Ask God

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One day a doubter in Imam Ahmed Al-Hasan by the name of
Mustafa was repeatedly asking for evidence from
the Imam. His reply to him every time was:

“Ask God.”

Then Mustafa asked him:
“Why don’t you give me evidence?”

Imam Ahmed AlHasan held a rock [in his hand] and said:
“Even if this rock was the evidence, I wouldn’t give it to you.”

Mustafa said angrily:
“Why don’t you give me evidence that you are sent from Imam Al-Mahdi pbuh?”

Imam Ahmed Al-Hasan responded angrily:
“I told you to ask God and you want to be the follower of slaves. Return to God, and ask Him. If He says that the Yamani call is false, come, and I will kiss you right on your forehead.”

The Sixth Berth: Excerpt 6 from The Atheism Delusion by Ahmed Al Hasan

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Gilgamesh, a Religious Character

 

The Epic of Gilgamesh is filled with symbols. It contains visions that are symbolic, and explains what some of them mean. It also contains symbolic language and events. For example, in the middle of a battle between Gilgamesh and Enkidu, we find that everything calms suddenly, and Enkidu immediately stands and respectfully says to Gilgamesh:

 

 

 

 

 

As one unique your mother bore you,

     . . . , godess Ninsun!

High over warriors you are exalted,

    to be king of the people Enlil made it your destiny!

The question here is, if Enkidu knew this from the start, why did he fight him?! It makes no sense that what is meant by “battle” is a physical battle between Gilgamesh and Enkidu. Indeed, we can say that an ideological battle led Enkidu to eventually admit that Gilgamesh was the son of Ninsun and Enlil, who decreed in their will that Gilgamesh was to be king.

The fact that Enkidu said these words following the battle shows clearly that he venerates Ninsun and Enlil, yet did not acknowledge that Gilgamesh was from their lineage. Now he does:

As one unique your mother bore you,

     . . . , goddess Ninsun!

High over warriors you are exalted,

    to be king of the people Enlil made it your destiny!

For this reason, we must also give consideration to the symbolism within the texts, rather than considering the texts to be explicit and literal. As a matter of fact, this is almost always the case for religious texts in general, because they are from other worlds and contain wisdom. Sometimes the goal of these texts is to deliver a message to its people and perhaps there is a frequent need to protect it from imposters, by using symbols that only its people know. Visions, for example, are undoubtedly religious texts, but who among us doubts that they are often symbolic?!

The first journey of Gilgamesh was to kill the satan Humbaba and remove injustice, oppression, and evil from the earth:

Gilgamesh opened his mouth,

Saying to Enkidu:   

 

. . . ferocious Humbaba

. . . [let us] slay him, [so his power] is no more!

 

‘In the Forest of Cedar, [where Humbaba] dwells,

    let us frighten him in his lair!’ (George 2003, 18).

 

. . . [until we] we slay [ferocious Humbaba,]

      [and annihilate] from [the land the Evil Thing…] (George 2003, 28). 

Prior to Gilgamesh killing the satan, he sees many visions that bring him the good news of the success of his first mission:

 

     ‘My second dream sur[passes] the first.

In my dream, my friend, a mountain . . . ,

     it threw me down, it held me by my feet . . .

The brightness grew more intense. A man [appeared],

     the comeliest in the land, his beauty . . .

[From] beneath the mountain he pulled me out and . . .

     He gave me water to drink and my heart grew [calm.]…(George 2003, 32).  

From the Sumerian point of view, anything that is deified is considered a god. The worldly life is a god, the “I” is a god, any particular group is a god, and the righteous, holy ones are gods. That is why we can replace the word “god” with the words prophets, righteous ones, the worldly life or the “I”, and carefully reflect on the text and see ts rich wisdom:

Gilgamesh opened his mouth,

     saying to Enkidu:

‘Who is there, my friend, can climb to the sky?

     Only the gods [the righteous ones] [dwell] forever in sunlight.

As for man, his days are numbered,

     whatever he may do, it is but wind (George 2003, 109-10).

The Quran says:

{And We will regard what they have done of deeds and make them as dust dispersed.} Quran Chapter “The Criterion” 25:23.

Gilgamesh, who is two-thirds god, eventually wanted to rid himself of his dark third, so he went to someone who had rid himself of the darkness and became immortal with the gods: his grandfather Utnapishtim (Noah). The journey of Gilgamesh to Noah was not a journey of seeking physical immortality like some of its readers imagine. Rather, it was a journey of seeking spiritual immortality.

After all that has been said, is it fair that a person objects when we say that the Epic of Gilgamesh is deservedly religious and that Gilgamesh is a religious character?

The Seventh Berth: Excerpt 7 from The Atheism Delusion by Ahmed Al Hasan

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Gilgamesh and Joseph pbuh

In his first journey Gilgamesh was victorious, and killed the satan Humbaba. He then returned to Uruk and wore his crown for the second battle to begin, the one against the temporal life (the goddess Ishtar or Inanna):

 

 

Then did Gilgamesh put on his crown.

On the beauty of Gilgamesh Lady Ishtar looked with longing:

‘Come, Gilgamesh, be you my bridegroom!

Grant me your fruits, O grant me!

Be you my husband and I your wife!

 

Let me harness you a chariot of lapis lazuli and gold,

its wheels shall be gold and its horns shall be amber.

Driving lions in a team and mules of great size,

enter your house amid the sweet scents of cedar!

 

‘As you enter our house

doorway and footstool shall kiss your feet!

Kings, courtiers and nobles shall kneel before you…

 

[Gilgamesh] opened his mouth to speak,

[saying] to the Lady Ishtar . . .

. . . .

‘[Who is there] would take you in marriage?

[You, a frost that congeals no] ice

a louvre-door [that] stays [not] breeze nor draught,

a palace that massacres . . . warriors,

 

‘an elephant which . . . its hoods,

bitumen that [stains the hands] of its bearer,

a waterskin that [cuts the hands] of its bearer

limestone that [weakens] a wall of ashlar,

 

‘a battering ram that destroys [the walls of] the enemy,

a shoe that bites the foot of its owner!

