Where Prophet Muhammad (P) lived?

by vazir, Friday, October 04, 2013, 02:54 (1480 days ago)

Verses of Qur’an pointing to where Prophet Muhammad SAW lived:

And Lūṭ was one of the messengers * When We saved him and all his family * except an old woman who perished * Then, We destroyed the rest. * And indeed you (O People of Muhammad (P)) surely pass by their ruins in the morning; * and in the night. Do you (Plural) not comprehend? [37: 133 - 138].

So when Our command came, We turned it (Lūṭ’s town) upside down, and We rained on it fiery clay projectiles * Marked from your (Prophet’s) Rabb, and it is not far from the Wicked (Persecutors of Prophet (P)). [11:82-83].

Did you not see (O Muhammad (P)), what your (sig.) Rabb did to ‘Ād? * Iram (Aram) of the pillars? * The likes of which were not made in the land? * And Thamūd, who carved the rocks in the valley * And Far’awn of the Pegs * They all transgressed in the land * And caused much corruption therein * So your (sig.) Rabb poured upon them a measure of retribution. [89: 6-13].

But if they (People of Muhammad (P)) turn away, then say (O, Muhammad (P)): “I have warned you (O People) of destruction like the destruction of ‘Ād and Thamūd.” [41:13].

Thamūd and ‘Ād disbelieved in the Shocker * As for Thamūd, they were annihilated by the devastation * And as for ‘Ād, they were annihilated by a furious violent wind * He unleashed it upon them for seven nights and eight days, in succession. You (O Muhammad (P)), could have seen the people destroyed in it, as if they are decayed palm trunks * Do you (O Muhammad (P)) see anything remaining of them? [69:4-8].

And recall that the brethren of ‘Ād when he warned his people of the aḥqāf, (giant sand dunes), while numerous warnings were also delivered before him and with him: “You shall not serve except Allah. For, I fear for you the retribution of a great day.” * They said: “Have you come to us to divert us away from our gods? Then bring us what you are promising us, if you are truthful!?” * He said: “The knowledge is only with Allah; and I but convey to you what I was sent with. However, I see that you are a people who are ignorant” * Then when they (P) it (the retribution) heading towards their valleys, they said: “This is but a passing cloud that will bring to us heavy rain!” “No, this is what you had asked to be hastened; a violent wind wherein there is a painful retribution” * It destroys everything by the command of its Rabb. Thus they became such that nothing could be seen except their dwellings. We thus requite the criminal people. * And We had established them in the same way as We established you (O people of Muhammad (P)), and provided them with hearing, and eyesight, and hearts. But their hearing, eyesight, and hearts did not help them at all. This is because they used to disregard the revelations of Allah, and they will be surrounded by that which they used to mock * And We destroyed the towns around you (O people of Muhammad (P)), and We had dispatched the signs, perhaps they would repent. [46:21-27].

And 'Ād and Thamūd. Much was made apparent to you (O People of Muhammad (P)) from their dwellings. The devil had adorned their works in their eyes, thus he diverted them from the path, even though they could see. [29:38].

Is it not a guide for them(People of Muhammad (P)) that how many generations We had destroyed before them in whose dwellings they are walking (now)? In that are signs for the people of understanding. [20:128].

And you (O People of Muhammad (P)) resided in the dwellings of those who had wronged themselves, and it was made clear to you (Plural) what We did to them; and We had put forth the examples for you (Plural). [14:45].

Many nations have come before you
(O people of Muhammad), so roam the land and see how the consequence was for the deniers. [3:137].

And We have not sent before you
(O Muhammad (P)) except men to whom We gave inspiration, from among the people of the towns. Will they (People of Muhammad (P)) not roam the land and see how the punishment of those before them was dealt? And the abode of the Hereafter is far better for those who are aware. Do you (Plural) not comprehend? [12:109]

And thus We have inspired to you (O Muhammad (P)) an eloquent (‘arabi) Qur’an, so that you (Sig.) may warn the Mother of Towns and all around it, and to warn about the Era of Gathering that is inevitable. …., [42:7].

Are these verses not clearly stating that all the messengers, who were sent before Muhammad (P), were from the nearby or surrounding towns which were destroyed and their ruins were left as signs for people of Muhammad (P) to see and in those ruins they were walking? So Where were those towns? And where was the Mother of Towns?

Are there any evidences to prove that the prophets and their people mentioned in above verses were living in area surrounding current city of Makkah?

Where Prophet Muhammad (P) lived?

by amirabbas, Iran, Saturday, October 05, 2013, 13:13 (1479 days ago) @ vazir

"Are these verses not clearly stating that all the messengers, who were sent before Muhammad (P), were from the nearby or surrounding towns which were destroyed and their ruins were left as signs for people of Muhammad (P) to see and in those ruins they were walking? So Where were those towns? And where was the Mother of Towns?

Are there any evidences to prove that the prophets and their people mentioned in above verses were living in area surrounding current city of Makkah?"

All the previous messengers living in Makkah or around it?

There were some messengers living in the Arabian peninsula long before the Arabs became a community there. But we know that the Arabs who are descendents of Ismael didn't have any messengers before Muhammad (S).

The Qur'an cannot be bound only into a certain Space and Time. The addressee of all those verses you quote are all the people who choose to believe in the Qur'an and study it and generally, the whole mankind.

The first receivers of the Qur'an were aware of their previous communities and ancestors by the way of hearsay and poetry so that they must have heard about Aad, Thamud, Lut, and etc. from those sources and also from the books that were/are present with Jews and Christians.

I don't think the point of those verses is that everybody should certainly witness those ruins and dwellings leftover from the previous communities in order to draw lessons from the Qur'an. Likewise, not everyone is witnessing the expansion of the Universe, or the existence of elementary particles, which need sophisticated instruments and calculations; but from the scientific sources we learn about them and come to accept them.

51:47 And it is We who built the heaven with power, and certainly, it is We who are steadily expanding it.

36:36 Glory to Him Who has created pairs of everything that the earth grows, and of themselves, and of things they have no knowledge yet.
[This discovery of all things existing in pairs earned the British physicist Paul Dirac the Nobel Prize in 1933]

Where Prophet Muhammad (P) lived?

by vazir, Wednesday, October 09, 2013, 21:51 (1474 days ago) @ amirabbas

"There were some messengers living in the Arabian peninsula long before the Arabs became a community there. But we know that the Arabs who are descendents of Ismael didn't have any messengers before Muhammad (S)."

Really we know? Then, explain following verse.

O People of the Scripture! Our Messenger has come to you, to make the truth clear, after an interval without Messengers. Lest you say, “No Messengers came to us to give good news and to warn.” Now has come to you the giver of glad tiding and warning. God has Power over all things and events. [5:19]

Why are they being called "People of the Book" if no messenger had EVER come to them?

"The first receivers of the Qur'an were aware of their previous communities and ancestors by the way of hearsay and poetry so that they must have heard about Aad, Thamud, Lut, and etc. from those sources and also from the books that were/are present with Jews and Christians."

Verses are not addressed to people who were merely aware of those communities. They are addressed to people around Prophet SAW who were demanding proof / sign. In every verse, I quoted, represents "You (Singular)" for the Prophet SAW and "You (Plural) for the PRIMARY AUDIENCE means people around him.

And We left remains of it as a clear sign for a people who understand. [29:35]

And We have left in it a sign for those who fear the painful retribution. [51:37]

Therein are lessons for the "mutawassimeen". Those towns stood by a road that still exists. In that is a sign for the believers. [15:75-77] [ "mutawassimeen" are those who seek or demand clear identifiable sign or mark.]

Please pay attention again on following verses:

And indeed you surely pass by their ruins in the morning; * and in the night. Do you (Plural) not comprehend? [37: 137 - 138].

..., and it is not far from the Wicked. [11:83].

Do you see anything remaining of them? [69:8].

And We destroyed the towns around you and We had dispatched the signs, perhaps they would repent. [46:27].

And 'Ād and Thamūd. Much was made apparent to you from their dwellings. .... [29:38].

Is it not a guide for them that how many generations We had destroyed before them in whose dwellings they are walking (now)? In that are signs for the people of understanding. [20:128].

And you resided in the dwellings of those who had wronged themselves, and it was made clear to you what We did to them; and We had put forth the examples for you. [14:45].

Are not above verses addressed to primary audience who not only seeing and walking, but dwelling in the region of those communities?

"I don't think the point of those verses is that everybody should certainly witness those ruins and dwellings leftover from the previous communities in order to draw lessons from the Qur'an. Likewise, not everyone is witnessing the expansion of the Universe, or the existence of elementary particles, which need sophisticated instruments and calculations; but from the scientific sources we learn about them and come to accept them."

No, there is certainly no requirement for everyone to witness ruins scattered around primary audience. But, those were certainly signs for people around Prophet SAW.

The analogy you tried to draw by quoting verses 51:47 and 36:36 seems irrelevant to point I want to make. These types of verses are proof that the book, we have, is not from human source. And I am sure sometime in future archaeology will prove the each and every verse of Quranic narration true and our current understanding false.

In time We will show them Our signs in the utmost Horizons and within themselves, so that it will become clear to them that this Qur’an is certainly the truth. …. [41:53]

The point I want to make is that our current understanding of geographic dimension is not supporting the topography mentioned in Qur'an. Something is missing there.

The verses, I quoted in my post, makes it clear that Prophet SAW lived in the region where mother of town was located and surrounded by many towns where many messengers were sent by Allah SWT. Out of them many were destroyed and their ruins were left as a signs for primary audience of Prophet SAW and others.

Ponder over following verses:

And We sent down from the sky water in due measure, then We let it reside in the land, and We are capable of taking it away.* So We brought forth for you gardens of palm trees and grapes. For you in it are plentiful fruits and from them you eat. * And a tree which emerges from the tūr of Seenā’, it grows with oil and is a relish for those who eat. [Quran, 23:18-21]

Who are addressed here by word "YOU", which is plural, if not people around Prophet SAW? Are they not being asked to reflect on how the rain causes the earth to sprout palm trees and grapes for them to eat from? Did Allah not putting forth an example of the green wooded slopes of Seenā’ for them? Does this not mean that Muhammad (P) and his people resided very near that green mountain, and were very familiar with it?

Where Prophet Muhammad (P) lived?

by amirabbas, Iran, Thursday, October 10, 2013, 15:23 (1474 days ago) @ vazir

You say, "The point I want to make is that our current understanding of geographic dimension is not supporting the topography mentioned in Qur'an. Something is missing there.

The verses, I quoted in my post, makes it clear that Prophet SAW lived in the region where mother of town was located and surrounded by many towns where many messengers were sent by Allah SWT. Out of them many were destroyed and their ruins were left as a signs for primary audience of Prophet SAW and others."

QXP says:

Ismail = Ishmael resided permanently in Makkah, while his father kept traveling between Hagar (Haajirah) in Makkah and Sarah in Can’aan (Palestine). Ishmael married a woman from the Qahtani Tribe of Jurham and became the ancestor of Musta Ribah (Arabianized tribes or the early Arabs). So the Arabs are, interestingly, descendants of a Hebrew father, Ishmael and a Qahtani Jurham mother from the Arabian Peninsula. They had twelve sons in their long and happy married life. The Qahtanis are still abundantly found in Arabia. They were a wandering tribe in Southern Arabia who had settled in Makkah before Ishmael, because of the (contrary to popular legend) pre-existing well of Zam-Zam. The “Wilderness of Beer-Sheba” of Genesis 21:14, embraces the Southern Palestine, and Hijaz (the mid-western Arabia). Therefore, the Bible and the Qur’an are in agreement concerning where Ishmael and his mother Hagar had settled after moving from Can’aan.

Here is a glimpse of history about Hagar and Ishmael as found in the Bible.

Genesis 17:20 - As for Ishmael, I have heard you (O Abraham); behold, I will bless him and make him fruitful and multiply him exceedingly; he shall be the father of twelve princes, and I will make him a great nation.

Genesis 21:17 - And God heard the voice of the lad (Ishmael); and the angel of God called to Hagar from the Heights, and said to her, "What troubles you, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him fast with your hand; for I will make him a great nation.

Genesis 21:20 - And God was with the lad, and he grew up; he lived in the wilderness, and became an expert with the bow. He lived in the wilderness of Paran (Faran, Makkah).

This history also explains why the Qur’an repeatedly asserts that the Arabs had not received any scripture before the Qur’an. The Arabs, being the descendants of Ishmael, could only become a community long after Ishmael had passed on and when his progeny had multiplied with time. Note: The Valley was a barren land, but Abraham settled his family in the town of Makkah, near the soon to be built Ka’bah. So, contrary to popular legends, Abraham never left his family in the isolation of a desert]

Well, people don't multiply overnights! The Arabs, at the time of Muhammad (S), were a separated community from the two superpowers of their times: Rome, and Persia!

They were always held in lower esteem by the Persians because they had no civilization, higher forms of art/culture or any evidence showing they had been sent a messenger; and it was the Qur'an that gave them power. Had they any messengers before Islam, they would have some customs, relics, literature, etc. leftover from those messengers.

Where Prophet Muhammad (P) lived?

by vazir, Friday, October 11, 2013, 01:57 (1473 days ago) @ amirabbas

I would be happy, if you have addressed my direct questions in light of Quranic verses, I quoted.

As far as current understanding of Muslim belief is concern, It comes from corrupted version of the Septuagint Bible that Prophet Abraham was born in Ur-Chaldean of Mesopotamia and migrated to Palestine and dropped Hagar and his son Ismail in Makkah which is located more than 1200 KM. aerial distance away from Jerusalem and frequented very often.

If you believe in this absurd story, then think again.

So, Abraham rose early in the morning, and took bread and a skin of water; and putting [it] on her shoulder, he gave [it] and the boy to Hāgar, and sent her away. Then she departed and wandered in the Wilderness of Beersheba. And the water in the skin was used up, and she placed the boy under one of the shrubs. [Genesis, 21:14-15]

The Question is: How far a woman can travel, while carrying her infant son in her arms and equipped with a single water skin? Is it 5-20 kilometers or 1,200 kilometers?
And how frequently the man can travel more than 1200 km aerial distance in 16th century BC?

And Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out from Ur - Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there (Genesis 11:31)

Then He said to him, "I, the LORD, who brought you out of Ur - Chaldeans, to give you this land to inherit it." (Genesis 15:7)

The question here is: What on Earth does the era of the Chaldeans have to do with the life of Ibraheem? It appears the corruptors forgot that the Chaldean dynasty began somewhere around 630 BC, after the death of the last Assyrian king, Ashurbanipal, and was ended around 539 BC, when the Persians conquered Mesopotamia; while Scholars place Abraham to have lived anywhere between 2000 BC and 1500 BC. Let’s assume that he lived around 1600 BC. What this means is that the Chaldean era started and ended over 1,000 years after Ibraheem’s time, and some 600 years after Mūsa’s time, who lived around 1250 BC. How did the so-called “Torah” - which is supposed to have been revealed to Moses, as Jews claim - know about the Chaldean period?

Where Prophet Muhammad (P) lived?

by amirabbas, Iran, Friday, October 11, 2013, 13:08 (1473 days ago) @ vazir

"The Question is: How far a woman can travel, while carrying her infant son in her arms and equipped with a single water skin? Is it 5-20 kilometers or 1,200 kilometers?"

For a long time humans have been traveling long distances. They came out of Africa and went to places as far as Eastern Asia, South America, North America, and Siberia.

And Hagar must have been traveling with caravans as it is not wise that a Prophet would send a woman and her infant boy on their own to such dangerous journey.

"The question here is: What on Earth does the era of the Chaldeans have to do with the life of Ibraheem?"

I think the verses you mentioned are naming a place and not a dynasty or era as you have suggested!

Names of the places and cities may change over time. By the time the Genesis was being written that place was known with the name Ur-Chaldeans or maybe it is an ancient name.

If you refute these historical theories (or stories) then give us a better theory.

Where Prophet Muhammad (P) lived?

by vazir, Saturday, October 12, 2013, 00:39 (1472 days ago) @ amirabbas

If you refute these historical theories (or stories) then give us a better theory.

Question is: Are you ready to see absurdity of current belief? And are you ready to explore the new evidences?

Just ponder over following verses and try to relate the geography to current belief. See what picture you get.

And then and there a man came running from the other side of the city, and said, “O Moses! The chiefs are considering your case with a view to kill you. You better leave immediately. Surely, I wish you well.” * So he escaped from there, fearful, vigilant and said, “My Lord! Save me from the oppressive people.” * As he turned his face towards Midyan, he said to himself, “It may well be that my Lord will guide me onto the right road.“ * When he arrived at the wells of Midyan, he found a crowd of people watering their herds and flocks. And he found two women who were keeping away their flocks. He asked, “What is the matter with you?” They said, “We cannot water our flocks until the shepherds take back their flocks. And our father is a very old man.” * So he watered their flocks for them; then he turned back to the shade (of the tree he had been relaxing under). And he said, “My Lord! I am in dire need of any good that You bestow upon me and any opportunity that You provide me for doing good.” * Shortly afterwards, one of the two maidens came to him walking shyly, and said, “My father invites you, so that he might duly reward you for having watered our flocks for us.” As soon as Moses came to him and told him the story, he said, “Have no fear! You are now safe from those oppressive people.” * One of the two maidens said, “O My father! Hire him! For, the best one you can hire is the competent, the trustworthy.” * He (the father) said, “I am willing to let you marry one of these two daughters of mine on the understanding that you will remain eight pilgrimages (years) in my service. Then if you make it ten, it will be a grace from you. I do not want to impose any hardship on you. God willing, you will find me righteous in all my dealings.” * He (Moses) said, “Be that the agreement between me and you. Whichever of the two terms I fulfill, there will be no injustice to me. And God be Witness to all that we say.” * And when Moses had fulfilled his term, and was traveling with his family, he saw a fire on the slope of Tur. He said to his family, “Stay here. I have seen a fire. I hope to bring you some information from there, or a burning torch, that you may warm yourselves.” * But when he came close to it, he was called from the right side of the valley in the blessed field, from the tree, “O Moses! Certainly, I am God, the Lord of the Worlds.” [28:20-30]

We had given the scripture to Moses - after We had annihilated several earlier communities - to give insight to people, and a guidance and a mercy, that they might reflect. * And (O Prophet) you were not present on the western slope when We expounded the commandments to Moses, nor were you among those who witnessed his times. * Nay, but between them and you We brought forth many generations, and long was their life-span. And neither did you dwell among the people of Midyan, conveying to them Our messages. Nay, but We have been sending Messengers. * And neither were you present on the slope of Tur when We called Moses. But you are sent as an act of your Lord’s grace, to warn people to whom no warner has come before you, so that they may reflect. [28:43-46]

so, We turned the it (town of Lot) upside down and showered upon them rocks of baked clay * Therein, are lessons for the inquiring minds. * Indeed it (town) is on a road well established. * Indeed in it is a message for those who believe. * And the dwellers of woods (of Midyan, the people of Shuaib), were also wrongdoers. * And so We took retribution from them. Indeed both these communities lived by a highway clear. [15:74-79]

And the dwellers of the wood denied the Messengers. * When their brother Sho’aib said to them, “Will you not seek to live upright? * Truly, I am a Messenger to you, worthy of your trust. [26:176-178]

To Midyan, We sent Shuaib, their brother, to them. [7:85, 11:84]

So, what information we have now?

Moses came to Midyan, married to a daughter of Old Shaikh and stayed in Midyan for period of 8 to 10 years. After completing the term, when Moses was travelling with his family he saw fire on side of Tur where he talked to Allah SWT.

Prophet SAW was was not residing in Midyan, but seems to be very familiar with this Tur and Midyan.

People of wood, to whom Prophet Shuaib was sent, and people of Lot living on same well established road in same region.

Moreover, Prophet Shuaib was sent to people of Madyan.

With this information it would be interesting if there were a Mountain on the Arabian peninsula that was named after any prophet. One would expect such a mountain to be in or close to the area commonly accepted as Midyan in the North West or even in or close to Sinai. After all, here we have an “independent” tradition for Jethro and “a thicket” and therefore Moses.

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of the Lord…[Exodus 3:1]

Is it, therefore, not surprising to find a mountain Jabal an Nabi Shu'ayb (the mountain of the Prophet Shu'ayb) which having an elevation of 3760 m is the HIGHEST mountain in YEMEN?

http://adalpine.wordpress.com/recent-activity/abu-dhabi-alpine-club-members-trips/jabal...

http://en.wikipedia.org/wiki/Jabal_an_Nabi_Shu%27ayb

Now look for where Kingdom of Sheba was:
http://news.bbc.co.uk/2/hi/middle_east/1082648.stm
http://ar.wikipedia.org/wiki/%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE_%D8%A7%D9%84%D9%8A%D9%85%D9...

If Kingdom of Sheba was in Marib, Yemen, then where can be the Kingdom of Solomon?
Just study this and you will get fair idea:
http://www.ethiopianorthodox.org/amharic/holybooks/arkofthecovenent.pdf
http://viewzone.com/proto-canaanite22.html

Where were people of Aad to whom Prophet Hud AH was sent?

And to ‘Ād We sent their brother Hūd …… * "Are you surprised that a reminder has come to you from your Rabb through a man from among you to warn you? And remember that He made you successors after the people of Nūh, and He increased you in status. So remember the grace of Allah that you may succeed." [Quran, 7:65-69].

And to 'Ād was sent their brother Hūd. He said: …, * "And my people, seek forgiveness from your Rabb, then repent to Him; He will send (from) the sky to you in abundance (rain), and He will add might to your might. So do not turn away as criminals." * They said: "O Hūd, you have not come to us with any proof, nor will we leave our gods based on what you say. We will not believe in you.” [Quran, 11:50-53]

'Ād denied the messengers * For their brother Hūd said to them: "Will you not be righteous?" * … * "Do you build in every high place a symbol, for the sake of vanity? * … * And be aware of the One who provided you with what you know." * He provided you with livestock and sons * And gardens and springs." [Quran, 26:123-134]

What type of topography is described here. And Allah destroyed ‘Ād in a way that was fitting of how they built their homes. Not with a flood, but with something else… something that their high and lofty homes and fortresses could not save them from.

How they were destroyed? Barren, violent, furious sand storm.

Where exactly the wind came from?
And recall that the brethren of ‘Ād when he warned his people of the ahqāf, (giant sand dunes), while numerous warnings were also delivered before him and with him: “You shall not serve except Allah. For, I fear for you the retribution of a great day.” * They said: “Have you come to us to divert us away from our gods? Then bring us what you are promising us, if you are truthful!?” * He said: “The knowledge is only with Allah; and I but convey to you what I was sent with. However, I see that you are a people who are ignorant” * Then when they saw it (the retribution) heading towards their valleys, they said: “This is but a passing cloud that will bring to us heavy rain!”, “No, this is what you had asked to be hastened; a violent wind wherein there is a painful retribution” * It destroys everything by the command of its Rabb. Thus they became such that nothing could be seen except their dwellings. We thus requite the criminal people. [Quran, 46:21-25].

The first major clue given here is the term ahqāf, which appears at the beginning of the passage. This Arabic word is derived from the root verb hqf (حقف ), which means: to gather together / shovel (as in quantities dirt or sand) / stacked on top of each other. The word is used in the colloquial dialects of South Arabia, as indicating a region of giant sand dunes.

Contemplate the Rub‘ al-Khāli Desert (the Empty Quarter), which happens to be the largest sand desert on the planet. Note that the more one moves southward, the less rocky the desert becomes and the more sand is accumulated, until one reaches the northern border of Yemen and Oman, where these sand dunes become monstrous in size and are legendary for emitting strange sounds. In fact, this area of the desert has been named al-Ahqāf for countless generations, and the nomads of Oman even consider it a sacred region, barring any non-Muslim from entering it except in extreme circumstances.

http://corpus.quran.com/concept.jsp?id=al-ahqaf
http://www.yemeni-dreams.com/desert.php

Note: The material is compiled from different sources.

Where were the People of Aad and the People of Thamud?

by vazir, Friday, November 08, 2013, 03:59 (1445 days ago) @ amirabbas

The Tribe of ‘Ād

The ancient nations like the People of ‘Ād were given high status by Allah, but they, eventually, chose the path of transgression rather than righteousness. To these people, Allah sent His messenger, Hūd (P) as a warner. Our aim here is not to discuss who these people were, but rather where they lived, and what happened to them.

And to ‘Ād We sent their brother Hūd. …… * "Are you surprised that a reminder has come to you from your Rabb through a man from among you to warn you? And remember that He made you successors after the people of Nūh, and He increased you in status. So remember the grace of Allah that you may succeed." [Quran, 7:65-69].

And to 'Ād was sent their brother Hūd. He said: …, * "And my people, seek forgiveness from your Rabb, then repent to Him; He will send (from) the sky to you in abundance (rain), and He will add might to your might. So do not turn away as criminals." * They said: "O Hūd, you have not come to us with any proof, nor will we leave our gods based on what you say. We will not believe in you.” [Quran, 11:50-53]

'Ād denied the messengers * For their brother Hūd said to them: "Will you not be righteous?" * … * "Do you build in every high place a symbol, for the sake of vanity? * … * And be aware of the One who provided you with what you know." * He provided you with livestock and sons * And gardens and springs." [Quran, 26:123-134]

Verses above clearly indicates that people of ‘Ād were successor of people of Nūh and lived in mountainous region (where they built high places as symbol of their strength), receiving heavy rain (that was the reason they mistook sand storm as passing cloud which will bring heavy rain as mentioned in Qur'an), plenty of grazing area suitable for livestock and also having gardens and springs. And Allah destroyed ‘Ād in a way that was fitting of how they built their homes. Not with a flood, but with something else… something that their high and lofty homes and fortresses could not save them from. [Being successor of the people of Nuh (P) means that the people of Nūḥ and the people of ‘Ād lived in the same geographic region. This also means that the Great Flood did not take place in Mesopotamia (modern-day Iraq), as is commonly believed.]

