The Initial Islam: a Christological Heresy involving the Cultural and Religious Aramaization of the Arabs ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ” Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 8η Φεβρουαρίου 2019. First republished on 19th September 2021 here: https://profmegalommatistextsingreek.wordpress.com/2021/09/19/το-αρχικό-ισλάμ-μια-χριστολογική-αίρε/

1. Το Αρχικό Ισλάμ: μια
Χριστολογική Αίρεση
Ταυτόσημη με
Πολιτιστικό –
Θρησκευτικό
Εξαραμαϊσμό
των Αράβων
https://greeksoftheorient.wordpress.com/2019/0
2/08/το-αρχικό-ισλάμ-μια-χριστολογική-αίρε/
=======================
Οι Ρωμιοί της Ανατολής –
Greeks of the Orient
Ρωμιοσύνη,Ρωμανία, Ανατολική Ρωμαϊκή
Αυτοκρατορία
Σε προηγούμενη ανάρτηση αναδημοσίευσα
ένα ανατρεπτικό άρθρο του Έλληνα

2. ανατολιστή κι ιστορικού καθ. Μουχάμαντ
Σαμσαντίν Μεγαλομμάτη με το οποίο ο
διακεκριμμένος καθηγητής αποκάλυπτε ήδη
το 2005 την αραμαϊκή ταυτότητα όλων
των αραβόφωνων της Συρίας, του Λιβάνου,
του Ιράκ, της Παλαιστίνης, της Ιορδανίας,
της ΝΑ Τουρκίας, του ΝΔ Ιράν, του
Κουβέιτ, του Κάταρ και των Εμιράτων.
Αυτό έχει καθοριστική σημασία για να
καταλάβουμε πως η ψευτο-ιστορία που
αποικιοκράτες καθηγητές, πολιτικοί και
διπλωμάτες παρουσιάζουν χρησιμεύει στην
εκ μέρους τους διαμόρφωση εθνικών
ψευτο-ταυτοτήτων, ψευτο-συνειδήσεων,
και ψευτοθεωριών (αραβικός εθνικισμός,
ισλαμισμός, πολιτικό ισλάμ, κοκ) και
παρουσίαση μιας εικονικής
πραγματικότητας ψευτο-αντιπάλων
(‘Ισραήλ’ και ‘Άραβες’), ψευτο-συγκρούσεων
κι αχρείαστων πολέμων.
Σήμερα αναδημοσιεύω ένα ακόμη άρθρο από
την τριλογία του κ. Μεγαλομμάτη ο οποίος
το 2005 πρότεινε την σύσταση αραμαϊκού

3. χριστιανικού ομόσπονδου κρατιδίου στο
Ιράκ, ώστε να υπάρξει μια εθνική εστία για
το κατατρεγμένο χριστιανικό έθνος των
Αραμαίων.
Στο παρόν άρθρο, ο Έλληνας ανατολιστής
και ισλαμολόγος εξηγεί ότι το κήρυγμα του
Μωάμεθ ανάμεσα στους Άραβες αποτελεί
οργανωμένη μεταφορά του πλαισίου των
θρησκευτικών αντιλήψεων, πολιτιστικών
παραδόσεων, και μορφωτικών-
εκπαιδευτικών δραστηριοτήτων των
Αραμαίων ανάμεσα στους Άραβες.
Με τον Μωάμεθ η ιστορία των
χριστολογικών ερίδων παρουσίασε μια
ενδιαφέρουσα πρωτοτυπία. Μέχρι τότε, όλα
τα θεολογικά συστήματα που τελικά
θεωρήθηκαν ‘αιρετικά’ για την επίσημη

4. Χριστιανωσύνη είχαν εκπορευθεί από
περιοχές της Ρωμαϊκής Αυτοκρατορίας. Και
είχαν αποτύχει επειδή με την βία οι
αυτοκράτορες της Κωνσταντινούπολης
απομάκρυναν όσους θεωρήθηκαν αιρετικοί.
Μερικοί από αυτούς είχαν μάλιστα φθάσει
και σε κορυφαίες θέσεις της χριστιανικής
ιεραρχίας. Ο ίδιος ο Νεστόριος ήταν
πατριάρχης Κωνσταντινουπόλεως και
εκήρυσσε ότι ο Ιησούς είναι άνθρωπος μόνον
κι ότι η Θεοτόκος είναι Χριστοτόκος μόνον.
Ο Ιησούς κατά Νεστόριον κι ο Ιησούς κατά
Μωάμεθ δεν διαφέρουν καθόλου. Η μόνη
δαφορά είναι ότι ο Μωάμεθ δεν πήγε στην
Ανατολική Ρωμαϊκή Αυτοκρατορία για να
κηρύξει κι έτσι δεν καταπνίγηκε το
κήρυγμά του. Ούτε και το κήρυγμα του
Νεστόριου καταπνίγηκε άλλωστε.
Έτσι, Νεστοριανικός Χριστιανισμός κι Ισλάμ
ακολούθησαν διαφορετικούς δρόμους στην
Ιστορία.
Ως θρησκεία των Αραμαίων που δεν είχαν
δικό τους κράτος και ζούσαν μοιρασμένοι