What bridegroom of yours did endure for ever?

What brave warrior of yours went up [to the heavens?]…

 

The goddess Ishtar [heard] these words,

she [went up] to heaven in a furious rage.

[Weeping] she went to Anu, her father,

before Antu, her mother, her tears did flow:

 

‘O father, again and again does Gilgamesh scorn me,

telling a tale of foulest slander,

slander about me and insults too.’

 

Anu opened his mouth to speak,

saying to the Lady Ishtar:

Ah, but was it not you who provoked King Gilgamesh,

so he told a tale of foulest slander,

slander about you and insults too?

 

Ishtar opened her mouth to speak,

saying to her father, Anu:

‘Father, give me, please, the Bull of Heaven,

so in his dwelling I may slay Gilgamesh!

 

‘If you do not give me the Bull of Heaven,

I shall smash [the gates of the Netherworld, right down] to its dwelling,

to the world below I shall grant [manumission,]

I shall bring the dead to consume the living,

I shall make the dead outnumber the living.’

 

Anu opened his mouth to speak,

saying to the Lady Ishtar:

‘If you want from me the bull of Heaven,

let the widow of Uruk gather seven years’ chaff,

[and the farmer of Uruk] grow seven years’ hay.’

 

[Ishtar opened her mouth] to speak

[saying to] her father, Anu:

‘ . . . . . . . . .already I stored,

. . . . . . . . .already I grew,

 

‘The widow [of Uruk has] gathered [seven] years’ chaff

the farmer [of Uruk has grown seven years’] hay…’

(George 1999, 48-50).

The Quran says:

{And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “I seek the refuge of God. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.”} Quran Chapter “Joseph” 12:23.

 

 

The Fifth Berth: Excerpt 5 from the Atheism Delusion by Ahmed Al Hasan

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Gilgamesh, the Son of Ninsun: The Mother Crying over Dumuzi

Dumuzi:

“My heart went to the edin, weeping, weeping

I am the lady of the temple, I am Inanna who destroys the lands of enemies.

I am Ninsun, the mother of the great master.

I am Geshtinanna, the sister of the sacred boy.

My heart went to the edin, weeping, weeping

It went to the place of the boy,

It went to the place of Dumuzi,

To the nether world, the home of the shepherd.

My heart went to the edin, weeping, weeping

To the place where the boy was chained

to the place where Dumuzi was held

My heart went to the edin, weeping, weeping.”

 

Gilgamesh:

Enkidu’s speech to Gilgamesh:

 

‘As one unique your mother bore you,

. . . the goddess Ninsun!

High over warriors you are exalted,

to be king of the people Enlil made it your destiny!’

 

In the Epic of Gilgamesh, we can read into the future history of mankind and not the past, as some commentators have imagined. We can also read about the story of the savior, who saves mankind from its animalism, something that, unfortunately, is always strongly present, especially in major confrontations:

 

{like that of a donkey who carries volumes [of books]. Wretched is the example of the people . . .} Quran Chapter “Friday” 62:5.

 

{like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people . . . } Quran Chapter “The Heights” 7:176.

 

{And made of them apes and pigs and slaves of the tyrant. Those are worse in position . . . } Quran Chapter “The Table Spread” 5:60.

 

The Savior has been renowned across continents for thousands of years. His reputation has spread from Mesopotamia to North Africa, and we find symbolic images of him in Egyptian artifacts:

 

A rising man, with all dignity, is holding two rising oxen: one on his right, and the other on his left. This is a sight we see in many Babylonian artifacts. It usually represents Gilgamesh and his struggle with wild animals (Virolleaud 1949).

 

In the Epic, Gilgamesh is two-thirds god. We find his story—and he is the man of the second deluge—connected to the story of his Sumerian grandfather Ziusudra (Noah) and Babylonian grandfather Utnapishtim (Noah), the man of the first deluge. Perhaps the most important of Gilgamesh’s travels in the Epic is his journey to meet his grandfather Noah (Utnapishtim), who is an immortal among the gods. He asks him about the secret by which he can rid himself of his human third, and thus become immortal among the gods like his grandfather Noah pbuh. In other words, he will deservingly have his name written in the record of eternal life and will be spiritually immortal. Thus, the issue is about his spirit, as he is two-thirds god, and he wanted to make his remaining third like that as well. It has nothing to do with physical immortality, as the commentators of the Epic imagined.

 

We find that in some texts, Gilgamesh is clearly a savior and symbol of justice that everyone awaits, and everyone speaks of his story:

 

He who saw the Deep, the country’s foundation,

[who] knew . . . , was wise in all matters!

 

[He] . . . everywhere . . .  and [learnt] of everything, the sum of wisdom.

 

. . . [the young men of Uruk] he harries without warrant.

Gilgamesh lets no son go free to his father,

    by day and night [his tyranny grows] harsher.

 

‘Yet he is the shepherd of Uruk-the-Sheepfold,

    Gilgamesh, [the guide of the] teeming [people,]

Though he is shepherd and their [protector,]

    powerful, pre-eminent, expert [and mighty]

Gilgamesh lets no girl go free to her bride[groom.]

 

The warrior’s daughter, the young man’s bride. . . .  (George 2003, 4).

 

It is implausible for this passage to mean that Gilgamesh is violating people’s honor or oppressing them, as some experts of Sumerian civilization have understood. Otherwise, the Epic would be completely contradictory. At the beginning, Gilgamesh was described with the finest attributes of a just ruler. In fact, in these same lines he is described as wise, so how can a wise king oppress and violate the honor of his citizens?

Moreover, the next part of the Epic describes Gilgamesh with ideal attributes, such as altruism, bravery, and sincerity. For this reason, such lines are either deliberate distortion added to the text or they are symbolic, and thus require interpretation and explanation.