How they were destroyed? Barren, violent, furious sand storm.

Where exactly the wind came from?

And recall that the brethren of ‘Ād when he warned his people of the ahqāf, (giant sand dunes), while numerous warnings were also delivered before him and with him: “You shall not serve except Allah. For, I fear for you the retribution of a great day.” * They said: “Have you come to us to divert us away from our gods? Then bring us what you are promising us, if you are truthful!?” * He said: “The knowledge is only with Allah; and I but convey to you what I was sent with. However, I see that you are a people who are ignorant” * Then when they saw it (the retribution) heading towards their valleys, they said: “This is but a passing cloud that will bring to us heavy rain!”, “No, this is what you had asked to be hastened; a violent wind wherein there is a painful retribution” * It destroys everything by the command of its Rabb. Thus they became such that nothing could be seen except their dwellings. We thus requite the criminal people. [Quran, 46:21-25].

The first major clue given here is the term ahqāf, which appears in verse 46:21. This Arabic word is derived from the root verb hqf (حقف), which means: to gather together / shovel (as in quantities dirt or sand) / stacked on top of each other. The word is used in the colloquial dialects of South Arabia, as indicating a region of giant sand dunes.

Contemplate the Rub‘ al-Khāli Desert (the Empty Quarter), which happens to be the largest sand desert on the planet. Note that the more one moves southward, the less rocky the desert becomes and the more sand is accumulated, until one reaches the northern border of Yemen and Oman, where these sand dunes become monstrous in size and are legendary for emitting strange sounds. In fact, this area of the desert has been named al-Ahqāf for countless generations, and the nomads of Oman even consider it a sacred region, barring any non-Muslim from entering it except in extreme circumstances.

The lingering doubt regarding the true geography of the messengers of Allah is not a new thing. In fact, legendary Arabian traveler and explorer Ibn Baṭṭūtah (1304 - 1369 AD), during his expedition to Yemen, made the following remark concerning the location of Hūd’s tomb:

وعلى مسيرة نصف يوم من هذه المدينة الأحقاف، وهي منازل عاد، وهناك زاوية ومسجد على ساحل البحر وحوله قرية لصيّادي السمك، وفي زاويته قبر كُتِب عليه : "هذا قبر هود بن عابر عليه افضل السلام" . وقد ذكرت أن بمسجد دمشق أيض ا موضع ا عليه مكتوب : "هذا قبر هود بن عابر" . والأشبه ان يكون قبره بالاحقاف لأنها بلاده، والله اعلم

Translation: “Half a day’s journey from that city (he means Zafar, Yemen), are the homes of ‘Ād. There, on a sea-side strip is a mosque in the middle of a fishermen’s village. In one corner of the mosque is a sepulcher that reads ‘This is the tomb of the prophet Hūd (P)’. I mentioned previously that there is a mosque in Damascus as well on which the words Tomb of Hūd, son of ‘Āber are carved, but it is more likely the tomb in the Aḥqāf region is the correct one, because that was his homeland, and Allah knows best”.

Do we blame Ibn Baṭṭūtah because he tipped in favor of the Ḥaḍramawt valley of Yemen as being the correct location of Hūd’s tomb, rather than Syria? Or do we blame al-Hamadāni, who made roughly the same observation as Ibn Baṭṭūtah? Let’s read the following passage from Description of Arabia (page 169):

و ساكن شبام من حمير ثم تريس، و هي مدينة عظيمة، و ينحدر المنحدر منها إلى ثوبة، قرية بسفلى حضرموت في وادٍ ذي نخل، و يفيض وادي ثوبة إلى بلد مهرة و حيث قبر النبي هود، و قبره في الكثيب الأحمر ثم منه في كهف مشرف في أسفل وادي الأحقاف.... و أهل حضرموت يزورونه هم و أهل مهرة في كل وقت

What al-Hamadāni is telling us is basically that there is a region of the Ḥaḍramawt valley, not far from Shibām, called Mahrah. And in the red-rock cliffs overlooking the sand dunes of the Ahqāf Valley is a cave containing the tomb of Hūd. And the people of Mahrah visit it regularly. (Note: this was back in the days of al-Hamadāni, who lived around 930 AD).

Dear reader, please carefully analyze the semi-legendary Arabian lineage of Hūd, son of ‘Āber. Who is this ‘Āber? This name is actually the origin of the description ‘Abrān (or ‘Ibrān ), which means “Hebrews” (those who crossed over from one region to another, i.e. the nomads). According to the Old Testament, Aber (or Eber) was an ancestor of Joktan, which is Qaḥṭān in Arabic. Why does the same Biblical genealogical tree of Eber - Joktan - Hazarmaveth appear in the ancient legends of Yemen? And why is Hūd designated as part of that lineage (‘Āber - Qaḥṭān - Ḥaḍramawt - Hūd)?

The Tribe of Thamūd

The Arabs of the Ḥijāz have been lying to the world for many centuries and claiming that the so-called Madā’in Ṣāleḥ, in the north of present-day Saudi Arabia, are the ruins of the people of Thamūd, who are mentioned in the Qur’ān, and to whom Allah’s messenger Ṣāleḥ (P) was sent. They are fond of reciting the following passages - among others - out of context:

And remember that He made you (O Thamūd) successors after ‘Ād, and He established you in the land so that you make palaces on its plains, and you carve homes in the mountains. So remember the grace of Allah, and do not roam the land as corrupter. (7:74)

The destruction came from under their feet. A powerful earthquake annihilated them, leaving them lifeless in their homes. (7:78)

And Thamūd, who engraved the rocks in the valley [89:9]

Then, they market to the world the claim that the carved rock chambers^, in the so-called Madā’in Ṣāleḥ (also known as al-Ḥijr), were once the dwellings of the tribe of Thamūd by ignoring the facts that these structures were used for burial purpose only.

[^Mada’in Saleh, roughly halfway between Petra and Mecca, was the Nabatean's second city. Also known as al-Hijr and Hegra, Mada’in Saleh fell into disuse after the Roman occupation of the Nabatean Kingdom in 106 AD, since the Romans preferred the ports along the Red Sea rather than the overland caravan routes.

Although Mada’in Saleh lacks the magnificent grandeur of Petra, it is nevertheless one of the most enigmatic archaeological sites on the Arabian Peninsula. Several large boulders rise abruptly out of the flat desert landscape. As in Petra, most of the structures that can be seen today were for funerary purpose only, including a total of 131 tombs that have been cut into the surrounding rocks.]

To support their claims, they resort to hadiths attributed to Muhammad (P), in which he prohibited people from settling near those structures, or even from tarrying too long in their vicinity, because they were the site of the great chastisement of Thamūd, in the bygone days.

Until archeology proved them wrong!!!

Let’s read a little bit about this scandal:

In the year 2006, a team of Saudi archeologists, with the help of a European crew on the ground, completely denied any evidence that these structures have anything to do with the Thamūd of the Qur’an, whatsoever. The following is an excerpt from an article in the Sharq al-Awṣaṭ Newspaper:

Title: The Ruins of Al-Ḥijr are Nabatean
Archeologists: “The structures of al-Ḥijr have no relation whatsoever with the Prophet Ṣāleḥ”
Report made by: Ḥalima Mizhfar

A team of archeologists and specialists has confirmed to the newspaper that they have found absolutely no proof whatsoever of those people to whom the Prophet Ṣāleḥ (P) was sent, nor that the sites commonly known as Madā’en Ṣāleḥ, in the north of Arabia, are in any way related to the tribe of Thamūd.

The following are the main points that the team of scientists mentioned:

1- The structures are actually Nabatean tomb chambers (crypts), not designed to be dwellings or homes.
2- No Thamūdic inscriptions were found at the site^.

[^ Thamūdic is a South Arabian alphabet that originated in Yemen, the oldest inscriptions of which date back to around the 16th Century BC. The inscriptions found at the Ḥijr site in Northern Saudi Arabia are Aramaic, not Thamūdic. The Aramaic alphabet was developed in the area of Iraq and the Levant, and has no relation to Thamūd.]

Assistant manager to the Ministry of Archeology, Mutlaq Suleiman al-Mutlaq, has also confirmed the findings, and stated that the examination of the structures (of which there are some 132) and the chemical analysis of the bones buried therein, has proven that they were made around 100 BC (give or take a few years), and that they coincide with the era of the Nabatean kingdom.

How can these structures, which go back to the first century BC, have anything to do with a people as ancient as Thamūd? The Qur’an tells us that Thamūd were descendants of ‘Ād who, in turn, were descendants of Nūḥ’s people. This means is that the era of Thamūd preceded the time of Ibraheem, which we have already estimated to be around 1600 BC. Do you see the anachronism now, dear reader?

What archeology has unquestionably shown that the so-called Madā’in Ṣāleḥ in the north of the Ḥijāz region, are Nabatean tombs. This means that the people who left us the ruins of Petra, in Jordan, are the same ones who carved those rocks in northern Saudi Arabia.

The Sharq al-Awṣat newspaper team visited the site on May 14, 2006, and wrote a report about the region and about the religious controversy surrounding it. The report also quoted many western archeologists who had visited the region, notably British Professor John Healy of Manchester University, who confirmed that the so-called Madā’in Ṣāleḥ are in fact Nabatean, thus completely falsifying Muslim beliefs that they have anything to do with Ṣāleḥ (P) or the people of Thamūd.

Furthermore, the Qur’an states clearly that Thamūd carved their homes from rock. It does not say anything about tombs or crypts.

The truth is that the very name Thamūd is, to Yemen, as the Nile is to Egypt. It is a name that identifies, even defines Yemeni culture. In fact, there is city in Yemen, near the borders of the al-Aḥqāf region (the region of giant sand dunes), called Thamūd. It was most probably named so in memory of the ancient tribe whose name became legend in the Ḥaḍramawt valley.

Even the proponents of the Ḥijāz (North Arabia) as the setting of Ṣāleḥ’s people know this for a fact. If we look up “Thamud” in Wikipedia, for instance, we get the deceptive information that they originated in Yemen, but then migrated Northwards to the Ḥijāz and carved Māda’en Ṣāleḥ there.

Not only is this allegation a lie, but it also defies the Qur’an itself, which states that Thamūd were obliterated completely. They did not migrate outside of Yemen, and they have nothing to do with the Nabatean tombs at al-Ḥijr.

And from Thamūd He left none (53:51)

It’s quite plain and simple: the Qur’ān is correct, as confirmed by archeology. The Hadithists are wrong. Thamūd were an ancient Yemeni tribe that existed since long before 2000 BC. They were among the perished nations of South Arabia, just like their predecessors, the people of Nūḥ and the tribe of ‘Ād. The Qur’an names these nations al-qurūn al-ūla (meaning: the first nations or peoples). The Qur’an also relates to us a conversation between Mūsa (P) and Far‘awn, in which the tyrant asks Mūsa about the fate of those first nations:

He said: "So who is the Rabb of you both, O Mūsa ? * He said: "Our Rabb is the One who gave everything its creation, then guided all." * He said: "What then has happened to the first nations?” * He said: "The knowledge of that is with my Rabb, in a record; my Rabb does not err or forget. * The One who made for you the earth habitable and He made ways for you in it, and He brought down water from the sky, so We sprouted out with it various pairs of vegetation” [20:49-52]

Also, we remind you of the believing man from among Far‘awn’s people, who warned them about the fate of those first nations:

And a believing man from among the people of Far‘awn, who had concealed his belief, said: "Will you kill a man simply because he is saying 'My Rabb is Allah' and he has come to you with proofs from your Rabb? And if he is a liar, then his lie will be upon him, and if he is truthful, then some of what he is promising you will afflict you. For Allah does not guide any transgressor, or liar * O my people, you have the kingship today throughout the land. But then who will save us against the torment of Allah, should it come to us?". Far‘awn said: "I am showing you that which I see, and I am guiding you in the right path" * And the one who believed said: "O my people, I fear for you the same fate as the Day of the Opponents * Like the fate of the people of Nūḥ, ‘Ād, and Thamūd, and those after them. And Allah does not wish any injustice for the servants. (40:28-31)

There is the truth that has been hidden from the awareness of the world. All the messengers of Allah, mentioned in the Qur’an, lived and preached in the same geographical region.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 117-129.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

What about People of Nuh (P)?

by vazir, Monday, November 11, 2013, 03:20 (1442 days ago) @ vazir

The People of Nūh


Geologist Farooq Al-Baz
, the head of the Center for Remote Sensing at Boston University in Boston, Massachusetts, and former director at NASA, has confirmed the presence of enormous quantities of water under the sands of the Rubb'al-Khali desert in Arabia, as well as several dry river beds, among them a trench which extends from the Sa'rat mountains, all the way to Iraq. Apparently, a giant river once bisected Arabia. The source of this river was an underground basin and caves in the Sa'rat mountains, and it flowed eastward until it joined with the Euphrates. The size of the canyon it left behind indicates that this river was wider than the Nile of Africa. This was confirmed by satellite images taken by space shuttle Endeavor in 1994.

Al-Baz also confirmed that the Rub' al Khali desert sits on top of what could be the largest underground water basin in all of Asia. [Source: Article posted on Al-Jazeera.net - Reuters Archive - posted on 4/2/2002.]

This is not the only river that dried up in Arabia. There were dozens of lakes and rivers, which indicates that some 10,000 to 8,000 years ago, Arabia was very different from what it is today. The peninsula underwent a dramatic change in its climate and geography, as vast expanses of land, once covered with lush forests and grassy plains gradually started to turn into deserts. These green expanses began receding, and are now limited to the mountainous south western region of Asir and Yemen, along the Red Sea coast. Apparently, the cause of this change was the recession of water after a giant flood had taken place in the region.

The Qur'an tells us that the primary cause of the flood was not only torrential rain, but also the explosion of fountains, which spilled forth enormous quantities of water onto the land surface.

So We opened the gates of the sky with pouring water * And We caused springs to gush out of the earth. Thus the waters met to a command which had been measured. (54:11-12)

So what caused the springs to gush forth?

Here is the scientific theory:

Apparently, while Europe was still caught in the last throes of the Ice Age, Arabia was teeming with life of all sorts. As the great glaciers of central and southern Europe began to melt (around 14,000 BC to 10,000 BC), they caused the sea level in the entire ancient world to rise by no less than 200 meters, and also caused enormous pressure on the tectonic plates (along the Afro-Asian fault line which runs underneath the Red Sea). Eventually, this put pressure on the underground water basins, causing them to explode outwards.

Obviously, the only natural chimneys through which this explosion can take place are either the fissures in the rocks (springs), or the openings of volcanoes.

So, the torrential rain was not the prime cause of the great flood. The prime cause was the elevation of water levels in the great bodies of water surrounding Arabia (the Red Sea, Indian Ocean and Arabian Gulf), due to the melting of the glaciers, and the pressure it put on the underground water sources, causing them to burst from fissures and volcanic openings.

Now, about the phrase: "Fara al-tannuru" - boiling of the oven - in verses 11:40 & 23:27 of Qur'an simply denotes the sign given to Noah that he should board the ship when volcano erupts and the region he was living in was about to change drastically. This means that the flood was not simply an event that came and went and that's it...over! No...It was a truly cataclysmic event that brought about a slow and gradual change in the geographical features of Arabia, and forever.

When the sky ceased and the earth finally "swallowed up" its water (as the Qur'an tells us), the flood receded, but left the land devastated in its wake. Slowly and gradually, the entire region would turn into a desert.

So yes, it could very well have been a volcanic eruption not of fire, but of steam or very hot boiling water, which burst out from the volcanic openings. (Volcanoes don't just spit out fire. They can also eject ash clouds, steam, superheated rocks, and boiling water - if there is an underwater basin in their path. This is a scientific fact).

Hence the "tannour" mentioned in the Qur'anic verse is a volcanic opening in the Sa'rat mountains, overlooking the highlands of Asir.

Also, the land that Noah lived in depended on rain for its agriculture, as is made evident from the Qur'an in verses 11:52 and 71:11.

Mesopotamia, like Egypt, did NOT depend on rain for its agriculture. It depended on irrigation of the PERMANENT rivers (Tigris and Euphrates). [See this: http://www.ehow.com/info_8331317_comparison-ancient-mesopotamian-water-sources.html]

The flood took place in Arabia, in the same region where the successors of Noah's people, Aad built their lofty dwellings afterwards (thinking they could be safe from floods?), and not far from where Abraham, Saleh, Lot (whose town was destroyed by a rain of volcanic rocks) lived.

So whether one interprets "tannour" as "geyser" or "volcano", in either case, the geographical features do not match Iraq.

The existence of the mass of black volcanic rock near the openings of volcano known as "Harrat" all over the places in Saudi Arabia and Yemen supports this theory.

Source: http://free-minds.org/forum/index.php?topic=9603323.msg292560#msg292560

Where were the People of Aad and the People of Thamud?

by amirabbas, Iran, Wednesday, November 13, 2013, 17:00 (1439 days ago) @ vazir

Would you please give me a link to the pdf version of the books you are citing from so that I can download them?

Where were the People of Aad and the People of Thamud?

by vazir, Wednesday, November 13, 2013, 23:22 (1439 days ago) @ amirabbas

Thanks for interest.

Here are links:

ARABIA: The Untold Story
Book 1: The Search for Pharaoh
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

ARABIA: The Untold Story
Book 2: Road of the Patriarch
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

ARABIA: The Untold Story
Book 3: Israel and Sheba
http://www.scribd.com/doc/159441825/ARABIA-The-Untold-Story-Israel-and-Sheba

THE ARK OF THE COVENANT : EVIDENCE SUPPORTING THE ETHIOPIAN TRADITIONS
http://www.ethiopianorthodox.org/amharic/holybooks/arkofthecovenent.pdf

You may need to create account on Scrib website to download.

You can email me and I will send you all books in PDF format. I have other material as well, which I can email you, if you have interest to dig dipper to find the truth.

I am not asking you to believe anything I am saying, I am only asking you to examine and evaluate honestly without bias the evidences emerging in last two decades.

My email ID is: vazir2@yahoo.com

Where Prophet Muhammad (P) lived?

by vazir, Saturday, October 12, 2013, 02:10 (1472 days ago) @ vazir

In his book “Myths of the Bible: How ancient Scribes Invented Biblical History” (pages 115,116), Biblical scholar Gary Greenberg states: “The Jews wanted to impose themselves as part of Mesopotamian history as a threshold towards laying claim over its entire land after the fall of the Chaldeans at the hands of the Persians, to whom Jewish priests were allies”.

It was indeed the Jews who had assisted the Persians in their conquest of Mesopotamia by toppling the Chaldean reign. Consequently, the Persian monarch Cyrus the Great allowed them to return to their ancient homeland.

Let’s see what the text says, taking the passage from Genesis 11:28 as an example:

וימת הרן על־פני תרח אביו בארץ מולדתו באור כשׂדים׃

By consulting a glossary of Aramaic, we can see that the last two words on the left are pronounced as such: Ur - Kasdim (or Kashdim, since the ‘s’ and ‘sh’ are interchangeable in the ancient dialects). How did the Septuagint Rabbis translate this term in the Greek Bible? Let us take a look at the translation:

καὶ ἀπέθανεν Αρραν ἐνώπιον Θαρα τοῦ πατρὸς αὐτοῦ ἐν τῇ γῇ ،ᾗ ἐγενήθη ،ἐν τῇ χώρᾳ τῶν Χαλδαίων.

Again, looking up the last two words on the right in any Greek vocal glossary, we get: “Ur – Kaledon”. Thus, the name “Ur - Kasdim” that appears in the original text became “Ur – Kaledon” (Ur-Caledonia) in the Greek version, whose English translation is:

While his father Terah was still alive, Haran died in Ur of the Chaldeans, in the land of his birth. [Genesis 11:28] http://biblehub.com/genesis/11-28.htm

Remember that we are dealing with the proper name of a location, which essentially makes the word untranslatable to begin with. Furthermore, the word Kasdim is the plural form of Kasd. The ancient Yemeni dialects, like Sheban and Thamūdic, used the suffix “im” to denote the plural. This is the same rule in the so-called “Hebrew” (eloh – elohim / cherub – cherubim / katub – katubim / Msr – Msrim / etc…).

Apparently, the Septuagint “translators” replaced a plural noun, which, in the original text, indicated the name of a forgotten or unknown tribe or clan, and replaced it with the well-known and popular name of a city that was the capital of a recently toppled superpower: Chaldea.

You can verify this corruption yourself. Once again the Qur'an proved here right that the priests of people of book has corrupted their text with changing the words.

Compiled from: Road of the Patriarch
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

How Septuagint highjacked the Geography of Egypt?

by vazir, Tuesday, October 15, 2013, 21:51 (1468 days ago) @ vazir

The Septuagint replaced the name Msrim in the so-called “Hebrew” text with the name “Aegyptus” in their Greek translation. By doing so, they created the illusion of association between the Israelite and Egypt.

After Alexander’s successful conquest during the 4th Century B.C, his empire consisted Mesopotamia, West India, Persia, and Egypt. As a result, the Greek language became the language on the “tongue of the world”, from horizon to horizon. It was in that era that King Ptolemy Philodelphis (a.k.a Ptolemy II), King of Egypt under Greek mandate, commissioned a group of Jewish priests living in the city of Alexandria to translate the Old Testament from Aramaic to Greek. The priests, who numbered around seventy, took it upon themselves to achieve this task, the first of its kind in the history of the old world. Their translation became known as the Septuagint Bible, in reference to the seventy or so rabbis who brought it to the world.

Eventually, the Greek Bible was born, almost a millennium before the Arabs conquered that land under ‘Umar. And it was in this Greek translation that the great forgeries which would later become rampant in the world as unquestionable truths were born.

In addition to the forgery that was perpetrated via the translation, the Septuagint text also added entire new passages which were not found in the original Aramaic Bible.

In fact, Jim Cornwell, in his book “History of the Bible” (1998), points to many of those new passages; among which is the story of Eve being created from Adam’s rib and bearing the blame for the loss of Paradise. It was from that point onward that rabbinical Judaism regarded the woman as an inferior and “cursed” being, rather than the half that completes the man. Centuries later, this belief found its way to the “Islamic” books of Hadith and tradition, where one can find many narrations demeaning to women and their status in society.

And one of the greatest forgeries originating in the Septuagint translation was the replacement of the name Msrim (or Mtzrim), which appeared in the original Aramaic text, with the Greek name Aigypto, thereby transferring the events surrounding the life of the Patriarch Abraham and his descendants from their original location to the Nile Valley which, at the time of the translation, was ruled by the Greek Ptolemaic Dynasty.

So let’s examine the texts of the Old Testament, to see what their black hands wrote to the world. Take, for example, any passage or sentence from the Bible that contains the term Mtzrim, in order to see just how this great delusion was born.

Let’s take the following passage, from Genesis 21:21.

וישׁב במדבר פארן ותקח־לו אמו אשׁה מארץ מצרים

The last word on the left (Aramaic is read from right to left, like Arabic) will be the center of our attention. First, let’s spell the word in the so-called “Hebrew” language and then see how it is rendered in the Greek translation:

The first letter: “מ" is “mem”, pronounced “m”.
The second letter: "צ" is “tzade”, pronounced “tz”.
The third letter: "ר" is “resh”, pronounced “r”.
The fourth letter: "י" is “yod”, pronounced “i” or “y”.
The fifth letter: "ם" is also “mem” (as it’s written when it comes at the end of a word).

Reading the whole word, מצרים , we get: M – tz – r – i – m (Mtzrim), which is how the name is pronounced in the modern “Hebrew”. Now the question is: How did the Septuagint priests translate this name into Greek?

Let’s take the same passage (Genesis – 21:21), and study it again, this time in Greek:

καὶ ἔλαβεν ،καὶ κατῴκησεν ἐν τῇ ἐρήμῳ τῇ Φαραν αὐτῷ ἡ μήτηρ γυναῖκα ἐκ γῆς Αἰγύπτου.

The last word on the right (Greek is read from left to right), in the context of the passage, clearly designates the name of a land, and is therefore a proper noun. Again, using any vocal glossary for the pronunciation of Greek letters, let’s spell it out:

The first letter: "Α" is “alpha”, pronounced “a”.
The second letter: "ἰ" is “iota”, pronounced “i”.
The third letter: "γ" is “gamma”, pronounced “g”.
The fourth letter: "ύ" is “upsilon”, pronounced “i”or “y”
The fifth letter: "π" is “pi”, pronounced “p”.
The sixth letter: "τ” is “tau”, pronounced “t”.
The seventh letter: "ο" is “omicron”, pronounced “o”.

Now, joining the letters together, we get: A-i-g-i(y)-p-t-o (Aigypto).

And there you have it: The “translation” of what is clearly a proper noun, Mtzrim, a name that was not very well-known at the time, to Aigypto, a very well-known name that was recognized by every child and adult in the East and the West of the globe. This is the land of Egypt as it is pronounced in English and al-Qibt as it is known - or should be referred to - in Arabic. Here is the English translation of that same passage:

And he dwelt in the wilderness of Paran (Pharan), and his mother took for him a wife from the land of Egypt. (Genesis – 21:21).

