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==Theory of Sumerian roots==
==Theory of Sumerian roots==
Mahjoub argues that he continues to amend an academic percept in the fields of [[linguistics]] has been lasted since late nineteenth century, related to the [[Sumerian language]], which originated in the shores of [[Tigris]] and [[Euphrates]] in southern [[Mesopotamia]] in the 4th millennium B.C. Dismissing the idea that Sumerian were an isolated language and its influence did not extend to the formulation of the world, especially [[Afroasiatic languages]]. He published his tour de force work ''Pre-language, Sumerian roots of Arabic and AfroAsiatic languages''<ref name="al-ilmiyah1">{{cite web|url=http://www.al-ilmiyah.com/bookpage/9782745178497.html |title=ما قبل اللغة (الجذور السومرية للغة العربية واللغات الآفروآسيوية) |website=Al-ilmiyah.com |date= |accessdate=2016-12-11}}</ref>, presenting Afroasiology as a new coded term in the field of [[historical linguistics]], claiming that Sumerian is the embryonic stage of Arabic language, and Afroasiatic languages as well. Admittedly, since the end of the [[last ice age]] about 10,000 years ago Afroasian identity appeared on history, with autochthonous of Mesopotamia at the mid fourth millennium when the first civilian communities emerged and the first written form of language in human history had begun.
Mahjoub argues that he continues to amend an academic percept in the fields of [[linguistics]] has been lasted since late nineteenth century, related to the [[Sumerian language]], which originated in the shores of [[Tigris]] and [[Euphrates]] in southern [[Mesopotamia]] in the 4th millennium B.C. Dismissing the idea that Sumerian were an isolated language and its influence did not extend to the formulation of the world, especially [[Afroasiatic languages]]. He published his tour de force work ''Pre-language, Sumerian roots of Arabic and AfroAsiatic languages'',<ref name="al-ilmiyah1">{{cite web|url=http://www.al-ilmiyah.com/bookpage/9782745178497.html |title=ما قبل اللغة (الجذور السومرية للغة العربية واللغات الآفروآسيوية) |website=Al-ilmiyah.com |date= |accessdate=2016-12-11}}</ref> presenting Afroasiology as a new coded term in the field of [[historical linguistics]], claiming that Sumerian is the embryonic stage of Arabic language, and Afroasiatic languages as well. Admittedly, since the end of the [[last ice age]] about 10,000 years ago Afroasian identity appeared on history, with autochthonous of Mesopotamia at the mid fourth millennium when the first civilian communities emerged and the first written form of language in human history had begun.
[[File:Afroasiatic progression.jpg|thumb|Afroasiatic progression]]
[[File:Afroasiatic progression.jpg|thumb|Afroasiatic progression]]


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Related to this hypothesis, Mahjoub updated the primeval Arabic language to start from the fourth millennium BC, i.e. since the cuneiform writing appeared to codify the Sumerian language. Further to that the historical origination of the [[Arabs]] themselves must start from 12 thousand years, since the emergence of the vanguard of the Sumerians in Mesopotamia following the last ice age regression.
Related to this hypothesis, Mahjoub updated the primeval Arabic language to start from the fourth millennium BC, i.e. since the cuneiform writing appeared to codify the Sumerian language. Further to that the historical origination of the [[Arabs]] themselves must start from 12 thousand years, since the emergence of the vanguard of the Sumerians in Mesopotamia following the last ice age regression.


