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Muhammad and the Bible

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Quran and Hadith claims

Quran verse 7-157 claim Muhammad was foretold in Bible [1] Hadith commenting on Quran 7:157 that the verse is refering to Isaiah 42 by the early Jewish converts [2]. Quran verse say people of the Scripture know him more than they know their children. [3]


Quran and Commentary by Ibn Kathir, section "Jews were awaiting the Prophet" before thetime Prophet. [4] A Hadith: Jews warned Arabs of a coming prophet in the period predating Muhammad. [5] A Hadith says "Jews of Medina would say to the Arabs of Medina a prophet will be sent soon. His time at hand we shall follow him and with him as our leader we will kill as Ad and Iram were killed and when the Prophet came out in Mecca some Arabs said "Take note, this by god is the prophet with whom the jews are menacing you".[6] In another hadith, kaab al-Ahbar responded to other Converts referencing Isaiah 42:1 "you are my slave and prophet, .." by saying it is mentioned in the Bible rather like this "You are my servant, Ahmad, mine elect, ...". Kaab al-Ahbar whose name means Headstone of Kohins was a a Jewish convert from Yemen. [7]

Bible verses claimed by Muslim scholars as foretelling Muhammad

Muslim scholars relied heavily on Christian and Jewish converts published works. These converts reported the reasons why they converted and mentioned the Bible verses that helped them make up their final decisions. Most prolific among those converts was 12th Century Baghdadian Samau'al al-Maghribi whose book “Convincing the Jews" revealed to the Muslim audiance masterpieces of very eloquent verses namely Deutronomy 18:18 and Deutronomy 33:2. Samaw’al was a young brilliant Mathematics scholar ahead of his time by ages. He reports in his book that his conversion to Islam took only two leads Deutronomy 18:18 and Deutronomy 33:2. He claimed that Deutronomy 18:18 verse refers to a prophet from the brothers of the Israelites, since the word used for brothers was in singular (ie a Brother tribe), he continues "but if they claim that this word is mentioned several times in the Bible refering to Israelites,the reply is the same word was also used to refer to the Edomites children of Esau in (Deutronomy 2:4). Magrebi also speaks of Deut 33:2 as giving guidance to Deut 18:18 by specifying and says since Desert of Paran is associated with Ishmaelites (Genesis 21:21) and Muhammad was an Ishmaelite, then it was Muhammad that prophet. [8]

19th-20th century David Benjamin Keldani after studying in the Vatican for two years, He later converted to Islam and made a book "Muhammad in the Bible" in which he claimed the Paraclete of Gospel of John was originaly Periclyte which was a literal translation of the name Ahmad or Muhammad in Hebrew/Aramaic in the first copy in the Gospel of John:

John 14:16 -- And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; John 14:26 -- But the Comforter (Paraclete) whom the Father will send in my name, he shall speak to you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Keldani and others after him claimed that the word for Comfortor found in Greek-John testament was written without vowel letters PRCLT which could be read or understood both as Periclyte or Paraclete, while Periclyte "the one who is blessed all over him" AKA Muhammad or Ahmad in Hebrew and Arabic", Paraclete ( advocate or comforter) was used instead. He claims that the original Hebrew/Aramaic word in the original lost Hebrew/Aramaiec master copy (or verbal dictation) was Ahmed but it was not supposed to be translated to its meaning but should had been left as a person's name. Instead Ahmed was mistakely or on purpose translated into Periclyte which was written Prclt which later was later vocalized as Paraclete(comforter).[9] and several letters that became the backbone to all who came after him likeAhmad Deedat and others. [10] [11] Greek vowel letters were ommitted as was the practice of that time and area of the world to the level that any writing in Greek from the time of Jesus having vowels is an indication of forgery because Greek language died as a spoken language 150 years before Christ and was only used in writing for administrative purposes and in signs without vowel letters The word used for "another" was Greek "allon" which Greek language use to imply another male Human. [12].