And so it was the famous land of Egypt and its great civilization, that were hijacked by a pack of Ptolemic Jewish priests, who wrote a book with their own hands and called it “the Holy Bible”. No sooner had the name Mtzrim been replaced with Aegypto, that the entire culture of the Nile Country became a heritage owned by the Children of Israel, and a theater for the events surrounding Mūsa (P) and Far‘awn.

Try to visualize the fame and renown that was gifted to the Ptolemaic Dynasty when their land was imagined, by the whole world, as the theater of the “Holy” events surrounding the Children of Israel! It was all perpetrated for the mutual benefit of the Greeks and the Jewish priests whom they commissioned to translate the original text.

As for the name Mtzrim / Msrim, which appears in the original Aramaic text, does not necessarily correspond with the Arabic term Misr which appears in the Qur’ān. This is because the Qur’ān is a radically Arabic document, and is independent in its usage of terms from the previous scriptures. It is enough to understand that the term Mtzrim / Msrim designates the tribal identity of a clan that lived in the same region or territory as the ancient Israelite.

Compiled from: Search for Pharaoh, Page 61-65
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

Ancient Egypt Knew No Pharaohs Nor Any Israelite.

http://ashraf62.wordpress.com/2011/06/18/ancient-egypt-had-no-pharaohs-2/

Dr. Ashraf Ezzat wrote in article titled “Debunking the Israelite Myth: Ancient Egypt Knew No Pharaohs” that “In the mid-nineteenth century the genuine version of the history of ancient Egypt and the Near East was beginning to unravel as its true stories were being retold again.

Ironically enough, what the excavated records of ancient Egypt told the modern historians and archeologists was totally different from what the Hebrew narrative said. But what struck historians as a total surprise is the fact that ancient Egyptian records had no mention of any Israelite in Egypt, none whatsoever, while the Hebrew Bible is replete with tales of Egypt, and the more of ancient Egypt texts and inscriptions were unraveled, the remoter from truth the Biblical narrative looked.”

The following two paragraphs (# 12-13) are the observation made in The Original Catholic Encyclopedia: http://oce.catholic.com/index.php?title=Arabia

THE NORTH-ARABIAN MUSRI AND THE OLD TESTAMENT MISRAIM.—The cuneiform inscriptions of Assyria have thrown considerable light on various geographical localities in North Arabia, having important bearing on the history of the ancient Hebrews and on the critical study of the Old Testament. The importance of these new facts and researches has of late assumed very bewildering proportions, the credit for which unmistakably belongs to Winckler, Hommel, and Cheyne. It is needless to say that however ingenious these hypotheses may appear to be they are not as yet entitled to be received without caution and hesitation. Were we to believe, in fact, the elaborate theories of these eminent scholars, a great part of the historical events of the Old Testament should be transferred from Egypt and Chanaan into Arabia; for, according to the latest speculations of these scholars, many of the passages in the Old Testament which, until recently, were supposed to refer to Egypt (in Hebrew Misraim) and to Ethiopia (in Hebrew, Kush) do not really apply to them but to two regions of similar names in North Arabia, called in the Assyro-Babylonian inscriptions Musri or Musrim, and Chush, respectively. They hold that partly by means of editorial manipulation and partly by reason of corruption in the text, and in consequence of the faded memory of long-forgotten events and countries, these two archaic North-Arabian geographical names became transformed into names of similar sound, but better known, belonging to a different geographical area, namely, the Egyptian Misraim and the African Chush, or Ethiopia.

According to this theory, Agar, Sarai's handmaid (Gen., xvi, 1), was not Misrite or Egyptian, but Musrite, i.e. from Musri, in northern Arabia. Abraham (Gen., xii, 10) did not go down into Misraim, or Egypt, where he is said to have received from the Pharaoh a gift of menservants and handmaids, but into Misrim, or Musri, in northern Arabia. Joseph, when bought by the Ismaelites, or Madianites, i.e. Arabs, was not brought into Egypt (Misraim), but to Musri, or Misrim, in north Arabia, which was the home of the Madianites. In I Kings (A. V., I Sam.), xxx, 13, we should not read "I am a young man of Egypt [Misraim], slave of an Amalecite", but of Musri in north Arabia.

How Septuagint highjacked the Geography of Egypt?

by amirabbas, Iran, Wednesday, October 16, 2013, 16:39 (1467 days ago) @ vazir

"And there you have it: The “translation” of what is clearly a proper noun, Mtzrim, a name that was not very well-known at the time, to Aigypto, a very well-known name that was recognized by every child and adult in the East and the West of the globe. This is the land of Egypt as it is pronounced in English and al-Qibt as it is known - or should be referred to - in Arabic. Here is the English translation of that same passage:

And he dwelt in the wilderness of Paran (Pharan), and his mother took for him a wife from the land of Egypt. (Genesis – 21:21).

And so it was the famous land of Egypt and its great civilization, that were hijacked by a pack of Ptolemic Jewish priests, who wrote a book with their own hands and called it “the Holy Bible”. No sooner had the name Mtzrim been replaced with Aegypto, that the entire culture of the Nile Country became a heritage owned by the Children of Israel, and a theater for the events surrounding Mūsa (P) and Far‘awn.

Try to visualize the fame and renown that was gifted to the Ptolemaic Dynasty when their land was imagined, by the whole world, as the theater of the “Holy” events surrounding the Children of Israel! It was all perpetrated for the mutual benefit of the Greeks and the Jewish priests whom they commissioned to translate the original text.

As for the name Mtzrim / Msrim, which appears in the original Aramaic text, does not necessarily correspond with the Arabic term Misr which appears in the Qur’ān. This is because the Qur’ān is a radically Arabic document, and is independent in its usage of terms from the previous scriptures. It is enough to understand that the term Mtzrim / Msrim designates the tribal identity of a clan that lived in the same region or territory as the ancient Israelite."

Thank you for the information you have provided. One needs to thoroughly look over it.

How Septuagint highjacked the Geography of Egypt?

by vazir, Thursday, October 17, 2013, 01:35 (1467 days ago) @ amirabbas

Thank you for at-least exploring the new evidences with open mind.

I recommend to read all three e-books of Badr Society with open mind. Two more books are yet to come. May be by the end of next year.

One thing that I can say for sure is once you read them, the topography mentioned in Qur'an and even in Bible will make lot of sense.

Here are links from where you can download them:

ARABIA: The Untold Story
Book 1: The Search for Pharaoh
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

ARABIA: The Untold Story
Book 2: Road of the Patriarch
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

ARABIA: The Untold Story
Book 3: Israel and Sheba
http://www.scribd.com/doc/159441825/ARABIA-The-Untold-Story-Israel-and-Sheba

More links, worth to read:

Fadel al-Rubai: Challenging the Myths of Orientalism
http://english.al-akhbar.com/node/1166

THE ARK OF THE COVENANT : EVIDENCE SUPPORTING THE ETHIOPIAN TRADITIONS
http://www.ethiopianorthodox.org/amharic/holybooks/arkofthecovenent.pdf

34:15 There was for Sheba a sign in their homeland, with two gardens on the right and the left. “Eat from the provisions of your Lord, and be thankful to Him.” A good land, and a forgiving Lord.

34:16 But they turned away, so We sent them a destructive flash flood, and We substituted their two gardens with two gardens of rotten fruits, thorny plants, and a skimpy harvest.

34:17 We thus requited them for what they rejected. And We do not requite except the rejecter.

The Empty Quarter Desert:

http://www.yemeni-dreams.com/desert.php

Abd Shams started to build Mareb’s Dam, from 2050 B.C. and his son continue the rest of the building after his father death, and finished the Dam in 1990 B.C. It has the finest ancient masonry architecture in Arabia, built between the northern mount of Balaq and the southern one, across Dhana valley, in which floods are flowing from the runoffs in the heights, east of the regions: Dhamar, Radaa, Murad, and Khawlan, during two seasons between April to August.

The dam drains such flood immediately in order to irrigate tie land of the two gardens, they are of which is estimated to be more than 72 sq. km. The length of the dam was 720 m long about 15 m high, while the thickness of the dam wall at the base was 60 m.

The foundation of the dam structure was built of huge stones over which there was an earthen wall plastered with stone and gravel from both sides. At both ends of the Dam, there were two sluices through which water used to pass to the irrigation networks of the two gardens. The old dam was not intended for only storing water, as is the case with the new dam that was built in the 70s of the last century, but the main junction was to elevate the of water and to divert it to reach the two gardens on both sides of the valley bed. The dam was subject to many repairs and renovation, the latest of which was about 550 AD. The walls of the sluices are still existing and well preserved almost as described by the great Yemeni scholar Al-Hamadani mire than 1000 year ago.

It was once the life and preservation force for an enormous garden that has been mentioned and documented in history as the human eye can see in any direction, some believe that these gardens may have been considered one of the wonders of the world in that time, rivaling the hanging gardens of Babylon and the Pyramids of Egypt Saba.

-------
There are also many other archaeological sites surrounding Baraquish, some of which located on the Incense Road, scattered in Wadi Majzer and among of which are: Kharibat al-Lisan, the old dam in al-Lisasn Valley to the east of Baraquish and al-Ahqaf, Darb al-Sab.

How did Egypt – Qibt became Miṣr?

by vazir, Friday, October 18, 2013, 00:33 (1466 days ago) @ vazir

Exactly how and why did Egypt – Qibt became Miṣr?

According to Muslim historians, the Arabs, under the military command of ‘Amr bin al-‘Āṣ, marched on Egypt for the first time some 15 – 20 years after Muhammad’s (P) death. The history books tell us that the conquest of the Nile country came shortly after the liberation of Palestine from the Romans.

Prominent historian and geographer Yāqūt al-Ḥamwi (died in 1230 A.D), in his book entitled Mu‘jam al-Buldān (literally: The Glossary of Countries), describes with some detail the military campaign led by ‘Amr bin al-‘Āṣ.

According to Yāqūt, the first stop of the Arab march on Egypt was the town of al-‘Arish, which today lies on the border of Palestine and what is called the “Sinai Peninsula”, not far from Ghazza. The Arab army camped there for a while, then moved on towards the town of al-Farma, where the first military confrontation took place. Afterwards, he relates to us a crucial point in the campaign, which is when ‘Amr’s army reached a fortified Keep he called Babloun or Bab-lioun. The following are Yāqūt’s exact words:

اليون بالضم ثم السكون وآخره نون: باب اليون، ويقال بابليون، وهو أص ح هما لأنهما يحملهما اسم واحد

Then, he describes a fierce battle, wherein ‘Amr succeeded in storming the Keep and setting up his camp on that site which was called: al-Fusṭāṭ. Now, please read carefully what Yāqūt said about al-Fusṭāṭ on page 453 / Volume 5 of his book:

فتحه عمرو بن العاص، و بنى في مكانه الفسطاط، و هي مدينة مصر اليوم

Here is a translation of the text: "It (the keep) fell in ‘Amr’s hands and, in its place, he built al-Fusṭāṭ, which is the city of Miṣr today.”

What Yāqūt is telling us is very clear: the setting of ‘Amr’s camp, al-Fusṭāṭ, is what became known later (during Yāqūt’s day and age) as the “City of Miṣr".

As such, we can deduce the following:

1- That Miṣr was originally the name given to the city that was located in the exact spot where ‘Amr’s camp stood some 600 years before Yāqūt’s time.

2- The keep that had fallen in ‘Amr’s hand was called Bablioun (That is how Yāqūt wrote the name).

Yāqūt’s words are also supported by other prominent Arab historians, notably: al-Ṭabari, al-Atābki, and Ibn Katheer, all of whom agree that what became known as Miṣr - during their time - was originally called Bablioun.

In fact, British scholar Alfred Butler, in his book entitled “Arab Conquest of Egypt and the Last Thirty Years of the Roman Dominion” (1992), says that the keep was built in the era of Roman emperor Trajan, and was called Babylon-en-Keme. (Don’t be confused, this Babylon was in Egypt, not Babel in ancient Iraq!).

Could it be that the Romans, who had conquered Egypt previously, had built a fortified Keep in the delta region,and decided to name it “The Babylon of the Black Land”?

Remember: Keme is the ancient name of the Nile Valley, as it was called by the Egyptians themselves. The name means “black land” or “black soil”, as an indicator of the valley’s fertility.

Now, it is clear that the name Miṣr was NOT the original name of that Keep which became known as al-Fusṭāṭ, the name given to ‘Amr’s camp.

Now the question is: How and why did al-Fusṭāṭ become Miṣr?

Yāqūt al- Ḥamwi relates that the Babloun Keep eventually became the center of the military operations of ‘Amr’s army, and that he then marched from it westward towards Alexandria, which also fell into his hands with surprisingly little resistance. So it was that ‘Amr’s camp, al-Fusṭāṭ, that became the new center for the Arab state in Egypt, gradually grew into a city, and became a second capital for the so-called “Muslim Empire”. Today, al-Fusṭāṭ is nothing but a small district in Old Cairo (the capital of Egypt), barely the size of four city blocks.

The truth is that it was centuries after the Arab conquest of Egypt that the name Miṣr was introduced, for the first time, into that country. It was not the Qu’rān that associated the name with Egypt! However, its introduction did not initially spread to the entire country. It was only the al-Fusṭaṭ fort that eventually came to be called Miṣr.

The fact is that Egypt never knew the name Miṣr before the Abbasid Era. During Muhammad’s (P) time, the land was called al-Qibt. The Question is: why did the Arabs do that? Why did they introduce that name into the Nile country, and cause the future generations so much confusion?

Let’s read on to find out:

In his book Lisān’ul-‘Arab
(Literally: The Arab Tongue), Ibn Manẓūr mentions the word miṣr as a common noun, as follows (Arab readers can verify):

مصروا المكان تمصيراً، أي جعلوه مِصراً فتمصر

Here, Ibn Manẓūr mentions what was known as the tamṣeer of a place, (i.e. turning it into a miṣr). What he is essentially telling is that the development of a previously insignificant stretch of land into a center of attraction and a destination for travelers is referred to as the process of tamṣeer. Hence, this place, which was previously only an unattractive or unimportant spot in the wilderness, is turned into a miṣr; a place where living is easy and secure, and where goods and services are available.

In fact, in his book entitled Fūtūḥ al-Būldān (Literally: The Conquest of Countries), Arab historian al-Balādhiri talks about the tamṣeer of al-Kūfah (turning a previously insignificant hamlet in Iraq into a miṣr; an important destination). Hence, al-Kūfah became the miṣr of Iraq, just as al-Fusṭaṭ had become the miṣr of Egypt before it.

Can it be any simpler than this?

Every major city in the world today was, at some point, established through the process of tamṣeer - the transforming of an insignificant plot of land into a destination for travelers. In the ancient times, the process often involved building some kind of wall or enclosure around the place, so it became a safe haven not only for traders and their caravans, but also for adventurers and fortune-seekers, who sought shelter from the dangerous wilderness areas.

And so it was that al-Fusṭāṭ became the miṣr - the prime destination and trade center - of the land of Egypt under the Arab conquest, replacing Alexandria which previously played that role during the Greek and Roman eras. This purely linguistic fact should not sound strange to speakers of Arabic. In fact, the Arabic word maṣeer, which means “destiny/destination”, is derived from the root miṣr. Likewise, the human colon is called miṣrān, because it is the ultimate destination of food in the process of digestion.

This also explains why, even today, when modern Egyptians want to go to Cairo (the capital), they will say "We are going to Miṣr", even though they are already in Egypt! Why is that? It is because, deeply rooted in their memory, they know that somehow, the name Miṣr was associated with Old Cairo. This association originated with the Arab conquest of Egypt, sometime during the 7th Century A.D.

The introduction of the name Miṣr into Egypt by the Arabs was not a deliberate attempt of forgery. It was simply the reality of al-Fusṭāṭ having become the new urban center and final destination for all Egyptian travelers and traders that popularized the term. But the great catastrophe came later on when this word, which had gradually become a proper noun (effectively identifying the new capital), was eventually stretched to designate the entire land of Qibt (Egypt), and was interpreted as the very same Miṣr mentioned in the Quran, and as the setting for the story of Mūsa (P), Far’awn and the Israelites.

Compiled from: Search for Pharaoh Page 56-60
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

The “Miṣr” of Yūsuf AH

by vazir, Saturday, October 19, 2013, 00:14 (1465 days ago) @ vazir

The following paragraph (#13) are the observation made in The Original Catholic Encyclopedia:
http://oce.catholic.com/index.php?title=Arabia

According to this theory, Agar, Sarai's handmaid (Gen., xvi, 1), was not Misrite or Egyptian, but Musrite, i.e. from Musri, in northern Arabia. Abraham (Gen., xii, 10) did not go down into Misraim, or Egypt, where he is said to have received from the Pharaoh a gift of menservants and handmaids, but into Misrim, or Musri, in northern Arabia. Joseph, when bought by the Ismaelites, or Madianites, i.e. Arabs, was not brought into Egypt (Misraim), but to Musri, or Misrim, in north Arabia, which was the home of the Madianites. In I Kings (A. V., I Sam.), xxx, 13, we should not read "I am a young man of Egypt [Misraim], slave of an Amalecite", but of Musri in north Arabia.

The “Miṣr” of Yūsuf AH: The First Storage System

The first mention of the term Miṣr in the Qur’ān occurs in the story of the prophet Yūsuf, in Surah 12. The first clue as to what Miṣr really is comes to us in the following sign:

One among them said: "Do not kill Yūsuf, but if you are going to do a thing, then cast him into the bottom of the well, so that any traveling caravan will pick him up. [Quran, 12:10]

From the above sign, we can deduce that Ya‘qūb (P) and his children lived close to a trade route, since they knew for certain that a caravan would pass and pick Yūsuf up. The Qur’ān gives us another clue:

And they came back to their father, in the evening, crying. [Quran, 12:16]

This tells us that the distance separating Ya‘qūb’s home from the trade route wasn’t very far, since the children (Yūsuf’s jealous brothers) returned home in the evening, after having thrown the boy in the well, that same day.

Later on in the story, we come to the following key event:

And a traveling caravan came and they sent their man to draw water, but when he drew he said: "Good news, there is a boy!" So they hid him as merchandise. And Allah is aware of what they did. [Quran, 12:19]

And they sold him for a low price, a few coins, and they regarded him as insignificant. [Quran, 12:20]

And he who had bought him from Miṣr said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a son."
And it was thus that We established Yūsuf in the land and would teach him the interpretation of the narrations. And Allah has full control over the situation, but most of the people do not know. [Quran, 12:21]

The passage clearly says that the man bought him from Miṣr, which means that the place of purchase differed from the home village of the man. Had it been otherwise (i.e. had the place of purchase been the man’s village itself), we would not have read the phrase “from Miṣr”. It would have simply said: “And he who had bought him said to his wife...”. The text does not say that the buyer himself was from Miṣr. It is simply telling us that the man made the purchase there.

From our understanding of the sign, we can see that the man came to Miṣr from his village, bought the boy for a cheap price, then went back to his village and asked his wife to take care of the boy. This gives us a clue as to how the trade routes of ancient Arabia functioned. Obviously, they did not branch to pass through every village. The merchants would empty their cargo in certain stations placed at intervals along those trade routes. As for the villages where the people lived, they were located some distance from the main trade route, and could be reached by following secondary paths branching off from that route. That is exactly where Ya‘qūb’s tented village was located. His children left their father’s home in the morning, went down to the main trade route, dropped Yūsuf in the well, and returned home in the evening of the same day. This means the trade route did not pass through Ya‘qūb’s village.

This realization explains the nature of those trade stations, which were located at intervals along the trade routes, providing not only markets for trade, but also rest and service stops for the caravans, and places where the traders could meet with the inhabitants of the nearby towns and could sell their own goods (pottery, crops, or service labor).

It is a fact that the trade caravans could not afford to burden themselves with supplies (food and water), as that would take up too much precious space – space that could be used to carry profitable goods for trade instead. So, they relied on such caravan stops to provide the services they needed. In fact, this was one of the many ways that ancient Arabia became fabulously rich in that bygone era.

Certain caravan stops achieved significant strategic importance, either due to the fact that they were located on the intersection of several trade routes, or because they were surrounded by many villages, hence providing them large markets. These important centers, where services would be offered to the caravan owners, and where a wide range of goods were made available, were called amsār in Arabic. Amsar is a plural form of misr.

Next, we come to a crucial detail in the story of Yūsuf (P), where we find a major hint that the events, as mentioned in the Qur’ān, could not have taken place in Egypt. The king of the land surrounding Miṣr saw a vision in a dream: Seven fat cows being eaten by seven thin ones. Being that dreams are symbolic, he sought the aid of Yūsuf, who by that time was in prison. Yūsuf went on to interpret the dream to the people as a warning that years of drought would eventually come. He told them to start storing grain for the next seven seasons/cycles, in order to prepare for the coming dearth. After the drought, rainfall would come, and the crops could be grown again.

Here is what the Qur’ān tells us:
Then after that will come a year in which the people will have rain and they will be able to produce once again. [Quran, 12:49].

The conclusion that can be drawn is that the story of Yūsuf (P) took place in a land that depended on rain for growing crops.
This does not fit with the climate of Egypt, because Egypt has always depended on the flooding of the Nile for its agriculture, and not on RAIN.

In fact,Theodor Noldke a well-known Christian Zionist, once mocked the “author” of the Qur’ān, by claiming that there was a glaring geographical inaccuracy in it concerning Egyptian agriculture. The following are Noldke's exact words, quoted from his book History of the Koran: “....The problem with this passage is that the Egyptian civilization has never depended on rain for the success of its crops. Egyptian agriculture has always depended on the flooding of the Nile for water. Clearly, Muhammad was ignorant of Egypt's geography and climatology and he demonstrates this by associating good harvests with rainfall.”

Of course, Muslims could not defend their "beloved prophet Muhammad (P)" from the claims of the Zionist Noldke, because they have been victims of the same delusion that the rest of the world has believed in for centuries: The delusion that the Misr mentioned in the Qur’ān is none other than Egypt. As a result of their adoption of the Septuagint translation of the Bible as the source which supersedes the Qur’ān, they found themselves cornered and unable to defend Muhammad (P) from such allegations. Had they known the truth, they would have found the response to Noldke - and others of his ilk - quite easily. They would have pointed out to him that the events being described in the Qur'an did not take place in Egypt. The Qur’ān is talking about a land that depended on rainwater for agriculture; a land whose plentiful rivers could dry up if rain stopped for a lengthy period;a land whose rivers are not permanently flowing like the Nile, the Amazon, or the Euphrates. It is a land whose inhabitants built wells to store rainwater, which explains why Yūsuf (P) was found in a well, in the beginning of the story.

Apparently, neither Noldke nor the Muslims had any idea what the Qur’ān is talking about.

We also learn from the Qur’ān that Yūsuf asked the king or high ruler (al-malik) to let him manage all the affairs of the storage system in the land for the next seven seasons, in preparation for the coming drought. The king, understanding Yūsuf’s wisdom and vision, accepted the offer.

He said: "Appoint me over the granaries of the land, for I know how to keep records and I am knowledgeable.” [Quran, 12:55]

What Yūsuf (P) did was that he organized a complex system not only for the storing of the grains and crops (which are perishable), but also to protect from theft, and to oversee the division of rations during the years of drought. This no doubt required vast resources, and a complex logistical effort; not to mention convincing the farmers to give up a large portion of their product, every year, in order to store it, rather than sell it. This project required the building of silos for the storage of grains, as well as walls around the trade station (Misr), turning it into a veritable citadel with several doors or gates. Yet Yūsuf (P) knew he was up to the challenge, so he asked the king to appoint him for this task.

And then came the years of drought, the effects of which were felt by all the people in the region, including Ya‘qūb (P) and his children, who were also in the same geographical area and affected by the same lack of rainfall. This of course is completely contradictory to the Septuagint “translation” of the Bible, according to which Ya‘qūb was in Palestine, while Yūsuf was in Egypt. According to their logic, both Egypt and Palestine were hit by a drought at the same time.

And the brothers of Joseph came and entered upon him, and he recognized them, but they did not recognize him. [Quran, 12:58]

By that time, Yūsuf (P) had of course become the new governor (al-‘aziz) of the citadel, and reported directly to the ruler of the land (al-malik). And it is clear that he was in direct charge of managing the distribution of the reserves and meeting all kinds of people face to face. This also could not have been possible in Egypt,whose protocols dictated the building of huge royal courts and the servants of their king to number in the thousands, not to mention his viziers, war generals, and guard battalions rivaling in size those of Rome and Persia. To imagine a bunch of Bedouins (Yūsuf’s brothers) casually strolling into the home of the highest official of ancient Egypt, with the ease that we read about in Yūsuf’s story, is out of the question. This is further evidence that the events did not take place in Egypt, but in a simpler, and more humble pastoral society.

The proof that Yūsuf’s brothers were no more than Bedouins (livestock herders) is found in the following verse:

And he raised his parents upon the ‘arsh and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Rabb has made it true, and He has been good to me that he took me out of prison and brought you out of the badou after the shaytan had made bitterness between me and my brothers. My Rabb is kind to whom He wills. He is the Knowledgeable, the Wise. [Quran, 12:100]

In the end, Yūsuf’s successful system of storage management not only saved his village, but made the nearby citadel a prime destination for the people of the land. And among those were Yūsuf’s brothers, who came to Misr after all those years of being separated from their brother.

