Around the year 600, in Arabia and the Middle East, the Muslim movement developed from the message of Muhammad which he said he received from the Angel Gabriel.
The human history of this messenger
The story of this messenger is better known on the human level and subsequently, the leaders of the Muslim religion did not seek to deny his human condition to integrate him into a divine trinity as the dogmas of the Christian popes did for the character of Jesus.
Muhammad on his travels driving his patron and then wife Khadija’s caravans to Constantinople, was in contact with Christians, Jews, Christian sects who refused the divinity of Jesus and he understood that the mores and religions of the Arab tribes were obstacles to progress and peace.
The transmission of Benedictine monastic knowledge
The Benedictine monk Denis transmitted to him his knowledge and the rules that this monastic order developed from the knowledge saved from the temples of Egypt, in particular Denderah: the source of spiritual knowledge to live with the one who lives in us and is the same as in each of us, the principles of political, economic, social organization with subsidiarity, the alliance of opposites, the complementarity between the three forms of property…
Mohamed’s message is very close to the Christian message at the start and he will be driven out of his hometown of Mecca and he will have to take refuge in Medina.
The question of slavery arose again between him and the political leaders of the Arab tribes, as had already been the case for the early Christians in the face of the leaders of the Roman Empire. It is only a matter of conflict, there have been others such as the question of whether or not insiders are subservient to political leaders or the development of a society without elected or appointed political leaders since the organization of human activity is governed by the local assemblies of the political action of the tribes.
Mohamed the initiate
It was through the use of weapons that he took power in the region to establish new rules. Muhammad is an initiate who practices the spiritual process with retreats in a cave until finding a dialog with a presence of the higher world.
In contrast to the Catholic religion that forbids individual initiation since the Council of Nicaea in 320-325, the Muslim religion remains largely a spiritual movement that accepts individual initiation through communities that practice Sufism or other approaches to finding baraka.
Drift to Theocracies
But this dispersion of spiritual movements did not prevent the development of one or more Muslim theocracies with their dogmas as fallacious as those of the popes of Rome and fanatical practices as criminal as those sanctioned by the popes.
Mohamed’s rules were a step forward for his people:
- forbid the burial of his daughter alive in the desert sand, take the widow or a woman as wife in order to spare her from slavery, buy back the slaves to grant them freedom,
- to limit the use of alcohol which, under the sun of these regions, rapidly destroys a human being,
- likewise, to rule out the pork that trade with the Far East and Asia can bring to Arabia, since the climatic conditions do not lend themselves to the preservation of this meat, which easily carries viruses and bacteria capable of triggering devastating epidemics (the plague in the Middle Ages will come to Europe by ships from Asia Minor and the Far East),
- cover well to avoid dust and have to wash frequently and thus waste water, etc.
These rules, especially those that promote the improvement of the health conditions of life are the same as those developed in Christian monasteries and abbeys, but in the face of the little new and different spiritual message of the Christian message, most of the leaders of the Muslim movement to distinguish their movement from other religious movements, will transform the nature of these rules on the improvement of material and health living conditions into dogmas capable of legitimizing a system of religious power that will constantly use a system of military power to spread throughout the world.
The example of the Council of Nicaea to unite religious and political power, military power in the hands of a single political leader.
They used the example of Christians who had allied themselves with the power of the Roman emperors of the West and East, and later the wars of colonial conquest, for which the popes gave permission to carry out genocides in the Andes and Central America in order to defend the dogmas of the church.
The Roman Catholic religious power system will focus on building religious dogmas that are mostly unrelated to spiritual teaching. The Muslim religious power system will not fall into the same trap as the Roman Catholic religious system, but it will focus on rules and lifestyles that were useful in Muhammad’s time.
However, these rules and ways of life have been transformed into a tradition as invariable as the dogmas of the Church of Rome, and this tradition, too, has no relation to a universal spiritual teaching capable of crossing centuries.
These ways of life are closer to the functioning of the network organizations of the Benedictine movement than to the precepts of life recommended by the Buddha, Confucius, Lao-Tseu, not to mention the initiatory rites of the Egyptian temples destroyed in the time of Mohamed, to follow a spiritual approach capable of attaining samadhi, the illumination that illuminates the evolution of a human being. The proximity of Arab countries to Asia, the Silk Road, could allow the borrowing of certain elements of Asian culture, especially spiritually and culturally. Apparently, it didn’t.
