"Islam and Judaism: the early years" a series of articles, using a historiographical approach, stating that Jews and Muslims were originally friends.
Papers by Ben Abrahamson and Joseph Katz
- The Islamic Jewish Calendar. How the Pilgrimage of the 9th of Av became the Hajj of the 9th of Dhu'al-Hijjah. Researches the derivation and correspondence of the Islamic and Jewish Calendars; explaining how, among other things, the 9th of Av / Pilgrimage became the 9th of Dhu'al-Hijjah / Hajj; discusses the strictly lunar calendar and the use of the crescent symbol as the end result of the rejection of Hillel II's mathematical calendar.
- Prayer Positions. Tracing the derivation of prayer positions from Torah, to Temple times, to Modern Practice. This paper discusses the various forms of bowing and prostration in use in the Mosque and Synagogue. The groundwork is laid for further research to discern the identity and customs of the Jews of Arabia and rabbinic customs that were shared by Muslims. It also opens the possibility that Islamic custom may have influenced medieval rabbinic custom. Of particular interest is the section "Repetition of the Shemonah Esrei" where the calculation of Rabbinic and Islamic Ra'akat's are shown to be the same.
- The Persian conquest of Jerusalem in 614CE compared with Islamic conquest of 638CE. Its Messianic nature and the role of the Jewish Exilarch. Explores the conquests of Jerusalem in 614CE and 638CE within the context of previous attempts at Jewish restoration. Discusses reasons for a Persian-Jewish alliance and later a Judeo-Arab alliance. An account is given of Babylonian Jewish Exilarch Nechemiah ben Hushiel, his brother Shallum (Salmaan Farsi) and nephew Yakov (Kab Al-Ahbar) who played pivotal roles in these conquests. Proposes that the twelve men who went to Mecca to meet with the Prophet (pbuh) were Jewish refugees from Edessa, by way of Medina.
- Yosef Dhu Nuwas, a Sadducean King with Sidelocks. This paper traces the history and fortunes of the hellenizing Jewish family of the Tobiads from their Persian roots, to their founding of a petty kingdom at ‘Iraq al-Amir, to the nabatean wars, to the Tubba kings of Himyar. It explores 3rd to 5th century Arabia as an extension of the Second Commonwealth, and a direct descendant of the Tobiad petty kingdom. It also covers the loss of a replica of the Ark of the Covenant adorned even today with the Tobiad/Himyar dove, now buried under a church in Axum, Ethiopia; and discusses the linguistic derivations of saracen, mushreqoon and Dhu Nuwas.
- The Quraish as descendants of Onias IV. Explores the possibility that one of the ancestors of the Quraish was the High Priest Onias IV, that Islam was influenced by Ptolemy, and that the Ka'aba may be the "monument on the border of Egypt" mentioned in Isaiah 19 that was rebuilt along with the Temple at Heliopolis.
- The Weeks of Daniel and the Jewish Mahdi. An exploration of the Jewish prophecies and expectations concerning the Prophet Muhammed (pbuh) as "Ish Hammudot", the man greatly valued, beloved, referred to in the book of Daniel. According to some Islamic, as well as Jewish tradition, the original meeting of "Maseeh" and "Madhi" was the meeting of the Jewish Exilarch Salmaan Farsi with the Prophet Muhammed (pbuh). The close relationship between the descendant of King David and the Prophet (pbuh) or his replacement (Caliph) was a prototype of events that would only reach their consummation at the end of days.
- The True Meaning of Jihad. The conquest of Israel, Jerusalem and the Rebuilding of the Temple for the Jews. Research into the roots and context of Jihad as "Y-H Echad" as related to Sanctification of the Name, or Kiddush Hashem. A historical analysis of the derivation of Islam within the context of Mecca (home to a Ptolemaic-Sadducean Universal religion) and Medina (home to Jewish militancy, the last remnants of the Great Revolts).
- Islamic Terms borrowed from Judaism A work in progress. It is intended to be a list of common "points of contact" between Islam and Judaism as evidenced by borrowed vocabulary. The list needs to be greatly expanded, especially referencing the work of Reinhart Dozy.