If you are still not convinced, then how do you explain the following sign?

And he said: "My sons, do not enter from one gate, but enter from separate gates; and I cannot avail you anything against Allah, for the judgment is to Allah. In Him I place my trust, and in Him those who place their trust should trust." [Quran, 12:67]

Ya‘qūb (P) advised his children to enter Miṣr from different gates to avoid attention to them. The question is: Was Egypt surrounded by a wall that had several gates leading into it? Erecting a wall with various gates is only possible in fortified towns (citadels), not around entire lands or geographical regions!

Compiled from: Search for Pharaoh, Page 69-79
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

The “Miṣr” of Yūsuf AH

by jawaid ahmed,uk @, Monday, October 21, 2013, 08:22 (1463 days ago) @ vazir

I could not let this pass without comment.

Anyone familiar with history knows that the waters of the Nile have dried up on numerous occasions and one such event in ancient times turned prosperous settlements along its tributaries into ghost towns.

The Nile is fed from RAIN water and as the source of the Nile RAIN water is the most important element and without it the Nile would cease to exist. When the rains fail, the Nile dries up, crops fail. The Author of the Quran knows this but we are to believe a Zionist Christian who cannot accept the Quran as the Word of God.

If the Quran had not mentioned rain, they would have ridiculed it for not knowing where the water came from!

The “Miṣr” of Yūsuf AH

by vazir, Wednesday, October 23, 2013, 01:23 (1461 days ago) @ jawaid ahmed,uk

“The Nile is fed from RAIN water and as the source of the Nile RAIN water is the most important element and without it the Nile would cease to exist. When the rains fail, the Nile dries up, crops fail. “

I assume your comment is based on following passages, which I copied here:

Here is what the Qur’ān tells us: Then after that will come a year in which the people will have rain and they will be able to produce once again. [Quran, 12:49].

The conclusion that can be drawn is that the story of Yūsuf (P) took place in a land that depended on rain for growing crops. This does not fit with the climate of Egypt, because Egypt has always depended on the flooding of the Nile for its agriculture, and not on RAIN.

In fact, Theodor Noldke, a well-known Christian Zionist, once mocked the “author” of the Qur’ān, by claiming that there was a glaring geographical inaccuracy in it concerning Egyptian agriculture. The following are Noldke's exact words, quoted from his book History of the Koran: “....The problem with this passage is that the Egyptian civilization has never depended on rain for the success of its crops. Egyptian agriculture has always depended on the flooding of the Nile for water. Clearly, Muhammad was ignorant of Egypt's geography and climatology and he demonstrates this by associating good harvests with rainfall.”

Now, I would like to draw your attention to the fact that the passage is talking about dependence of AGRICULTURE on RAIN where Yusuf (P) lived and NOT the source of water to Nile.

It also talks about the dependence of AGRICULTURE on FLOODING of NILE IN EGYPT and not on RAIN.

Everyone knows that rivers depend on rain. The main source of water of Nile is not the rainfall in Egypt, but somewhere else.

“The Author of the Quran knows this but we are to believe a Zionist Christian who cannot accept the Quran as the Word of God.

If the Quran had not mentioned rain, they would have ridiculed it for not knowing where the water came from!”

It is not a question of believing Zionist Christian, it is question of answering his criticism. I will be more that happy, if you answer Theodor Noldke’s criticism with proofs and shut the mouths of his ilk too.

Here is a something interesting which is compiled from the "Search of Pharaohs" (Page 73-75)

"The Qur’ān is talking about a land that depended on rainwater for agriculture; a land whose plentiful rivers could dry up if rain stopped for a lengthy period; a land whose rivers are not permanently flowing like the Nile, the Amazon, or the Euphrates. It is a land whose inhabitants built wells to store rainwater, which explains why we find Yūsuf (P) in a well, in the beginning of the story.

Some people have blindly rushed to the defense of the “Egyptian Famine” theory, by claiming that there is archeological evidence for it. They point out the following hieroglyphic inscription which was discovered in the Sahal Island (a small island on the Nile), in the year 1890:

The Sahal Inscription:
http://www.aswan-individual.com/html/Sehel_inscriptions.html
http://en.wikipedia.org/wiki/Famine_Stela

The stele, known as “Hungry Rock”, describes a seven-year famine that allegedly took place in Egypt during the time of King Djoser of the Third Dynasty. However, archeologists have unanimously cast serious doubts about the authenticity of this inscription, as they have found some glaring evidence that it was made during the Ptolemaic age, sometime around 250 B.C. This means that although the event was claimed to have taken place during the reign of Djoser, the actual inscription itself does not date back to Djoser’s time. You can easily verify what archeologists have said concerning the authenticity of this famous rock, through various sources on the internet.

But what does the stele actually say?
Here follows is a translation of part of the text: “….I was in mourning on my throne. Those of the palace were in grief; my heart was in great affliction. Because Hapy [the river god] had failed to come in time in a period of seven years. Grain was scant, Kernels were dried up, kernels were dried up, scarce was every kind of food…”

Even if the account of the Egyptian famine was indeed real, and not just a story made up by some Ptolemaic priests, it still has absolutely nothing to do with the drought mentioned in the Qur’ān, mainly for two reasons:

First: The Stela is recounting an event that supposedly took place during the Third Dynasty of Egypt, and coinciding precisely with the reign of King Djoser, around 2600 B.C. This means that the event took place more than twelve centuries before Yūsuf’s time!

Second: The cause of the famine, as is told by the inscription, was that the Egyptian river god “failed to show up” when he was supposed to. This means the Nile did not flood. This is further evidence that Egyptian agriculture did not rely on rain. Even the Ptolemites, who most probably associated the Biblical story with Egypt (no doubt due to the influence of the Septuagint translation), and carved the inscription themselves, understood the nature of their country’s climate and geography."

The “Miṣr” of Yūsuf AH

by amirabbas, Iran, Monday, December 02, 2013, 13:52 (1421 days ago) @ vazir

I am studying the books and having finished Book 3 - Israel And Sheba- and being in the middle of Book 1- Search for Pharaoh- i have to admit the these book are worth reading and pondering upon specially when there are some other scientist/archeologists claiming that the events of Old Testament haven't taken place in Palestine (Israel).

You said,

But what does the stele actually say? Here follows is a translation of part of the text: “….I was in mourning on my throne. Those of the palace were in grief; my heart was in great affliction. Because Hapy [the river god] had failed to come in time in a period of seven years. Grain was scant, Kernels were dried up, kernels were dried up, scarce was every kind of food…”

I want to further mention that if we suppose the said inscriptions are describing the famine in times of Yusof (Joseph) then there's no need for grief and suffering as Yusof, according to the Qur'an, managed to deliver the people and country/city through the harsh times of famine.

The “Miṣr” of Musa (P) and Far'awn

by vazir, Wednesday, October 23, 2013, 00:40 (1461 days ago) @ vazir

The Miṣr of Far‘awn

What was the name of Far’awn?

The princes of Zoan (Su3un) have become mad; The princes of Noph (Yanoph) are deceived; They have also deluded Egypt, those who are the mainstay of its tribes. (Isaiah 19:13) [Note that Egypt is mentioned as a TRIBE]

Therefore thus says the Lord GOD of hosts: "O My people, who dwell in Zion (Sayoun), do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt. (Isaiah 10:24) [ Note that Egypt can strike and lift a staff like human]

If the Clan of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles. (Zecheriah 14:18).[Were there any tribal systems, based on different clans, ever existed in Egypt?]

O you daughter dwelling in the Egypt. Prepare yourself to go into captivity! For Noph (Yanoph) shall be waste and desolate, without inhabitant. (Jeremiah 46:19) [Egyptians in captivity as slaves?]

And Moses said to Joshua, "Choose us some men and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the rod of God in my hand. (Exodus 17:9)

And he gathered an army and attacked the Amalekites, and delivered Israel from the hands of those who plundered them. (1 Samuel 14:48)

Because you did not obey the voice of the LORD nor execute, His fierce wrath upon Amalek, therefore the LORD has done this thing to you this day. (1 Samuel 28:18)

Remember what Amalek did to you on the way as you were coming out of Egypt. (Deuteronomy 25:7)

Thus says the LORD of hosts: 'I will punish Amalek [for] what he did to Israel, how he ambushed him on the way when he came up from Egypt. 'Now go and attack Amalek, and utterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.' (1 Samuel 15: 2-3).

Then David said to him, "To whom do you [belong,] and where you from?" And he said, "I [am] a young man from Egypt, servant of an Amalekite; and my master left me behind, because three days ago I fell sick. (1 Samuel 30:13)

Not only Arab historian Al-Mas3udi mentioned this clan (Amalek), but also Yaqoot al-Hamwi and the famous Ibn Khaldoun, both attested that the Amalekites were an ancient Arabian clan belonging to the mega-tribe of Mudhar, whose domain was the Red Sea mountainous coastal area stretching from central Aseer, all the way to the Hijaz in the North.

Famous historian and geographer Yāqūt al-Ḥamwi (died in 1230 A.D), wrote in his book “Mu3jam al Buldan”the Dictionary of Countries), concerning the identity of Far3oun (the tyrant who persecuted Moses) that: “The Far3oun was an Arab man of the clan of 3amaleeq. He was a short, squat, bearded man who lived 500 years and his name was "Al Waleed bin Mis3ab". Some people falsely claimed that he was Egyptian.”

In al-Jawhari’s book entitled al-Sihāh as well as Al-Ṣadouq’s ‘Ilal-ul Shara’e‘, we read the following strange story:

قلت لموسى بن جعفر عليه السلام : أخبرني عن قول الله عز وجل لموسى وهارون: } إذهبا إلى فرعون إنّه
طغى، فقولا له قولا لينا، لعله يتذكرأو يخشى { ؟ فقال أما قوله : فقولا له قولا لينا أي كنياه وقولا له يا أبا -
مصعب وكان اسم فرعون: أبا مصعب الوليد بن مصعب .

Paraphrase: I asked Mūsa son of Ja‘far about the significance of {Go, both of you, to Far‘awn, for he has transgressed * So say to him gentle words, perhaps he will remember or be concerned}. He said to me “{So say to him gentle words} means that they were to address him by his personal name of Abou Miṣ‘ab. Far‘awn’s name was al-Waleed bin Miṣ‘ab”

Al-Tabari has also attested in his famous Tareekh (History) that Far3oun was an Arab man.

What was the name of Far‘awn’s wife?

If you ask this question to any Muslim whose level of acquaintance with the traditions is average, he will most probably tell you that her name was Āsiah. The name Āsiah does indeed come from the “Islamic” books of tradition. Those books even mention her full name as Āsiah bint Mazāḥim, bin ‘Obayd, bin al-Rayyān,bin al-Waleed (bint = daughter of; bin = son of). This name can be found in several “historical” sources,most notable of which are: Ibn Katheer’s Al-Bidāya wal Nihāya (Lit: The Beginning and the End),Ibn ‘Asaker’s Tareekh Dimashq (Lit: The History of Damascus), and al-Majlisi’s Biḥar’ul Anwār (Lit: Seas of Light). Has it ever occurred to anyone to ask why the books of tradition gave Far‘awn’s wife a distinctly Arabic name?

Far’awn: Title or Personal Name?

There is very solid and eye-opening evidence that Far‘awn was indeed the personal name of the tyrannical figure who persecuted Mūsa (P) and the Israelites. Had the term been a title, it would have been mentioned in the form of al-Far‘awn, (meaning “the Pharaoh”). The fact is, nowhere in the Qur’ān has it appeared with the prefix “al-”.

Let’s look at the following examples:

And the wife of Far’awn said: “A pleasure to my eye and yours, so do not kill him, perhaps he will benefit us or we may take him as a son” while they did not perceive. [Quran, 28:9]

The phrase “wife of Far’awn” is no different than “wife of Nūh” (Noah), or “wife of Lūt” (Lot), as can be seen in the following passage:

Allah puts forth as examples of those who have covered the truth, the wife of Nūh and the wife of Lūt. They were married to two of Our righteous servants, but they betrayed them and, consequently, they could not help them at all against Allah. And it was said: “Enter the Fire, both of you, with those who will enter it” * And Allah puts forth as an example of those who believed the wife of Far’awn. She said: “My Rabb, build a home for me near You in the Paradise, and save me from Far’awn and his works; and save me from the transgressing people. [Quran, 66:10-11]

The fact is that every Muslim knows “Nūh” and “Lūt” to be the names of two of Allah’s messengers. Yet when Far’awn is mentioned, they automatically assume the term to be a title, because of the per-conceived ideas that they have inherited and can’t seem to cast aside.

The Qur’ān also tells us how Mūsa (P), in his infancy, was picked up from the yamm by members of Far’awn’s household (Āal Far’awn):

Then the family of Far’awn (Āal Far’awn) picked him up, so he would be an enemy to them and a source of sadness. Certainly, Far’awn and Hāmān and their troops were wrongdoers. [Quran, 28:8]

In their everyday prayers and supplications to Allah, Muslims use the exact same expression in relation to Ibraheem (P) and Muhammad (P). They pray to Allah to send “blessings” upon the family (household)of Muhammad (P). Everyone knows that “Muhammad” and “Ibraheem” are names; yet somehow, Far’awn remains a title!

Further proof can be seen when Mūsa (P) confronts Far’awn directly, where it is very clear that the Israelite prophet was calling the tyrant by his personal name, not his title:

And Mūsa said: "O Far’awn, I am a messenger from the Rabb of all people." [Quran, 7:104].

Had Mūsa been calling him by his title, the text would have mentioned the word with the prefix “al-” (the), just as in the case of the king or supreme authority (al-malik), and the high-ranking officer or governor (al-‘azeez), in the story of prophet Yūsuf. Please see, for example, the Arabic text of 12:78.

Qaloo ya ayyuha alAAazeezu ..… قَالُوا يَا أَيُّهَا الْعَزِيزُ

Finally, we find the terms Qārūn and Hāmān, both of which are personal names mentioned alongside Far’awn:

And We had sent Moses with Our signs, and a clear authority * To Far’awn, Hāmān, and Qārūn. But they said:“A lying deceiver”. [Quran 40:23-24]

Mentioning two proper nouns in the same sentence, and in the same context, alongside a title, is both logically and linguistically unsound. For example, if we say: “Joe, Mack, and King are walking in the castle garden”,it would seem that “King” is a proper noun. If it was a title, the sentence would have to be stated as such: "Joe, Mack and the king are walking in the castle garden”. By the same logic, if Far’awn was a title, it would not appear in the same sentence with two proper nouns (Hāmān and Qārūn) without the prefix “al-” (the).

The conclusion that can be drawn here is that the opinion claiming Far’awn to be a title cannot stand in the face of the Qur’ānic logic, or with the clear context of its passages, nor it is supported by any physical or archeological evidence. The truth is that Far‘awn is an Arabic name, and is still known today - as a family name especially - in both Saudi Arabia and Yemen. And the Qur’ān - a radically Arabic scripture - names only one tyrant by that name. There is no such thing as Farā’ina (in the plural), nor were they the rulers of ancient Egypt. Anyone who claims otherwise is simply delusional, and is a victim of a great historical forgery.

Where did Far‘awn drowned?

But when the two groups saw each other, the companions of Mūsa said: "We are caught!" * He said: "No, my Rabb is with me and He will guide me." * So We inspired to Mūsa : "Strike forth towards the bahr with conviction." ….. [Quran, 26:61-63]

“And when We parted the bahr for you, then We saved you and We drowned the people of Far‘awn while you were watching.” [Quran. 2:50]

Allah is telling us that the two parties reached a point where they saw each other. After that Mūsa and his people crossed the bahr and reached opposite side while Far‘awn and his people drowned in front of their eyes.

The average width of the Sea of Reeds, the alleged crossing point, is around 25 kilometers. It would have been impossible for the two parties to see each other across that distance, taking into consideration the conditions surrounding the event.

An even more outrageous theory places the crossing point not at the Sea of Reeds, but further south, through the Red Sea itself! The advocates of this theory deny that Mount Sinai is on that famous peninsula and claim that Mūsa (P) ended up in Arabia, somewhere in the Northern Ḥijaz region. They are seemingly oblivious to the fact that the width of the Red sea at that point is around 200 kilometers! How could the two parties see each other from across that distance?

The Qur’ān also tells us that the land where these events took place had what it called a bahr, in which Far‘awn eventually drowned. Does bahr necessarily designate a sea? It appears, from the Qur’ān, that bahr is simply a general term describing any body of water. In fact, Allah’s Book tells us that there are salty bahrs [25:53]as well as fresh-water bahrs [35:12]. The term means any natural body that has plentiful water. It could be a lake, a river, a sea, or an ocean.

The Qur’ān, in certain passages, states that Far‘awn and his henchmen drowned in the bahr, while in other passages, it tells us that he perished in the yamm. So does this mean that the two words are synonymous? Absolutely not. There are no synonymous terms whatsoever in the eloquent tongue of the Qur’ān. The terms bahr and yamm are derived from completely different roots, and hence cannot have the same meaning.

The word bahr simply indicates a large body of abundant water. What about yamm? Since there are no synonyms in the Qur’ānic text, the only possible explanation is that yamm is a description of this body of water. It is specifying what kind of bahr it was that Far‘awn drowned in. Hence bahr is the general term, while yamm is the specific one, comparable to the relation between “vehicle” (general) and “car” (specific).

When Mūsa was born, his mother placed him in the yamm [20:39, 28:7]. The commentators interpreted this yamm as the Nile River, without any proof whatsoever. When Far‘awn drowned in the yamm [7:136, 20:78, 28:40, 51:40], they interpreted it as the Sea of Reeds, just south of what is today known as the Suez Canal. And when Mūsa threw the golden calf of the Sāmiriy in the yamm [20:97], they imagined it as a stream in the so-called “Sinai Peninsula”. As you can see, they gave the same word three different interpretations - thus making a mockery of Allah’s words - in order to make the story fit with the geography of Egypt.

The truth of the matter is that the word yamm has only one meaning; and this meaning is common to several of the so-called “Semitic” languages, notably Arabic, Aramaic, and Syriac. Yamm” means: “a great, flowing stream of water”. This word appears exclusively in the story of Mūsa (P), and has no other meaning. In fact, if you visit the regions of ‘Aseer and Yemen (South Arabia) and ask the locals today what the word yamm means, they will unanimously tell you: it’s a great stream that flows down a mountainside. Once the yamm reaches flat, open ground, it becomes a nahr (river). Such is the eloquence and precision of the Qur’ānic tongue.

Using this knowledge to give the word a consistent meaning in the Qur’ān, the story then becomes clear: Mūsa’s mother placed him in a stream; Far‘awn drowned in a stream, and the calf of the Sāmiriy was hurled into a stream.

Far‘awn did not drown in the Red Sea. He drowned in an inland body of flowing water.

Who inherited the land after Far’awn drowned?

So Far’awn sent gatherers to the towns * ….. * 57 So, We evicted them out of gardens and springs * 58 And treasures and an honorable station *59 As such, We made the Children of Israel inherit it all. [Quran, 26:53-59]

And We let the people who were weak inherit the east of the land and the west of it which We have blessed. And the good word of your Rabb was completed towards the Children of Israel for their patience; and We destroyed what Far‘awn and his people had wrought and what they had built. [Quran, 7:137]

Verse 7:137 of Quran states, in clear and undisputed terms, that Allah eventually destroyed what Far‘awn and his people had built, and what they had worked so hard to achieve and acquire. And yet, we can see the great Pyramids built by rulers of Egypt, still standing!

Verses 26:57-59 of Qu'ran clearly state that the Children of Israel were eventually made successors in the same land in which Far’awn and his people lived, where they have gardens, springs, treasures and an honorable station. This was the same land that has been described as being mubāraka (fertile and rich) for all people [7:137]; the very same land to which the Patriarch Ibraheem (P) and his relative Lūt (P) had migrated. [Quran, 21:71]. Have you ever heard of Israelite king of the Egypt?

During the time of Yūsuf AH, which is estimated to be some 100 - 150 years before Mūsa (P) at most,there was no Far‘awn. There was al-malik (the supreme ruler or king) and his immediate subordinate al-‘aziz (the governor who managed the citadel). Moreover, as discussed above, the land that Far’awn ruled was inherited by the Children of Israel. In other words, there were no Pharaohs before Far’awn or after he drowned.

The Miṣr of Mūsa (P) & Far‘awn vis-à-vis Yūsuf (P)

And Far‘awn proclaimed among his people: "O my people, do I not possess the kingship of Miṣr, and these rivers that flow beneath me? Do you not see?" [Quran, 43:51]

Allah is telling us that Far‘awn’s trade citadel had many rivers flowing near it (not just one); whereas Yūsuf’s area suffered from a seven-year drought, due to lack of rain. This leads us to ask the question: Were Mūsa (P) and Yūsuf (P) in the same citadel? It is possible that they weren't, since there could have been many such walled caravan centers. So how can we be sure? Let’s see what the Qur’ān has to say:

And a believing man from among the people of Far‘awn, who had concealed his belief, said: "Will you kill a man simply because he is saying 'My Rabb is Allah' and he has come to you with proofs from your Rabb? And if he is a liar, then his lie will be upon him, and if he is truthful, then some of what he is promising you will afflict you. For Allah does not guide any transgressor, or liar * O my people, you have the kingship today throughout the land.But then who will save us against the torment of Allah, should it come to us?” Far‘awn said: "I am showing you that which I see, and I am guiding you in the right path" * And the one who believed said: "O my people, I fear for you the same fate as the Day of the Opponents * Like the fate of the people of Nūh, ‘Ād, and Thamūd, and those after them. And Allah does not wish any injustice for the servants * And, O my people, I fear for you the Day of Mutual Blaming * A Day when you will turn around and flee, you will have no protector besides Allah, and whoever Allah sends astray, then there is none who can guide him * And Yūsuf had come to you before with proofs, but you remained in doubt regarding what he came to you with, until when he died, you said: 'Allah will not send any messenger after him'. It is such that Allah sends astray he who is a transgressor, a doubter". [Quran, 40:28-34]

The man is also reminding Far‘awn and his people the fate of the people of Nūh, ‘Ād and Thamūd. If they were not in a same region, issuing a warning to Far‘awn and mentioning the fate of peoples or nations who were geographically unconnected to him, would have made no sense whatsoever.

Furthermore, it’s clear that Yūsuf (P) had been sent to the ancestors of Far‘awn’s people. This is proof that Yūsuf and Mūsa were in the same citadel. The question that naturally poses itself here is: how can a land dry up for seven years when it had abundant rivers, as Far‘awn was boasting? It seems that we have misunderstood the meaning of the word nahr (river) in its Qur’ānic context. Usually, when we think of the term “river”, we tend to think only of permanent waterways, whose sources are underground basins or huge lakes (like the Amazon, the Nile, the Euphrates, and other permanent rivers that do not dry up). But according to the Qur’ān, the term does not necessarily encompass only those types of waterways. The fact is that not all rivers are like that. Some, both small and large, rely on the rain and snow which melts from the mountaintops in order to flow continuously. If the rain should stop for seven years, the rivers will dry up, leaving only their trace in the valleys and mountain slopes. Has anyone ever heard of the Nile drying up? Has history ever recorded such an event in the past four thousand years?

The events described in the Qur’ān took place in a mountainous country, where hundreds of rivers and streams cascaded down from the mountains and were fed with seasonal rainwater. It is a land where agriculture depended on rain. This is clearly evident once again, from a conversation that eventually took place between Mūsa (P) and Far‘awn, as is related to us in the Qur’ān. Please read the following carefully:

He said: "So who is the Rabb of you both, O Mūsa ? * He said: "Our Rabb is the One who gave everything its creation, then guided all." * He said: "What then has happened to the first nations?” * He said: "The knowledge of that is with my Rabb, in a record; my Rabb does not err or forget. * The One who made for you the earth habitable and He made ways for you in it, and He brought down water from the sky, so We sprouted out with it various pairs of vegetation” [20:49-53]

This geography has no relation to Egypt whatsoever. And the rivers (in plural) that Far‘awn was boasting of were not the permanent water-ways (like the Nile and its delta branches, or the Tigris and Euphrates of Iraq). They were rivers that could dry up after long years of drought. And that’s exactly what had happened during Yūsuf’s time.

The final sign we will discuss bearing mention of miṣr in the story of Mūsa (P) is the following, somewhat puzzling one:

And you said: "O Mūsa, we will not be patient to one type of food, so call for us your Rabb that He may bring forth what the earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is close at hand with that which is better?" Go down to a miṣr, you will have in it what you have asked for. And they were stricken with humiliation and disgrace, and they remained under the wrath of Allah, for they were disbelieving in the revelations of Allah, and killing the prophets without right; that is for what they have disobeyed and transgressed. [2:61]

The Israelites, after having escaped into the wilderness, grew impatient and asked Mūsa to provide them with various types of food that grew in different seasons. What was Mūsa’s answer to them? "Go down to a miṣr, and you will find what you want therein". Here, the word miṣr clearly appears as a common noun. This rather strange instance reminds us of the true meaning of the term, as no more than a walled and secured trade station where food (grains, vegetables and fruits) are stored and easily available. What the discouraged Israelites asked Mūsa (P) for could only be found in the markets or the storage vaults of the trade citadels of ancient times.