If we read the text with contemplation, we find that it is referring to the Savior who saves mankind from its animalism—the Savior of Mankind whose story exists in every nation. This is because if the nations of those who come before the time of his dispatch are not prepared to receive him, then at the very least, there will be individuals from these nations who can be saved by his story that they pass on. For he is the person that will connect them to God and will open the door of the heavens, so that whoever wants to listen can listen to great inspiration which informs him of the truth and become strongly attached to it—the truth which brought us into existence from nothingness. It is this truth that we were created to know. That is why he will occupy everyone with God and not with himself, because if he preoccupies them with himself or allows them to do so without warning them, there will be no difference between him and any oppressive tyrant who desires fame and repute.

Now, we can well understand why the young men of Uruk “he harries without warrant”, and why “Gilgamesh lets no son go free to his father . . . no girl go free to her bridegroom, the warrior’s daughter, the young man’s bride”.It is because they were all strongly attached to God Almighty. Gilgamesh the redeemer came and opened a source of great inspiration for those redeemed ones who will exist at a certain time. He taught them how to become attached to God, and how to love God and hear God in everything.

If you refer to the Sumerians, you will find that they yearned for these things.

He is Gilgamesh, which means: the frontline warrior and “the man who will be the seed of a new tree.” (Baqir 2006, 19. Arabic source, translated).

Gilgamesh, the character who is holy to the Sumerians or Akkadians (Babylonian-Assyrians) and many nations of the ancient world, is described accurately in the Epic of Gilgamesh as “two-thirds god and one-third human”. In other words, the light within his existence prevails over the dark side, or the “I”. However, in the end, he searches for the secret of ultimate salvation from this darkness. Even the name Gilgamesh states his mission, as he is the frontline warrior.

 

From the Epic:

He is the warrior who killed the demon Humbaba.

He is the warrior who offended Ishtar (the worldly life).

He is the warrior who crushed his “self”.

He is also the person who will become the seed of a new human tree that is victorious over its animalism.

No one knows the exact meaning of the name of Gilgamesh. Some Akkadian texts mentioned that it means the frontline warrior and there is a possibility that his Sumerian name means “the man who will be the seed of a new tree”, that is, “a man who will produce a family” (Baqir 2006, 19, translated).

Perhaps the worst distortion that these epics were subjected to is the false identification of epic characters out of confusion—for example, identifying them as kings whose names are mentioned in the Sumerian King List. The epic character of Gilgamesh is identified as King Gilgamesh although the names of his fathers and lineage are different. This is exactly like the case of someone who reads the epic story of al-Mahdi that Prophet Muhammad pbuhap mentioned in many religious accounts, and then says there was a king in the Abbasid state over a thousand years ago whose name was al-Mahdi, and believes that the one meant by the epic story of the Islamic Mahdi is that Abbasid king.

Unfortunately, this has happened frequently with Gilgamesh, although some experts of Sumerian artifacts have stated that it is incorrect to consider the Gilgamesh of the epic to be the same as the Gilgamesh of history, based on the similarity of the names alone.

Charles Virolleaud says:

We have reason to believe that at a very ancient time there was a king named Gilgamesh. This name is listed in the List of Kings of Uruk (recently discovered) but it is not at the top of the list (as would be expected), as the Gilgamesh of history did not found a country. Rather, he was included among a list of kings who we know nothing about historically, except their names. . . . In any case, the Gilgamesh about whom history has written two lines does not draw our attention. Rather, it is the Gilgamesh whose poetic epic has reached us (Virolleaud 1949, 39, translated).

 

The kings of Sumer, Akkad, Babylon, and even Assyria placed the Epic of Gilgamesh in their libraries and attached importance to it. They owned copies, as did the people, as if it was an incantation or a holy book. I believe that it is worth studying and researching the following question:

Did it represent the story of the person who is yet to come, and who the Sumerians, or Akkadians, and the Babylonians and Assyrians awaited as a savior and redeemer?

Taha Baqir says:

The name of the very same hero Gilgamesh carried over to most literature of the ancient nations. Or, his actions were attributed to heroes of other nations, such as Hercules, Alexander, Thul-Qarnayn, and Odysseus of the Odyssey (Baqir 2006, 16, translated).

He also says:

It is Remarkable: who is this Gilgamesh that became an example, emulated by the heroes of other nations?! (Baqir 2006, 16-17, translated).

Dr. Charles Virolleaud says:

In the olden times, the Egyptians knew of the character we are talking about because of a knife that was found in the valley of the Nile in Gebel-el-arak. Its blade was made of flint and not of metal, and its handle was made of ivory. On one side, it had the picture of a rising man who is holding two rising oxen with complete dignity, one to his right, and the other to his left. This is a sight we see in many Babylonian artifacts. It usually represents Gilgamesh and his struggle with wild animals (Virolleaud 1949, 38).

Therefore, Gilgamesh is not only a just or righteous person. He is not only a king or someone who will one day be a king. Rather, Gilgamesh is an international character and an example that the heroes of nations emulate, just as the artifacts show us. Gilgamesh being an international character is the only thing that can explain the existence of versions of the epic in countries, and even languages, that are different than the original.

Perhaps the most compelling evidence of its great influence over the minds of the people of ancient civilizations is the broad spectrum of its spread in the ancient world. With respect to the early people of Iraq, it not only circulated among the inhabitants of the southern or middle part of Iraq, which is the part known as Sumer and Akkad, but it also infused the Northern part, Assyria. Many versions of it were found in the capitals of ancient Iraq, during the era of prosperity of the Babylonian civilization in the ancient Babylonian era (second millennium BC.). As for Assyria, the last complete publication to reach us was found in the famous Library of Ashurbanipal, the Assyrian king. With respect to the centers of the ancient civilizations, we have already pointed out that some researchers found many versions of its parts in distant regions, such as Anatolia, the home of the Hittite civilization. Some of these texts were written in the ancient Babylonian language, and likewise, translations into Hittite and Hurrian languages were also found. Recently, there was an exciting discovery of another version of certain chapters in Megiddo, one of the ancient cities of Palestine that is well known in the Torah. This small version dates back to the fourteenth century BC (Baqir 2006, 13-14. Arabic source, translated).

This is how the epic story describes Gilgamesh in the beginning. It summarizes everything about Gilgamesh in a few lines, and is an introduction to the character of Gilgamesh and his mission:

 

Tablet I

He who saw the Deep, the country’s foundation,

[who] knew . . . , was wise in all matters!