Background: the Messianic verses and expectations of the Bible:

The Bible is full of verses of Messianic prophecies that had been achieved such as the Prophecy of Jacob's farewell speech about Judah that was achieved in David and his progency (Gen 49-10). There was messianic expectations associated with some bible verses among the Jews in the first millenium B.C. when they were still speaking the language of the Bible and have regular contact with prophets. Christians claim many Bible verses had been achieved in the coming of Jesus. for example the messianic expectation associated with Numbers chapters 23 and 24 of Balaam' prophecies, and Genesis' Jacob prophecies about David and Others. The Bible especially LXX copy and the whole apocryphal literature are eloquent testimony to the existence of messianic beliefs in a very early time in Palestine [13].There were the jewish messianic expectations found in the Gospels of John In john (4-25) and (John 1:19-25) when John the Baptist was asked if he was the Messiah or the Prophet to come or Elija. This is evidence that the Jews were still expecting different prophets that did not come yet (John 1:19-27). The Testimonia leaflets of the Dead Sea Scrolls community is a similar example of messianic beliefs before and around the time of Jesus. The testimonia was a 4 verses text proof testimonia starting with Deut 18:18! "A Prophet like Unto Moses" and then a verse from (Joshua 6:26) about a curse on the two men who will rebuild Jerico, and then finally the two verses about the Priestly (Levite) Messiah. Geza Vermes explains that The Testimonia leaflets wanted to tell the Jews of that time with a text proof evidence that the time of the Prophet of Deut 18:18 is not now, and the Jews should not expect "that prophet" to be Herod or his brother since they are the ones who rebuilt Jerico, or any of their descendents, but it is time for the Priestly Messiah of the last two verses of the Testimonia leaflets carbon dated 1st century BC/1st Century A.D.[14] [15]

The following are some of the vesres claimed by Muslim scholars Magrebi Keldani mentioned as foretelling Muhammad (they were used also in the past. For example, in the Testimonia of the Dead Sea Scrolls):

Gen 49:10

Genesis 49:10 "A ruler shall not fail from Juda, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. 11 Binding his donkey to the vine, and the foal of his donkey to the branch [of it], he shall wash his robe in wine, and his garment in the blood of the grape." Genesis 49:10 LXX translation circa 250 B.C. Shiloh the expectation of the nations wears red garment and owns a donkey for transportation [16]


Deu 18:18

Deutronomy 18:18 “I "will" raise up to them a prophet of their brethren, like thee; and I will put my words in his mouth, and he shall speak to them as I shall command him. 19 And whatever man shall not hearken to whatsoever words that prophet shall speak in my name" [17] [18]


Deu 33:2

Darby Tr: And he said, Jehovah came from Sinai, And rose up from Seir unto them; He shone forth from mount Paran, And he came from the myriads of the sanctuary; From his right hand went forth a law of fire for them.

James Faussett Commentary on Deut 33:2 "...ten thousands of saints-rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah kadesh" [Ewald commentary]." [19]


Habakkuk 3:3

HAB 3:3 "God shall come (future tense) from Thaeman, and the Holy One from the dark shady mount Pharan. Pause. His excellence covered the heavens, and the earth was full of His praise." [20]

hab 3:3 (DRB trans.) : God will come from the south, and the holy one from mount Pharan: His glory covered the heavens, and the earth is full of his praise. [21]

Barnes' Commentary on the Bible for Hab 3:3 : "From Teman - "God shall come," as He came of old, clothed with majesty and power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isaiah 2:3. Isaiah 44:5, "I will give Thee for a covenant to the people, for a light of the Gentiles." So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deuteronomy 33:2. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of Moses' law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deuteronomy 18:18, yet with a law of life." [22]


Isaiah 42

Isaiah and especially chapter 42 was the initial reference of the first converts to Islam [23]. In Isaiah chapter 42 there is reference to Kedar and Sela':

Isaiah 42 : "Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; .(Isa 42:10 ): Sing a new hymn to the Lord: ye [who are] his dominion, [and] his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.( Isa 42:11): Let the wilderness and the cities and villages that Kedar inhibit lift up their voices. Let the inhabitants of Sela' sing, Let them shout aloud from the tops of the mountains.