And We let the people who were weak inherit the east of the land and the west of it which We have blessed. And the good word of your Rabb was completed towards the Children of Israel for their patience; and We destroyed what Far‘awn and his people had wrought and what they had built. [7:137]

Where exactly was that land? Did Allah destroy the works and monuments of the kings of Egypt? Or are their temples and pyramids still standing, tall and proud; silent testaments to the crimes of those who have forged the history of humanity?

Compiled from: Search of Pharaoh.
http://www.scribd.com/doc/132840113/Arabia-The-Untold-Story-Book-1-Search-for-Pharaoh

Further read:

Ancient Egypt Knew No Pharaohs Nor Any Israelite.
http://ashraf62.wordpress.com/2011/06/18/ancient-egypt-had-no-pharaohs-2/

Al- Hijaz, Homeland of Abraham and the Israeli prophets
http://www.tajdeed.org/article.aspx?id=10334
http://www.tajdeed.org/attachments/Al_Hijaz_Homeland_of_Abraham.pdf

Egypt vs. Msrim

by vazir, Saturday, October 26, 2013, 21:03 (1457 days ago) @ vazir

Egypt vs. Msrim

As showed in my previous post How Septuagint highjacked the Geography of Egypt?, how the Septuagint priests, who translated the Aramaic text of the Old Testament to Greek, replaced the word Msrm, as it appears in the original text, with “Aegypto”, thus creating the illusion that the events surrounding the Israelites had taken place in the Nile country. As a result, the later generations of the world have fallen victims to this delusion, including the Muslims.

In the post about Misr of Yusuf (P), it is also showed that the term Misr, as it appears in the Qur’an, refers to a walled citadel having several gates, that stood on the trade route, somewhere in South Arabia, and that the Qur’anic term does not necessarily appear in the exact same context as it does in the Old Testament. This is because the Qur’an, as a radically Arabic document, is independent in its usage of terms from the previous scriptures. The time has come to conduct an in-depth analysis of the word Msrm, which is obviously a proper noun, to find out what the term actually referred to, before the Septuagint corruption.

Before we start, it is worth taking note again that the Catholic Encyclopedia (CE) itself cast serious doubts about the translation of the term Msrm into Egypt. Let us read the following two passages under the heading entitled “Arabia” in the CE:

THE NORTH-ARABIAN MUSRI AND THE OLD TESTAMENT MISRAIM:
The cuneiform inscriptions of Assyria have thrown considerable light on various geographical localities in North Arabia, having important bearing on the history of the ancient Hebrews and on the critical study of the Old Testament. The importance of these new facts and researches has of late assumed very bewildering proportions, the credit for which unmistakably belongs to Winckler, Hommel, and Cheyne. It is needless to say that however ingenious these hypotheses may appear to be they are not as yet entitled to be received without caution and hesitation. Were we to believe, in fact, the elaborate theories of these eminent scholars, a great part of the historical events of the Old Testament should be transferred from Egypt and Chanaan into Arabia; for, according to the latest speculations of these scholars, many of the passages in the Old Testament which, until recently, were supposed to refer to Egypt (in Hebrew Misraim) and to Ethiopia (in Hebrew, Kush) do not really apply to them but to two regions of similar names in North Arabia, called in the Assyro-Babylonian inscriptions Musri or Musrim, and Chush, respectively.

According to this theory,
Agar, Sarai's handmaid (Gen., xvi, 1), was not Misrite or Egyptian, but Musrite, i.e. from Musri, in northern Arabia. Abraham (Gen., xii, 10) did not go down into Misraim, or Egypt, where he is said to have received from the Pharaoh a gift of menservants and handmaids, but into Misrim, or Musri, in northern Arabia. Joseph, when bought by the Ismaelites, or Madianites, i.e. Arabs, was not brought into Egypt (Misraim), but to Musri, or Misrim, in north Arabia, which was the home of the Madianites. In I Kings (A. V., I Sam.), xxx, 13, we should not read "I am a young man of Egypt [Misraim], slave of an Amalecite", but of Musri in north Arabia.

The insinuations made by the CE concerning the true meaning of the name Msrm as no more than an Arabian tribal identity cannot be ignored. The problem is their assumption that the land of the Midianites and of the Msrm (Misrim or Musrim, once the vowels are added), was in North Arabia. From a strictly geographical perspective, this assumption is false.

Whenever a forgery is perpetrated in the translation of a text, the culprits are bound to make a mistake somewhere that eventually gives away their crime. It appears that the Septuagint priests, who sought to replace every instance of the term Msrm with “Aegypto”, failed to pay attention to one incriminating passage in their translation that mentions Msrm in its true context, as no more than a clan. The passage is the following:

If the Clan of (Egypt) will not come up and enter in, they [shall have] no [rain;] they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles (Zecheriah 14:18).

Going back to the Aramaic text, we can clearly see the term Mishphaht Msrim, which any speaker of modern “Hebrew” will tell you means precisely: family (or clan) of Egypt. This is the meaning that all the orientalist translations of the Old Testament have confirmed. In the Squared Aramaic letters, the phrase is written as such: משפחת מצרים

The above passage from Zecheriah sounds the first warning buzzard on the Septuagint translation: has anyone ever heard of Egypt being described as a “clan”? The following is another passage from the OT, which shows just how problematic the Septuagint translation of the name Msrim is:

The princes of Zoan have become mad; The princes of Noph are deceived; They have deluded (Egypt), those who are the mainstay of its tribes (Isaiah 19:13)

The appearance of the names “Zoan” and “Noph” in the original Aramaic text of the above passage caused enormous problems for the orientalists, since they could not reconcile those names with the Egyptian landscape. As a result, they resorted to fraud and deception by rendering “Noph” as “Memphis”! This is why, in some English translations of the OT, you will see “Memphis” appear in the Book of Isaiah, while other translations remained faithful to the original text, by keeping the name as it is: Noph. (The name appears as " ףנ " , and is transliterated as “Nph”, or “Noph” - after the Masorites added vowels to the text starting from the 7th Century AD). Furthermore, we are faced with the puzzle of Egypt being described as consisting of tribes, in the above passage. Again, this defies our knowledge of Ancient Egypt as a powerful, unified kingdom, ruled by a centralized monarchy, and rivaling the might - if not the brutality - of the Assyrians and Babylonians. Egypt was not composed of tribes or clans, and neither was Mesopotamia, for that matter.

The only region in the ancient world that did not know any form of central authority during that era was Arabia. It was a land where fiercely independent clans lived under tribal customs, often warring with each other. (This was the state that the region was left in ever since the dissolution of Sulaymān’s kingdom). It was a lawless, rebellious region that had control of strategic trade routes, and its tribes were a thorn in the side of the Assyrians and the Egyptians.

Another problematic passage bearing mention of Noph as a location in Egypt is the following passage from the Book of Ezekiel:

Thus saith the Lord GOD; I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of (Egypt): and I will put a fear in the land of (Egypt) (Ezekiel 30:13)

The rendering of Noph as Memphis in some translations of the OT (see for example: Douay Rheims Bible, and the American Standard Version) is truly one of the most spectacular instances of forgery that the orientalist imagination could contrive. What these criminals failed to realize is that the context of Ezekiel warns of the destruction and devastation that the Assyrian King Nebuchednessar promised to inflict throughout ancient Israel. If Biblical Israel truly was in Palestine, as we have been led to believe, then why would the Assyrians issue a warning to Memphis, a city that lay south of the Nile Delta, and had no geographical connection to ancient Israel?

The truth is that Noph is not Memphis, and the Msrm of the OT is simply not Egypt.

Let us take into consideration the following facts concerning the so-called “Hebrew” language:

1- The ancient dialects of Yemen used the suffix im to denote the plural form. Hence, Msrim is the plural of Msr. (Examples include: Eloh – Elohim; Cherub – Cherubim; Katub – Katubim and Himyar – Himyarim).

2- The Arabic tongue, being the closest to the proto-tongue of the region, and hence the most complete and articulate dialect, has 28 letters in its alphabet; whereas the alphabet of Aramaic (an a‘jami dialect) contains only 22. This means there are 6 letters in the Arabic alphabet not found in Aramaic. One of these letters is the ḍ, (as in Ramaḍān). Consequently the so-called “Hebrew” dialect replaces the ḍ with ṣ (ṣād). The only thing distinguishing the two letters is the dot. (ص - ض).

Taking the above two points into account, and remembering the valid observation made by the Catholic Encyclopedia, which comes very close to the truth, we can at last solve this confusing puzzle. Here follows is the truth that has been hidden from us:

The word Msrim, which the Septuagint forgers rendered as “Egypt”, is actually the Aramaic spelling of the name of the Arabian tribe of Muḍar. The Arabic spelling of the word is “مضر ”.

Hence: Msrim = Muḍariyyeen (plural), while Msr denotes the land of Muḍar. There, dear reader is the source of their great delusion. That single dot separating the two names is the answer to this age-old dilemma. So who were these people?

The legendary Bani Muḍar needs no introduction. Seldom is a tribal name more resounding in the history of Arabia. Muḍar was a tribe that originated in Yemen, the ancestral and primitive home of all Arabs. They were, for many centuries, a sedentary people who had control of substantially large territories in the Tihāma region (the mountainous strip along the Red Sea Coast of Arabia). In fact, Muḍar were a prominent branch of Bani Kanānah. These people, at a certain point in their history, quarreled with the nomadic “Hebrews” (‘ibrān), who began infiltrating their lush mountain oasis. These were the very same people to whose territory Ibraheem (P) had migrated in that bygone age. The enmity that we - the generations of today - have been led to believe existed between ancient Egypt and the Israelites was in fact a Muḍari-Hebrew rivalry over fertile territories in the highlands of Yemen!

Now, at last, the rabbinical illusion falls apart like the beads of a thread. Now we can understand just who Ibraheem’s “maid”, Hāgar, was. Assuming this woman even existed, it seems that the Septuagint forgers (and the orientalists after them) turned a Muḍari concubine into an Egyptian servant girl! Consequently, the so-called “Pharoah of Egypt”, who pops up every now and then in the Old Testament, was none other than a villainous Muḍari tribal chief who had control of a walled citadel and caravan station somewhere along the trade routes of South Arabia.

Having finally cracked this puzzle, we can now return to the previously encountered passages of the OT that bear mention of “Egypt”, and render them as they were meant to be understood:

So they set him [Joseph] a place by himself, and them by themselves, and the Muḍaris who ate with him by themselves; because the Muḍaris could not eat food with the Hebrews, for that [is] an abomination to the Muḍaris (Genesis 43:32).

The Msrim (Bani Muḍar) could not stand to eat at the same table as the Hebrew nomads, hence they kept their distance from Yūsuf (P), who was, in the end, a Hebrew descendant.

And Abram heeded the voice of Sarai. Then Sarai, Abram's wife, took Hāgar her maid, the Muḍari, and gave her to her husband Abram to be his wife, after Abram had dwelt ten years in the land of Canaan (Genesis 16: 2,3).

The above passage, regarding the identity of Sarah’s “maid” is self-explanatory.

And Abram went forward, going, and proceeding on to the south. And there came a famine in the country; and Abram went down into [the land of] Muḍar, to sojourn there: for the famine was very grievous in the land.…(Genesis 12: 6-10).

According to the geography deduced from the above text, the Bani Muḍar, during the age when the OT was recorded (most probably around 600 BC), still lived in the southern regions of Tihāma, placing them close to the coast of ‘Ādan, in Yemen (the very same “Aden” or “Eden” of the Bible).

If the Clan of Muḍar will not come up and enter in, they [shall have] no [rain;] they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles (Zecheriah 14:18).

Obviously, Zecheriah was talking about the clan of Muḍar, a rival of all Hebrews, including the Israelites. Egypt had nothing to do with the story whatsoever.

The princes of Zoan have become mad; The princes of Noph are deceived; They have deluded Muḍar, those who are the mainstay of its tribes (Isaiah 19:13).

Isaiah was talking about the madness and foolishness of the Muḍari tribal leaders, who were under the delusion that they could stand against the might of the Assyrian army. This is made very clear from the context of the book of Isaiah, which, from beginning to end, talks about nothing but the Assyrian storm that shook the very mountains of Arabia.

Thus saith the Lord GOD; I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Muḍar: and I will put a fear in the land of Muḍar (Ezekiel 30:13).

A warning is issued to Noph - a location within the domain of Muḍar - that the Lord will strike fear into the heart of the idol-worshippers.

Here is what al-Hamadāni, writing in the 10th Century AD, says about Nūph in his Description of Arabia (page: 294)

و ينوف و القواعل: جبلان. يُقال عُقاب ينوف و عقاب ملاع، فيُضاف إلى ينوف و إلى ملاعها

It is worth noting that al-Hamadāni recorded this name as Yanūph. This is completely normal when we take into consideration that the Yemeni dialect often inserted the prefix y or ya in the beginning of proper nouns. Here are some examples: Tharb - Yathrb ( ثرب - يثرب ); Karb - Yakrb ( كرب - يكرب ); ‘arb - Ya‘rb ( عرب - يعرب ); ‘arm - Ya‘rm (عرم - يعرم ) ; Nūph - Yanūph ( نوف - ينوف ); Būs - Yabūs (بوس يبوس) .

Legendary Yemeni poet, Umru’ al-Qays, mentions the same Yanoph in a poem wherein he tells the story of how one of his camels was stolen by raiders:

كأن دثارا حَلَقَت بلبونهِ عُقابُ ينوف لا عقاب القواعل

When the Zionists failed miserably to find any trace of the name “Noph” in Egypt, they immediately jumped to the assumption that Isaiah and Ezekiel must have meant Memphis! This is but an example of the length that they were prepared to go to, to convince themselves - and indeed the whole world - of their delusions. Their ultimate purpose, of course, has always been to lay claim to all the lands from Iraq to Egypt, as ancient theaters of “Israelite holiness”, gradually paving the way for the annexation of all lands in the Levant. And while their plans are slowly coming to fruition, the Arabs have been asleep in their cave for 14 centuries, and are more concerned with whether or not water should reach their elbows when performing ablution.

As to the question of where exactly in the land of Muḍar did the Israelites reside, the following passage from the Book of Genesis provides us with the answer:

Thus Israel settled in the land of Muḍar (Msrim), in the land of Goshen. And they gained possessions in it, and were fruitful and multiplied greatly (Genesis 47:27).

The Biblical “Goshen” (more correctly rendered as “Joshen” in some translations, since the j and g sounds were interchangeable), which the criminal orientalists projected onto an area in the Eastern Nile Delta region, is none other than the legendary Josh of Arabian lore, whose name was sometimes rendered as Joshn, after adding the suffix known as al-nūn al-kalā’iyya. The name appears several times in the Old Testament, notably in the following passage, where it is mentioned alongside several other place names:

And in the hill-country, Shamir, and Jattir, and Socoh ... and Goshen (Joshen) ... Arab, and Dumah, and Eshan (Joshua 15: 48-52).

In Description of Arabia (pages 127,128), al-Hamadāni states the following:

ثم يتّصل بهذه السراة سراة عذر و هنوم و ظاهر بلد الجواشة من الفائش ... فبلد الشاكريين من أهل الدرب، و نوده فالحفر من
أعلى عصمان ... و بلد الجواشه ... و فيه أراب.

The number of “coincidences” in the above passage, that match the Biblical geography to the letter, is quite simply staggering. Al-Hamadāni is describing a countryside shared by the Shākiriyyeen (none other than he Biblical tribe of Issachar-Ishachar), as well as the Jawāshah (in relation to Josh), in a mountainous region comprising Hannūm (the Biblical Hinnom), Aṣmān (the Biblical Azemon), and Ārāb (the Biblical Arab). Is it by pure chance that the country of the Jawāshah tribe is near to Ārāb and Hannūm and not far from Mount Shamir, in both al-Hamadāni’s text and the Book of Joshua? Furthermore, what on Earth do these names have to do with the geography of Egypt?

It is worth noting that some Arab poets mentioned Joshen as Josh (Gosh), while others added the n at the end of the name, as was customary in the Yemeni dialects. For example, poet al-Ba’ayth sings of the place as Joshn (Joshen) as follows:

يُحاورنَ من جَوشن مفازةٍ و هنّ سوام في الأزمنّة كالأجلِ

On the other hand, poet al-Nābigha al-Dhubyāni mentions it as Josh:

سافَ الرفيدات من جوش و من حددٍ و ماشَ من رهط ربعيّ و حجّارِ

As for Mount Shamir, it is also mentioned by al-Hamadāni in DoA (page 147), as being one mountain peak among several, in the vicinity of the Biblical Sema (Shema), and within the territory of the Tribe of Simeon:

و جبال الأشعوب، الصّلو الجامع لهم بعد ذلك: سمع ... و شمير ... و دُباس و ضُرعه.

There is Goshen, within the territories of the Msrim (Bani Muḍar), spread before us in the ancient and forgotten Yemeni highlands.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Pages 103-110
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

The “Hebrew” Deception

by vazir, Wednesday, October 30, 2013, 00:16 (1454 days ago) @ vazir

The proof that Yūsuf’s brothers were no more than Bedouins (livestock herders) is found in the following (the word is left un-translated, so Arabic readers can verify for themselves):

And he raised his parents upon the ‘arsh and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Rabb has made it true, and He has been good to me that he took me out of prison and brought you out of the badou after the shaytan had made bitterness between me and my brothers. My Rabb is kind to whom He wills. He is the Knowledgeable, the Wise}...[12:100]

The “Hebrew” Deception

“Language is the nation. And the nation is the language. And there is no life for the nation without a language”.

These were the words of Eliezar bin-Yehuda, the man who is credited as the “reviver” of the so-called “Hebrew” language. Bin-Yehuda understood, ever since the beginning of the Zionist project, the importance and necessity of this matter for the continuity of the Jewish “nationality”. In fact, there were many common means used by both the Nazis of Germany and the Zionist movement to achieve their goals. One of those means was: "Lie, lie, lie and keep on lying, until eventually, the people will believe you". The Zionists kept on claiming, since the beginning of their colonial project, that there was once, a long time ago, a divine language called “Hebrew”, and that it was the language of God’s Chosen People, that was eventually lost or became “dormant” when the “Hebrews” were scattered and exiled from their alleged “Promised Land”.

David Ben Gurion, the first prime minister of Israel, once said: “The Hebrew language died out, because it hasn’t been a spoken language for over 2000 years”. This statement and many others along its line; were used to explain why the “language” is mysteriously not found in any ancient dictionary or glossary, and is not mentioned in any historic document the world has ever known. The fact is that there was never any language in the entire region but Arabic and the various dialects that derived from it: Aramaic, Syriac, Old Yemeni, Amorite, Phoenician, etc…

Encyclopedia Britannica
states that: “The original authors of the Old Testament are unknown; furthermore, it is not certain whether those who compiled it were individuals or groups. The Old Testament was originally recorded almost exclusively in Hebrew, with the exception of very few passages which were recorded in Aramaic. The first Jewish community eventually translated the entire text of the Torah (the Five Books) to Aramaic”.

Isn’t it strange that it has never occurred to anyone to ask the following questions?
1- Why was it translated to Aramaic?
2- Who was this “first” Jewish group or community responsible for this translation?
3- If the language had been dead for 2000 years, how did it suddenly “pop up”, alive and well, in Palestine, in the 20th Century, and coinciding with the return to the alleged “Promised Land"?

Did this “Hebrew” language even exist in the first place? An article written by Professor G.A. Driver, who taught Modern Hebrew at Oxford University, UK, stated: “The Term ‘Hebrew’ is actually a creation of the Jewish Rabbis in Palestine, which came at a much later time. This is proven by the fact that the word was not known or used to refer to the Jews in Russia, until after the 15th Century”.

The Zionist movement commissioned prominent Russian literary figure Eliezar bin-Yehuda, who was among the first immigrants to Palestine, to write a linguistic glossary based on an ancient Arabian tongue, mixed with the Yiddish dialect of the German Jews. Bin-Yehuda wrote the entire framework for this new language, and sought to spread it among the new Jewish community in Palestine. Giant French scholar and thinker Pierre Rossi, in his outstanding book entitled (lit): The City of Isis – the True History of the Arabs (pages 28,29) says: “Modern Hebrew is an invention of the Russian Eliazar, who published a literary and linguistic glossary in the period from 1910 until 1922, as was required by the global Zionist movement, and proposed it as a kind of ‘Esperanto’ for the Jews in all corners of the world, who had been promised a new home in Palestine. It was nothing but a political tool”. (In other words, a lie created for political manipulation).

The invention of this “Modern Hebrew” language was a very crucial condition for the success of the colonial Zionist movement. This language, of which there is not a single mention in any document, text, or archeological trace, in the entire literary history of the ancient world, suddenly became a living reality! “No mention of it is found in any of the thousands of cuneiform and hieroglyphic texts….nor even in any ancient Aramaic document was ever a single reference to a Hebrew language” (Rossi, page 25).

Eliazar called for making “Hebrew” the language of the age for the new Jewish settlers, to be spoken by the youngsters in their homes, in their schools, and on the streets. The goal was to artificially create all the elements needed for a new “racial nationality”. In his excellent study entitled (lit): Zionist Racism and the Philosophy of Jewish Upbringing, Professor ‘Abdulqāder Fāris says: “And so Hebrew became the official language; so much so, that the elderly generations who had immigrated to Palestine were forced to learn it from their children! This is because the fathers, who had left their original homelands in Europe, had never heard of such a language, so they had to learn it from the younger generations”.

Is it possible, dear reader, that all those scholars were delusional? Or is it the Zionist propaganda machine that has played the public for fools? The fact is that the term “Hebrew” was never known - by the European Jewish communities - as a term designating a language, until the 1920’s, when the Zionist project began taking shape.

We will show you now, dear reader, a glimpse of the truth that what we have always thought were independent “Semitic” languages, are in fact nothing but various dialects originating from one mother language or proto-tongue, so to speak. This fact has been declared time and time again by anthropologists and linguists since the end of the 19th Century, among them: William Wright, Paul Edward Dhorme, Sabatino Moscati, Kamāl Ṣaleebi, Pierre Rossi, and many others, all of whom have successfully demonstrated that the so-called “Semitic” languages did indeed have one common origin. (Think of it as somewhat like French, Spanish, Portuguese and Italian all being offshoots of the original Latin tongue).

These academics have conducted extensive research on the dialects of Arabia and Mesopotamia, and found glaring similarities between them, notably: the presence of three-letter verb roots for the words, the presence of two tenses (past and present) for those verbs, as well as very similar conjugation structures between them. In all these dialects, there are obvious resemblances among the pronouns, the words that indicate sibling relationships, the names of body parts, numbers, and natural phenomena, among others. This led to only one possible conclusion: the original community from which sprang all the so-called “Semitic” people must have spoken a language that was most similar to Arabic. In this regard, Sabatino Moscati says: “In light of all the information that we, as anthropologists have been able to gather, there is now undeniable evidence which indicates that the wilderness of the Arabian Peninsula is the point of origin for all Semitic migrations".

Moscati’s observation is in line with that of other academics and scholars of the modern age, notably Arnold J. Toynbee (1889-1975), and William J. Durant, both of whom have pointed out that the Arabian Peninsula, specifically its southern part, may well have been the cradle of human civilization.

What we can say for now, with a great degree of certainty, is that what is popularly known as the “Semitic” race most probably originated in the Arabian Peninsula. This is in fact in line with observations made by the ancient Greek historians, notably Herodotus, who stated that the inhabitants of Phoenicia were originally immigrants from the Red Sea coast. It was the ancient migrates from Arabia, starting from the 15th millennium BC, who eventually established civilizations in Mesopotamia, Egypt and the Levant.In the heading entitled “Arabia”, in the Catholic Encyclopedia, we read the following:

“Arabia is the cradle of Islam and, in all probability, the primitive home of the Semitic race”.

Late Lebanese historian and linguist Kamāl Ṣaleebi, who specialized in what is known as “Hebrew” until it became a second language to him, reiterated Moscati’s observation that the so-called “Semitic” languages were originally dialectic offshoots of an original and older proto-tongue, and that the common ancestor of those dialects was most probably closer to Arabic. In his famous book The Bible Came from Arabia (published in 1985), Ṣaleebi states: “All this leads us to the conclusion that the three languages in question (Phoenician, Aramaic and Arabic) actually existed side by side, from Yemen to the Levant...There is nothing strange in the fact that Arabic coexisted with Aramaic as far back as the Biblical times. This is because Arabic, from a purely Phonetic and morphological perspective, is the oldest of the three languages”.

How did the experts reach the conclusion that Arabic is the oldest of the “Semitic” languages? The answer lies in the vast phonetic roots of Arabic. The fact is that Arabic has a far greater variety of consonantal sounds than any of the other languages, including what is falsely referred to as “Hebrew”. From a purely linguistic perspective, sounds that were originally independent phonemes in the proto-tongue (common ancestor language) of the region combined to form allophones in all the dialects, except for Arabic, where they remained discrete phonemes. This means that the so-called “Semitic” dialects (Aramaic, Syriac, Phoenician, Old Yemeni*, etc. could not possibly have pre-existed Arabic. This is because Arabic is the only language that has preserved all the features of the ancestor tongue, whereas those features are absent in the other dialects. Consequently, it is not possible for Arabic to have been a descendant of those dialects, as is commonly believed. A whole does not come out of a part. What this means, ultimately, is that the common ancestor of all the so-called “Semitic” languages was much closer to Arabic than to any of the other offshoot dialects. ( * The term “Old Yemeni” indicates the ancient South-Arabian dialects, notably Thamūdic, Sheban, and Ḥimyaritic.)