These results reflected on his further writings in philosophical propositions by stating that the Sumerian epics produced Chaldean wisdom that produced the concept of the [[logos]], which would later structurized in [[Greece]] and turns into an abstract mind out of history mobility, then with [[western philosophers]], whom claim to inherit Greece, the [[Greek philosophy]] became contrarian to the east despite of being a product of eastwards.<ref name="wikipedia1">{{cite web|url=https://ar.wikipedia.org/wiki/%D8%B9%D8%A8%D8%AF_%D8%A7%D9%84%D9%85%D9%86%D8%B9%D9%85_%D8%A7%D9%84%D9%85%D8%AD%D8%AC%D9%88%D8%A8 |title=عبد المنعم المحجوب - ويكيبيديا، الموسوعة الحرة |language={{ar icon}} |website=Ar.wikipedia.org |date= |accessdate=2016-12-11}}</ref>
These results reflected on his further writings in philosophical propositions by stating that the Sumerian epics produced Chaldean wisdom that produced the concept of the [[logos]], which would later structurized in [[Greece]] and turns into an abstract mind out of history mobility, then with [[western philosophers]], whom claim to inherit Greece, the [[Greek philosophy]] became contrarian to the east despite of being a product of eastwards.<ref name="wikipedia1">{{cite web|url=[[:ar:عبد المنعم المحجوب|عبد المنعم المحجوب]] |title=عبد المنعم المحجوب - ويكيبيديا، الموسوعة الحرة |language={{ar icon}} |website=Ar.wikipedia.org |date= |accessdate=2016-12-11}}</ref>


==Mahjoub's position on Islam==
==Mahjoub's position on Islam==
Mahjoub believes that the current [[Islam]] is a new phase of a religion that kept changing since the third century AH (ninth century AD), and It has been remade in the twentieth century out of a farrago of [[clerical]] ideas by contemporary [[clergy]], and that the multilayered understanding of Islam is reshaped to comply with ancient tribal traditions which are still powerful in the modern era, due to the control of the [[Muslim cleric]]s who aspire to establish a [[theological]] authority in the [[Arab countries]] under the name of Islam. And thinking of faith as an individual matter, he considers [[freedom of belief]] as the most necessary need in Islamic societies.
Mahjoub believes that the current [[Islam]] is a new phase of a religion that kept changing since the third century AH (ninth century AD), and It has been remade in the twentieth century out of a farrago of [[clerical]] ideas by contemporary [[clergy]], and that the multilayered understanding of Islam is reshaped to comply with ancient tribal traditions which are still powerful in the modern era, due to the control of the [[Muslim cleric]]s who aspire to establish a [[theological]] authority in the [[Arab countries]] under the name of Islam. And thinking of faith as an individual matter, he considers [[freedom of belief]] as the most necessary need in Islamic societies.
[[File:The manifesto of Mahjoub.jpg|thumb|The cover of Mahjoub's manifesto against Islamic preisthood]]
[[File:The manifesto of Mahjoub.jpg|thumb|The cover of Mahjoub's manifesto against Islamic priesthood]]
After the rebellion of 2011 in [[Libya]], and Because of his [[secular]] analysis and critical view about using Islam in politics for the purpose of controlling power in Libya, he was threatened at gunpoint and faced a lot of harassments by fanatics and jihadists. So he left to [[Tunis]] where he published a book titled ''Manifesto against the Islamic priesthood'', calling to liberate faith from the control of Islamic clergy and to rescue the civil life from religious intervention.
After the rebellion of 2011 in [[Libya]], and Because of his [[secular]] analysis and critical view about using Islam in politics for the purpose of controlling power in Libya, he was threatened at gunpoint and faced a lot of harassments by fanatics and jihadists. So he left to [[Tunis]] where he published a book titled ''Manifesto against the Islamic priesthood'', calling to liberate faith from the control of Islamic clergy and to rescue the civil life from religious intervention.
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* Chairman of the PAM Publishing House, 2005 – 2010.
* Chairman of the PAM Publishing House, 2005 – 2010.


* Adviser of the Shura (Democracy) newspaper. Tripoli, 2011.<ref>al-Shoura, 1<sup>st</sup> Issue, May, 2012.</ref>
* Adviser of the Shura (Democracy) newspaper. Tripoli, 2011.<ref>al-Shoura, 1st Issue, May, 2012.</ref>


* Adviser of Constitutional Thought Association, 2011 – ongoing.
* Adviser of Constitutional Thought Association, 2011 – ongoing.


* Editor in chief of Lisan al-Arab (The Arabs Tongue) magazine, 2012 – ongoing.<ref>Lisan Alarab, 1<sup>st</sup> Issue, Mach 2013.</ref>
* Editor in chief of Lisan al-Arab (The Arabs Tongue) magazine, 2012 – ongoing.<ref>Lisan Alarab, 1st Issue, Mach 2013.</ref>


* Adviser of Sh'uun Dawliya (International Affairs) magazine, Tripoli, 2012.
* Adviser of Sh'uun Dawliya (International Affairs) magazine, Tripoli, 2012.