5. ανάμεσα στην Ανατολική Ρωμαϊκή
Αυτοκρατορία και στο Σασανιδικό Ιράν, ο
Νεστοριανικός Χριστιανισμός έζησε υπό
καθεστώς καταπίεσης στα προαναφερμένα
κράτη και παράλληλα διαδόθηκε χάρη στους
Αραμαίους εμπόρους από το Ιράν στην Ινδία,
στην Κεντρική Ασία, στην Μογγολία και
στην Κίνα. Αλλά δεν υπήρξε ποτέ ένα
κράτος με επίσημη θρησκεία τον
Νεστοριανισμό.
Ως θρησκεία των εξαραμαϊσμένων Αράβων
που σχημάτισαν για πρώτη φορά ενιαίο
κράτος στην Χετζάζη και την έρημο στα
χρόνια του Μωάμεθ, το Ισλάμ επικράτησε
ως χριστολογική αίρεση εκτός της
Ανατολικής Ρωμαϊκής Αυτοκρατορίας.
Ύστερα, χάρη στην προτίμηση που έδειξαν
ως προς τους πρώιμους μουσουλμάνους οι
Αραμαίοι, οι Κόπτες κι οι Βέρβεροι, το
Ισλάμ επικράτησε στα μισά εδάφη της
Ανατολικής Ρωμαϊκής Αυτοκρατορίας κι η
χαλιφατική – μοναρχική εξουσία απετέλεσε
για σχεδόν 1000 χρόνια τον πραγματικό

6. αντίπαλο του θρόνου της
Κωνσταντινούπολης.
Ουσιαστικά, ιδωμένο ως χριστολογική
αίρεση όπως αρχικά ήταν, το Ισλάμ ήταν η
μόνη χριστολογική αίρεση που έγινε
επίσημη θρησκεία ενός βασιλείου που
απείλησε και τελικά κατέκτησε την
Ανατολική Ρωμαϊκή Αυτοκρατορία.
Η Ιστορία της Μεσογείου είναι ένας
Ανατολικός Χριστιανο-Μουσουλμανικός
Πολιτισμός που οι αποικιοκράτες
οριενταλιστές Γάλλοι, Άγγλοι κι Αμερικανοί
απατεώνες ιστορικοί κι εγκληματίες
πολιτικοί, διπλωμάτες και στρατιωτικοί
προσπαθούν να αποκρύψουν για να στήσουν
έριδες, διχόνοιες, εμφύλιους και το
γενικώτερο θέατρο συνεχών πολέμων και
καταστροφών που βλέπουμε από τότε που
τα σατανικά βδελύγματα εμφανίστηκαν
στην Ανατολική Μεσόγειο, αρχής γενομένης
με τον παρανοϊκό σατανιστή και
διεστραμμένο κοπρολάγνο Ναπολέοντα
(1798).

7. Islam: the Cultural
Aramaization of the Arabs
By Prof. Dr. Muhammad Shamsaddin
Megalommatis
http://www.politicsforum.org/forum/viewt
opic.php?t=47946
10 October 2005
==============================
In a previous article, “The Aramaeans’
rise will transfigure the Middle Eastern
Chessboard”, we stressed on the
importance of the Aramaeans as a factor
of peace and civilization throughout the

8. Middle East, underscoring their role as
break wave against Islamic Terror. We
insisted on the Aramaean identity of
the Arabic speaking people in Syria, Iraq,
Lebanon, Jordan, Palestine, Israel, SE
Turkey, SW Iran, Kuwait, Qatar and the
Emirates. We highlighted the fact that the
arabization that followed the
islamization in these parts of the Middle
East was limited only to linguistic level,
whereas at the racial-ethnic level any
amalgamation led to total absorption of
the few Arabs (of the area of Hedjaz)
among the vast Aramaean masses.
Following several questions expressed by
readers, we feel we should analyze the
issues in depth, instead of simply
answering. This is only a first point.
Islamization: Cultural Arabization of the
Aramaeans or Cultural Aramaization of the
Arabs?
Now, we are going to focus on an even
more crucial issue, the repercussions of
which on today’s political and social