Proving that Arabic is the closet language to the proto-tongue and common ancestor of all the known dialects is certainly possible, but requires a separate study of its own. The observations made by Ṣaleebi, as supported by other contemporary academics, as well as the latest anthropological findings concerning the early human civilizations and the trends in human migration, must be taken very seriously. What we can say now, with a great degree of certainty, is that the southern quarter of the Arabian Peninsula was indeed the cradle of human civilization, and the true - albeit forgotten - theater of the stories and legends of Allah’s messengers, from Nūḥ (P), down the line to Muḥammad (P). The presence of towering mountains and badlands in the Arabian Peninsula, not to mention the primitive means of communication in those bygone eras, must have given rise to different dialects; original offshoots that derived from the proto-tongue. These dialects were spoken by tribes and clans that, at first, lived together in the same general geographical setting, before eventually wandering out of the Peninsula in successive and continuous migrations; whether for reasons related to climate, competition for fertile land, or because of invasions or wars. This of course assumes various phenomena in line with these anthropological facts, notably that the spread of people in mass exoduses from Arabia, over thousands of years, led to further evolution of those offshoot dialects, until they eventually became separate languages, as people strayed further away from their point of origin. On the other hand, this necessitates that the original, or common ancestor of all those dialects be preserved, at least in its spoken form (if not in alphabet) by a small group or class of people who remained around the point of origin, and thus preserved most of the characteristics of the proto-tongue. And it was precisely that group of people to whom Ibraheem (P) had migrated in the distant past (around 1600 BC).

The implication of these facts is that the classical division of the so-called “Semitic Languages” into a Northern branch comprising Aramaic, Syriac and Phoenician and a Southern branch comprising Arabic, Old Yemeni, and Ethiopian is a complete fallacy. Whether this division was a result of ignorance, or a deliberate manipulation to conceal the truth remains to be seen. These dialects, in their oral form, must have existed side by side all over Arabia, even during the Biblical times. Their written form however (the various alphabets), is another matter entirely. For example, the cursive Arabic alphabet that we use today was an ingenious development of the Nabateans, around 200 AD. The Arabic language however, is immeasurably older than the Nabatean civilization, and there is no doubt whatsoever that it originated in Yemen. It is therefore more correct to classify the alphabets into northern and southern branches, not the languages.

It might be difficult to accept this truth at this point, but eventually, the sheer amount of evidence that we will present will lead to only one conclusion: that the language of the Qur’ān is a sample of what may very well be the oldest dialect in existence. And it was precisely in this language that Allah revealed His final message to mankind. Arabic is a language whose alphabet was developed long after it was first spoken, and whose origins have always been shrouded in mystery.

During the time of Muḥammad (P), there were groups of people who spoke Aramaic, Syriac, and even Old Yemeni, living alongside speakers of Arabic. Until we accept this truth, we will never understand the true history of Muḥammad (P), and where he actually lived and preached. The Qur’ān describes all those other dialects as being a‘jami, to distinguish them from the ‘arabi tongue. Strictly speaking, the term a‘jami, as is evident from various lexicons, means: “something incomplete, imperfect, lacking, or something that struggles or makes an effort to convey a meaning; something that struggles to be complete or perfect but fails to achieve either quality”. The consequences of this are quite staggering to say the least, and necessitate a complete revaluation of what the term ‘arabi actually means. It will not be long before you realize, dear reader, that the term “Arabic” (written with a capital ‘A’, by convention) is not the name of a particular language or nationality, but rather a description of a dialect. It is imperative that you keep this point in mind throughout our quest to recover the lost geography of the prophets.

The question still stands: Where does the so-called “Hebrew” language fit in? Let’s go back to what Encyclopedia Britannica says:

“The original authors of the Old Testament are unknown; furthermore, it is not certain whether those who compiled it were individuals or groups. The Old Testament was originally recorded almost exclusively in Hebrew, with the exception of very few passages which were recorded in Aramaic. The first Jewish community eventually translated the entire text of the Torah (the Five Books) to Aramaic”.

Do you believe this joke? Has anyone on this planet ever conclusively proved the existence of a language called “Hebrew” – a language which they claim had become “dormant” for 2,000 years before it was “revived” in the Promised Land?

Here follows is the truth of this so-called “Hebrew”:

Linguists estimate that the letters of Old Aramaic (also called “Paleo Aramaic”) were used as early as the 11th Century BC. Noting the 22 letters of this alphabet, it is obvious that they are the same letters as those of the Arabic alphabet; with the exception of 6 letters that are not found in Aramaic.

The Aramaic dialect is nothing but one of the practically extinct a‘jami dialects that originated in South Arabia, then spread northwards on the waves of the ancient migrations. Eventually, several alphabets were developed as written vessels for Aramaic, and the one shown here is believed to be the oldest.

Now, if you take a close look at “Squared Aramaic” letters, you will be surprised to know that these are the same letters which they call “Hebrew”; every one of them! These squared Aramaic letters are estimated to have first appeared in Mesopotamia around the 7th or 6th Century BC, which coincided with the era of the Babylonian Exile. This is the truth that the Zionists have been hiding all along. And whenever anyone comes close to exposing their deception, they quickly rush to the claim: “Hebrew does use the squared Aramaic letters, but it is an independent language”. The fact of the matter is that there is not a single document in the entire history of the ancient world that mentions anything about a “Hebrew” language. Not even in the Old Testament itself do we find any indication or reference that the Biblical Israelites spoke “Hebrew”! Their explanation of the absence of any mention of this language is simply that it was “dormant” for many centuries. As for the presence of hundreds of Arabic words in this so-called “Hebrew”, their allegation is that, for the purpose of its “revival”, it made use of many Arabic terms that were incorporated into it.

The time has come to expose this global deception once and for all. What they call “Hebrew” is nothing but a mixture of Aramaic and Arabic that was injected with one of the rural dialects of Germany, known as the "Yiddish". The Zionists invented this language from scratch and came out to the world with claims of “holiness” and “originality”. Aramaic, in turn, is nothing but an almost extinct dialect that originated in South Arabia, and is spoken today only in certain areas of Syria and Iraq. Being that “Hebrew” had no written form of its own; the Zionists simply hijacked the squared Aramaic alphabet and used it as a vessel for their invention.

The fact that “Hebrew” is derived from an ancient Yemeni tongue is not a new discovery. English Orientalist David Margoliouth, who taught Arabic at the University of Oxford from 1890 until 1937, once stated: “We find, in the (Hebrew) language, especially in proper nouns, very old manifestations that match, to the letter, the scriptures of South Arabia”. In his book entitled (lit): Imagined Palestine - Land of the Torah in Ancient Yemen, (published in 2008), Iraqi scholar Fāḍel al-Rubay‘i made the same observation concerning the alarming similarities between what is called “Modern Hebrew” and the phonetic patterns of the ancient South Arabian dialects. To give you an idea of what we mean, the Old Yemeni dialects, at one point, used the letter h (as in hair), as a definite article to mean “the”. This was equivalent to the Arabic prefix article al. Hence, for example, “the year” in English is equivalent to al-sanah in Arabic, and ha-shana in Old Yemeni (the s and sh sounds often replaced each other in the old dialects). The name Rosh Hashanah, which designates a Jewish religious holiday, would be equivalent to rash ha-shanah in ancient Yemeni, which means “New Year”. This term is simply an a’jami version of the Arabic ra’s al-sanah. Let’s take, as another example, “Haaretz”, the name of the famous newspaper issued in the Zionist state. The term “aretz” is simply a corruption of arṣ, which is the ancient Yemeni term for “earth” or “land”. This is because the Yemeni dialect did not have the letter ḍ (ḍād) that we find in Arabic (as in Ramaḍān), so it was replaced it with the letter ṣ (ṣād). Since the Europeans could not properly pronounce the sound, they in turn rendered it as tz (tzad). Hence, ha-aretz is simply “the earth” (or “the land”), a corruption of the ancient Yemeni pronunciation ha-arṣ, which corresponds to al-arḍ in Arabic. These are but a few examples of their so-called “divine tongue” that was taught exclusively to their “superior race”.

Now, the question is: If “Hebrew" was never a language to begin with, then what does the word actually mean?

“Hebrew” - A Name or a Description?

Whenever the word “Hebrew” is mentioned today, it immediately brings to our minds a particular “nation” of people who identify themselves as being Jewish, descendants of the Children of Israel, and who consider the Old Testament to be their sacred scripture. But is this what the word really means? Or was the term given - for ideological reasons - a meaning that was different from its original context, in order to create the illusion of a “chosen people” racially superior to all others?

In fact the “Hebrew” never existed as a language in the first place, but was created from scratch by the Zionist movement in the early 20th Century. In fact, the elderly generations of European Jews who migrated to their alleged "Promised Land” in Palestine had never even heard of this language, and were forced to learn it from their younger generations.

The truth we are about to reveal, which only a handful of people are aware of, is that the word “Hebrew” is the a‘jami equivalent of the Arabic word ‘ibri (singular), whose plural form is ‘ibrān. This word is actually an adjective, used to describe those people who often cross over, or travel from one place to another, rarely settling down in one location. In fact, the word ‘ubūr (crossing a street, river, valley, etc…) is a derivative of this word.

The implications of this matter lie in the concept of nomadic life in general. The question is: How and when did this adjective become a term used exclusively to identify the Jews? This is another of the many forgeries which they perpetrated to hide the true identity of the Israelites. The truth of the matter is that Ibraheem (P) was described as being a “Hebrew” in certain passages of the Old Testament. At the same time, the Bible tells us that he was a wandering Aramean (meaning that he was looking for a place to settle). This is because Ibraheem migrated from his homeland and settled in the mountainous Sarāt Country. Interestingly, the Bible never uses the term “Hebrew” to describe his sons, Isma‘eel and Isḥāq. Why is that so? Could it be because they didn’t “cross over” with their father? Could it be because they were born in the Sarāt Country? Nowhere in the Old Testament do we read about “Isma‘eel the Hebrew” or “Isḥāq the Hebrew” or even “Ya‘qūb the Hebrew”, for that matter. But we do read about “Yūsuf the Hebrew”, for reasons that we will discuss very soon. This is a very important issue that needs to be looked into. The descendants of Ibraheem did not migrate across the Arabian wilderness to the coastal mountainous region. So, technically, they were descendants of a Hebrew, but were not Hebrews themselves. They were simply "Israelites".

The proof that the word “Hebrew” does not indicate a language or a particular national or racial identity is found within the passages of the Old Testament, for those who can read between the lines, so to speak. Take a look at the following excerpt from the Old Testament, which talks about a particular law that Mūsa (P) is claimed to have taught his people:

Now these [are] the judgments which you [O Moses] shall set before them: "If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing. "If he comes in by himself, he shall go out by himself; if he [comes in] married, then his wife shall go out with him. If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself. But if the servant plainly says, 'I love my master, my wife, and my children; I will not go out free,' then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever” (Exodus 21: 2-6)

These regulations given by Mūsa to the Israelites clearly distinguish between the Israelites themselves and the slaves, among whom were the Hebrews who migrated to the region. The Hebrews were bought and sold as slaves; something that was absolutely forbidden to the Israelites to do among themselves. Has anyone ever heard of an Israelite (a member of “God’s Chosen People”) buying or selling another Israelite as a slave?

But then, why is Yusūf (P) described as being a “Hebrew” in the Bible? Wasn’t he also born in the Sarāt region? This is because the inhabitants of the mountainous regions of Arabia, who had control of the entire coastal strip (including the trade routes), still considered the later generations of Israelites as being somewhat “beneath them”, and looked upon them with some kind of disdain. As such, Yusūf in particular was still considered “Hebrew”, even though he was born in the land that his ancestor Ibraheem had migrated to. This explains the following passage in the Old Testament:

So they set him [Joseph] a place by himself, and them by themselves, and the (Egyptians) who ate with him by themselves; because the (Egyptians) could not eat food with the Hebrews, for that [is] an abomination to the (Egyptians). (Genesis 43:32)

Pay attention to the context of the term “Egyptians” in the above text. In the original so-called “Hebrew” Bible, the word we see is Msrim. What the passage is telling us is that the Msrim could not eat food at the same table with the Hebrews. (They found the prospect repugnant because the Hebrews were looked upon as being of lower social status). The Septuagint criminals, however, perpetrated a blatant forgery by replacing the word Msrim (or msrm, as it appears in the original, silent, Aramaic text), with “Aegypto". However, that still doesn’t change the context of the passage in terms of what the term “Hebrew” really means. It is clearly indicating a nomadic lifestyle, not any particular group or racial identity and certainly not designate one specific language or dialect.

The Children of Israel were thus descendants of Ibraheem the Hebrew (‘ibri) who had crossed the wilderness of Arabia and settled in the fertile region of the Sarāt Mountains, the hub of the ancient trade routes. This region was described by Allah as being mubārakah to the inhabitants of the ancient world, because of its rich natural resources, and many fresh water streams and rivers. Ibraheem was not the only Hebrew, and certainly not the first. Anyone who migrated in this same manner was given the label of “Hebrew” by the inhabitants of the region in question. In fact, the term ‘ibran is still used even today in some Arab countries, to describe the inhabitants of the rural areas (or small villages) who make the trip to the capital to conduct their business, having crossed the wilderness towards the large urban centers. It is a word that is deeply imbedded in the culture of Arabia, and provides further evidence as to where the events of the Bible took place.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page 26-36
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

The “Hebrew” Deception

by Laurie Hamdani @, Chicago, Wednesday, October 30, 2013, 16:52 (1453 days ago) @ vazir

Brother Vazir,

Kindly consider shortening your posts. Perhaps you can more succinctly summarize or simply direct readers to the source materials you reference.

Thank you.

--
Salaam and thank you.

The “Hebrew” Deception

by vazir, Thursday, October 31, 2013, 03:00 (1453 days ago) @ Laurie Hamdani

I understand your concern. Planning to provide summary with diverse sources after one or two posts. Thanks for allowing the posts.

Ibraheem’s Original Homeland

by vazir, Friday, November 01, 2013, 01:15 (1452 days ago) @ vazir

Ibraheem’s Original Homeland

The Septuagint Bible details the voyage of Ibraheem (P) from the time he left the land of his fathers, which it claims was in Mesopotamia, during the Chaldean era (in the city of Ur, to be precise).

And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out with them from Ur of the Chaldean to go to the land of Canaan; and they came to Haran and dwelt there (Genesis 11:31)

Then He said to him, "I [am] the LORD, who brought you out of Ur of the Chaldean, to give you this land to inherit it." (Genesis 15:7)

The above passages are among all that the Septuagint forgers needed to transfer Ibraheem’s name to Mesopotamia (presently Iraq), and make him an Iraqi of the Chaldean era.

In the previous post, it was showed that how Ibraheem’s original homeland of Ur-Kasdim was rendered as Ur-Kaledon in Greek and Ur-Chaldean in English by the Septuagint corruption, and placed in ancient Iraq.

Now, let’s solve the small mystery of the “Canaanites” here.

Who were the Biblical Canaanites?

It is hardly possible to read any passage about Ibraheem (P) in the Old Testament, without at least some passing mention of a people known as the "Canaanites". It follows then that the Canaanites must have been in the land where Ibraheem (P) migrated.

Then Abram took Sarai his wife and Lot his brother's son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan. (Genesis 12:5).

Who were these people? And what role did they play in the life and times of the Patriarch?

The rampant Orientalist interpretation of the Bible has convinced the generations that the name “Canaan” once referred to the entire region encompassing the whole of Palestine, Lebanon, and the western parts of Jordan and Syria. The truth, however, is that there is absolutely no conclusive proof for this claim whatsoever! No archeological evidence has ever been presented to even remotely suggest the association of the name “Canaan” with a territory of that magnitude.

Arab historian and religious researcher Aḥmad Dāwūd
, in his famous book entitled (Lit): Arabs, Semites, Hebrews, Israelites, and the Jews casts some light on this issue, when he states the following: “How did the identity of the Syrian people, who have inhabited the region for some 10,000 years, be simply erased and replaced with the tribal population called ‘Canaanites’, of whom there is not a single mention in any historical document other than the Torah, and when all who ever lived in the region, Arabs or non-Arabs alike, admit that this title was never known by any nation or group of people in the entire history of ancient Syria?”

On the other hand, Syrian researcher, Dr. ‘Ali Abu ‘Assāf verifies Dāwūd’s claims in his book Ruins of the Ancient Kingdoms of Syria, wherein he says: “None of these states ever called themselves by the name ‘Canaanite’ or ‘Amorite’ ... And at the time when Herodotus travelled over extensive areas of the Levant region, he mentioned ‘Syrians’ and ‘Phoenicians’. Not once did he mention ‘Canaanites’ anywhere”.

Although these two scholars may have been onto something, their observations are not completely accurate. The objective fact is that there are some archeological documents - not originally from the Levant region - notably ancient Mesopotamian inscriptions, from as early as 1800 BC, mentioning a people by the name Kinanhu (this is exactly how it is pronounced according to the vocal glossary of the Babylonian cuneiform). In these cuneiform inscriptions, the Kinanhu are described as bandits and thieves who were infiltrating into the regions of the Levant. This same name appears as ki-na-ah-na in the Amarna tablets (dated 14th Century BC), which were written in Acadian cuneiform. However, despite these records, there is absolutely zero evidence that these peoples were the original inhabitants of the Levant region. In fact, the tablets mention them as simply a group of people, among many, who seemed to be causing problems for the Mesopotamian Empire.

Another thing that is certain is that the Greek geographers and cartographers, among them the famous Herodotus, who had full knowledge of the Levant region from as early as the 7th Century BC, left us hundreds of maps of ancient Palestine, and not one map showed the name “Canaan” as designating the region in question. The Romans, who came later on, were also unfamiliar with that term. The ancient map based directly on Herodotus’ own writings, shows that the area in question was referred to as “Phoenicia”, by the ancient Greeks, and never as “Canaan”. In some instances, we see the name “Philistina” on the ancient maps, denoting the southern part of Phoenicia in particular.

On the other hand, Herodotus also verified that the Phoenicians originally came from along the Red Sea coast of Arabia. Likewise, Greek geographer, historian, and philosopher Strabo made the same observation regarding the origins of the Phoenicians.

Here is a quote from Herodotus: “According to the Persians best informed in history, the Phoenicians began the quarrel. These people, who had formerly dwelt on the shores of the Erytraean Sea (the Red Sea between Arabia and Ethiopia), having migrated to the Mediterranean and settled in the parts which they now inhabit, began at once, they say, to adventure on long voyages, freighting their vessels with the wares of Egypt and Assyria”.

Herodotus’s observation, made back in the 5th Century BC, is in line with the generally accepted fact that Arabia was indeed the primordial home of all “Semitic” people. The Phoenicians, in their distant past, were originally masters of the Red Sea, before they moved northwards and settled along the Mediterranean coast, and developed the Phoenician alphabet.

The ancient map based on the writings of the Greek philosopher Hecateus (520 BC) also shows no mention of “Israel” or “Canaan”.

Not once did Herodotus or Strabo, or any other Greek historian mention “Jews”, “Israelites” or “Canaanites” in their writings. Could it be that they overlooked the name? Or is it perhaps because the number of Canaanites who had settled in the region was not large or substantial enough to designate the entire territory of the Levant by their name? On the other hand, the Romans, for a time, gave the territory the name “Provincia Syria Palaestina”, and later designated it as “Provincia Judea”, due to the fact that a substantial Jewish presence was established there starting around 200 BC. (Where these Jews actually came from is another issue, altogether).

In order to solve the puzzle of “Canaan - Kananah”, a brief glimpse of a very important - and often overlooked - aspect of the history of Arabia is in order. From the dawn of time, the entire history of the Arabian Peninsula, its stories, legends, poetry, wars, and tribal migrations, has revolved around one central theme: the struggle between urbanites and nomads. Many of the names that are mentioned in the Arabian legends do not indicate particular peoples or tribes, but rather they indicate a way of life. Let’s take, for example, the legendary struggle between Qaḥṭān and ‘Ādnān; a rivalry that shows up innumerable times in pre-Islamic Arabian poetry. The name Qaḥṭān (sometimes rendered as Yoqṭān) appears as “Joktan” in the Old Testament, where he is said to be a descendant of Nūḥ (P). According to ancient South Arabian lore, Qaḥṭān was the son of ‘Aber, the legendary father of the nomadic tribes of Ḥaḍramawt.

Now, form a purely linguistic view, the very word Qaḥṭān comes from the Arabic root qaḥṭ, which indicates a land that has dried up and withered. What do the inhabitants of such lands do? Naturally, they will move to places where water and vegetation are found. The people who live in the latter places are called ‘Ādnān, which comes from the root ‘adan, indicating a stable existence in a land of abundance. The linguistic context is too obvious be missed.

By the same logic, we have Hebrews versus Kanaanites. The word “Hebrew” is a corruption of the Arabic term ‘ibri, which is derived from the root verb ’abar meaning simply: to cross over from one place to another, as evidence of a nomadic lifestyle. The opposite of the verb ’abar is kana‘, which means: to stick or remain rooted to a place, as evidence of a sedentary lifestyle. So we have the “Hebrews” (nomad livestock herders) versus the “Kanaan-Canaan” (agricultural and sedentary residents who are adept at smelting iron).

Why is Ibraheem (P) described as a “Hebrew” in the Old Testament? It is because, according to ancient Yemeni legends, he left his drying and withering land in south-central Yemen (The Ḥaḍramawt region) and “crossed over” towards the green oases of the mountainous Sarāt regions, the fertile coastal strip along the Red Sea, where he lived among the “Kanaan”.

The Qur’an speaks of ahl al-madeenah (residents of the urban center) vs. al-a‘rāb (technically, nomadic Bedouins); again, mirroring this age-old struggle. Those who flocked around Muḥammad (P) and believed in his message were of a mixed sort. This cultural hallmark of Arabia enforces our theory that Hebrews and Canaanites were not a particular people. The names are simply indicative of a lifestyle.

There is not a single document in the entire history of the ancient world that names Palestine as “Land of Canaan”.
This is another blatant orientalist manipulation that began in the late 19th Century, when they started including maps of the Levant in every Bible (both Old and New Testament), with the name “Canaan” printed in large crisp letters over the territory of Palestine. These Bibles were then distributed to religious schools, churches synagogues, hospitals, even hotels. And thus the delusion was spread.

Now if the word Canaan* does not indicate a particular people or national identity, then what about the Mesopotamian cuneiform tablets mentioning Kananah-Kinanah, who were described as no more than wandering tribes that were infiltrating the Levant from other regions? [* Note that the term Kanaan (or Canaan) is rendered as كنعان in Arabic, and includes the letter ‘ (ayn), whereas the name Kananah mentioned in the Babylonian and Amarnah tablets does not. Its equivalent, in Arabic, is كنانه . The two terms are clearly distinct.]

The name Bani Kanānah (or Kinānah, as it is often pronounced) pertains to a legendary Arabian mega-tribe whose domain was vast areas of the Tihāma mountainous regions of ‘Aseer and Yemen. These are no doubt the same peoples that are mentioned in the Babylonian and Amarnah tablets, small numbers of whom began migrating northwards towards the Ḥijāz and the Levant from as early as the 19th Century BC, and infiltrating the territories of the Mesopotamian empire. They also clashed with the Egyptians many times, when the kings of the Nile Valley launched their campaigns to control the trade routes of Arabia. Later, during the time of King David, their pagan clans fought many bloody wars with the monotheistic Israelites in the highlands of Yemen, as mentioned in 3rd book: Israel and Sheba (the wars of Bani Isra’eel versus Bani Kanānah).

Al-Hamadāni, who was native of Yemen, is no doubt very qualified to tell us where the territory of Kanānah was. Here is what he says in Description of Arabia (DoA) (page 231):

تهامة اليمن: بلد بني مجيد، و هي على محجّة عدن إلى زُبيد، ثم ديار الأشعريين، و ببلد حَكَم قرى كثيرة مثل العدّاية و الركوبة ... و وادي ليّة ... و جازان و صبيا ... ثم بلد حرام من كنانة ... و الحرّة، حرّة كنانة، و المعقد، و حلي

The passage also mentions Bani Majeed (the “Meggido” of the Old Testament).

Another passage from DoA mentioning Kanānah is the following (page 85):

ذلك أن جبل السراة - سراة اليمن - أعظم جبال العرب و أذكرهان أقبل من قعرة اليمن ... و هو هابط بين نجد، و هو ظاهر , فصار ذلك الجبل في غربيه إلى أسياف البحر من بلاد الأشعريين و عكّ و حَكَم و كنانة .

Al-Hamadāni is talking about the Sarāt of Yemen, The tallest and most renowned mountains in all of Arabia, and their expanse which reaches the Red Sea coast. Within these mountains are the domains of the tribes of Ash‘ar, ‘Akk, Ḥakam, and Kanānah.

Is this a coincidence too? Or did someone hijack the entire history and geography of the Old Testament and project it onto the Levant?

Note: In next post, you will find details of some of the places important in Ibraheem (P)’s life.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 98-103.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

Location of Haran

by vazir, Saturday, November 02, 2013, 01:57 (1451 days ago) @ vazir

Beth-Horon, Zin:

Then Abram took Sarai his wife and Lot his brother's son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan (Genesis 12: 5).

