzza. The pre-Islamic Arabs also called upon al-'Uzza as Venus to bless and consecrate marriages. The equivalent of the Arabian al-'Uzza throughout the Semitic Middle East is the Canaanite war goddess 'Anat; the divine lover of the nature god Baal, who was named in Hebrew as 'l'Uzza Hayyim' ('the strength of life').

Manāt is the Meccan goddess of destiny, fate and death whose idol was in the form of a large outcrop of black marble which was housed in a temple at al-Mushallal on the shore of Wadi Qudayd, not far from the city of Yathrib (later known as Medina). Manat was the chief goddess of the two main Arab tribes of Yathrib: the Banu 'Aws, and the Banu al-Khazraj. In addition to having a major cult center in Yathrib, the goddess was highly popular and well-known to many Arabian tribes of the Hijaz (western Arabia), and as such also enjoyed the worship of the tribes of Banu Quraysh, Banu Tamim and Banu Hudhayl; in addition to also being revered by the Nabataean Arabs of the far north of Arabia. Many tribes from across the Hijaz and Najd made the hajj pilgrimage to her shrine; in mythology, Manat was considered one of the eldest of all the gods and goddesses, second to Allāh himself: and as the wife of the thunder god Quzah. Manāt was called upon in Nabataean rituals to protect tombs along with Qaysha, Taraha and Dhu-Shara.



Pagan jinn

In pre-Islamic Arabian mythology, the Jinn (Arabic: الجن) are supernatural beings who personify and control minor natural phenomena: spirits of the wilderness and the inhospitable forces of nature who were recognized by the pagan Arabs as divinities of inferior rank to the gods (ālihah) and the angels (mala'ikah). The jinn are nature spirits that are believed to inhabit stones; trees; the earth; space; the air; fire; the sky, and bodies of water, and are thought to be fond of remote and desolate places such as the desert wilderness. The jinn played an important role in the beliefs of the pagan Arabs as they were seen as personifications of natural forces; spirits of the land and mediators between mankind and the gods. In Arabian mythology, the jinn were created by Allah from a supernatural fire called samum (''scorching wind''); while the gods were formed from ruh al-quddus (''holy spirit''); the angels from nur (''light''), and earthly creatures from adamah (''red clay'').

The cult of the jinn as guardian or nature deities was popular across the whole of pre-Islamic Arabia since ancient times; to the extent that certain tribes such as the Banu Mulayh of the Hijaz and the Banu Hanifa of Najd worshiped the jinn exclusively and sought intercession from no other deities except them. The jinn also had the ability to appear as wild animals, and sacred animals play a role in pagan Arabian belief as guests or clients of the gods, and as totems of particular tribes. The Bedouin believed that the gods (ālihah) were related to the jinn, and the jinn to the wild animals: thus the jinn ultimately personified the merciless and hostile side of nature that was to be respected, worshiped and feared.

The pagan Arabs believed the sound of the desert winds to be music or voices of the jinn, which was known to them by the name of 'azif. The pre-Islamic Bedouin Arabs considered the oases and springs of the desert to be jealously guarded by the jinn and so they would offer a small sacrifice to placate them and persuade them to not visit their wrath upon the people and animals.

To the Jewish clans of Arabia and the pagan Arabian tribes who inhabited Palestine, the jinn were sometimes known as Azab al-'Akaba who appeared and acted much like the satyrs mentioned in Greco-Roman mythology and the Hebrew Bible. To the Hebrews, the jinn were called shedim - originally protective spirits with the feet and claws of a cockerel whom animal sacrifices were offered to. The Mahra tribe of Oman and eastern Yemen called the jinn ke'yoy in their Himyaritic language.



Ritual and practices in pagan Arabia

A few of the rituals of modern Islam are traceable to pagan roots, here are some practised before and after the emergence of Muhammad:

The tawaf ritual was performed both during the pilgrimage to a shrine (Hajj) or in home worship. In the home, the household would set up a baetyl and circumambulate it seven times whilst uttering the talbiyah invocation: seven being a mystical number to the pagan Arabs as it was significant of the seven planets. Reportedly, the pagan Arabs would perform the tawaf naked as they refused to approach their gods in the clothes they had sinned in although from an Islamic point of view, this practice was seen as blasphemous and disrespectful and as a prime example of pre-Islamic ignorance or jahiliyyah.

The Hajj is a pilgrimage to the Ka'aba in Mecca, the holiest site in the Islamic world. This ritual however is truly pre-Islamic, when tribes all across the Arabian peninsula would forget their tribal feuding and converge upon the city for worship and trade. This practice originated amongst the pagan Arabs but was not exclusive to them, as Christian and Jewish tribes would also join the pagans in festivities, trading of goods and worship. The pagans of Mecca even included images of Mary, Jesus and Abraham in the Ka'aba to attract the attention of the other faiths, displaying that Christianity and Judaism in pre-Islamic Arabia often enjoyed a syncretic relationship with the native polytheistic animism of the region. It is noted too, that the pagan Arabs would shave their heads whilst on the hajj to the various shrines near Mecca and Yathrib.