[Gilgamesh, who] saw the Deep, the country’s foundation,

[who] knew . . . , was wise in all matters!

 

[He] . . . everywhere. . . 

and [learnt] of everything, the sum of wisdom.

He saw what was secret, discovered what was hidden,

he brought back a tale before the Deluge.

He came a far road, was weary, found peace,

and set all his labours on a tablet of stone (George 2003, 1).

It is clear that the text is describing a knowledgeable person (who saw … wise in all matters . . . [learnt] of everything, the sum of wisdom . . . he saw what was secret, discovered what was hidden …) and an important teacher who comes with important knowledge. He will engrave it so that it remains among the people (and set all of his labours on a tablet of stone).

If we refer to the religious text about al-Mahdi, we find Imam al-Sadiq pbuh saying:

Knowledge is twenty-seven letters. The prophets only brought two letters. To date, people know only these two letters. When our Riser rises, he brings out the twenty-five letters and transmits them among the people. He adds the two letters to them, thus transmitting them as twenty-seven letters (Al-Majlisi vol 52, 336. Arabic source, translated).

 

The Fourth Berth: Excerpt 4 from The Atheism Delusion by Ahmed Al Hasan

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The Land of Sumer and Akkad Cried over Dumuzi, and Now it Cries over Al-Hussain pbuh?!

The Sumerians or Akkadians grieved and cried over Dumuzi (Sumerian: Dumu, “son” + Zi, “faithful”) for thousands of years. The grieving of the Mesopotamians over Dumuzi continued until the time of the prophet Ezekiel. The Torah mentions that the residents of Mesopotamia grieved over Tammuz (Dumuzi):

 

13 He said also to me, “You will see still greater abominations that they commit.” 14 Then he brought me to the entrance of the north gate of the house of the Lord, and behold, there sat women weeping for Tammuz. 15 Then he said to me, “Have you seen this, O son of man? You will see still greater abominations than these.” 16 And he brought me into the inner court of the house of the Lord. And behold, at the entrance of the temple of the Lord, between the porch and the altar, were about twenty-five men, with their backs to the temple of the Lord, and their faces toward the east, worshiping the Sun toward the east  Ezekiel 8:13-16.

 

The killing of Tammuz is the act that is described as an abomination, and it caused the women to weep and the men to prostrate at his altar.

 

The story of the killing of King Dumuzi starts with him paying the price for his refusal to prostrate before Ishtar-Inanna (the temporal life):

 

If Inanna [Ishtar] would ascend from the nether world,

Let her give someone as her substitute.

Inanna ascends from the nether world,

The small demons like shukur-reeds,

The large demons likedubban-reeds,

Held on to her side.

Who was in front of her, though not a vizier, held a scepter in his hand,

            Who was at her side, though not a knight, had a weapon fastened about the loin.

            They who accompanied her,

They who accompanied Inanna [the goddess Ishtar or the temporal life]

Were beings who know not food, who know not water,

Eat not sprinkled flour,

Drink not libated water,

Take away the wife from the man’s lap,

Take away the child from the nursemaid’s breast.

 

Inanna [Ishtar] proceeds to the two Sumerian cities Umma and Bad-tibira, whose two deities prostrate themselves before her [Ishtar or the worldly life] and are thus saved from the clutches of the demons. Then she arrives at the city Kullab, whose tutelary deity is Dumuzi. The poem continues:

Dumuzi [Tammuz] put on a noble robe, he sat high on (his) seat.

The demons seized him by his thighs . . . ,

The seven (demons) rush at him as at the side of a sick man,

The shepherds play not the flute and pipe before him.

She (Inanna) fastened the eye upon him, the eye of death,

Spoke the word against him, the word of wrath,

Uttered the cry against him, the cry of guilt:

“As for him, carry him off.”

The pure Inanna gave the shepherd Dumuzi into their hands.

They who accompanied him,

They who accompanied Dumuzi [Tammuz],

Were beings who know not food, know not water,

Eat not sprinkled flour [food made from flour],

Drink not libated water, [water submitted as an offering], . . .(Kramer 1981, 163-64).

Ishtar-Inanna, the wife of king Dumuzi, handed him over to the demons to be killed in a paradox that anyone would find difficult to understand without knowing the meaning of the supremacy of God or divine appointment, or as the Sumerian-Akkadians call it, “the kingship that came down from the heavens.”

However, a recurring theme that is oft-repeated in the divine religion is that Ishtar, the temporal life, yields to the kings whom God has not appointed in many cases, because they have prostrated before her and submitted to her, as a result of worshipping their temporal desires.

Ishtar, the temporal life, is rebellious against those appointed by God to rule in the temporal world, because they are actually rebellious against her. Ali’s pbuh share was five bitter years in which all the demons of the earth broke out to fight him pbuh in al-Jamal, Siffin, and Nahrawan. They did not stop until they killed him in al-Kufa. The share of al-Hussain pbuh, the king appointed to rule in this temporal world, was a massacre where not even the infant survived.

These are some of the texts from the Sumerian clay tablets that have reached us regarding the tragedy of Dumuzi and his sister. We will now see how closely it describes what happened to al-Hussain pbuh, in spite of the fact that they are archaeological texts that circulated among the Sumerian-Akkadians thousands of years before the birth of al-Hussain pbuh:

 

His heart was filled with tears.

The shepherd’s heart was filled with tears.

Dumuzi’s heart was filled with tears.

Dumuzi stumbled across the steppe, weeping:

            “O steppe, set up a wail for me!

O crabs in the river, mourn for me!

O frogs in the river, call for me!

O my mother, Sirtur, weep for me!”

If she does not find the five breads,

If she does not find the ten breads,

If she does not know the day I am dead,

You, O steppe, tell her, tell my mother.

On the steppe, my mother will shed tears for me.

On the steppe, my little sister will mourn for me.”

He lay down to rest.

The shepherd lay down to rest.

Dumuzi lay down to rest

As he lay among the buds and rushes,

He dreamed a dream.