If Ibraheem (P) was indeed a son of ancient Yemen, then what implications would this fact have on “Haran”, which the Bible tells us was a transit stop for Ibraheem’s family on their way to the lands of the so-called “Canaanites”?

Before we expose the misreading of the Old Testament texts for you, dear reader, it is worth noting that in the original Aramaic scripture (without vowels), the name “Haran” actually appears as “Ḥrn. When the Masoritic Order of Jewish priests, working from their monasteries in Turkey, took it upon themselves to articulate the texts, starting from around the 7th Century AD, they began adding vowels to the silent letters. Modern Jewish scholars know full-well that the Masoretic rendition of the Aramaic text is full of errors, and cannot be used as the basis for any further translation into other languages. This is why many scholars have called for returning the text to its original vowel-less form and starting again from scratch. To give you an example, the term “ha-yrdn”, which appears in the original text, was rendered as “The Jordan” by the Masoretes. Linguists and experts like Kamāl Ṣaleebi, David Margoliouth, Robert Leeman, Farajallah Deeb and others have pointed out this error by stating that the word simply means “the ridge” or “the escarpment” in Aramaic. Furthermore, the context of the Biblical passages that mention “ha-yrdn” has absolutely nothing to do with the Jordan of the Levant whatsoever. Thus, whenever we read about the “Hebrews” (nomads) crossing the “yrdn” in the Bible, it is not the Jordan river of the Levant that they crossed, but the Great Escarpment known as al-shafa, which separates the highlands of Najd from the Sarāt mountain range of Yemen.

Bearing this in mind, let us turn to al-Hamadāni’s gazetteer once again, this time to examine a rare verse of poetry that he quoted (DoA, page 334):

و بّحوران لّلأوراك وّ اّلضِّين وّّّّّ فّي خّصب عّثر ضّوضاءُّ

The above verse is by the Yemeni poet Ḥazāzah al-‘Amiriy, and it mentions two places, side by side: Ḥūrān and Ḍeen.

Could it be that the Masoretes mistakenly articulated “Ḥrn” as Haran? It appears very much so. Furthermore, the valley of Ḍeen mentioned in the above verse is none other than the Biblical “Zin”. The name was rendered with a “z” because of the ancient Yemeni dialects did not pronounce the letter (ḍād). This “Zin” is mentioned in the Bible as the place where Miriam, the daughter of Amram was buried:

And the people of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there (Numbers 20:1).

Is it another coincidence that the poet Ḥazāzah mentions Ḥūrān and Ḍeen to be in the same geography? If so, then how can we explain the following passage in al-Hamadāni’s DoA (page 186)?

البُضع: أودية منها ذو عرابل و حوران و رواف و قاينه و ذو حديد و رفَضه و ذو حلفان؛ كلّها لبني مرّ. سبعو أودية، منها المأذنه و العولهو الحُجلة

Al-Hamadāni lists a series of valleys in the Yemeni highlands, among them Wādi Hūrān and Wādi Hujlah (the Biblical “Beth-Hogla”). Is this a coincidence too?

It is very clear that the “Horon” (or Haran) of the Bible is not a transit stop near the Syrian-Armenian border, in Ibraheem’s imaginary journey from ancient Iraq to Palestine, but is none other than the valley of Hūrān in Yemen. Sadly, many commentators thought al-Hamadāni was mentioning the Hūrān of Syria. This is completely false, as the above passage lists 10 other valleys that are nowhere to be found in the Levant.

Legendary Himyarite bard Umru’ al-Qayṣ also sings of the ancient Arabian Hūrān in the following verse:

و لّما بّدا حّوران وّ اّلآل دّونه نّّّّّّّظرتَ فّلم تّنظر بّعينك مّنظرا

There, dear reader, is the answer to this age-old puzzle.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 86-87.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

Note: In next post, you will find details of some more places.

Location of Hebron

by vazir, Monday, November 04, 2013, 05:13 (1449 days ago) @ vazir

Hebron

The Book of Genesis tells us that Ibraheem the ‘Ibrāni (the “Hebrew” - meaning the nomad who “crossed over” from the wilderness of Arabia, towards the lush mountain oases of the Sarāt Country), after having settled for a while in the land of the so-called “Canaanites”, witnessed the death of his wife Sarah, in a place called “Kirjat-Arba”. It also tells us that this place was known as “Hebron”. In the orientalist Arab translations, the name “Hebron” was rendered as “Ḥabrūn” ( حبرون ).

She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her. (Genesis – 23:2)

The first name appears in the Aramaic text as Kryt-Arb‘, which is equivalent to al-Qura al-Arba‘ in Arabic (meaning: The Four Towns). The second name was originally written as Ḥbrn. Let us see if this name appears in the old Yemeni records.

The ancient Arabian tribes did in fact know of a location called Ḥbrn, whose name was rendered sometimes as Ḥabrān (حبران) and sometimes as Ḥabra (حبرى).

[One of the characteristics of the dialects of southern Yemen is their addition of the -n letter suffix at the end of many words. Local linguists call it al-nūn al-kilā'iyyah, pertaining to Mikhlāf Kilā', one of the country's most prominent tribal domains. Hence, Bur' may be rendered as Bur'n, just as Ṣan'ā' is often rendered as Ṣan'an. A good example of the -n suffix phenomenon can be found in the story of Elias (P) in the Qur'ān. In the Arabic translations, the name appears as Elias in the following: {And Elias was one of the messengers (37:123)}. Then, a few passages down, it appears in the form of Eliasn, with the -n suffix: {Peace be upon the family of Eliasn(37:130)}. This manuscripturial evidence provides another subtle clue as to where the Qur'ān was first recorded.]

Yemeni poet Zayd-al-Khayl al-Ṭā’i (died 630 AD), mentioned the place in one of his poems:

غَدَت من رخيخٍ ثم راحت عشية بحبران إرقال العقيق المجفر

Another poet, al-Rā‘i al-Numayri, also mentions the same place:

كأنها ناشط حمت مدامعه من وحش حَبران بين النقيع و الظفر

From the descriptions of this place by the Arab poets, we can conclude that Ḥabrān was a mountainous place that had fallen into desolation since very ancient times, and had become a den for wild beasts.

Have you heard of the famous Arab Jewish Rabbi by the name of Ka‘b al-Aḥbār? In case you haven’t, here follows is a briefing on him: He was a prominent Yemeni Jewish figure who lived during the time of Muḥammad (P), and later “embraced” Islam during the time of Abu Bakr (or so the traditions claim)^. He was a Ḥimyarite Jew, hailing from Ṣan‘ā’, the historic capital of Judaism in Arabia.

Arab geographer Yāqūt al-Ḥamwi (Volume 2 / pages 244,245) relates to us the following concerning this famous Jewish Rabbi:

وفي هذا يقول كعب الأحبار الأخباري: "أول من مات ودفن في حبرى، سارة زوجة إبراهيم )ع(، وكان مسكنه بناحية حبرى، فاشترى الموقع بخمسين درهما

Translation: "According to Ka‘b al-Aḥbār, the first to ever be buried in Ḥabra was Sarah, wife of Ibraheem, who had lived in the general area, and who had bought the place for 50 Dirhams".

Now of course, we cannot be 100% sure that this story was in fact true. In fact the history is often mixed up with legends. And commentators generally agree that many stories tend to attribute legendary events to actual, real places. The poets of ancient Yemen did not invent place names in their poetry. This is because “crying at the ruins” was deeply imbedded in their culture, and was a means of expressing sadness over long-lost glories and places that had turned to dust (the tented homes of their lovers, desert oasis, tribes that migrated away, etc...). We believe that the melancholic Psalms of the Old Testament are in fact the oldest sample remaining today of the poetry of Arabia in its distant childhood, of which very little is known. Although the event of Sarah’s death and burial somewhere in the desolation of Ḥabrān-Ḥabra may have been a local legend, the actual location was very much a real place. Or else how can we explain its mention attributed to a prominent Jewish religious figure, as related to us in the writings of a geographer of the caliber of Yāqūt al-Ḥamwi?

Furthermore, the fact that a Jewish Rabbi of the renown of Ka‘b al-Aḥbār knew of the story/legend of Ibraheem (P) burying his wife (and eventually being buried himself) in a place called Ḥabrān-Ḥabra, makes it very difficult to dismiss the fact that he was familiar with the place, and with the geography of the Biblical stories in general. Furthermore, a Yemeni Jewish priest like Ka‘b - a real Israelite Jew - is more qualified to tell us about Ibraheem’s burial place than all the Rabbis of Poland, Russia, and Lithuania, who are Khazar Jews of no relation whatsoever to the Biblical Israelites. [Another interesting book to read on KHAZARS is "Thirteenth Tribe" by Arthur Koestler]

The story of the burial of Ibraheem (P) and his wife in a cave coincides with the evidence that has been unearthed from the archeological digs conducted in South Arabia which clearly show a trend of using caves as burial places for kings in ancient times. This confirms the traditional legends of the region that we read in the books of the Yemeni historians, notably Wahb bin Munabbeh’s al-Teejan fi Mulūk Ḥimyar (lit: Crowns of the Kings of Ḥimyar) and the book Akhbār al-Yaman (lit: Stories of Yemen), by ‘Ubayd al-Jurhumi, which also speaks of the prophet Hūd being buried in a cave, somewhere in the Ḥaḍramawt Valley.

Tomb of Prophet Hood

Hadhramout is one of the centers of Monotheistic religious and is one of the sacred sites. Many prophets and messengers of god are buried there. Among the most important tombs are those of prophet of Saleh, Mash-had prophet Handlah Bin Soufan the Safwan “ the Prophet of the people of Raas” as mentioned in the Holy Koran. The most important of which is the Tomb of prophet Hood. It is located on a small hill 90 km east to Tareem. The Dome housing the tomb was built in its current state in 1673 AD. This dome is called An-Naqa (the female camel) a windy cobblestone path, white washed as the dome, leads to the nearby village down the hill. Prophet Hood’s tomb has been a pilgrim’s destination since the pre-Islamic era.

Note: In next post, you will find details of some more places.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 88-91.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

Location of Bir-Sheba & the Valley of Naml

by vazir, Wednesday, November 06, 2013, 00:34 (1447 days ago) @ vazir

To Moderator, I know this post is a little bit long, but I consider it necessary to put all places at one go to have right perspective. Thanks in advance for allowing this thread to continue.
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And the second heritage came out for the clan of Simeon by their families; and their heritage was in the middle of the heritage of the children of Judah. And they had for their inheritance Beersheba, and Sema, and Moladah. And Hazar-Shual and Balah and Azem. And Eltolad and Betul and Hormah. And Ziklag and Beth-Marcaboth and Hazar-Susah. And Beth-Lebaoth and Sharuhen; thirteen towns with their unwalled places. (Joshua 19: 1-6).

Bir-Sheba:

It is worth noting that the Arabic translations of the OT have rendered the name as Bi’r al-Sabe‘, which can mean either “Well of the Seven” or “Well of the Wild Beast”. This translation is actually inaccurate, as it assumes that the original “Hebrew” name had the pronoun article ha, which is not the case. (The Arabic translation would be correct had the “Hebrew” name been Beer ha-Sheb‘). Some Arab academics and experts in the field of linguistics, notably Kamāl Ṣaleebi, Farajallah Deeb, and Ziād Minah - despite their different opinions regarding the actual location of the place - agreed concerning the inaccuracy of the Arabic translation of the name, and indicated that the correct rendering of the name must be Bi’r Shab‘ or Bi’r Shabbā‘ah (meaning: Well of Fullness).

Arab geographer al-Hamadāni’s (died 945 AD); in his book Description of Arabia (DoA) locates the place in the highlands of Yemen. In fact, talking about Bi’r Shabbā‘ah, will automatically lead us to the ancestral homes of one of the twelve tribes of Israel, the Tribe of Simeon. The ancient Yemeni prophet Yūsha‘ (Joshua) designated the following areas as the residence of Simeon, within the greater territory of Judah, as mentioned in verses Joshua 19:1-6.

Al-Hamadāni mentions this place by the name Bi’r Shabbā‘, and places it within the area known today as Kareef Radā‘ (formerly Mikhlāf Radā‘), a region of ancient fortifications and water canals located in the vestiges of Wihāẓah, which, sometime during Yemen’s past, was referred to as Shabbā‘. The area is in the north-western corner of the province of Ibb. The ancient, ruined fort of Wihāẓah is located in a high, mountainous region, marked by the presence of several shallow wells, among them the well of Shabbā‘.

Take a look at the following passage in al-Hamadāni’s Description of Arabia (page 148):

مصنعة وّحاظة وّ اّسمها شبّاع، وّ هّي تّشابه نّاعط فّي اّلقصور وّ اّلكرف. عّلى بّاب اّلقلعة مّوطأ فّي اّلقاع .ّ.. وّ اّلقلعة بّطريقين عّلى كّلّ طريق مّاء .ّ.. وّ اّلماء اّلثاني مّن شّمال اّلحصن فّي جّوف مّن صّفا كّالبئر مّطوي بّالبلاط، وّ دّرج يّنزل إّليه مّن رّأس اّلحصن بّالسُّرَج فّيّ الليل وّ اّلنهار، عّلى مّسيرة سّاعة، حّتى يُّؤتى بّالماء

Paraphrase: Al-Hamadāni mentions an area he calls Masna‘at Wihāẓah, (the name indicates an ancient fortification), also known as Shabbā‘. He also describes the entire surrounding region as having water wells. He mentions an old stairway, carved from the natural rock, which comes down from one ancient keep, to the wells, where one could have easy access to the water.

There lies the Biblical Beer-Sheba, in a solitary mountainous region that was once, long ago, part of the territory of the Tribe of Simeon, as Joshua recorded it, not far from the city of Ibb.

Sema:

The second name that appears in (Joshua 19) is Sema (or Shema, in some translations). The actual pronunciation, according to the Aramiac text, is Sema' (Shema‘), and properly rendered as Sum‘ (or Suma‘) in Arabic. In his description of the territories of the Hamadān landscape of Yemen, al-Hamadāni says (DoA, page 134):

و مّساقي مَّور تّأخذُ غّربي هّمدان جّميعاً وّ بّعض غّربي خّولان وّ بّعض غّربي حِّميَر. فّأول شُّعابه ذُّخار وّ شُّرَيب فّي جّبال ذُّخار ّّّّو مَّسور فّالشوارق وّ سُّمع

According to DoA, the Mountain of Sum‘ , which lent its name to the Tribe of Simeon (Sam‘ūn) that lived under its shadow, lies in the same geographic space as the great river valley of Mawr (this is the Biblical Moreh/Mowreh near which Ibraheem had initially settled). In another passage of DoA (page 151), we read the following:

ثم مّيزاب اّليمن اّلشرقي، وّ هّو أّعظم أّودية اّلمشرق .ّ.. فّأما مّن نّاحية رّداع، فّالعرش وّ سُّمع

Here, we see that al-Hamadāni mentions Sum‘ within the area of Mikhlāf Radā‘, the very same location of Bi’r Shabbā‘.

Moladah:

According to al-Hamadāni, the site known as Fajj al-Mawladah is located in the vicinity of Ḥaleph. Interestingly, the term fajj* simply means a deep enclosure in a mountainous region. In fact, many areas in Yemen bear the description of a fajj, and carry compound names. Examples include: Fajj Tūlāl, Fajj Zarab, Fajj Kulayd. [* See, for example, in the Qur’an: {And call out to the people with the Hajj, they will come to you walking and on every transport, they will come from every deep enclosure (fajj)(22:27)}]

Here is what DoA says regarding this place (page 218):

ثم اّلجوف اّلأعلى وّ بّه مّن اّلقُرى شُّوابة، وّ هّران وّ اّلسفل، وّ اّلمناحي عّلى شّط اّلخارد. وّ بّهذا اّلجوف أّكانط وّ مّحصم وّ فّجّ المولدة،ّّّو صّولان خّرفان وّ اّلكُساد

The orientalists tried, in vain, to find a place called “Moladah” in historic Palestine, and the Biblical archeologists were at a loss, failing to find any physical or linguistic evidence of that name within the territory of Palestine. There is Fajj al-Mawladah, as al-Hamadāni described it, in the highlands of Yemen.

Azem, Hinnom, En-Rogel, Akrabbim:

According to Joshua, the territory of the Tribe of Simeon (Bani Sham‘ūn - Sam‘ūn), which he described in several passages, encompassed a mountain by the name of “Azem”, which he placed near Moladah. This mountain - according to another passage - also happens to be in the vicinity of a valley called Hinnom, and a spring by the name of En-Rogel (or Rojel, in some translations).

And the border went down to the end of the mountain that is before the valley of Hinnom, which is in the plain of Rephaim on the north, and went down the valley of Hinnom, to the side of the Jebusite on the south, and went down to En-Rogel…[Joshua 18:16].

Let’s see what al-Hamadāni says in DoA, concerning these locations:

ثم يتّصل بهذه السراة، سراة عُذر و هنّوم و ظاهر بلد الجواشة، فبلد الشاكريين من أهل الدرب، و نودة، فالحفر من أعلى عصمان

The above description mentions the mountains around Hannūm, the country of the Jawāshah tribe (pertaining to the “Joshen-Goshen” of the Bible), the Shākiriyyeen (none other than the Tribe of Issachar-Ishachar), as well as the peak of ‘Aṣmān.

As for En-Rogel (or “Rojel”), several Old Testament translations actually rendered it more accurately as “Fountain of Rogel”, affirming that the original so-called “Hebrew” text was in fact describing a water spring. Al-Hamadāni (page 235) does indeed mention a place called Rujlah which is one of several springs near the ruined city of Jurush (This is the Jurush of Yemen, not the Jarash of Jordan, as the orientalists claimed):

من جُّرش إّلى صّعدة: تّخرج مّن جّرش قّصدَ صّعدة عّلى بّلد جّنب .ّ.. ثّم سّراة جّنب، وّ أّسلع وّ اّلسرين. دّيار رّبيعة ذّو حُّسو وّّ أّبانّّّّ و قّرار عّمق .ّ.. مّاء اّلحنو مّن قّضة وّّ اّلأبواء وّ رّجله وّ رِّم، وّ جّنباء

A bit further down (page 242), al-Hamadāni mentions Mount ‘Aṣmān, in Sarāt Ḥimyar, not far from the coast of Tihāmah and the valley of Naml (This is the same valley mentioned in the Qur’an in the story of Sulaymān, and translated as “Valley of Ants”):

عقار يُّقال لّه وّادي عّقار وّ هّو مّن اّلبون اّلأعلى أّّرهق وّ قّهال، وّ أّصل قُّهال حِّميَري .ّ.. وّ عّصمان .ّ.. وّ هّذه اّلمواضع زّاوية مّن -ّ تهامة دّاخلة بّين جّبال اّل سراة لّهمدان وّ حِّميَر .ّ.. بّلد حّجور .ّ.. وّ أّدران وّ حّجة وّ نمل وّ قّيلاب وّ شّرس وّ هّي لّمن بّحافتي جّبل مّسور.

One notable feature of the old Yemeni dialects was the addition of the letter n at the end of some words. This phenomenon is evident in the Thamūdic and Ḥimyaritic inscriptions that have been unearthed in that country, and is encountered in both common and proper nouns. Notable examples of this phenomenon are: ‘Arab - ‘Arban (عرب عربن) - / ‘Adan - ‘Adnan (عدن عدنن) - / Ṣan‘ā’ - Ṣan‘n (صنعاء (صنعن - . This n letter suffix is called, al-nūn al-kilā‘iyya (النون الكلاعية) , and is evident several times in the Qur’an. This explains why the famous mountain referred to as ‘Aṣmān by al-Hamadāni is also mentioned as ‘Aṣm in old Yemeni poetry. In fact, al-Rājez al-Radā‘i, sang this mountain, and rendered its name as ‘Aṣm exactly as it appeared in the silent Aramaic Bible. (The name is written with the letter in the Bible). [In the tradition of the ancient Yemeni dialects, the n suffix was added to the words. Linguists believe that the nūn al-kilā‘iyya - still very much used today in some areas of Yemen - may have been the precursor to the Arabic dialectic marks known as tanween.]

لو أنَّ عصم شعفات النيّر يسمعنَهُ باشرنَ للتبشيرِ

Even the Old Testament itself mentioned Mount Azem by the name “Azemon” in the following passage:

And your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin: its limit shall be from the south to Kadesh-Barnea, and shall go on to Hazar-Addar, and pass on to Azemon…[Numbers 34:4]

It is one and the same place; as adding the n letter suffix to “Azm” gives “Azmon” or “Azman” (depending on which vowel is added to the silent text). Furthermore, noting the name “Akrabbim” in the above passage brings to mind the fact that the “im” suffix was indicative of the plural form of words in the ancient Yemeni dialects (eloh - elohim / cherub - cherubim / katub - katubim / Himyar - Himyarim).

In Description of Arabia, al-Hamadāni mentions a location called ‘Aqāreb within the territory of Mikhlāf Radā‘ (where Beer-Sheba is located). This word is the Arabic plural of ‘Aqrab. The Aramaic text renders it as “Aqrabbim” (which is read “Akrabbim” by English speakers and European Jews, who are incapable of vocalizing the q sound). Here follows is al-Hamadāni’s mention of this place in the same geographical domain as Beer-Sheba:

و عّزان لّبني سّلمة وّ أّهل ثّات .ّ.. وّ حّ بان كّان أّصله لّكومان ثّم صّار اّليوم لّبني اّلحارث بّن كّعب وّ أّهل رداع .ّ.. عّقاربّّّّّّّّّّّّّّّّ و مّداوخ لّأهل رّداع

The question that naturally poses itself here is: how to explain the fact that al-Hamadāni placed the locations of ‘Aqāreb, ‘Aṣmān (‘Aṣm), ‘Ayn Rujlah, Wādi Hannūm, and Bi’r Shabbā‘ all within the same geographical vicinity in the highlands of Yemen, while the Old Testament talks of the territory of the Tribe of Simeon as including Akrabbim, Azem (Azemon), En-Rogel, Valley of Hinnom, and Beer-Sheba?

Beth-Lebaoth:

Another location the Biblical archeologists failed to find any trace of in Palestine is Beth-Lebaoth. On page 206 of his Description of Arabia, al-Hamadāni states the following concerning the Labū’ah Mountain, a peak in the Sarāt of Ḥimyar that lies within the Dhamār Province, in an area of shallow wellsprings and plentiful grape orchards:

مخلاف ذّمار: ذّمار قّرية كّبيرة جّامعة بّها زّروع وّ آّبار قّريبة يُّنال مّاءها بّاليد، وّ يّسكنها بّطون مّن حِّميَر، وّ رّأس مّخاليفها بّلد عّنس.ّّ و يُّقال: إّنه مّنسوب لّعنَس بّن زّيد بّن سَّدَد بّن زّرعه بّن سّبأ اّلأصغر، وّ هّو مّخلافٌ نّفيس، كّثير اّلخير، عّتيق اّلخيل، كّثير اّلأعنابّّّّّّ و اّلمآثر، بّه بّينون وّ جّبل لبُوءة

The only location, in the entire length and width of Arabia, where we can find a mountain by the name of Labū’ah, is in the Dhamār province of Yemen. In other words, finding a territory within Palestine that encompasses Labū’ah in the vicinity of Bi’r Shabbā‘, Fajj al-Mawladah, Aṣem, and Sum‘ is next to impossible.

Hormah:

Al-Hamadāni pinpoints the location of Ḥurmah (the Biblical “Hormah”) within the Hamadān countryside of Tihāmah, directly to the north of Ṣan‘ā’. Here follows are his exact words, in DoA (page 217):

أما بلد همدان؛ فإنه آخِذ لما بين الغائط و تهامة من نجد و السّراة في شمالي صنعاء، و ما بينهما و بين صَعدة ...... و جبل ذَيبان، و شق مَحصَم الشرقي، و حُرمة

Beth-Marcaboth, Hali:

In the original “Hebrew” text recorded in silent Aramaic letters, the name “bt-ha-mrkbt” appears as one of the tribal homes of Simeon. When the Masorites articulated the silent text by adding vowels to it, they rendered the name as “Bet-ha-Markabot( ובית־המרכבות ), where “ha” is the article prefix (the). Our view is that this articulation is false, as there is no reason why the vowel sound “o” must be placed before the last consonant. Furthermore, the last letter in the name (ת)is not a “t”, but an “h”. It follows then that the correct rendering of the name is “Bet-ha-Markobah”.

In Description of Arabia (page 232), al-Hamadāni mentions two distinct places by the names of Rakūbah and Markūb, and locates them in the vicinity of Ḥali, in a volcanic district of the Bani Kananah territory:

و بِّبَلد حّكم قُّرى كّثيرة، مّثل اّلعداية وّ اّلركوبة. ثّم بّلد حّرام مّن كّنانة، وّ اّلح رة، حّرة كّنانة، وّ اّلمعقَد وّ حَّلي وّ مّركوب

Have the archeologists ever found, in Palestine, two neighboring locations bearing the names Ḥali and Markūb (Markobah)? And is it by pure happenstance that Joshua names Hali as being a location on the fringes of the Asher Tribe territory, which shared borders with the territory of Simeon?

And their border was Helkath, and Hali, and Beten, and Achshaph…[Joshua 19:25]

It is worth noting that legendary Ḥimyarite bard Umru’ al-Qays mentions a place called Qaṣeeṣ in one of his poems, placing it among a series of valleys paralleling the Red Sea coast, including Ḥali, which belonged to the tribe of Simeon.