Revision as of 20:25, 12 December 2016

A. Monem Mahjoub (born May 4, 1963) is a Libyan linguist, philosopher, poet, historian, and political critic.[1] Sometimes described as "the last Sumerian",[2] his major works are varied to include interdisciplinary fields of strenuous studies comprising linguistics, philology, historiography, religion and humanistic thoughts, civilization development studies and political matters. As a prolific author he has written more than twenty five books[3] in addition to several proposal academic researches.

Mahjoub was born in the Libyan town of Sorman, locates east to the archaeological site of the city of Sabratha.[4] As a youngster he raised where to be attracted by the residual remnants of Roman and Phoenician civilizations. In this time, he documented those moments in a large photos collection. Having completed his primary education he moved to study Industrial Management at George Brown College in Toronto, Canada where he studied for two years. He resumed his high study, this time he was studying Philosophy to receive a Master of Philosophy, Faculty of Arts, Hassan University in Morocco. His Ph.D thesis under the title of Culture and Communication arts Theory in 1999.

Theory of Sumerian roots

Mahjoub argues that he continues to amend an academic percept in the fields of linguistics has been lasted since late nineteenth century, related to the Sumerian language, which originated in the shores of Tigris and Euphrates in southern Mesopotamia in the 4th millennium B.C. Dismissing the idea that Sumerian were an isolated language and its influence did not extend to the formulation of the world, especially Afroasiatic languages. He published his tour de force work Pre-language, Sumerian roots of Arabic and AfroAsiatic languages,[5] presenting Afroasiology as a new coded term in the field of historical linguistics, claiming that Sumerian is the embryonic stage of Arabic language, and Afroasiatic languages as well. Admittedly, since the end of the last ice age about 10,000 years ago Afroasian identity appeared on history, with autochthonous of Mesopotamia at the mid fourth millennium when the first civilian communities emerged and the first written form of language in human history had begun.

Afroasiatic progression

Mahjoub has endeavoured through books issued later to support the theoretical hypothesis demonstrated in his Pre-language. He tracked and memorized phonetic changes that overlapped the Afroasiatic languages, by comparing between the Sumerian, Akkadian, Arabic and ancient Egyptian. He concluded that the Sumerian and Akkadian superposition is more than borrowed vocabulary, popularized as a result of the representation of the two languages in the same cuneiform writing, but that the Sumerian syllables are embedded substratum in Akkadian and Arabic. He has also concluded that there are Afroasiatic arrays descended from the Sumerian, and the Sumerian, single and dual, syllables are inherent in Akkadian, Arabic, Egyptian and other Afroasiatic languages and spoken dialects.

Related to this hypothesis, Mahjoub updated the primeval Arabic language to start from the fourth millennium BC, i.e. since the cuneiform writing appeared to codify the Sumerian language. Further to that the historical origination of the Arabs themselves must start from 12 thousand years, since the emergence of the vanguard of the Sumerians in Mesopotamia following the last ice age regression.

These results reflected on his further writings in philosophical propositions by stating that the Sumerian epics produced Chaldean wisdom that produced the concept of the logos, which would later structurized in Greece and turns into an abstract mind out of history mobility, then with western philosophers, whom claim to inherit Greece, the Greek philosophy became contrarian to the east despite of being a product of eastwards.[6]

Mahjoub's position on Islam

Mahjoub believes that the current Islam is a new phase of a religion that kept changing since the third century AH (ninth century AD), and It has been remade in the twentieth century out of a farrago of clerical ideas by contemporary clergy, and that the multilayered understanding of Islam is reshaped to comply with ancient tribal traditions which are still powerful in the modern era, due to the control of the Muslim clerics who aspire to establish a theological authority in the Arab countries under the name of Islam. And thinking of faith as an individual matter, he considers freedom of belief as the most necessary need in Islamic societies.