The Place-names "Paran, Mount Paran, Kadesh, Teman, Kedar, Sela' " in the previous verses

Paran

Pharan difinition in "Onomasticon Dictionary by Eusebius": a city beyond Arabia adjoining the desert of the Saracens [who wander in the desert] through which the children or Israel went moving (camp) from Sinai. Located beyond Arabia on the south, three days journey to the east of Aila (in the desert Pharan) where Scripture affirms Ismael dwelled, whence the Ishmaelites. It is said also that (king) Chodollagomor cut to pieces those in "Pharan which is in the desert." [24] Jerome adds that Mount Horeb was near the mountain and the desert the saracens called pharan..Mount Paran is parallel to Kadesh. [25]

Muslim and Arabic Traditions always placed Hagar and Ishmael residence in Mecca in Faran (Paran). [26]

The desert of Pharan according to the old Arabian sources, neglected by Biblical research, is in the mountainous area of Hedjaz. [27] [28].


Paran is associated with Ishmaelites (Genesis 21:21) confirmed by Yaqut who writes "faran an arabized hebrew word one of the names of mecca in torah", and there was a Tal Pharan (Mount Pharan) on the outskirts of Mecca before Islam [29]

In "the Armenian history by Sebeos", Sebeos a 7th century high priest and historian of Armenia speaking of the Arabic Conquest of his time: "Then the Arabs all gathered in unison, and they went from the desert of Paran and invaded the holyland". [30] [31] [32]

Desert of Paran is transliated as Hijaz in the Aramaeic Samaritan Jews' Bible. [33]


Paul, the Prophet of Christianity and a long time pharaisee (scriptures inspector), who brought hundreds of references from the old Testament, says Sinai in Arabia in Galatians 4:25. "For this Hagar is mount Sinai in Arabia" (KJV) and Paul's contemporaries like Josephus and Philo and later Eusibius and Jerome placed Mount Sinai and Paran in Arabia. [34] [35]

Kadesh (Deut 33:2, Hab 3:3):

Arabic and Islamic tradition have God's Sanctuary "Kaaba" in Mecca built by Abraham and Ishmael and was a pilgrimmage site eversince. The traditions also places the well of Hagar near Kaaba.

Kadesh means God Sanctuary,and that Abraham visited Kadesh in Genesis Genesis 20:1-- "And Abraham journeyed from thence towards the south country, and dwelt between Kadash and Shur, and sojourned in Gerar. (WBS)" The Bible says Kadesh of the Exodus is in Paran (numbers 13:26), Kadesh is the same as Kadesh Barnea, and Kadesh is the second most important place Israelites and Moses visited in Exodus and Kadesh stands out as the theater of the Lord's most remarkable workings [36] [37]

Hagar and Ishmael had the miracle of the well near Kadesh in Paran according to Islamic and Arabic traditions. Dr. Michael Sanders identified “Kadesh Barnea as Mecca and this reference seems to confirm that: Genesis 16:14 "She called the well Be'er Lachai Roi, It is between Kadesh and Bered.[24] Ibn Ezra identifies this well with Zimum ( Zimzum), "where the Arabs hold an annual festival." [38] [39] This is Zemzem near Mecca. and in Mecca is the only Holy Sactuary (Kadesh) in Paran whom the Arabs hold annual meeting" Dr Sanders says there are only three kadesh (holy sanctuaries) in the world and the one in Mecca is one of them [40] Immanuel Velikovsky identified Kadesh Barnea with Mecca in his book "Ages of Chaos" and there is 11 days travel distance between Kadesh in Paran and Mount Horeb (Deut 2:1). [41]

According to The Samaritan Jews' holy book "Book of Moses" dated to pre 250 B.C., Nabat the first son of Ishmael built the town of Baka which became Mecca "Asatir verse 3: And for thirty years after Ishmael death from the river of Egypt to the river Euphrates; and they built Mecca". Mecca Already known to Ptolemy as Makoraba. Pitron has preservad the original neading which they read Baka and took it to mean a local name. Hence Mecca into which it was afterwards changed" [42] [43] Baka is another name of Mecca tafseer ibn kathir (Quran 3:96 [25] Baka was mentioned by David in his Psalm describing the Vally of Baka that have God's House. David stayed in Paran desert for years. Psalm 84:4-7 (LXX translation): "4 Blessed are they that dwell in thy house: they will praise thee evermore. Selah. 5 Blessed is the man whose help is of thee, O Lord; in his heart he has purposed to go up 6 the valley of Baca, to the place which he was appointed, for [there] the law-giver will grant blessings. 7 They shall go from strength to strength: the God of gods shall be seen in Sion" Hidjaz' early cities Mecca and Yathrib (later called Medina), Ptolemy (Geographia ed Nobbe § 6.7 31v) calls them under the name Jathrippa and Macoraba as longstanding places [44] [45]