The contribution of Berber culture to the Muslim conquest of Spain
On the other hand, during the conquest of Spain and especially Andalusia, the intervention in the 10th century of the Moroccan Berbers of the Atlas and the Sahara Desert brought a major cultural and spiritual renewal. The Phoenicians, driven out by the conquest of their region by the twelve tribes of Moses and then Joshua, came to settle in the Maghreb, according to the Byzantine historian Procopius in his Secret History written in the 4th century.
In Morocco, we also find traces of the Atlante civilization that disappeared during the last great cataclysm. Albert Slosman, whom we have already quoted, explains that the mandjits of the survivors landed on the shores of Morocco, in the region of Agadir, then reached the altitudes of 4000 meters of the High Atlas and took refuge above the toxic clouds that stagnated above the plains.
Later, expeditions departed from the Moroccan High Atlas to meet refugee survivors on the high peaks of the Caucasus and the high plateaus of Tibet and the Himalayas. Several thousand years later, most of the surviving colony settled on the banks of the Nile to found Egyptian civilization. The Sahara no longer remained humid and became a desert. Only a few people from Arabia remained attracted by the refuge of the High Atlas and then by the civilization of the survivors of Atlantis.
In this region rich in human cultures mixed for millennia, around 1060, in the palm grove, the first houses of the future Marrakech began to build around the tents of Emir Youssef.
In 1085, leaving Marrakech, Youssef’s troops went to help the Emirs in Andalusia. The calamitous management of the latter, who had come from the Middle East, had caused the people to revolt and they had asked the Emir of Morocco for help.
“The army had at its head the group of Saharians veiled in blue, then the Berber contingents descended from the Atlas, with more than a thousand dromedaries, to the sound of the deaf African drums and the severe hammering of the bendirs of the Atlas”
page 166, Énigmes du Maroc, Jean Mazel, at Robert Laffont, 1971.
Half of Spain became a Moroccan province ruled from Marrakech and it was an intense intellectual and artistic current between Morocco and Andalusia and it was the Maghreb that could benefit from an unprecedented golden age.
“From Tripoli to the Atlantic, from Toledo to the Hamadas reigned Almohad peace.”
page 167 of the same book.
The Almohade Empire
Historic Tinmel Mosque.
Frozen in time, the Tinmel mosque, located in the N’fis valley 60 km from Marrakech, displays its glorious past. This marvel of sober architecture, but combining refinement and harmony, is the archetypal mosque of the Almohad Dynasty, which will serve, for the following centuries, as a model in the Maghreb, especially in Morocco.
The deep silence of the mountain and the beauty of the place are in harmony with the spiritual spirit of this religious building. Inspired by Andalusian-Maghreb architecture, the Tinmel mosque, which is 48.10 m long and 43.60 m deep, is characterized by its structure, the balance of elements and its floral decoration. This landmark in Morocco’s medieval history boasts six facing side doors, four of which overlook the prayer room and two of which overlook the courtyard. The prayer room is distributed in nine longitudinal naves perpendicular to the direction of Mecca. A harmonious layout without lack of taste. All this makes this historic monument a masterpiece of Almohad art. Its history is linked to that of the town of Tinmel, which became the birthplace of the Almohad Dynasty in the 12th and 13th centuries.
The Almohad movement began in 1125, under the reign of the Almoravid ruler Ali Ben Youssef, with the installation of Ibn Toumert in Tinmel. The latter advocates a rigorous reform of morals and gives an important place to the theme of divine uniqueness, the true basis of its doctrine. Thus, he laid the foundation for a new dynasty that was later founded by his successor, Abdel Moumen Ibn Ali.
From this small village in the N’fis valley, unknown until the end of the 11th century, the conquerors Almohad, led by the spiritual guide Ibn Toumert and then by the great conqueror Abd al-Moumen Ibn Ali, left to conquer Morocco. Ibn Toumert then declared war on the Almoravids. At this point, he took the title of Mahdi (man announced by God). In 1133, the Mahdi died without having seen his aspirations triumph. Abdel Moumen Ibn Ali succeeded him and became the Caliph. He took the prestigious title of Amir Al Mouminine, commander of the faithful and continued the path taken by his predecessor. The military campaigns against the Almoravid Dynasty lasted several years and ended with the fall of the Dynasty.
After the capture of Marrakech in 1147, Tinmel became the spiritual capital of the new empire. The city then experienced its most glorious hours in the twelfth century with the construction of a monetary workshop where square silver dirhams, a medersa and a mausoleum were minted. One notable achievement of this period was the construction of the mosque bearing the same name.