The cover of Mahjoub's manifesto against Islamic priesthood

After the rebellion of 2011 in Libya, and Because of his secular analysis and critical view about using Islam in politics for the purpose of controlling power in Libya, he was threatened at gunpoint and faced a lot of harassments by fanatics and jihadists. So he left to Tunis where he published a book titled Manifesto against the Islamic priesthood, calling to liberate faith from the control of Islamic clergy and to rescue the civil life from religious intervention.

He wrote ironically to clerics: "Unchain faith, thus it can leave the muddy body and rise to sky". But in frontal words: "Lock up Islam in mosques, Christianity in churches, and Judaism in Synagogues. Religion is an indoor activity. It's of temples not of streets".[7]

Activities

Mahjoub's career and cultural participations began since 1980s, with intellectual and literary contributions in events hold by Libyan and Arab world institutions and scientific centers, such as Academy of Jamahiry Thought in Tripoli, Alfateh University, Institute of Graduate Studies and Union of Writers.

  • Founder of al-Jadeed (The new) newspaper, Tripoli, 1986 - 1988.
  • Founder of the monthly fadaat (spaces) for thought, culture and criticism, sponsored by the World Center for Studies and Researches. Tripoli, 2002-2010.
  • Coordinator of the Afro-Asian Linguistics Forum. 2005 – 2010.
  • Chairman of the PAM Publishing House, 2005 – 2010.
  • Adviser of the Shura (Democracy) newspaper. Tripoli, 2011.[8]
  • Adviser of Constitutional Thought Association, 2011 – ongoing.
  • Editor in chief of Lisan al-Arab (The Arabs Tongue) magazine, 2012 – ongoing.[9]
  • Adviser of Sh'uun Dawliya (International Affairs) magazine, Tripoli, 2012.
  • Editor in chief of al-Mostaqil (The Independent) weekly magazine, Cairo, 2015 -2016.[10]

Awards and honors

  • He received the State Prize (2010), nominated by the Libyan Arabic language compound for his pre- language, Sumerian roots of Arabic and Afroasiatc languages.
  • He received the Accolade of the Country by the Constitutional Thought Association (2012) for "his activity to spread the culture of democracy, peaceful political action, renouncing violence, respecting the cultures of the Libyan social components and strong defence on the pan-Arab affiliation".

Selected bibliography

  • Manifesto against Islamic Priesthood, Tanit Books, Tunisia, 2016.[11][12]
  • Actuality and Interpretation (2): The Question of Entity, Independent Books, Cairo, 2015.[13]
  • Readings in peace and war, Independent Book, Cairo, Egypt, 2015.[14]
  • Uncharted Ethnicities, Tebu People: Their Identity, Language, and Lost History. Tebu Studies Centre, Tripoli, 2014.[15]
  • Voices of Babylon, Tanit Books, Tunisia, 2014.[6]
  • Warraq's Charm.. Heritage Criticism of Religious Thought in The Third Century AH, Libya Home Center, Tripoli, Libya, 2013.[16]
  • Tanit Lexicon, Scientific Books, Beirut, 2013.[17]
  • Pre-Language, Sumerian Roots of Arabic and Afroasiatic Languages, Scientific Books, Beirut, 2008.[5]
  • Hannon Journey, Round the Parts of Libya beyond the Pillars of Hercules, Tanit Books, 2012.
  • The purple Book, Reflections on the Cultural History of Carthage, al-Farabi Books, Beirut, 2010.[18]
  • Democracy in the Light of Ethnic and Cultural Diversity in Africa, PAM, Tripoli, 2010.
  • Kant..for eternal peace, philosophical Draft, Translation Issued by PAM, Tripoli, 2010.
  • Democratic Insufficiency, Fadaat Books, Tripoli, 2005.
  • Actuality and Interpretation (1): The Heirs of Logos, World Center for Studies and Research, Tripoli, 2004.[19]
  • Recital (poetry), Tanit Books, 2003.
  • Beyond the West, in the Process of Self and the Other, Fadaat Books, 2003.
  • The Book of Illusion (poetry). Multaqa Books. Beirut, 1989.
  • The Nil-state Society, General Establishment for Publishing and Distribution, Tripoli, 1987.