He awoke from his dream.

He trembled from his vision.

He rubbed his eyes, terrified.

Dumuzi called out:

“Bring . . .  bring her . . .  bring my sister.

Bring my Geshtinanna, my little sister,

My tablet-knowing scribe,

My singer who knows many songs,

My sister who knows the meaning of words,

My wise woman who knows the meaning of dreams.

I must speak to her.

I must tell her my dream.”

 

Dumuzi spoke to Geshtinanna, saying:

“A dream! My sister, listen to my dream:

Rushes rise all about me; rushes grow thick about me.

A single growing reed trembles for me.

From a double-growing reed, first one, then the other, is removed.

In a wooded grove, the terror of tall trees rises about me.

No water is poured over my holy hearth.

The bottom of my churn drops away.

My drinking cup falls from its peg.

My shepherd’s crook has disappeared.

An eagle seizes a lamb from the sheepfold.

A falcon catches a sparrow on the reed fence.

 

My sister, your goats drag their lapis beards in the dust.

Your sheep scratch the earth with bent feet.

 

The churn lies silent; no milk is poured.

The cup lies shattered; Dumuzi is no more.

The sheepfold is given to the winds.”

Geshtinanna spoke:

“My brother, do not tell me your dream.

Dumuzi, do not tell me such a dream.

 

The rushes which rise all about you,

The rushes which grow thick about you,

Are your demons, who will pursue and attack you.

 

The single growing reed which trembles for you

Is our mother; she will mourn for you.

 

The double-growing reed, from which one, then the other, is removed, Dumuzi,

Is you and I; first one, then the other, will be taken away.

 

In the wooded grove, the terror of tall trees which rises about you

Is the galla; they will descend on you in the sheepfold.

 

When the fire is put out on your holy hearth,

The sheepfold will become a house of desolation.

 

When the bottom of your churn drops away,

You will be held by thegalla.

 

When your drinking cup falls from its peg,

You will fall to the earth, onto your mother’s knees.

 

When your shepherd’s crook disappears,

The gallawill cause everything to wither.

 

The eagle who seizes a lamb in the sheepfold

Is the galla who will scratch your cheeks.

 

The falcon who catches a sparrow in the reed fence

Is the galla who will climb the fence to take you away.

 

Dumuzi, my goats drag their lapis beards in the dust.

 

My hair will swirl around in heaven for you.

My sheep scratch the earth with bent feet.

O Dumuzi, I will tear at my cheeks in grief for you.

 

The churn lies silent; no milk is poured.

The cup lies shattered; Dumuzi is no more.

The sheepfold is given to the winds—” (Wolkstein and Kramer 1983, 74-77).

 

Dumuzi escaped from his demons.

He fled to the sheepfold of his sister, Geshtinanna.

 

    When Geshtinanna found Dumuzi in the sheepfold, she wept.

She brought her mouth close to heaven.

She brought her mouth close to earth.

Her grief covered the horizon like a garment.

She tore at her eyes.

She tore at her mouth.

She tore at her thighs.

Thegallaclimbed the reed fence.

The firstgallastruck Dumuzi on the cheek with a piercing nail,

The second gallastruck Dumuzi on the other cheek with the shepherd’s crook,

The third gallasmashed the bottom of the churn,

The fourthgalla threw the drinking cup down from its peg,

The fifth gallashattered the churn,  

The sixthgallashattered the cup,

The seventhgallacried:

Rise, Dumuzi!

Husband of Inanna, son of Sirtur, brother of Geshtinanna!

Rise from your false sleep!

Your ewes are seized! Your lambs are siezed!

Your goats are seized! Your kids are seized!

Take off your holy crown from your head!

Take off your megarment from your body!

Let your royal sceptre fall to the ground!

Take off your holy sandals from your feet!

Naked, you go with us!”

The galla seized Dumuzi.

They surrounded him.

They bound his hands. They bound his neck.

The churn was silent. No milk was poured.

The cup was shattered. Dumuzi was no more.

The sheepfold was given to the winds (Wolkstein and Kramer 1983, 83-84).

Moreover, You read in the Babylonian calendars that grieving and crying over the god Dumuzi started on the second day of the month (Du uzi) meaning Tammuz [July], and commemorative processions would be held, in which torches were carried. This would be on the ninth, sixteenth and seventeenth day. In the final three days of this month, a ceremony, called Talkimtu in Akkadian, would be held, and there was a ritual demonstration and burial of a figure that represents the god Tammuz. Despite the impact caused by the ideology of the death of the god Dumuzi in the old society within and outside of Mesopotamia, grieving for him never became one of the rituals of the temple. Rather, the ceremony continued to be held annually within the scope of popular practice. . . .  And we are informed of a number of lamentations written by Sumerian and Babylonian poets that mourned for the young god Dumuzi, and were read in commemorations in different cities (Ali 1999 125-26, Arabic source, translated).

 

The Second Berth: Excerpt 2 from The Atheism Delusion by Ahmed Al Hasan

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The Religion of Sumer and Akkad and the Three Religions: Islam, Christianity, and Judaism

The truth is that any person acquainted with the Torah, the Gospel, and the Quran, as well as what is in the Sumerian clay tablets, would certainly reach one of two inevitable conclusions:

The first conclusion is that the origin of religion traces back to the writings of Sumerian men, and that the Torah, Gospel, and Quran are only a rehashing of the Sumerian religion (the creation of the first “human” Adam, the story of Abel and Cain, the story of the Flood, sin, the afterlife, heaven, hell, and so on).

The second conclusion is that the Sumerian religion is the religion of Adam and Noah pbut itself, but it was conveyed and then written in a distorted form, and the Sumerians and Akkadians (Babylonians and Assyrians) believed in that distorted form. This is what I wish to point out by showing that the Sumerian stories are nothing but unseen reports that Adam brought to the earth. They are the stories of the righteous ones from his children pbut, and what would happen to them, especially the ones who represent important landmarks on the path of religion, such as Dumuzi (the faithful son), or Gilgamesh.

