Preservation of Muslim Culture

History forms the only records the world is left with in defining who we are as well as showing who we once were. History literature, buildings along with unique structures is the treasures of people’s trust. These elements are the only link we have with our past since our cultures have been modernized overtime. However sadly, these treasures are being subjected to destruction in the name of modernization (Alsharif 7). This destroys the heritage these structures carry. The big question remains how far we will go into modernizing the world? When are we going to stop?

“Here I am at your service, oh Lord, here I am – here I am. No partner do you have.  Here I am. Truly, the praise and the favor are yours, and the dominion. No partner do you have.”  These are the phrases chanted by millions in their millions when performing the Hajji ritual once they congregate within the city of Mecca. Mecca is the only Islamic holy city where Muslims travel in order to perform their pilgrimage also known as Hajji. Mecca is positioned in near proximity of the Red Sea within Saudi Arabia. All through history the Mecca city has changed or transformed steadily. However presently Mecca is facing a sad turning point whereby modernization by the Saudi Arabian government is steadily destroying the significance of the holiest city as well as its Islamic meaning. Thus, as the city of Mecca becomes more modern it loses its historic heritage along with culture; this ultimately affects the sacred Hajji experience (Alsharif 5).

Behind the closed doors in areas that the religious police cannot listen in the Mecca residents have began to refer to the holy city as the modern Las Vegas; however the phrase is not a flattering remark. Within the previous 10 years Mecca has undergone enormous transformation and one that has angered Muslims worldwide.  Once a dusty dry sacred land which was struggling to cope with the enormous pilgrims’ numbers coming for the yearly Hajji; the Mecca city presently sores beyond its surroundings possessing a glittering selection of skyscrapers, luxury hotels as well as shopping malls (Alsharif 2).   

In contrast to the Saudi Monarchy, the city of Mecca development is the vision for the future; however the steel as well as concrete metropolis which is built through proceeds of oil overshadows the holy city which was once lit by beautiful sunlight: to many this makes the city less holy. Until now the local citizens of the holy metropolitan areas of Medina and Mecca watches in horror as the country’s archaeological and holy heritage gets crushed under a construction mania supported by hardliner clerics who have overtime preached against the preservation of the holy heritage.

This city Mecca once a place that Prophet Mohammed stated that all Muslims shall be equal has turned out to be the ground for the rich: critics state that naked capitalism has seized spirituality rendering it unworthy along with making Mecca the mainly unequal place in contrast with the Prophet’s command. 

It is worth noting that only a few are able and willing to openly object the development owing to the risks linked with objecting official policy within the commanding dictatorial kingdom. Thus the crushing of the spiritual city is being carried out with impunity and using he states full force of its resources to silence any critics. Internationally also, many Islamic nations have opted to hold their tongues due to fear of a diplomatic fallout as well as future visa limitation for their citizens travelling for pilgrimage. Further the Western archaeologists have avoided extending any criticisms with fear (Alsharif 3).

With the revelations it seems is able to stand against the spiritual vandalism being conducted by the state. The developments are an outright contradiction of Mecca’s nature as well as sacredness of God’s house. It is clear that almost of all the historical holy places have been faced out and their place stands the highest skyscrapers. Even more depressing and punitive intrusion is the expansion of the Grand holy mosque, which is the mainly sacred Islamic site containing Kaaba (the Black stone constructed by Ibrahim): Muslims face Kaaba whist praying. Modification of this kind of structure is a direct mock to God. The mosque’s expansion poses additional holy sites such as the old Ottoman as well as Abbasi sections (this is the house that Prophet Mohammed was born as well as where his uncle, Hamza, grew up). Building skyscrapers in the place of holy places of the Mecca city must be condemned; the idea of expansion means demolishing holy places. Then what will be left of the holy places? Expanding them transforms to become less holy places or simply unholy. This is very worrying and the future of the Mecca holy sites is uncertain (Alsharif 5). 

Historic creation city of Cairo
The Fatimid general known as Jahwar conquered Cairo, Egypt, during 358 AH and initiated constructions of rebuilding the new capital of Cairo; this began the two century rule of the Fatimid rule within the region. The Fatimid comprised of Ismailis and Shiites and who deemed that their caliph both was descendant of Fatima daughter Muhammad’s daughter but was also the Imam: that is the spiritual Muhammad’s heir. Whilst the caliph stayed an unmoved Fatimid’s symbol the socio political circumstances inside the Fatimid Empire transformed drastically within the course of their rule (Sanders 14). Similarly the rituals transformed in meaning as well as form in order to attain the fresh imperatives. These ceremonial developments in the Fatimid’s history and to be precise the creation as well as development of the huge ritual city led to the establishment of Cairo. Cairo was founded as an enclosed, palace complex during the rule of caliph al-Muizz: though Cairo did not begin as ritual center it had earlier taken a previous spiritual significance since it served as Imam’s home as hosting their tombs. The ritual functions along with administrative functions were carried out in Fustat. But the caliph resolved to construct a ritual complex in Cairo thus moving the two primary processions to the palace as well as the complex; this made transformed Cairo to becoming a ritual city. Inside Cairo (the ritual city) the caliphs’ religious days’ processions had also turned out to serve political as well as social functions making Cairo an even bigger city. Fatimid’s rule saw the establishment of various major ceremonies; among the ceremonies was the festival Nilometer, which was celebrated when the Cairo’s Nile canal was re-cut. The re-cutting of the Nile asserted the caliph’s power over the canal in addition to trade routes associated with the Nile. Owing to the caliph’s power over the trade routes made   Cairo in addition become a trade city as well as a ritual center. This political along with religious situations in Cairo largely contributed to its growth (Sanders 25).

Historic creation city of Cairo
The commercial as well as spiritual traffic within Jerusalem is of a great concern. Wharton’s main preoccupation or concern is the association linking commerce as well s representation in Jerusalem. The historical trajectory which moves from the traditional relics as well as medieval religious orders compared to lithographed representations, panoramas in addition to postmodern theme parks has changed the spiritual city. The connection between the church relics and the Jerusalem city can hardly be substantiated. The individuals connected with those relics do not have a connection between then and the Jerusalem city (Wharton 26).   Currently the city of Jerusalem thrives on a violent controversy which threatens the steadiness of the Middle East as well as the world at large. The conflicts show the obsession of controlling the Holy City and military occupation along with pilgrimage control being the two main reasons. The conflicting parties’ interests have no connection with the holy place. Indeed the western images have played a big role to Jerusalem’s current difficult position within the world’s politics. The West has persistently sought to take over Jerusalem through acquirement of its representations. This is from the True Cross relics in addition to the Templar replicas belonging to the Holy Sepulchre towards the Franciscan recreations within the 19^th century heavily generated prints as well as modern theme parks have changed Jerusalem from a spiritual city to a commerce city. Jerusalem has changed from the early renowned gift and barter commerce within the middle Ages to the present’s modern globalization comprised of money and the contemporary Jerusalem representations have turned out to be abstract, virtual and incorporeal (Wharton 96).

Works Cited

Alsharif, Asma. “Mecca’s Islamic holy sites face being overshadowed by modern development.” National Post. N.p., 2011. Web. 29 Oct. 2014. <http://life.nationalpost.com/2011/11/09/meccas-islamic-holy-sites-being-lost-behind-modern-development/>.

Sanders, Paula. Ritual, Politics, and the City in Fatimid Cairo. Albany, N.Y.: State U of New York P, 1994. Print.

Wharton, Annabel J. Selling Jerusalem: Relics, Replicas, Theme Parks. Chicago: U of Chicago P, 2006. Print.