Mount Paran (Deut 32:2, Hab 3:3):

Mount Paran (Tal Paran) on the outskirts of Mecca is mentioned in Pre-Islamic Folklore Poetry compilation from Yemen. [46][47]

Mount paran rose beside kadesh [48] Arabs identify mount paran with Mount Hira' where the first revelation of Quran on Muhammad by Gabriel.

The Bible draws a distinction between Mount Seir, Mount Paran and Mount Sinai. [26] (Numbers,10:12, Genesis,14:6, deut 1:2) In Deutronomy 1:2 there is 11 days travel distance between Kadesh and Mount Horeb


Teman of Hab 3:3:

Teman entry in Smith bible dictionary: The south, A son of Eliphaz, son of Esau. A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies "south", and it is probable that the land of Teman was a southern portion of the land of Edom. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan, in Easton Bible Dictionary: a place in southern edumia . It was divided from the hills of Paran by the low plain of Arabah. [49] the LXX everywhere write the word Tema as though it had been same as teman.[50]

"Teman is "The land of Tema" "The southern country" - Θαιμαν, Sept.; Austri, Vulg. They read תימן teiman". [51] Archaeology Scientists use the term Tema and Teman alternatively for Tema (Saudi Arabia).[52] Tema is mentioned as Teman in Dead Sea Scrolls fragment 4Q242 which is a testimony of King Nabonidus that he traveled around these cities for 7 years, until an exile from the Jews healed him. The Dead Sea Scroll biblical material 4Q242 “Prayer of Nabonidus” (discovered in 1947, dated 150 B.C.) calls Nabonidus residence Teman [53] [54] [55] while he was residing in Tema. [56] [57] [58]


According to Nabonidus Royal Chronicle, Tema was the capital of the kedar kingdom which included several other nearby towns including Yathrib!(later known as al-Madina).[59] [60]

Kedar of Isaiah 42

Kedar: "In Ezechiel. "Princes of Kedar." Also in Jeremia and Isaia in the "vision of Arabia." It is in the territory of the Saracans (desert). The son of Ismael, son of Abraham is (named) Kedar." [61] Kedar: Known to the Hebrews as the Qedar, and to the Assyrians as the Qidri, his descendants became the great tribe of Arabs who settled in the Northwest Arabian peninsula [62]. Kedar settled where Ishmael dwelt (Genesis)". Royal Inscriptions of Assyrian kings Sennacherib and Ashurbanipal had the king of kedar named alternatively as king of the Arabs and king of the Ishmaelites

Ishmael name and his sons names were as tribes names are found in the Royal inscriptions of Assyrian kings Sennacherib and Ashurbanipal including Kedar. ashurbabibal annals nabiateans and kedar , To tiglathpileser Massa paying tribute [63] [64]

The children of Ishmael inhabited all the country from Euphrates to the Red Sea, and called it Nabatene," (Josephus Antiquities. 1.12.4.221). This geographical interpretation by Josephus of Genesis XXV, 18 agrees in almost every detail with the Book of Asatir (chapter VIII, verse 23) and shows the prominence given to the Nebatim,after whom, according to Josephus,the whole country was called Nabaoth. While the Palestinian Targum explained Genesis 25:18 :"And they dwelled from Hindikia(IndianOcean )to Palusa(Pelusiumt which is before Egypt as thou goest to Atur(Assyria).In Kebra Ch.83: many countries are enumerated over which Ishmael ruled-- Gen 25: 18 " from havila to shur". [65]


Sela'

Mount selae is in the "District of the Seven Mosques" in city of Medina Municipality in Saudi Arabia. The Mount is surrounded by seven mosques.[66] [67] [68]

Mount Sela' was the site of the "Battle of the Trench". Muhammad prayed to God for victory on Mount Sela'. His name and his companions Omar and Ali are inscribed on a stone on top of the mountain. [69] [27]