Dr. Samuel Kramer noted the great similarity between what is written in the Torah and the Sumerian tablets. He even wrote chapters in his books that illustrate the similarity between the Sumerian clay tablets and the Torah, including the following:

Chapter 19, Paradise: The First Biblical Parallels” (Kramer 1981, 141).

The Sacred Marriage and Solomon’s Song of Songs” (Kramer 1969, 85).

The Sumerians knew about matters of the divine religion in detail and used to practice them, such as believing in visions, and considering them to be the words of God. They also believed in signs, and that God can talk to a person through everything he experiences.

In the book Légendes de Babylone et de Canaan [The Legends of Babylon and Canaan], Charles Virolleaud says:

We now know that mankind was created to serve the gods, and that those gods punish them for the slightest mistakes. Therefore, they must obey the wishes of the heavens accurately and do as they say. How else would they preserve this harmony and avoid the wrath of the gods? If they saw dreams of the gods inspiring in them what they wished, how would they interpret them in a way that would satisfy the gods? That is the case if there were dreams, but what if there were no dreams?

The answer is that they would resort to omens and natural indicators, as these would guide them to the truth. That is why absolute attention must be given, not only to the changes of the moon, but to the shape of the clouds. Indeed, every movement of what crawls in the grass and even the planets in the galaxy give an indication of the wills of the gods, whether good or bad. It is here that art or science would stand out and distinguish whether the will was good or bad.

The magicians must intervene, either to hasten good luck or to drive away hostile forces that threatened life. This does not mean the life of the individuals or the people. Rather, it means the life of the king who controlled the destiny of the entire nation.

This king, to whom the gods gave knowledge was, as previously mentioned, the seventh king of the antediluvian state. Thus, based on the hereditary order, he is Enoch [Idris] who occupies the seventh rank from the lineage of Adam, the chain of the patriarchs before the Flood. It is remarkable that their names have nothing in common though their acts are exactly the same. As a matter of fact, the Biblical text concerning the seventh patriarch (Enoch) is very brief:

‘Enoch walked with God, and he was not, for God took him’ [Genesis 5:24].

Enoch became the hero of a chain of legends that made him the inventor of writing, the author of the first book, and the creator of the science of planets and stars, astronomy, and aeronomy. It seems as if he is Evedoranki. We can safely assume that this legend of the Jews is nothing but a copy or expansion of the Chaldean legend, which is older.

The rest of the kings and patriarchs—the six ancestors of Enoch and their three successors—have qualities in common. We are concerned only with the tenth character that lived through the Flood (Virolleaud 1949, 28. Translated from French to Arabic to English).

The stories of the Sumerians speak clearly—as do the other divine religions—about life after death, as well as good and righteous people entering heaven, and wicked people entering hellfire.

Those people were certain that they would live after death, yet it would be in darkness with no reward, unless they took the good path in this world either through righteousness, as had happened to Oum-Napishtim [Noah pbuh], or by applying the law among the people, as Hammourabi had done (Virolleaud 1949, 38, translated).

Selected Berths in the Harbors of Sumer and Akkad, the First Berth: Excerpt 1 from The Atheism Delusion by Ahmed Al Hasan

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The Epics of Sumer, Akkad, and Divine Religion

Some or most historical researchers of the ancient Near East or Middle East consider religion to be purely a product of humans. According to them, it started with the deification of the goddess Ishtar who had different names. They discovered her statues in various sizes scattered throughout the ancient civilizations of the Near East, spanning over 9000 years BC. They justified this religious beginning by saying that human society was dominated by a woman, in the form of the mother around whom the children would gather. These children knew only that they belonged to her. Therefore, according to them, the woman (the great mother Ishtar) was sanctified, and statues were made for her. After a period of time, when agriculture was discovered, the human society became patriarchal. After a period of time, when agriculture was discovered, the human society became patriarchal and began to settle, and families and homes were built. This resulted in the introduction of male gods into the temples, and this is how the religion was formed. Religion later evolved into Judaism, Christianity, Islam, and other religions as well.

However, those who have built their theory based upon the ancient female statues forget that it can be easily refuted by the assertion that these statues were only made for the purpose of eroticism, and do not represent something sacred. Thus the existence of a sacred female, of whom a statue was made in a certain era, does not allow for the investigative researcher to conclude that every female statue that has been previously made represents her. This opinion (that ancient man built stimulation tools for the purpose of eroticism) does exist, and is proposed by some archaeologists.

Moreover, there are well-known archaeological texts that describe the goddess Ishtar or Inanna in Sumer and Akkad with the attributes of this temporal world that humans live in. As such, in the texts, she is not the mother, and not even a real female.

On the contrary, she is the temporal life. The king Tammuz refused to prostrate to her, as other kings had done, when he ascended the throne. Accordingly, she handed Tammuz (the faithful son) over to the demons to kill him:

Inanna [Ishtar] proceeds to the two Sumerian cities Umma and Badtibira whose two deities prostrate themselves before her and are thus saved from the clutches of the demons. She then arrives at the city of Kullab, whose tutelary deity is Dumuzi. The poem continues:

Dumuzi [Tammuz] put on a noble robe, he sat high on (his) seat

The demons seized him by his thighs . . . . .

The seven (demons) rush at him as at the side of a sick man

The shepherds play not the flute and pipe before him.

She (Inanna) fastened the eye upon him, the eye of death,

Spoke the word against him, the word of wrath,

Uttered the cry against him, the cry of guilt:

“As for him, carry him off.” (Kramer 1981, 164).

She is the temporal life to which Gilgamesh refused to submit when he ascended the throne and wore his crown:

[Gilgamesh] opened his mouth to speak,

[saying] to the Lady Ishtar:

. . . .

‘[Who is there] would take you in marriage?

[You, a frost that congeals no] ice,

a louvre-door [that] stays [not] breeze nor draught,

a palace that massacres . . . warriors,

‘an elephant which . . . its hoods,

bitumen that [stains the hands] of its bearer,

a waterskin that [cuts the hands] of its bearer,

limestone that [weakens] a wall of ashlar,

‘a battering ram that destroys [the walls of] the enemy,

a shoe that bites the foot of its owner!

