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Analysis of the Role of World Trade in the Cultural Evolution of Mecca (Fifth to Sixth Century AD)

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Analysis of the Role of World Trade in the Cultural Evolution of Mecca (Fifth to Sixth Century AD) Journal of History Culture and Art Research (ISSN: 2147-0626) Tarih Kültür ve Sanat Araştırmaları Dergisi Vol. 6, No. 4, September 2017 Revue des Recherches en Histoire Culture et Art Copyright © Karabuk University http://kutaksam.karabuk.edu.tr ﻣﺠﻠﺔ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ DOI: 10.7596/taksad.v6i4.1130 Citation: Zeinali, B., Khaledi, S., & Eshgi, M. (2017). Analysis of the Role of World Trade in the Cultural Evolution of Mecca (Fifth to Sixth Century AD). Journal of History Culture and Art Research, 6(4), 252-267. doi:http://dx.doi.org/10.7596/taksad.v6i4.1130 Analysis of the Role of World Trade in the Cultural Evolution of Mecca (Fifth to Sixth Century AD) Bahman Zeinali1, Shahram Khaledi2, Mansoreye Eshgi3 Abstract One of the topics of the studies on the pre-Islamic history includes the reasons and the trend of development of the culture of ignorance in Hejaz, especially in Mecca, as the center of the Abrahamic religion. Muslim historians’ accounts of this evolution are mainly the product of the analysis of events and interpretation of Quran verses rather than the stories and myths that reflect the method of this evolution. The present research, which was carried out based on references and textbooks using the descriptive and analytical method, aimed to explain the reason and the method of rejection of Islam by the habitants of Mecca in spite of their long history of worshiping Allah and believing in the values of the Hanif religion. According to the research findings, ignorance does not seem to have been an intellectual leap or depression influenced by regional changes. It has been rather driven by international changes, especially the growth of world trade, which has turned Arabia into an isolated safe country in charge of the relationship between eastern and western trade centers. This new role has played down monotheistic values by stressing new values. Keywords: Mecca, Hanif religion, Paganism, World trade, Cultural structure, Age of Ignorance. 1 Corresponding Author, Assistant professor of History department, University of Isfahan, Iran. E-mail: [email protected] 2 Master of Science student of History department, University of Isfahan, Iran. 3 Master of Science student of History department, University of Isfahan, Iran. 252 1. Introduction: 1.1. Problem Statement: One of the important topics of research on history and civilization includes the causes of the decline of civilizations and trend of religious and doctrinal changes in societies. Many monotheistic religions have undergone distortion, and people in the geographical scope of these religions have chosen another path that opposes the goals of their religions. Inhabitants of Hejaz were among the people who refrained from the Hanif religion they practiced and turned ignorant as put by Quran. To describe the causes of this shift in attitude historians of the early Islamic centuries have presented accounts that are mixed with stories and myths and are far from historical realities. These accounts reflect the form of the changes rather than their causes. In this paper, by resorting to references and the descriptive-analytical method, the evolutions of Mecca were studied from the time of Qusai ibn Kilab to the advent of Islam and the conflicts between Iran and Rome, the effects of these conflicts on the world trade and changes of trade routes, and the exposure of Mecca to world trade were explored. The primary research goal was to explore the causes and factors of the changes of the cultural structure of Mecca and to answer the question that “What factors have substantially altered the cultural structure of Hejaz and Mecca? How?” The investigations into the possible factors of these changes, including climatic changes and political/cultural effects, revealed no evidence of these changes. Seemingly, these changes have been the fruits of a general evolution of the international system, especially world trade structural changes. A review of the evolutions occuring from the fifth century to the sixth century AD revealed that the main cause of these changes was the Iran-Rome conflict. This is because this conflict put the world trade at risk, and thus the merchants fell back on the only safe option, which was the Quraysh exclusive route that connected Yemen to Levant via Mecca. The concept of the exchange of commodities along this path was the first spark of the Hejaz evolutions that set the scene for subsequent extensive changes. 