Summary

A Hebrew word מחמד (MHMD, read as mahammed) appears once in the Hebrew Bible, at Song of Solomon 5:16, where it is translated into English as "desirable" or "lovely". Claims put forth by some Muslim scholars treat this chapter as a prophecy of the coming of Muhammed.[70]: 139 

References in the Quran to the foretelling of Muhammed are often interpreted as referring to Deuteronomy 18:18, in which a "prophet like Moses" is mentioned.[70]: 138 

According to Albert Hourani, initial interactions between Christian and Muslim peoples was characterized by hostility on the part of the Europeans because they interpreted Muhammad in a Biblical context as being the Antichrist.[71]

Muslims including Muhammad Abu Zahra claim that changes were made to the present-day canon of the Bible, and claim that similar assertions about the last prophet occur in other old books such as the Gospel of Barnabas.[72][failed verification]

References

  1. ^ [1]
  2. ^ [2] Hadith No 335 Book 34 referencing Isiah 42 for Quran 7:157
  3. ^ Quran 2-146 [3]
  4. ^ Ibn Kathir (2007). The meaning and explanation of the glorious Qur'an. Vol. 1. London: MSA Publication LTD. p. 175. ISBN 9781861794727. {{cite book}}: Cite has empty unknown parameter: |other= (help)
  5. ^ Ibn Ishaq, Page 43 [4]
  6. ^ McDonald, translated and annotated by W. Montgomery Watt and M.V. (1988). Muhammad at Mecca. Albany, N.Y.: State University of New York Press. p. 125. ISBN 0585084394.
  7. ^ Ṣābirī, Abū Zayd ʻUmar ibn Shabbah Numayrī ; tarjumah-i Ḥusayn (2001). Tārīkh-i Madīnah-i Munavvarah (Chāp-i 1. ed.). Tihrān: Mashʻar. p. 200. ISBN 9647635001.{{cite book}}: CS1 maint: multiple names: authors list (link)
  8. ^ Maghrebi, Samau'al (1964). Ifham al-Yahud "Convincing the Jews". Perlmann Moshe. New York Academy for Jewish Research. pp. 43–48.
  9. ^ Dawud, ʻAbdul-ʻAhad (2003). Muhammad in the Bible (2nd ed. ed.). New Delhi, India: Wise Publications. ISBN 8188406015. {{cite book}}: |edition= has extra text (help)
  10. ^ Muḥammad in world scriptures. Kuala Lumpur: Islamic Book Trust. 2006. ISBN 9839154699.
  11. ^ Muḥammad in world scriptures. Kuala Lumpur: Islamic Book Trust. 2006. ISBN 9789839154696.
  12. ^ ur-Rahim, Muhammad ʻAta (1983). Jesus : a prophet of Islam (3rd ed. ed.). London: MWH London Publishers. ISBN 0906194083. {{cite book}}: |edition= has extra text (help)
  13. ^ Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. p. 91.
  14. ^ [translated (2004). The complete Dead Sea scrolls in English (Rev. ed. ed.). [London]: Penguin Books. ISBN 9781101160138. {{cite book}}: |edition= has extra text (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
  15. ^ VanderKam, James C. (1994). The Dead Sea scrolls today. Grand Rapids, Mich. [u.a.]: Eerdmans. pp. 71, 177. ISBN 0802807364.
  16. ^ LXX Genesis 49:10 [5]
  17. ^ LXX Deutronomy 18:18 [6]
  18. ^ Hebrew Lexicon entry for the root word for "amongst" [7]
  19. ^ Deutronomy 33:2 NLT and Darby translations and James Fausseett Commentary [8][ http://jfb.biblecommenter.com/deuteronomy/33.htm ]
  20. ^ Habakkuk 3:3, the Lxx trans. (circa. 250 B.C.) use future tense in translation of a number of the Hebrew verbs in Hab 3:3-15 [9]
  21. ^ Habakkuk 3:3 [10]
  22. ^ Habakkuk 3 commentary [11]
  23. ^ [ http://www.searchtruth.com/book_display.php?book=34&translator=1&start=0&number=335#335] Hadith No 335 Book 34 explaining Quran verse 7-157 referencing Isiah 42 as foretelling Muhammad