What bridegroom of yours did endure for ever?

What brave warrior of yours went up [to the heavens?] (George 1999, 48-49).

All things considered, the hypothesis that the origin of religion is deification of the mother is just that—a mere hypothesis that is not based on solid or scientific proof. As such, I do not see a need for a detailed response.

Nevertheless, I do see it necessary to clarify the evidence and indicators of the Sumerian religion’s divine origin. This topic concerns proving that it is an antecedent, distorted, divine religion. At this point, we want to show that the Sumerians, who knew of ablution with water and knew about prayer, fasting, supplication, and invocation were a religious people, and their religion was divine. As such, the Sumerian epics and stories include unseen reports of future events, and these events took place after they had been circulated for thousands of years by the Sumerians.

Indeed, perhaps their religion was distorted during some periods—but it is a divine religion. This is similar to how the people of Mecca were people of a distorted Abrahamic Hanafi religion and worshipped and sanctified idols, or how the Salafis or Wahhabis today worship an idol and are inheritors of the old idol worshippers in Mecca. They say they are Muslims, yet they worship a big idol that they believe exists in the sky but not on the earth. This idol has two hands with fingers, two feet and two eyes. Certainly, the issue of distorting the divine religion has existed in the past, and it still exists.

If we return to the inception of divine religion, we find that Adam brought the first divine religion to the earth, and it included stories of his faithful sons who would come after him. Naturally, the people were supposed to memorize these stories, narrate them, and pass them on.

The stories and epics of the Sumerians, at times, are only narrations of these sacred and inherited stories. This can be seen in the detailed Sumerian narration of the story of the Flood, which existed long before the Torah:

A Flood

The First “Noah”

That the Biblical deluge story is not original with the Hebrew redactors of the Bible has been known from the time of the discovery and deciphering of the eleventh tablet of the Babylonian “Epic of Gilgamesh” by the British Museum’s George Smith. The Babylonian deluge myth itself, however, is of Sumerian origin. In 1914 Arno Poebel published a fragment consisting of the lower third of a six-column Sumerian tablet in the Nippur collection of the University Museum, the contents of which are devoted in large part to the story of the flood. This fragment still remains unique and unduplicated …  Badly broken as the text is, these passages are nevertheless of significance …  They include a number of revealing statements concerning the creation of man, the origin of kingship, and the existence of at least five antediluvian cities (Kramer 1981, 148).

Perhaps they are distorted stories at times—especially when examined from the perspective of other religions—as a result of the passage of time and human nature muddled with temptation entering these stories. However, can something that is distorted be completely devoid of the truth?!

Have we asked ourselves: Where did the legacy of Adam and Noah go?!

Where was this legacy at the time of the Sumerians or Akkadians?!

And what happened to the legacy of divine religion that existed before the flood?!

It does not stand to reason that Noah and those who accompanied him would be concerned with delivering goats and cows, yet would not deliver the divine religion from Adam pbuh before writing began. Mankind after Noah pbuh—represented by the Sumerians and Akkadians, followed by the Babylonians and Assyrians—must have conveyed the legacy of Adam, Noah, and the highest holy examples—though it was through distorted stories transmitted over generations—just as they conveyed the history of kings, farmers, and craftsmen. Therefore, the conclusion is that the Sumerian religion is the religion of Adam and Noah, perhaps distorted at times by the deification of anything that can be deified, such as the temporal life and righteous people.

An example of this distortion, found in ancient artifacts, is the attempted distortion of the Epic of Gilgamesh. This demonstrates two points:

First: that the Epic of Gilgamesh is a religious text, since no one would care to distort a literary text.

Second: that the text of the Epic of Gilgamesh that we have today is definitely not free of distortion.

Taha Baqir says:

Perhaps the strangest thing to be found recently by archaeologists in the archaeological site known as Sultantepe in southern Turkey, near Harran, were sections of the epic and a strange letter forged by an old scribe in the second century BC. This letter was ascribed to the hero Gilgamesh and addressed to an ancient king. Gilgamesh requests that he send gemstones in order to make a talisman for his friend Enkidu. It was to weigh as much as thirty minas.

When comparing these original and various pieces with the text of Nineveh, they appear as valuable information. Not only do they bridge the gaps, but they also unequivocally show that the Poem [Epic] of Gilgamesh did not exist at the time of the Assyrians. This is proof that the legend evolved throughout generations. In other words, the writers did not copy the old text in a literal and honest manner. Rather, they added, omitted, and distorted. This is what affirmed the spread of the (albeit wrong) idea that the East never was and never will be strong and stable (Virolleaud 1949, 124. Translated from French to Arabic to English).

If there have been deliberate attempts to distort written texts, then what about texts narrated orally, before the era of writing? Certainly they were subject to even more distortion. When they were written down in the first writing era, they were written in their distorted form. Therefore, we can definitively conclude that the stories of the Flood, Dumuzi, and Gilgamesh, as well as others stories of Sumerian-Akkadian origin, were not written in the form circulated by narrators before the writing era.

 

The Treacherous Kiss (Facebook Post June 13, 2016)

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May the peace, mercy and blessings of God be upon you.
#Iraq #Revolution
The corrupt shepherd leaves his sheep for the wolves to eat.
They have presented you to the slaughter houses. Do you now realize that they haven’t raised you for the sake of God?
To them you only exist to fuel their privilege and luxury. Have you now become aware of this truth?
Attached is a famous photo called “The Treacherous Kiss of Judas”. It shows a breeder who raised a small calf until it grew into a bull. The breeder eventually sold it in order for it to be tortured in a brutal and inhumane way in bullfighting rings. In the midst of the bloody hysteria dominating the spectators’ minds, the wounded bull saw the breeder and ran to him for help. Instead of helping it, the treacherous breeder gave it this kiss before the poor bull returned to its painful fate.

-Ahmed AlHasan pbuh

 

Peace Be Upon the Imams of Guidance (Facebook July 13, 2016)

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Peace be upon the Imams of guidance.

A nation built upon the demolishment of your graves has one destiny: demolishment and elimination into the trash heap of history.