Selected books about Mahjoub

  • Back to Sumer. Discussions about the Sumerian roots theory of A. Monem Mahjoub. By: Walid Zribi (Editor). Arabesque Books, Tunisia, 2016.[20]
  • A. Monem Mahjoub, The Last Sumerian, An Interview. By: Walid Zribi, Tunisian Company for Publishing, Tunisia, 2009.[21]
  • The Text of contrast, Dialectics of Apparent and Implicit in the Book of Illusion. By: M. al-Zayat, General Council of Culture, Tripoli, 2008.[22]

References

  1. ^ Nassir al-Sayeid al-Nour. "Islamic Anticlericalism Manifesto". Lecourrierdumaghrebetdelorient.info. Retrieved 2016-12-11.
  2. ^ Walid Zribi, ed. (2016) Back to Sumer, Arabesques Books, Tunisia. p.25.
  3. ^ "كتب | عبدالمنعم المحجوب - A. Monem Mahjoub". Mahjoubinfo.wordpress.com. Retrieved 2016-12-04.
  4. ^ Walid Zribi (2009). The Last Sumerian. TCP, Tunisia. p. 10.
  5. ^ a b "ما قبل اللغة (الجذور السومرية للغة العربية واللغات الآفروآسيوية)". Al-ilmiyah.com. Retrieved 2016-12-11.
  6. ^ a b [[[:ar:عبد المنعم المحجوب|عبد المنعم المحجوب]] "عبد المنعم المحجوب - ويكيبيديا، الموسوعة الحرة"]. Ar.wikipedia.org (in Template:Ar icon). Retrieved 2016-12-11. {{cite web}}: Check |url= value (help)CS1 maint: unrecognized language (link)
  7. ^ "What remains of Islam in Libya? | Libya Prospect". Libyaprospect.com. Retrieved 2016-12-04.
  8. ^ al-Shoura, 1st Issue, May, 2012.
  9. ^ Lisan Alarab, 1st Issue, Mach 2013.
  10. ^ "مجلة المستقل by Almostaqil". Issuu.com. Retrieved 2016-12-11.
  11. ^ Nassir al-Sayeid al-Nour, Le Courrier de Maghreb et de L'Orient, 29th Issue, Nov. 2016.
  12. ^ بيان ضد الكهنوت الإسلامي كتاب جديد للباحث عبدالمنعم المحجوب. "بيان ضد الكهنوت الإسلامي كتاب جديد للباحث عبدالمنعم المحجوب – وكالة الصحافة المستقلة". Mustaqila.com. Retrieved 2016-12-11.
  13. ^ "سؤال الكيان by Almostaqil". Issuu.com. 2015-04-25. Retrieved 2016-12-11.
  14. ^ "قراءات في الحرب والسلم by Almostaqil". Issuu.com. 2015-04-25. Retrieved 2016-12-11.
  15. ^ عبد المنعم المحجوب. "كتاب التبو by عبد المنعم المحجوب — Reviews, Discussion, Bookclubs, Lists". Goodreads.com. Retrieved 2016-12-11.
  16. ^ "مجلة المستقل-العدد الثالث عشر by Almostaqil". Issuu.com. 2015-04-29. Retrieved 2016-12-11.
  17. ^ "معجم تانيت (معجم في الحضارة الليبية - الفينيقية في شمال إفريقيا وحوض المتوسط)". Al-ilmiyah.com. Retrieved 2016-12-11.
  18. ^ "الكتاب الأرجواني | دار الفارابي". Dar-alfarabi.com. Retrieved 2016-12-11.
  19. ^ "ورثة اللوغوس". Aljazeera.net. Retrieved 2016-12-11.
  20. ^ "عبدالمنعم المحجوب يقود رحلة العودة إلى سومر - اخبار ليبيا الان". Libyaakhbar.com. 2014-06-20. Retrieved 2016-12-11.
  21. ^ "عبدالمنعم المحجوب". Ektab.com (in Template:Ar icon). Retrieved 2016-12-11.{{cite web}}: CS1 maint: unrecognized language (link)
  22. ^ https://books.google.tn/books/about/%D9%85%D8%AA%D9%86_%D8%A7%D9%84%D8%AA%D8%B6%D8%A7%D8%AF.html?id=qWw7NwAACAAJ&redir_esc=y
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