  24. ^ Onomasticon Biblical Dictionary by EUSEBIUS, entry 917 for Pharan [12]
  25. ^ Cheyne, thomas (1902). A Critical Dictionary of the Literary Political and Religious History, Volume iii,the Archaeology, Geography, and Natural History of the Bible. p. 3584. OCLC 701888280.
  26. ^ Quran Commentary of ibn kathir mention of Abraham and Ishmael as a boy in the "land of Faran"[ http://www.teachislam.com/dmdocuments/Tafsir_Ibn_Kathir/36-67.pdf ]
  27. ^ Immanuel Velikovsky archive[ http://www.varchive.org/ce/baalbek/desert.htm ]
  28. ^ Velikovsky Collected Essays [13]
  29. ^ Firestone, Reuven (1990). Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY: SUNNY state. pp. 65, 205, 207. ISBN 0585076294.
  30. ^ Marx, edited by Angelika Neuwirth, Nicolai Sinai, Michael (2010). The Qur'an in context historical and literary investigations into the Qur'anic milieu (PDF). Leiden: Brill. p. 142. ISBN 9789047430322. {{cite book}}: |first= has generic name (help)CS1 maint: multiple names: authors list (link)
  31. ^ Sebeos (1999). "30". The Armenian History of Sebeosi. liverpool: liverpool university press. pp. 95–97. OCLC 44228890.
  32. ^ Hoyland, Robert G. (1997). Seeing Islam as others saw it : a survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam (2. pr. ed.). Princeton, NJ: Darwin Press. ISBN 0878501258.
  33. ^ khan, sayyid (1870). A series of essays on the life of Mohammad. London: Trubner. p. 75. OCLC 438478.
  34. ^ kirkeslager, Allen (1998). Pilgrimage and Holy Space in Late Antique Egypt. london: David Frankfurter.
  35. ^ Base Institute [14]
  36. ^ Cyclopaedia of Biblical, theological, and ecclesiastical literature - Volume 7 - Page 664 - [www.books.google.com/books?id=Z9EBrkBE4-oC] John McClintock - 1889
  37. ^ An Interpretation of the English Bible [sglblibrary.homestead.com/files/BHCarroll/Volume_3.htm ]
  38. ^ Katz, volume editor Steven T. (2006). The Cambridge history of Judaism (Versch. Aufl., z.T. Nachdr. ed.). Cambridge: Cambridge Univ. Press. ISBN 0521772486. {{cite book}}: |first= has generic name (help)
  39. ^ Halper's 'Post-Biblical Hebrew literaturs, :Alexander Marx, Philadelphia : 1924, 172997009
  40. ^ Dr Michael Sanders website [15]
  41. ^ the Immanuel Velikovsky archive [www.varchive.org/cor/various/780110samros.htm ]
  42. ^ Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. p. 262.
  43. ^ Ptolemy. Geographia. lipsiae. OCLC 84951035.
  44. ^ [16] Hijaz (Paran) cities Mecca and Medina
  45. ^ Ptolemy. Geographia. lipsiae. OCLC 84951035.
  46. ^ Firestone, Reuven (1999). Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY. ISBN 0585076294.{{cite book}}: CS1 maint: location missing publisher (link)
  47. ^ Krenkow, Fritz (1928). The Two Oldest Books on Arabic Folklore. hyderabad: government central press. p. 207. OCLC 603801371.
  48. ^ A Cyclopædia of Biblical Literature, Volume 3. Phyladelphia: Lippincot. 1855. p. 973. OCLC 810299497.
  49. ^ Teman Bible dictionary Teman [17]
  50. ^ Gesenius, Wilhelm (1957). Gesenius' Hebrew and Chaldee lexicon to the Old Testament scriptures. Grand Rapids: Eerdmans. p. 863. OCLC 5041182.
  51. ^ Clarke, Adam (1829). "22". The Holy Bible, Containing the Old and New Testaments. p. 751. OCLC 7818026.
  52. ^ Stèle néo-babylonienne de Tayma (Teiman).2008 In: B. André-Salvini ed., Babylone. Paris: 187
  53. ^ [ http://otstory.wordpress.com/2008/02/22/f-m-cross-reconstruction-of-4q242] Cross’ Reconstruction of Dead Sea Scroll fragment# 4Q24 A Prayer/testimony of king Nabonidus of Book of Daniel