I wrote on this page in the year 2013:


The question to the honored Sunnis, may God support them, and not to the Wahhabis who fight the progeny of Muhammad: Why do you not defend the shrine of Al-Hassan Ibn Ali, may the prayers of God be upon him? Why do you not demand its reconstruction after it was demolished by the Wahhabis, the enemies of the progeny of Muhammad, of Muhammad and of God?
Is there not an authentic narration for you saying that Al-Hassan Ibn Ali is the master of the youth of the people of paradise?


So why do you not defend him and condemn that his shrine remains demolished to this very day?
What will you say to the Messenger of God on the Day of Resurrection, when he asks you how you acted toward his progeny after him?


Is it reasonable that you build a massive shrine for a cleric like Abu Hanifa, and hesitate to defend the son of the Messenger of God and the master of the youth of the people of paradise, Al-Hassan Ibn Ali, may the prayers of God be upon him? Is it reasonable that you accept that his shrine remains demolished after the enemies of God have attacked it?

Ahmed AlHasan pbuh 

 

How Humans are Destroyed

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In the name of God, the Abundantly Merciful, the Intensely Merciful
Praise be to God.
May the peace, mercy and blessings of God be upon you.

This is How Humans are Destroyed

The reason I write this post is that while I was visiting one of the ansar today, may God protect him, I learned of the news that representatives of the Religious Authority (as they call themselves) have recently introduced an election slogan “My Province Comes First”.

A study recently conducted by a Japanese scientist from Kyoto University has demonstrated that the chimpanzee’s intelligence machine can be better than that of the human in some areas, such as short term memory.

Other animals share types of altruism as well, such as reciprocal altruism, which we have in common with vampire bats, or altruism regarding family, children and relatives that is constructed by the genes in the bodies, and which we share even with the rats in their holes.

What truly distinguishes us humans from other animals across the earth is unbiased and genuine altruism. Also, unbiased and genuine altruism is contrary to its accepted and logical scientific explanation, whether by evolutionary biology or social biology. Therefore, unbiased and genuine altruism is the obstacle standing tall in opposition to the scientific perfection of the atheist theory.

What distinguishes us humans is that we, in some cases and unlike all other animals, rebel against the selfishness of the individual genes and their structure in our bodies, as throughout hundreds of millions of years, the individual genes have been building bodies in order to behave in a selfish way that benefits the gene, by allowing them to survive and transfer from one generation to another.

The genes that can build machines in the body such as glands, and catalysts such as enzymes, compel the body toward false and unreal altruism, an altruism that brings it benefit, such as the altruism of parents toward their children. But the genes cannot work against their individual, selfish best-interest to build unbiased and genuine altruism in the bodies, or to even allow it as a culture to pass by smoothly. This is because in nature, it would mean that these bodies would become extinct and that genetic group would die off and would not transfer from one generation to another.

Our human identity that distinguishes us from the other animals is unbiased and genuine altruism without expectation of future reciprocation, as vampire bats expect when they regurgitate some blood for their neighbors, and it is without an instinct built within us by the genes to compel us toward altruism regarding children for instance, as they are the means of survival of the genes and the means of their transfer to the next generation.

Unbiased and genuine altruism is the honorable identity that a living being can possess, not just on the earth, but also at the level of the physical materialistic world as a whole. And it is unfortunate that the majority of people let go of it without knowing that by doing so, they choose to have the simian state dominate them, and they become like any other variety of the remainder of the great apes; the chimpanzee or the gorilla or the orangutan.

The Almighty said, {“And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.”} Surat al-Baqarah (The Cow) 2:65.

And the Almighty said, {Say, “Shall I inform you of worse than that as penalty from God? Those whom God has cursed and with whom He became angry and made of them apes and pigs and slaves of tyranny. Those are worse in position and further astray from the sound way.”} Surat al-Maeda (The Table Spread) 5:60.

And the Almighty said, {So when they were insolent about that which they had been forbidden, We said to them, “Be apes, despised.”} Surat al-Araf (The Heights) 7:166.

This means that they tossed the keys from their hands and lost the humane soul that God transmitted into their father Adam PBUH, which He urged them to acquire. And the only thing that remained within them was the animalistic soul, thus they returned to their origins: animals and bodies that serve the selfishness of the genes and nothing else.

So in opposition to those who call you using [the words] “I come first” or “my brother comes before my cousin” or “my cousin comes before the stranger” or “my city, province or country comes first”, I call you to the slogan of “My Humanity Comes First”. And your humanity is what distinguishes you from the remaining animals and what truly distinguishes you is not the brain alone, as it is an evolutionary result that other animals possess even if it is at a rudimentary level. What truly distinguishes you is the unbiased and genuine altruism that you can acquire, with which you are counted as humans.

You discover your honor and your humanity when you take responsibility for a poor one and an orphan to whom you are not related, despite your need for the money. You discover them when you give without waiting for a future return. I call you to building the human within you, I call you to killing the “I”, and to the slogan of “my neighbor comes before my self,” and “the city next to me comes before my own,” like Muhammad the Messenger of God PBUHAP, the Imams PBUT and the prophets PBUT said, “The neighbor is first, the poor one is first, the orphan is first and the widow is first.” And I call you to neglecting what those people call you to, as they unfortunately call you to taking Satan as a role model, he who said, “my self comes first”, along with its attachments such as my city comes first or my province comes first. Those people call you to being a personification of His saying, {So when they were insolent about that which they had been forbidden, We said to them, “Be apes, despised.”} Surat al-Araf (The Heights) 7: 166.

Those people, with their ignorance and slogans, destroy humans. And if the human is destroyed, he cannot be a producer or a beneficial and efficient element in a sound social life. Rather, he becomes a ticking bomb that waits for its time or the right opportunity to spread its poison among others.

And this is the reality that people live in today. Unfortunately, a lot of thieves and corrupt workers are victims of these people and their slogans and corrupt role model. The rational person must realize that even a luxurious worldly society cannot be acquired through those people, not to mention that he will lose the hereafter by following them.

-Ahmed Al-Hasan

Posted on Facebook May 19, 2013