It was in 1153 that Abd al-Moumen Ibn Ali, then Sovereign and Commander of the Faithful, built this religious building in memory of the spiritual master, Mahdi Ibn Toumert. A mosque characterized by a rigorous and sober architecture, just like the Mahdi lifestyle. In fact, he is buried there.
The city of Tinmel also hosted a royal residence where the Almohad Sovereigns spent their stay during their traditional pious and solemn visits to the mausoleum of the revered Mahdi Ibn Toumert.
Gradually, the city became the preferred destination for students and pilgrims. The latter came here for a studious journey or a pious stay.
After the decline of the Almohad Dynasty, Tinmel returned to what it was before this epic: a small town in the middle of the High Atlas. The wear and tear of time did its work. Everything fell into ruins. Today, the small village still contains some vestiges that bear witness to this grandiose past. In 1997, the Tinmel mosque was restored.
end of document: source: FB https://www.facebook.com/doghminadia
This mosque in Tinmel was destroyed in the earthquake of Friday evening 8 September 2023. Let us not forget to rebuild it once again. These buildings, all over our world, are being rebuilt over and over again, regardless of the cause of their temporary destruction. They are our fellow travelers on Earth, our common goods…
Marrakech is a Makhzen city, let’s hear an imperial capital. Founded in the 11th century by the Almoravids-the El-Mourabitoun, which means “those of the Ribat”-Marrakech quickly became the capital of a vast empire extending from the burning sands of the Sahara to the coast of Catalonia.
The Almohads, which succeeded them, attracted in the great capital of the South artists, poets and renowned scholars, such as Averroès. They also multiplied major works as evidenced by the construction of the Koutoubia, twin sister of the Hassan tower of Rabat and the Giralda de Seville.
In the 16th century, finally, with the Saadians, the Red City found the rank it had lost for more than three centuries, covering itself with sumptuous buildings.
Below: the Almohade Empire has its peak. Map: Omar-Tons.
source : Storia Mundi du 28/12/2022fin du document.
This successful example of the marriage of cultures by peoples who had preserved the history of their common origins through their lives after the last great cataclysm, was apparently retained by the leaders of the Benedictine order. We’ll get to it. In Cluny, they will establish the marriage of cultures of medieval Europe and will be included the Muslim branch of Andalusia and Spain.
In the twentieth century, Anglo-Saxon Puritans, with their dogma of predestination of their elites to rule the whole world, used Arab countries and Muslim theocracies to fight specifically against Christianity, just as Anglo-Saxons did in Britain during the First Communist War by massacring all Christians, notably in Ireland and Scotland. During the Second Communal War in the 16th century, they deported Christians from Ireland to the new colonies of the West Indies in large numbers, long before the arrival of slaves from Africa.
Arab leaders focused on their oil wealth will not understand this New York-led trap and manipulation, and will be complicit in terrorism carried out by fanatical Muslim sects. The memory of Emir Youssef and of the spiritual culture that came from the Sahara as well as from the High Atlas to develop a few centuries of peace and intense cultural activities whose works have been transmitted to us just like those of the time of the cathedrals, this memory has been destroyed in the Muslim world. There are only resistance movements left, as always since our first source of knowledge cannot disappear.
It is obvious that the development of a system of religious power is inevitably accompanied by a impoverishment or loss of spirituality, a lack of knowledge from the first source of knowledge which is forbidden.
It is equally obvious that a spiritual movement which is disinterested in the organization of society in political, economic and social terms and takes refuge in compassion towards human beings imprisoned by their human condition in the expectation of their liberation and attainment of their dimension of eternity, is not capable of ensuring the development of peace and a better standard of living for the people by eliminating the leaders of the systems of power and their despotic undertakings in the service of their personal interests.
Like the Catholic theocratic power system, the Muslim movement at the start used the teachings of monastic orders with their origins which come from Egyptian temples.
The spiritual practices of the hermits and monks who could also become hermittes for a while, were condemned by the clergy and the bishops in the Christian religion.
These spiritual practices and monastic orders were not retained from the start by Muslim leaders who chose a military and autocratic development of their movement to conquer neighboring countries.
These two movements will be dominated by a system of theocratic power which will also have to ally themselves with systems of military powers led by kings and warlords always in search of new victories to extend their domination over peoples.
It is the Muslim conquests of Jerusalem and Spain that will push the popes to create among the monastic orders, military orders of knights and monks soldiers.
We are going to come there because the wars were numerous on both sides to defend and extend these two systems of religious power, Christians and Muslims.
It is us today, on both sides, to find the spiritual roots of our first source of knowledge for a new marriage of cultures with new centuries of peace, as our elders have succeeded.