9. developments are crucial. If at the
linguistic level, Arabic language
prevailed over Aramaic – Syriac, and if
at the racial-ethnic level, the heavily
populated Aramaic masses throughout the
Eastern Roman Empire and the Sassanid
Empire of Iran absorbed the scarce Arabs,
who moved outside Hedjaz, what truly
happened at the cultural level? This is
even more important because Culture
more than Language is at the Epicenter of
National Identity.
We have therefore first to revisit the
cultural milieu of the Aramaeans and
the Arabs on the eve of the preaching of
Coran by Prophet Muhammad. At those
days, the bulk of the Aramaeans were
Christian, either ‘Monophysitic’ or
‘Nestorian’ (we have to admit that the
terms are conventional and questionable
since given by the opposite, ‘Diophysite’
(Orthodox) Patriarchate
of Constantinople).

10. There were still some Manichaean
Aramaeans followers of the religion
introduced by the Persian philosopher
and erudite savant Mani, the
“Ambassador of the Light” at Ctesiphon
(Tesifun) in 240 CE. Within the Sassanid
Empire of Iran (and more particularly in
areas such today’s Iraq, Kuwait, Qatar,
the Emirates, the Arabian coast of the
Persian Gulf, the modern province
Khuzestan of SW Iran, but also in Central
Asia, namely Bactria, Sogdiana and
Transoxiana), there were Aramaeans
practicing older forms of Aramaean and
Iranian religions, namely Chaldaeanism
and Ostanism, i.e. two Gnostic systems,
Mithraism, Zervanism and
Gayomardism).
However, all the non-Christian
Aramaeans represented a minority of the
noble and ancient nation which stretched
from Anatolia (or Asia Minor in today’s
Turkey) to the borders of China. It is

11. essential to bear in mind that Aramaeans
(usually called by the non-Christian
Aramaeans as ‘Syriacs’) were among the
pioneers within the context of the
Christological disputes, and in this
regard, the School of Antioch was a
mighty opponent of the School of
Alexandria. Although brutally massacred
by the Sassanid Persian emperors, the
Aramaeans preserved Christianity in the
vast empire east of Euphrates, and in
their outright majority the Persian
Aramaeans were ‘Nestorian’, whereas
Roman Aramaeans were ‘Monophysitic’.
Aramaeans may have been the best
merchants throughout Asia, but they did
not have any nomadic culture anymore,
having been settled people for more than
1500 years!
Arabs were not Christian; with the
exception of few ‘Monophysitic’ and
‘Nestorian’ Christians, and even fewer
Jews, Arabs preserved their earlier

12. religious beliefs that testified to poor
religious establishments, ignorance, lack
of culture and education -let alone
Science and Art-, extensive nomadism
and barbarism (see
videos: https://www.youtube.com/watch?v
=wGnc0StRJuk & https://www.youtube.co
m/watch?v=8T8IbgR-vSg / the text is
available
here: https://www.academia.edu/231492
40/Colonial_Biases_in_Support_of_Barbari
c_Arabia_and_Against_Civilized_Yemen_by
_Prof._Muhammad_Shamsaddin_Megalom
matis), and last but not least,
insignificant social, economic and
political structures.
Contrarily to the Arabs in Hedjaz, the
(non-Arab) Yemenites had adhered to
Christianity in greater numbers, although
the majority among them preserved the
highly sophisticated pre-Christian
Yemenite religion. The Yemenites were
preponderantly ‘Nestorian’, especially the

13. Metropolis of Najran, and that is why
Caleb, the ‘Monophysitic’ king of Axumite
Abyssinia, had been asked by the Romans
to make an expedition in Yemen to
control the situation, which he did, but
the Abyssinians were expelled by
the Iranians, who did not wish to let the
allies of the Romans to prevail in Yemen
– a circumference of Iranian influence -,
and subsequently control the Indian
Ocean trade to the benefit of the Romans.
How can we interpret the arrival of Islam
among the Arabs, and its diffusion among the
Aramaeans?
Contrarily to Aramaeans, who had
accepted Christianity, and to Aramaeans,
who even earlier had accepted Hebrew
Religion and Judaism, Arabs did not
have any cultural-religious contact /
exchange with the world of Mesopotamia,
out of which Abraham emanated, or with
the world of Canaan – Phoenicia –
Israel, where so many historico-religious
developments had taken place.