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Did you know?

Pagans did pilgrimage (hajj) before islam.
Pagans place of worship was the kabba before islam.
Pagans circled the kabba (tawaf) before islam.
Pagans kissed the black stone (vagina rock) before islam.
Pagans worshiped allah (pagan moon dog) before islam.

Your perverted paedophile false prophet stole mecca from the pagans. Give mecca back to the pagans saracen/mozlem thief!!!
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https://wathanism.blogspot.com/2011/11/deities-beings-and-figures-in-arabian.html

https://wathanism.blogspot.com/2013/10/ritual-in-pre-islamic-arabia.html

The pagan jannah/islamic heaven.

Janazah is the Arabic term for burial practices, or 'funeral'. In pre-Islamic Arabia, rites associated with mourning were called al-Niyaha ('the Lamentations') which Arab women performed by shaving their heads, scratching their faces and tearing their clothes whilst wailing and shrieking loudly; the latter being said to drive away evil spirits from the corpse of the deceased. An Arab man who was a member of the deceased's family would perform niyaha by wearing sackcloth or some other coarse material and spreading sand on their heads: what this symbolized is unclear but it important to note that this ritual is indentical to that of the Hebrews and also the people of Ugarit. Grave goods were often buried with the deceased and in the case of pagan sheikhs, a camel would be tethered at the grave and left to starve so that it would accompany the sheikh to the afterlife (akhirah). Poets often expressed that they wished for the graves of their loved ones to be "refreshed with abundant rain".
In pre-Islamic Arabian religion, the talbiyah was a prayer: a chant that was loudly acclaimed by worshipers as they completed a processional circuit around an idol, temple or sacred stone which was the abode of a divinity during a pilgrimage. The purpose of the talbiyah was to show gratitude to the deity or deities for assisting and supporting their devotees; in addition to placing emphasis on the benevolence and power of the deity.The main talbiyah in the pre-Islamic period differed from its incarnation post-Muhammad in that it proclaimed that there were other gods besides Allah although it asserted the fact that Allah was supreme even among the polytheists.

''Labbayka Allāhumma! Labbayka! Labbayka lā sharika laka, illa sharikun huwa laka, Tamlikuhu wa-mā malaka.''

This pre-Islamic talbiyah translates as:

''At thy service O Deity! At thy service! At thy service!
Thou hast no associate save the one who is thine,
Thou hast dominion over him and over what he possesseth.''

The point of this was to proclaim Allah's glory even over the other pagan gods who were powerless to intercede on behalf of the worshiper without the high god Allah's sanction. The word 'Allāhumma' was used as an invocation to any divine being during the pre-Islamic hajj and was not specific to Allāh alone. There was also another talbiyah of the Quraysh in specific veneration of the warrior god Hubal which goes as:

"Labbayka Allāhuma! Labbayka, innana laqah. Haramtana 'ala assinati ar-rimah. Yahsuduna an-nasu 'ala an-najah."

Translated into English, this talbiyah reads as

"At thy service O Deity! At thy service, we are immune. Thou hast protected us from the edges of the lances. People envy us for our success."

The talbiyah ritual was carried through into Islam as part of the Muslim hajj, although any references to polytheism were removed. The god Allah was considered to be the benevolent creator by the pagan Arabs and was believed to be remote, distant and inaccessible to the everyday man and woman; so other deities were called upon to intercede for Him or bring the worshiper closer to Him. The concept of shafā'a, that is, gods and goddesses interceding on behalf of Allah, is reflected especially in the myriad talbiyah that were chanted by the Quraysh and other Arab tribes as they circumambulated the Ka'aba, going as:

'Wa'l-Lāt-a wa'l Uzzā, wa Manāt-a al-thalithāta al-'ukhrā, Tilk al-gharāniq al-'ulā, wa inna shafā'ata-hunna la-turtajā.'

In English:

'By al-Lāt and al-'Uzzā, and Manāt, the third goddess, the other; Verily they are the most exalted cranes, and their intercession is to be hoped for.''

The talbiyah of the tribe of Banu Thaqif who lived in Ta'if, not far from Mecca, proclaimed Allah to be be superior to their tribal goddesses al-Lāt and al-'Uzzā; the verse going as:

'Uzzāhumu wa'l-Lātu fi yadayka, Dānat laka al-asnāmu ta'ziman ilayka, Qad adh'anat bi silmihā ilayka.'

Translated as:

'Al-'Uzzā and al-Lāt are in thy hands, Allāh; the idols submit to thee by glorifying thee; they approach thee submissively in devotion.'

The talibiyah of the worshipers of Jihār, the chief god of the tribe of Hawazin and the patron deity of the 'Ukaz fair, went as:

'Labbayka j'al dhunubanā jubār, wa-hdinā li-awdahi al-manār, wa-matti'nā wa-mallinā bi-Jihār.'

This translates as:

'At thy service, let our trespasses be unpunished; lead us towards the clearest signpost; let us enjoy life for a long time and let us live long through Jihār.'