تَصَيَّفها حتى إذا لم يُسغ لها حَلي بأعلى حائلٍ و قصيصِ

Note how the poet places Ḥali and Qaseeṣ next to each other. The latter is none other than the Bilbical “Casis”. In the Book of Joshua, we encounter the following passage defining the territorial domain of the Bin-Yāmin tribe (Benjamin):

Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, Beth-Hoglah, the Valley of Keziz. And Beth-Arabah, and Zemaraim, and Beth-El…(Joshua 18: 21-22).

In the so-called “Hebrew” Bible, this name appears as “Qṣṣ”, in the silent Aramaic letters. The English versions rendered it as “Keziz” or “Casis”, depending on the translation.

In another verse, Umru’ al-Qays sings of the legendary Cedar trees of Ḥali in his native land of Yemen:

فو الله ما أحببتُ سِدرا ببلدةٍ من الأرض حتى سِدرَ حَلي اليمانيا

Translation of the verse: “By Allah, I have never loved the Cedars in any land as the Cedars of Ḥali in Yemen”.

[The Sidr tree, (also known as Lote tree, Christ's Thorn, Jujube or Nabkh tree. Botanical name: Ziziphus spina-christi) is an ancient tree. ...,This highly resilient tree is also sacred as it is mentioned four times in the Qur'an. In Sura Saba, it is mentioned as an earth tree while in other Suras, it is mentioned as a paradise tree (Sidrat al-Muntaha). Allah has mentioned this tree to emphasize its beauty, strength and grandeur (Saba 15,16; Waqia 27-33; Najm 7-18)].

Balah:

The “Hebrew” name appears as בלה (Balah). The Arabic translations interpreted it as Bālah (with a long a sound), as did geographer Yāqūt al-Ḥamwi in his Glossary (entry #1406). Al-Hamadāni mentioned it as Bala in his DoA (page 283), and located it near the Najd highlands of Hamadān.

Poet ‘Umar bin abu Rabee‘a, in a nostalgic verse expressing sadness over a lost tribal home, said:

سائلا الرَّبعَ بالبلى و قولا هجتَ شوقا إلى الغداة طويلا

Another well-known poet, Jameel Buthaynah also mentioned the place:

بينَ علياءِ وابِشٍ فبلَى هاجَ منسي شوقنا و شجانا

What is the secret of this obsession with places that is evident in old Arabian poetry? Did Arabs, truly understand the depths of what is labeled as “Jāhiliyya Poetry”? Is there a common denominator to the verses of “crying over vestiges” in both the old poetry of Arabia and the nostalgic Psalms of the Old Testament that we have completely overlooked?

Sharuhen, Hazor:

We decided to end our listing of the places surrounding Beer-Sheba with the controversial name “Sharuhen”. The truth is that this name belongs to a tribal group from among the Ḥimyarites of ancient Yemen, who were known locally as al-Sharāḥeen. The name also appears, in some sources, as al-Sharāḥi (without the n suffix; a hallmark of the ancient Yemeni dialects). The homes of these clans were in Mikhlāf Kilā‘, not far from the shadow of a mountain called Jabal Haḍūr. This mountain is in fact the very same Biblical peak of Hazor (rendered with a “z” because the ancient Yemeni dialects did not pronounce the letter ).

And Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword: for Hazor before time was the head of all those kingdoms (Joshua - 11:10).

On page 121 of DoA, al-Hamadāni states the following:

ثم يّ تصل بّسراة اّلكلاع سّراة بّني سّيف .ّ.. وّ نّعمان مّن غّربي هّذه اّلسراة، وّ جُّبلان اّلعركبة وّ هّي بّلد اّلشراحيين .ّ.. وّ اّلعرب، ثّمّ ي تصل بّها سّراة اّلهان، فّظاهره ضّوران وّ مّذاب .ّ.. وّ نّقيل اّلسود وّ جّبل حَّضور .ّ.. وّ سُمع

There, in front of us, is the territory of the Sharāḥeen (the Biblical “Sharuhen”), as al-Hamadāni described it, near Haḍūr (Hazor) and Sum‘ (the Biblical “Sema”). These were the homes of the Tribe of Simeon (Bani Sam‘ūn) in the green highlands of Yemen.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 86-91.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

Mcphelah [Burial place of wife of Ibrahim (P)] & Mamre

by vazir, Thursday, November 07, 2013, 17:11 (1445 days ago) @ vazir

Macphelah & Mamre

The Book of Genesis, in its mention of Ibraheem’s wife Sarah, talks about a cave by the name of “Macphelah”, which served as a burial site. Here are the words of the Patriarch himself, as related by the Bible:

so he will sell me the cave of Machpelah, which belongs to him and is at the end of his field. Ask him to sell it to me for the full price as a burial site among you."
(Genesis 23:9).

To summarize the story, is appears that Ibraheem (P) bought a small patch of prairie land and a nearby cave somewhere in the desolate wilderness of Ḥabrān, from a man named Ephron son of Zohar. (The Arabic rendering of the name is ‘Afrūn bin Ṣawḥar). As was the ancient Yemeni tradition, the Patriarch buried his wife in this cave, which the Bible calls “Macphelah”.

It is worth noting that the name, in the Aramaic text, appears as (המכפלה), which is more accurately transliterated as: “ha-Mkflh”, where “ha” is the pronoun article “the”.

His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite, the field Abraham had bought from the Hittites. There Abraham was buried with his wife Sarah. (Genesis 25:9 & Genesis 25:10).

The name “Mamre” appears in other passages of the OT, where it is described as a secluded mountainous place with many oak trees (The oaks of Mamre). Another interesting note is the term “Hittite” in the above passage. This is but another relic of the false Masoretic rendering of the Aramaic scripture. The original text speaks of Ephron, the owner of the cave, as being a “ḥt”. The Masorite priests rendered “ḥt” as “Ḥittite” - one of the peoples living in Iraq and the Levant - without so much as a second thought. Our view is that he was a Ḥūthi; i.e. a member of the Bani Hūth, an ancient Yemeni tribe that needs no introduction. (Remember that the old Yemeni dialects did not pronounce the “th” sound, and rendered it as “t” instead).

Did the old and forgotten Arabian sources mention al-Mqflh and Mamre?

Here are a few memorable verses by the poet al-Murār al-Faq‘aṣi, singing a eulogy for his dead brother, who was buried in a place called al-Qufūl, and cursing the circumstances that led him to stand at the site:

ألا قاتلَ الله الأحاديث و المِنى و طيرا جرت بين السعافاتِ و الحبرى
و قاتلَ تثريب العيافة بعدما زجرتُ فما أغنى اعتيافي و لا زجرى
و ما للقفول بعد بدرٍ بشاشة و لا الحي يأتيهم و لا أوبة السفر

What is truly shocking about the above verses is that the poet mentions a place called al-Ḥabra (in the first line), where his brother was killed, then he speaks of the burial site of al-Qufūl (in the third line).

Another Yemeni poet, al-Nābighah al-Dhubiāni, also mentions al-Qufūl in one of his dirges:

إن القُفولَ إلى حيّ و إن بَعُدوا و أمسوا و دونهم ثهلان فالنيرُ

Yet another Arab poet, al-Aḥwaṣ al-Anṣāri, described crying at the burial site of al-Qufūl, as he looked upon the tombs of the deceased and fallen:

فمن بكَ بالقفول قريرَ عَينٍ فما أمسيتُ يعجبني القفولُ

The name al-Qufūl is actually the plural form of al-Quflah, indicating that there was more than one burial cave at the site. (Compare al-Quflah of Arabian poetry to ha-mqflh in the Bible).

Apparently, the ancient Arabian traditions knew of a desolate, mountainous place called Ḥabrān-Ḥabra, the very site of the burial caves known as al-Qufūl. These locations had absolutely no relation to Palestine in any way, shape or form, and only Allah knows who is buried in the city of al-Khaleel, in the alleged “Tomb of Abraham”.

What about the Biblical “Mamre”? Is there any mention of it in the Arabian sources?

Arise, walk through the land in the length of it and in the breadth of it; for I will give it to you”. Then Abram moved his tents, and came and dwelt by the oaks of Mamre, which are in Hebron. And he built there an altar to the Lord.[Genesis 13:17 - 18].

The Old Testament also tells of another greater and far more important event that took place at the oaks of Mamre:

And the Lord appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day. And he lifted up his eyes and behold! He saw three men standing near him. And when he saw them, he ran to meet them from the tent-door, and bowed himself to the earth, And said: “My Lord, if now I have found favor in your sight, pass not away, I pray you, from your servant. Let now a little water be fetched, that you may wash your feet, and rest yourselves under the tree. I will get a morsel of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant." They said: "Very well, do as you have said.” … And Abraham ran to the herd, and brought a calf tender and good, and gave it to a young man; and he hasted to dress it. And he took butter and milk and the young ox which he had made ready and put it before them, waiting by them under the tree while they took food. And when they had eaten, they said to him: “Where is Sara thy wife?” He answered: “There she is, in the tent”. He (one of them) said: "I will certainly return to you when the season comes round. Behold, Sarah your wife will have a son." Sarah heard in the tent door, which was behind him. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women. Sarah laughed within herself, saying, "After I have grown old will I have pleasure, my lord being old also?" And the Lord said to Abraham: “Why did Sarah laugh, saying ‘Shall I certainly bear a child, who am old?’” [Genesis 18: 1-13]

This same story is repeated in the Qur’an, albeit in slightly different details, without mentioning any names:

Has the narrative of the noble guests of Ibraheem come to you (O Muḥammad)? * When they entered upon him, they said: “Peace”. He said: “Peace to a people unknown” * Then, he went to his family and brought a fat calf * He offered it to them, he said: “Do you not eat?” * He then became fearful of them. They said: “Do not fear” and they gave him good news of a knowledgeable son. * His wife then approached in amazement. She slapped her face, and said: “A barren old woman!” * They said: “It was such that your Rabb has said. He is the Wise, the Knowledgeable” * He said: “What is your undertaking, O messengers?” * They said: “We have been sent to a deviant people” * “To send down upon them stones of clay” (51:24-33)

Unlike in the OT version of the story, the “messengers” mentioned in the Qur'anic account were strange-looking folk who were behaving in a rather strange manner. They did not eat the food that was offered to them, as is clear from the passage. In the ancient Arabian traditions, it was considered offensive behavior on the part of a guest to refuse food offered by his host.

Elsewhere in the Qur’an, we find another passage that adds more depth to the story:

And Our messengers came to Ibraheem with good tidings, they said: "Peace". He said: "Peace," and he made no delay in bringing a roasted calf. * But when he saw that their hands did not go towards it, he mistrusted them, and he began to have fear of them. They said: "Have no fear, we have been sent to the people of Lūt * And his wife was standing, so she laughed when We gave her the good news of Isḥāq, and after Isḥāq, Ya‘qūb * She said: "O my! Shall I give birth when I am an old woman, and here is my husband an old man? This is indeed a strange thing!" * They said: "Do you wonder at the decree of Allah? The mercy of Allah and blessings are upon you, O people of the Sanctuary. He is Praiseworthy, Glorious. (11:69-73).

Again, we see evidence that the guests of Ibraheem (P) were indeed odd-looking people who were not behaving according to custom. They reassured their host that they were simply passing by, and were on their way to wreak destruction upon the nearby town of Lut.

Despite the Qur’an not mentioning any place names, we find, in ancient Arabian poetry, the same name that was given by the Old Testament to the place where these events happened. Yemeni warrior-poet ‘Amr bin-Ma‘d Yakreb (more famous by the name Karb al-Zubaydi) said:

و يومَ ممرَ قد حَمِيَت لقائحي و ضَبني عن أبناء جُعفٍ و مازنِ

He is remembering past events of a great battle that took place between the tribes of Hamadān and Zubayd (the poet’s own tribe), in which their foes, the warriors of Hamadān, took refuge in a place called “Mamr”. The day of that battle was called “Yawmu Mamr” (The Day of Mamr). In fact, it was customary for the ancient Arabs to name every tribal battle as “Day of -” (followed by the name of the location where the battle took place). Incidentally, the verse mentions the Arabian clans of Ju‘f and Māzen.

Another Yemeni poet, known simply as Dhul-Rimmah, also sings of the same legendary tree grove - the warrior’s solace of Mamr. Readers of Arabic will note how outstanding the description is. This is simply poetry from the soul:

كأني و رحلي فوق أحقّب لاحه من الصيف شل المُخلفاتِ الرواجع
ممرَ أمرت مَتنهُ أسديّة يمانيّة حَلَت جنوب المضاجع
دعاها من الأصلابِ أصلاب شُنطُبِ أخاديدُ عهدٍ مُستحيل المواقع
كسا الأرض بُهمى غضة حبشيّة نؤاسا و بقعان الظهور الأقارع

Here is what a third poet, Ka‘b bin Zuhair, says of this legendary tree grove:

فكأ ني كّسوتُ ذّلك رّحلي أّّّّّّّو ممرَ اّل سراة جّأباً ذّريرا

The above verse describes “Mamr of the Sarāt”, a grove of oak trees somewhere in the green and fertile highlands of Arabia, the site of the ancient Sanctuary, the heart of the old trade routes, and the true land of the Prophets.

The existence of these locations, within the same geographical domain, in both the old Arabian sources and the Book of Joshua cannot be due to coincidence or linguistic similarities. It is simply not possible for pure happenstance to produce that number of matches.

Source: ARABIA: The Untold Story, Book 2: Road of the Patriarch, Page # 91- 95.
http://www.scribd.com/doc/132844965/ARABIA-The-Untold-Story-Book-2-Road-of-the-Patriarch

Banu Kinanah / Cannanites

by vazir, Monday, November 04, 2013, 15:35 (1448 days ago) @ vazir

Just come across something interesting. Just for information which compliments theory presented in this thread.


Banu Kinanah (also Bani Kinanah) (Arabic: بنو كنانة‎) (Arabic: بني كنانة‎) are the largest Mudhari Adnanite tribe of western Saudi Arabia in Hejaz and Tihama.
They are descended from Kinanah, who was a grandson of Ilyas (known as Elijah in Jewish and Christian traditions) who was named after the prophet Elijah. Their history goes back to pre-Hijrah times.

Kinanah (or Kinana) was an ancestor of the Prophet Muhammad:

Abu Muhammad 'Abd al-Malik bin Hisham wrote: Muhammad was the son of 'Abdullah, b. 'Abdu'I-Muttalib (whose name was Shayba), b. Hashim (whose name was 'Amr), b. 'Abd Manaf (whose name was al-Mughira), b. Qusayy (whose name was Zayd), b. Kilab, b. Murra, b. Ka'b, b. Lu'ay, b. Ghalib, b. Fihr, b. Malik, b. aI-Nadr, b. Kinanah, b. Khuzayma, b. Mudrika (whose name was 'Amir), b. Ilyas, b. Mudar, b. Nizar, b. Ma'add, b. Adnan, b. Udd (or Udad),....b. Ya'rub, b. Yashjub, b. Nabit, b. Ishmael, b. Ibrahim (Abraham), the friend of the Compassionate.[1]

Branches

Banu Kinanah are divided in four branches: An-Nadr, Abdumanat, Malakan, and Malak.[citation needed]
An-Nadr ibn Kinanah

An-Nadr is Quraysh, the 13th grandfather of the prophet Muhammad An-Nadr is ibn Kinana.
Abdumanat ibn Kinanah

This is one of the biggest branches of Kinanah, and his sons are Murrah, Bakr, Alharith.

Banu Laith, Banu Dhumrah, Banu Ghufar, Banu Jadhimah, Banu Mudlij, Banu Aldiil, and Banu Sho'bah are the descendants of Abdumanat.
Malak (Malik) ibn Kinanah

Ban Firas ibn Ghanam ibn Thaalabah ibn Alharith ibn Malak ibn Kinanah were the best warriors of Ali
Malakan ibn Kinanah

He is the first man to be named Malakan, and his sons are Haram, Thaalabah, Saad, Ausaid, and Ghanam.

The “Hebrew” Deception

by amirabbas, Iran, Saturday, November 02, 2013, 13:24 (1451 days ago) @ vazir

It was an interesting read for me, thank you!

Today, Hebrew is the official language of Israel. I can buy your argument if we accept that all the prophets mentioned in the Qur'an were speaking a Semitic language (dialect) and that Moses and Jesus both spoke Aramaic.

I'd learned that Moses spoke Hebrew and Jesus spoke Aramaic. With your conclusions, can we say that Moses and Jesus were both speaking Aramaic?

In addition, the state of Israel needed a language so they invented one! What is wrong with that? They cannot claim that they have invented something new from the scratch because it is already obvious that Arabic and Hebrew sound much alike.

Many languages (or dialects) in the world are dying because there aren't enough people speaking and conveying them. We can say that Israel has saved one (whether it was Aramaic or Hebrew)!

The “Hebrew” Deception

by vazir, Monday, November 04, 2013, 05:22 (1449 days ago) @ amirabbas

I will comment after a few more posts about the language spoken by prophets mentioned in Qur'an.

Meantime, I recommend to read this book which will help to understand Jesus:

Paul on Trial: Secrets from the Hidden Scroll
By Barrie Wilson,
Professor Emeritus, Humanities and Religious Studies, York University, Toronto.

Jesus & Mithra

by vazir, Wednesday, November 06, 2013, 00:44 (1447 days ago) @ vazir

Here is something more interesting to understand Jesus:

Jesus as the Reincarnation of Mithra

Mithra: The Pagan Christ

The Roman Cult of Mithras

Where Prophet Muhammad (P) lived?

by Abu Yusuf Ali, Ahmedabad (India), Saturday, October 05, 2013, 17:12 (1478 days ago) @ vazir

QXP:02:125:Bayta, Amna
QXP:02:126:Baladal Aamina
QXP:02:127:Qawaaeed
QXP:03:96:Bakkaah, Hudallil Aalameen
QXP:48:24:Makkata
QXP:48:25: Masjidil Haraam
If a person Keenly Ponder
the above Six Qur'anic verses, Intellect
of that Personality will Discover the Following 5 theme of a Single
Locality :
1) The Station of Prophet Abraham / Ibrahim pbuh and Prophet Ismail / Ishmael pbuh after Migration.
2) Home Town of Prophet Muhammad pbuh
3) Makkaah
4) Bakkaah
5) Masjidil Haraam/Hudallil Aalameen

Where Prophet Muhammad (P) lived?

by vazir, Saturday, October 12, 2013, 01:37 (1472 days ago) @ Abu Yusuf Ali

Does the mention of name of known place in Qur'an is sufficient condition to prove that it is the same place?

Here are name of two places similar to names mentioned in Qur'an:

Title: Archeologists Find Statue of Ancient Yemeni Queen
Report featured in: Saba’ News Network
March 18, 2009 – Dhamar, Yemen

A Yemeni archaeologist team has discovered a mosaic statue of a woman sitting on a throne, her chest engraved with Musnad letters. The archaeologists also found other relics including a stone slab with religious symbols engraved on it.

“Two bulls separated by a tree were carved on slab, a symbol that was known as the Tree of Life in ancient Yemeni civilization”, stated director of the authority 'Ali al Sanabāni. Other symbols, notably a crescent moon, were imprinted on the relics.
The discoveries were revealed during excavations at a site in Dhamār province where the team found buildings that were used to give sacrifices. Al-Sanabani suspected the site to be a vestige of the Yatrib city of the Sheban civilization.

Source: http://www.thaindian.com/newsportal/health/archaeologists-find-statue-of-ancient-yemeni...


An excerpt from the archives of the Marib Press, on March 18, 2009.

The Governor of the Dhamār Province, Yaḥia Ali al-'Omari visited the excavation site, which is located within the 'Ans prefecture, and examined the important findings made by the archeological team. Al-'Omari, accompanied by his depute 'Abdul-Kareem Aḥmad Dha'fān, heard the testimony made by the Director General of the Committee of Museums and Manuscripts, 'Ali al Sanabāni, concerning the discovery. Al-Sanabāni explained the importance of the find, and stated that the preliminary results of the excavation showed the site to be one of the vestiges of the ancient city of Yatrib, whose name appears in Inscription 77 that was mentioned by historian Muṭhir al-Aryāni.

The Governor paid tribute to the efforts that were made by the archeological team, as well as the cooperation of the residents of the area, which contributed to the success of the dig. Al-„Omari stressed the importance of continuing the excavation works in the area, and the necessity of preserving and documenting the works done.

Source: http://marebpress.net/news_details.php?sid=15634

Do you know there is another Badr in Najaran Province, KSA?

original name: Badr
geographical location: Najran, Saudi Arabia, Asia
geographical coordinates: 17° 53' 6" North, 43° 42' 21" East

http://www.maplandia.com/saudi-arabia/najran/badr/ (Zoom Out the Map)
http://www.satellitecitymaps.com/asia-map/saudi-arabia-map/najran-province-map/badr-map/ (Zoom Out the Map)

Where Prophet Muhammad (P) lived?

by Rohan Shaik, Rajkot, India., Sunday, October 13, 2013, 17:48 (1470 days ago) @ vazir

qur'an was revealed in Makkaah or not?
Pls answer in Yes or No??

Where Prophet Muhammad (P) lived?

by vazir, Monday, October 14, 2013, 22:12 (1469 days ago) @ Rohan Shaik

What difference it will make?

Where Prophet Muhammad (P) lived?

by Rohan Shaikh, Rajkot, India., Tuesday, October 15, 2013, 13:33 (1469 days ago) @ vazir

Dear Vazir,

Firstly answer me in Yes or No that Qur'an was revealed in Makkaah or not?
Then i will prove that Prophet Muhammad pbuh lived in Makkaah !!

Where Prophet Muhammad (P) lived?

by Laurie Hamdani @, Chicago, Wednesday, October 16, 2013, 14:53 (1468 days ago) @ Rohan Shaikh

Kindly be reminder that Forum Policy requires a location.

Also, let us address questions to all.

--
Salaam and thank you.

Where Prophet Muhammad (P) lived?

by vazir, Thursday, October 17, 2013, 01:56 (1467 days ago) @ Rohan Shaikh

"Firstly answer me in Yes or No that Qur'an was revealed in Makkaah or not?
Then i will prove that Prophet Muhammad pbuh lived in Makkaah !!"

There is no doubt that part of Qur'an was revealed in Makkah and Prophet SAW was there. But the BIG question is which Makkah?

Do you know there is a Mecca in USA?
http://en.wikipedia.org/wiki/Mecca,_California

Where Prophet Muhammad (P) lived?

by Diana Dolas., India., Wednesday, October 23, 2013, 13:29 (1461 days ago) @ vazir

Where Prophet Muhammad (P) lived?

by Frank Anee, Vichhiya, Gujarat, India., Thursday, October 17, 2013, 07:34 (1467 days ago) @ vazir

Doesn't it get Recognized from the
Verse of Qibla transformation during Salaat (02:142-144), the Location where Qur’an was Revealed and where the Exalted Prophet (s) Lived ??

Where Prophet Muhammad (P) lived?

by Syed Ijlal Hussain ⌂ @, Karachi - Pakistan, Wednesday, October 16, 2013, 21:40 (1467 days ago) @ vazir

Unless you are on a mission to somehow disprove Islam, kindly answer if The Exalted Prophet (S) did not live in Makkah, why there is a chapter in The Qur'an addressing The Quraysh?

Where Prophet Muhammad (P) lived?

by vazir, Thursday, October 17, 2013, 01:45 (1467 days ago) @ Syed Ijlal Hussain

"Unless you are on a mission to somehow disprove Islam,"

Please read my posts and you will get the answer.

Qur'an says:

41:53 In time We will show them Our signs in the utmost Horizons and within themselves,
so that it will become clear to them that this Qur’an is certainly the truth.

Be sure, at the end, Quranic narrations will be proved right and our current belief will be proved wrong. It will not be easy to digest, but truth will prevail.

Where Prophet Muhammad (P) lived?

by Frank Anee, Vichhiya, Gujarat, India, Vichhiya, Gujarat, India, Monday, October 21, 2013, 11:05 (1463 days ago) @ vazir

1) 41:53 and your all posts doesn't proves that The Exalted Prophet (P) did not live in Makkah!
2) Please give clear cut Qur'anic verse that proves that The Exalted Prophet (P) did not live in Makkah and Qur'an does't revealed in Makkah!
3) Please explain 41:44.

Where Prophet Muhammad (P) lived?

by vazir, Tuesday, October 22, 2013, 02:51 (1462 days ago) @ Frank Anee, Vichhiya, Gujarat, India

I already answered your question in my previous post.
Here is a link:
http://salaatforum.com/index.php?id=5107

Where Prophet Muhammad (P) lived?

by Frank Anee, Vichhiya, Gujarat, India, Vichhiya, Gujarat, India, Wednesday, October 23, 2013, 10:02 (1461 days ago) @ vazir

Sorry Sir,
1) your post :
http://salaatforum.com/index.php?
id=5107
and your given weblink :
http://en.wikipedia.org/wiki/Mecca,_California
doesn't proves that The Exalted Prophet (P) did not live in Makkah!
2) Please give clear cut Qur'anic verse that proves that The Exalted Prophet (P) did not live in Makkah and Qur'an does't revealed in Makkah!
3) Okay...Another Mecca exist in U.S.A. but local language of said another Mecca is/was Arabic as par 41:44 ??
4) Please explain 41:44.

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