14. Names and topics, subjects and issues such
as the Flood, the Tower of Babel, the
Patriarchs (Abraham, Isaac, Jacob), the
Exodus, the elaboration of the Torah, the
formation and subsequent division of the
state of Israel (into 10-tribed Islam and
2-tribed Judah), the dedication of the
first temple to the God of Israel, the
composition of the Books of Kings
(Baseleion in Septuagint) and Chronicles
(Paraleipomenon in Septuagint), the
Prophets, the Maccabees, the construction
of the second temple, the Aramaean
Samaritans (rejected by the Pharisees and
so markedly accepted by Jesus), the
Septuagint translation accomplished at
the Pharos Island of Alexandria (the
epitome of the Judaic value and
significance of Egypt), the confrontations
between Greeks and Jews in Alexandria,
the tremendous internal Jewish (but yet
quite global of consequences) clashes
between Pharisees, Zaddok (Sadducees),
Essenes (Was Jesus one of them, if we base

15. our judgment on some of the Manuscripts
of the Dead Sea?) and Zealots, the
gradual linguistic Aramaization of the
Jews, the Phoenicians and the
Babylonians, the composition of Talmud
itself and the various Targumim, the
formation of Christianity and the rise of
Arianism and all the Christological
disputes (involving the Cappadocian
Fathers, the Schools of Alexandria and
Antioch, Theodore of Mopsuestia,
Eutyches, and Nestorius, Origen, Clement
of Alexandria, and others), the
monasticism, all these cultural
developments that had formed the entire
Mediterranean, European, North African
and West Asiatic worlds, bringing so
many different peoples together,
Aramaeans and Aramaized peoples,
Greeks, Romans, Egyptians, Celts, Goths
and Cushitic Berbers of the Atlas, meant
nothing to the isolated Arabs of Hedjaz,
who were involved only in the desert
roads trade between the Aramaean

16. Nabataean state of Rekem / Petra and
Yemen.
All the aforementioned persons, stories,
affairs, developments, issues and names
were – culturally speaking – nothing to
Arabs, and there had never been an Arab
to distinguish himself in another land,
let’s say in Mesopotamia, Persia or Egypt.
Only this demonstrates very clearly how
far from the then civilized world Hejaz
and its inhabitants, the Arabs, were. Here
are some examples:
Nestorius from Germanicia became
Patriarch of Constantinople, and Mani
traveled to Central Asia and India,
whereas Strabo moved from Amaseia to
Rome, and then to Egypt, Lucian settled
in Athens. Never an Arab had done
something similar to the aforementioned
illustrious scholars, distinguishing him-
(or her- ?!)-self in Letters, Sciences and
Arts. There was never an Arab Bardaisan,

17. an Arab Kartir, an Arab Mazdak, an
Arab Tatian, an Arab Eratosthenes.
And if we want to be fair and not to
accept everything through a modern
Greco-Romano-centric viewpoint (which
over-accentuates the role and the essence
of the “person”), we will add that there
was never an Arab author able to
elaborate great literary, religious,
philosophical, theological, historical or
even practical compositions, like Pistis
Sophia, the Periplus of the Red Sea, the
Chaldaean Oracles, the Physiologus (or
even the Axumite Abyssinian Gueze
version of that text, namely Fisalgos).
All the aforementioned was strange to
Arabs, Arabs were strangers to the
civilized nations, and Civilization did
not dwell in the land south of Rekem /
Petra and north of Yemen.
Suddenly, through what may be believed
by many as Divine Intervention and
Prophetic Mission, or through what may

18. be interpreted by many others as a
colossal work carried out by an erudite
college of erudite and intuitive savants
around a Great Initiate and Mystic, a new
world, namely Islam, appeared to the
Arabs of Hejaz. Through the Coran and
the interpretations offered by the Hadiths
of the Prophet, an enormous number of
names, concepts, stories, aspects of culture,
phases of civilization, elements of faith,
components of erudition, initiation or
intuition, Jonas and Sargonid Nineveh,
the preservation of unidentified 10-
tribed Israel until the latter days, Ut
Napishtim (the original Assyrian-
Babylonian Noah) and the Flood,
Abraham, Pharaonic Egypt and Moses,
David, Solomon and the Yemenite Queen
of Sheba, Jews in exile and
Nebukadnezzar, the polarization around
Jesus and his Mother, the concept of the
End of Time (Al Yom al Ahar),and so
many other topics from the
aforementioned cultural – philosophical