References
Category: Islam and Judaism
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Ben Abrahamson
Bio
Most of the people here know me from my endless discussions about the similarities between Islamic and Jewish customs. I enjoy talking about the Haddith, the histories of Tabari, Ibn Hisham and Al-Waqidi, and the kings of Himyar, as I much as I enjoy discussing the Midrash Rabbah, the Midrashei Geulah, Rambam, Tosefos or the Shulchan Aruch.
I love to talk about common prayer customs, architecture and calendars.
But it is clear to me that there is more to this than just similarities, they obviously go back to a common root, a common faith.
In our literature we are taught that there is common faith, a fundamental "religion" which all men are born into. There is a basic faith that is obligated on all mankind. Jews have called this yireh shomaym, ger toshav or bnei noah in Hebrew, theosebeia in greek, and according to school of Rabbi Benamozegh, this fundamental "religion" is also called by the name Islam.
In the Holy Torah, everywhere the word "Kenite" used, it is translated to Aramaic, it is called Salamai, or Muslamai. Some suggest this refers to the great numbers of non-Jewish believers who came to sacrifice the Qurban Shlamim in Jerusalem together with the Jews. Salamai, Musalamai, Muslims. This could be a clear indication in our literature that Islam is an ancient religion, dating back to second temple times, at least. And if Islam's roots are the same as what we call bnei noah, then it is much older, it is the religion of Noah, and Adam himself.
The closeness of Islam and Judaism was always understood by Biblical Scholars up until recent years. The close relationship between Jews, the ten lost tribes, the Arabs and Rachabites was all assumed. With the advent of German revisionists, Wellhausen and Büchler, and others, this all changed. They introduced ideas that Islam started with Moon or rock worship, or a falling asteroid. Devout Jews know that this is not true.
It is a fact of Jewish Law that we believe that Muslims are perfect monotheists. They worship the same God that we do.
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www.facebook.com/ben613 |
Bio
I am an orthodox Chassidic Jew from Israel who works as an historian, a consultant, to an important Rabbinical Court in Jerusalem.
Most of the people here know me from my endless discussions about the similarities between Islamic and Jewish customs. I enjoy talking about the Haddith, the histories of Tabari, Ibn Hisham and Al-Waqidi, and the kings of Himyar, as I much as I enjoy discussing the Midrash Rabbah, the Midrashei Geulah, Rambam, Tosefos or the Shulchan Aruch.
I love to talk about common prayer customs, architecture and calendars.
But it is clear to me that there is more to this than just similarities, they obviously go back to a common root, a common faith.
In our literature we are taught that there is common faith, a fundamental "religion" which all men are born into. There is a basic faith that is obligated on all mankind. Jews have called this yireh shomaym, ger toshav or bnei noah in Hebrew, theosebeia in greek, and according to school of Rabbi Benamozegh, this fundamental "religion" is also called by the name Islam.
In the Holy Torah, everywhere the word "Kenite" used, it is translated to Aramaic, it is called Salamai, or Muslamai. Some suggest this refers to the great numbers of non-Jewish believers who came to sacrifice the Qurban Shlamim in Jerusalem together with the Jews. Salamai, Musalamai, Muslims. This could be a clear indication in our literature that Islam is an ancient religion, dating back to second temple times, at least. And if Islam's roots are the same as what we call bnei noah, then it is much older, it is the religion of Noah, and Adam himself.
The closeness of Islam and Judaism was always understood by Biblical Scholars up until recent years. The close relationship between Jews, the ten lost tribes, the Arabs and Rachabites was all assumed. With the advent of German revisionists, Wellhausen and Büchler, and others, this all changed. They introduced ideas that Islam started with Moon or rock worship, or a falling asteroid. Devout Jews know that this is not true.
It is a fact of Jewish Law that we believe that Muslims are perfect monotheists. They worship the same God that we do.
Website | http://www.alsadiqin.org/en http://www.alsadiqin.org/forums http://www.wikinoah.org |
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