  54. ^ VanderKam, James C. (1994). publisher=Eerdmans The Dead Sea scrolls today. Grand Rapids, Mich. [u.a.] p. 176. ISBN 0802807364. {{cite book}}: Check |url= value (help); Missing pipe in: |url= (help)CS1 maint: location missing publisher (link)
  55. ^ Stone, Michael (1999). Jewish Literature of the Second Temple Period. p. 36. ISBN 0800606035. OCLC 11030895.
  56. ^ Hayajneh, H “First evidence of nabonidus in the Ancient north Arabian Inscriptions from the Region of tayma ” Proceedings of the Seminar for Arabian Studies 31(2001): 81–95
  57. ^ 2006: Tayma, North-West Arabia. The context of archaeological research. Special Issue of Oriental Studies. Collection of papers on Ancient Civilizations of Western Asia, Asia Minor and North Africa, Peking, 160-182.
  58. ^ King Nabonidus Stelae about residing in Tema and Yathrib (Jatrippu) and three more nearby cities, for ten years [18]
  59. ^ King Nabonidus Stelae in Haran the king residing in Tema and Yathrib (Jatrippu) and three more nearby cities, for ten years [19]
  60. ^ Hayajneh, H “First evidence of nabonidus in the Ancient north Arabian Inscriptions from the Region of tayma ” Proceedings of the Seminar for Arabian Studies 31(2001): 81–95
  61. ^ Onomasticon Biblical Dictionary by EUSEBIUS, entry 622 for "Kedar" [20]
  62. ^ Cooper, Bill (1995). After the Flood. New Wine Press. ISBN 187436740x. {{cite book}}: Check |isbn= value: invalid character (help)
  63. ^ eph'l, Israel. Ancient Arabs:Nomads on the Borders of the Fertile Crescent, 9Th-5Th century B.C. p. 166.
  64. ^ Hamilton, Victor P. (1990). "18-50". The book of Genesis ([Nachdr.]. ed.). Grand Rapids, Mich.: William B. Eerdmans. ISBN 0802823092.
  65. ^ Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. p. 262.
  66. ^ Al-Madinah Regional Municipality, Saudi Arabia.[21]
  67. ^ al-Khattab, compiled by a group of scholars under the supervision of Shaikh Safiur Rahman Mubarakpuri ; translated by Nasiruddin (2004). History of Al-Madinah Al Munawarah (2nd ed. ed.). Riyadh: Darussalam. p. 113. ISBN 9789960892115. {{cite book}}: |edition= has extra text (help)CS1 maint: multiple names: authors list (link)
  68. ^ Sela'(Medina) total citations at Book Mujam Buldan by Yaqut Hamwi, Volume I: pages 5,1,5.145.237.432.663.671 Volume ii:pages ,32.111. Volume 3: pages 117.661.767.839. Volume IV: pages 434.439,.468.556.626 al-Hamawi, Yaqut (1994). Kitab muʻjam al-buldān. Frankfurt am Main : Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University. p. 207. OCLC 61192389.
  69. ^ Mountains of al Madinah al Munawarah, Saudi Arabia, Pilgrims Guide, Government of Saudi Arabia [22][23]
  70. ^ a b Richard S. Hess; Gordon J. Wenham (1998). Make the Old Testament Live: From Curriculum to Classroom. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4427-9. Retrieved 4 April 2013.
  71. ^ Hourani, Albert (1967). "Islam and the philosophers of history". Middle Eastern Studies. 3 (3): 206. doi:10.1080/00263206708700074.
  72. ^ Leirvik, Oddbjørn (2002). "History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics". Studia Theologica - Nordic Journal of Theology. 56: 4. doi:10.1080/003933802760115417.
  • Quran 2-146 [28]
  • Quran 7-157 [29]
  • Tafseer al-Qurtubi [30]
  • Tafseer Ibn Kathir [31]
  • David Benjamin: Muhammad in der Bibel. München 1992. ISBN 3-926575-00-X, - 2., neubearb. Aufl, SKD Bavaria, München 2002, ISBN 3-926575-90-5
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