19. – theological – religious milieu invaded
the daily life, the thoughts, the subjects of
concern and discussion, the beliefs and
the faiths of the Arabs.
How can we interpret Islam, if not as the
Ultimate De-Arabization of the Arabs?
All the elements of the previous,
genuinely Arab, culture had to be
severely eliminated. No more idols in the
Kaaba of Mecca! For prayer, turn to the
Great Faraway Shrine (Al Quds ash
Sherif), as Jerusalem was named in the
Coran. An unprecedented transposition of
the aforementioned Biblical and
Christian milieu among the Arabs!
At the very original level, Islam was
diffused among Arabs and Yemenites to
whom Ali, Muhammad’s son-in law,
preached Islam two years before the death
of the Prophet.
When Islam was first propagated outside
the peninsula, it was not originally
viewed as a new religion by the

20. Christians of the Eastern Roman Empire.
It was rather seen as another
Christological dispute, a new
Christological system that emanated from
Nestorianism. Not only we have historical
sources testifying to this, but we can –
through common sense – safely conclude
that, if Islam transferred among Arabs
most of the elements that had already
constituted the religious-cultural milieu
for Aramaeans, Egyptians, Greeks, Jews
and Romans (as we already explained),
then Islam would obviously look as
another interpretation and as a
recapitulation of the said milieu’s
elements to the Christian nations to whom
these elements and this milieu had
already been known for many centuries. If
we read the Eastern Roman Historian
Theophanes or the famous Chronicon
Paschale, we automatically realize this
reality.

21. Islam would stay as part of Eastern
Christianity, if the Roman Emperors
accepted Muslims within their territory
in the 7th and 8th centuries, as they had
done with ‘Monophysitic’ and ‘Nestorian’
Christians.
But the Constantinople emperors were
exhausted after three centuries of terrible
Christological conflicts, so they accepted
the secession rather easily, losing
therefore all their Asiatic provinces south
– east of Taurus and Anti-Taurus
Mountains, and in addition all their
African provinces.
Of course, the great easiness by which
Aramaeans accepted Islam in all the
Roman and Persian provinces where they
were living (the area that corresponds to
modern Syria, Iraq, Lebanon, Jordan,
Palestine, Israel, SE Turkey, SW Iran,
Kuwait, Qatar and the Emirates) testifies
to

22. a. the Aramaic indignation with the two
capitals, Constantinople and Ctesiphon,
and
b. the extreme vicinity of the
fundamental topics, the cardinal beliefs,
and the seminal elements of Islam, as well
as the evident propinquity of Islam in its
entirety, as a system that gradually over
the span of many centuries became theirs
– at least in their majority.
What the scarce Arab and Yemenite
armies of Islam brought to Jerusalem,
Antioch, Damascus, Edessa (Urfa), Amida,
Nasibina (Nisibis), and Ctesiphon during
the brief period 638-641 was just a new
interpretation of elements known and
believed, shared and evaluated by the
entire local Aramaean population. That is
why that old-new system, once accepted
by Aramaeans, became truly a viably
existing religion, able to be diffused to
further provinces of the Eastern Roman
Empire, to the collapsing Sassanid Iran,

23. and further beyond. And the early
Aramaean proselytes guaranteed the
victory of the Islamic armies in Nihavend
and Merv (in Iran) and in Alexandria (in
Egypt).
Modern Orientalist scholars, presenting
events through viewpoints shaped after
preconceived schemes and political needs,
failed so far to answer the following two
questions:
– For God’s sake, why a ‘Nestorian’
Aramaean of Ctesiphon – whose family
had been prosecuted for almost 300 years
under various Shapurs and Khusraws –
would not accept the new interpretation
(which was Islam) of the cultural –
historical – religious elements of his own
faith and heritage, and why would he
not fight against the Persian
administration of his own country, thus
taking revenge for three centuries of
unprecedented persecution?

24. – For God’s sake, why a ‘Monophysitic’
Aramaean of Damascus, whose family
had been prosecuted for almost 300 years
under various Constantines and
Theodosiuses, would not accept the new
interpretation (which was Islam) of the
cultural – historical – religious elements
of his own faith and heritage, and why
would he not fight against the Roman
administration of his own country, thus
taking revenge for three centuries of
unprecedented persecution?
But the determinant truth which lies
beyond the aforementioned two questions
(and the answers to them) – something
that was conspicuously hidden by the
colonial Western Orientalist historians –
is the reality that Islam is indeed the
Cultural Aramaization of the Arabs.
——————————————–
Μπορείτε να κατεβάσετε το άρθρο του κ.
Μεγαλομμάτη σε Pdf εδώ:

25. https://www.academia.edu/25552905/Isl
am_the_Cultural_Aramaization_of_the_Ara
bs_-
_by_Prof._Muhammad_Shamsaddin_Megalo
mmatis
Τουρ Αμπντίν, Νοτιοανατολική Τουρκία: ο
Άθως της Αραμαϊκής Χριστιανωσύνης