1.2. Research Background: In spite of the numerous studies on the pre-Islamic history and culture of Arabia, especially Mecca, no study has examined the effect of global economic changes on the cultural changes in Mecca, which is the subject of this paper. Previous research has not projected an exact image of the trend of cultural changes in the pre-Islamic Mecca. Examples of these studies are listed in the following. 253 1- “Analysis of the effect of Iran-Byzantium wars on the change of Sassanid trade routes”, which was penned by Muhammad Taqi Imanpour, explored the business competition between the Sassanid and Byzantine empires and suggested that this competition and conflict led to the emergence of new trade routes. According to the author, the trade routes in Hejaz, especially the trade route from Yemen to Mecca and Palestine, were the results of this competition. However, he did not discuss the effect of the new economic and business atmosphere on the cultural evolutions of Hejaz (Imanipour, 2011: 33-48). 2- “The typology of worship in Hejaz in the Age of Ignorance” by Ali Qolami Dehaqi, is a scientific research that explores idolatry. However, as regards the causes of idolatry there are only quotes from the old historians and there is no reference to the effects of economic changes on the cultural and religious changes of Mecca in this research (Qolami Dehaqi, 2003: 207-254). 3- “The Quraysh tribe and its impact on the pre-Islamic socioeconomic life of Mecca” by Ali Nazemianfard is another article investigating into the role of Quraysh tribe in the evolution of the socioeconomic life of Mecca. However, this article does not discuss the effect of trade on the cultural and religious changes of Mecca (Nazemianfard, 2009: 103-126). 2. Research Goal: 2.1. The Political, Economic, and Religious Evolution of Mecca by 400 AD: Mecca, which is situated in Tihamah in a crescent-shaped valley between Abu Qobays and Qaeeqan mounts, is referred to as Mecca, Becca, Um al-Qara, and Balad al-Amin in the Noble Quran (Fath: 24; An’am: 92; Shora: 7; Al Imran: 96; and Al-Teyn: 1-2). Prophet Abraham (PBUH) also prayed for Mecca (Qazvini, 1994, 1: 162-164). His prayers were answered and Mecca turned into a haven and the destination of heavenly blessings (Qesas, 57). According to the existing narratives, the first residents of this valley were Hadrat Ismael and his mother, Hagar. Two groups of Amalekites (Jorham and Qatura) moved to this place from Yemen (Masoudi, 1977). Johram tribe was in control of the north of Mecca and Qatura tribe was in control of the south of this land (Ibn Hesham, 1989, 1: 72-73). The residents of Mecca lived in the highlands to be protected from floods (Javad Ali, Bita, 4: 6), but due to the shortage of water and uncultivable lands of the region (Salem, No date: 353) they lived as nomads by herding (Masoudi, 1977, 1: 410) and hunting (Yaqubi, 2003, 1: 275-276). They partially relied on other tribes for food and they used to bring food from Ta’if and Sarah (Salem, No date: 353). The descendants of Ismael were governed by the spirit of war, gunfire, migration, and circulation (Javad Ali, 1988, 1: 370). 254 Mecca attained a religious status following the construction of Kaaba and the establishment of the institution of hajj by Hadrat Abraham. Most of the caravans that entered this city in the early days were initially religious groups of people who traveled to this city to make a pilgrimage to Mecca. Following the death of Ismael and his son Nebaioth, Maza (the maternal grandfather of Nebaioth’s offspring) became the head of Mecca because Nebaioth’s descendants were underage (Masoudi, 1977, 1: 411). He respected Kaaba and protected it against war and bloodshed. Ismael’s descendants grew in number and thus they started to immigrate to other lands. They promoted their religion in every country they moved to and took the control of their lands (Ibn Hesham, 1989, 1: 73-75). The immigration of different tribes, promotion of Abraham’s religion, and the safety of the Mecca (and its outskirts) that was secured by the people of Jorham improved the religious status of this city. This part of the history of Mecca coincided with the gradual decline of trade in the south of Arabia (Zargarinezhad, 2006: 30-31). Many precious and rare products were provided by this region to the west (Hatta, 1987: 63-64). The threat to trade in the south of Arabia, which was caused by the predicted failure of Marib Dam, led to the immigration of these tribes to the north. Meanwhile, Khuza’ah tribe chose to reside in the outskirts of Mecca (Ibn Hesham, 1989, 1: 63-64). Concerning the possible effects of trade in the south of Arabia on Mecca it could be stated that Mecca was the intersection connecting four important regions, namely Arabia, Yemen, Palestine, and Levant. Because of embracing several springs, this place was the resting place of caravans that traveled to Arabia from the north and the south (Heikel, 1996: 127-128). However, the role of Mecca in this special business position was not solely limited to the traffic of caravans, and it was not an important trade base during that period.
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