Mohammed and Mohammedanism

Bountiful and Nahom in the Arabian Peninsula While faith will always be required in our mortal journey, for those interested in moving forward on faith’s rocky path, there are occasional dazzling lights along the way to help us see our way around or over the obstacles we face. Some of the brightest lights giving intellectual support to the Book of Mormon come from the Old World, particularly the Arabian Peninsula, where dramatic finds have added new levels of credibility to the account in First Nephi. Glaring weaknesses have suddenly become strengths, including the impossibility of finding a “continually running” river 1 Nephi 2: Some of the most important resources on this topic were just published in I especially recommend Warren P. Aston, Lehi and Sariah in Arabia:

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As Noldeke remarks, Mohammed’s acquaintance with those two dogmas was superficial; even the clauses of the Creed that referred to them were not properly known to him, and thus he felt that it was quite impossible to bring them into harmony with the simple Semitic Monotheism ; probably, too, it was this consideration alone that hindered him from embracing Christianity Sketches from Eastern History, The number of prophets sent by God is said to have been about , , and of apostles , According to the Sunni, the Prophets and Apostles were sinless and superior to the angels , and they had the power of performing miracles.

Mohammedan angelology and demonology are almost wholly based on later Jewish and early Christian traditions.

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It is debated which of the Arabic recensions is more “authentic” and closer to the original: He wrote that he heard them from a Syrian Christian storyteller from Aleppo , a Maronite scholar whom he called “Hanna Diab. As scholars were looking for the presumed “complete” and “original” form of the Nights, they naturally turned to the more voluminous texts of the Egyptian recension, which soon came to be viewed as the “standard version”. The first translations of this kind, such as that of Edward Lane , , were bowdlerized.

Burton’s original 10 volumes were followed by a further six seven in the Baghdad Edition and perhaps others entitled The Supplemental Nights to the Thousand Nights and a Night, which were printed between and It has, however, been criticized for its “archaic language and extravagant idiom” and “obsessive focus on sexuality” and has even been called an “eccentric ego-trip ” and a “highly personal reworking of the text”.

Mardrus , issued from to It was translated into English by Powys Mathers , and issued in

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The earliest are written in variants of epigraphic south Arabian musnad script, including the 8th century BCE Hasaean inscriptions of eastern Saudi Arabia, the 6th century BCE Lihyanite texts of southeastern Saudi Arabia and the Thamudic texts found throughout the Arabian Peninsula and Sinai not in reality connected with Thamud. Their early inscriptions were in Aramaic , but gradually switched to Arabic, and since they had writing, it was they who made the first inscriptions in Arabic.

The Nabataean alphabet was adopted by Arabs to the south, and evolved into modern Arabic script around the 4th century.

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Arabia is here understood in the broad sense of the term to include the confines of the Syrian desert. The religion of Palmyra , which belongs to the Aramaic sphere, is excluded from this account. For historical background, see Arabia, history of: History and cultural development: Nature and significance In the polytheistic religions of Arabia most of the gods were originally associated with heavenly bodies, to which were ascribed powers of fecundity, protection, or revenge against enemies.

Aside from a few deities common to various populations, the pantheons show a marked local particularism. But many religious practices were in general use. In addition there are more recent constructions such as fortified towns and ruins of temples and irrigation systems. Many rock faces are covered with incised drawings. The oldest drawings, barely visible under a dark patina, date back to several millennia bc and provide evidence, for instance, of an ancient cult for the bull and the ostrich.

These ancient drawings also depict queer ritual scenes that refer to a still obscure mythology. More explicit and much later at least no earlier than the end of the 2nd millennium bc are tens of thousands of alphabetic rock graffiti in ancient Arabian dialects , written in related local alphabets. These graffiti were clustered predominantly along the natural routes followed by nomads and caravaneers, as well as less numerous monumental inscriptions from the sites formerly occupied by a sedentary population.

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Arabia is here understood in the broad sense of the term to include the confines of the Syrian desert. The religion of Palmyra , which belongs to the Aramaic sphere, is excluded from this account. For historical background, see Arabia, history of: History and cultural development: Nature and significance In the polytheistic religions of Arabia most of the gods were originally associated with heavenly bodies, to which were ascribed powers of fecundity, protection, or revenge against enemies.

Aside from a few deities common to various populations, the pantheons show a marked local particularism. But many religious practices were in general use.

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The earliest are written in variants of epigraphic south Arabian musnad script, including the 8th century BCE Hasaean inscriptions of eastern Saudi Arabia, the 6th century BCE Lihyanite texts of southeastern Saudi Arabia and the Thamudic texts found throughout the Arabian Peninsula and Sinai not in reality connected with Thamud. Their early inscriptions were in Aramaic , but gradually switched to Arabic, and since they had writing, it was they who made the first inscriptions in Arabic.

The Nabataean alphabet was adopted by Arabs to the south, and evolved into modern Arabic script around the 4th century. This is attested by Safaitic inscriptions beginning in the 1st century BCE and the many Arabic personal names in Nabataean inscriptions. From about the 2nd century BCE, a few inscriptions from Qaryat al-Faw reveal a dialect no longer considered proto-Arabic, but pre-classical Arabic.

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The cultural identities Saudi Arabian citizens express are principally those of Muslim and Arab, linking them to millions of people beyond the nation’s borders. They also identify with the contemporary state and its national culture; the country’s name links the ruling dynasty, Al Saud, with the state’s cultural and geographic setting. Identities connected to the traditional ways of life of the Bedouin and of oasis-dwelling farmers, fishers, craftspeople and artisans, and merchants, caravaneers, and long-distance traders remain in force even as economic changes have transformed or ended those ways of life.

Regional and kin-based tribal and clan identities are shared among Saudi Arabian citizens. Saudi Arabia occupies , square miles 2, , square kilometers. Saudi Arabia has a hot desert climate with high humidity on the coastal fringes. Rainfall is scarce except in the area of Asir, where it is sufficient for agriculture on terraced farms and upper slopes and alluvial planes. Rainfall is adequate for the nomadic herding of sheep, goats, and camels and for the sustenance of nondomesticated desert fauna, but crop production is dependent on irrigation from underground aquifers.

Saudi Arabia has no rivers or permanent bodies of water other than artificial lakes and pools. Wadis, the dry beds of ancient rivers, sometimes flow with runoff from downpours and seep with underground water. Saudi Arabia has four main regions. Najd, the geographic center and political and cultural core, is a vast plateau that combines rocky and sandy areas with isolated mountains and wadi systems.

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For decades, the now-stale story of our evolution and migration across the planet was thought to begin in Africa about , years ago with the emergence of archaic H. The fossil from Israel known as Misliya-1 pushed back the presence of modern H. Satellite imagery and other methods, for example, have revealed that Arabia was once home to 10, lakes, some filled by monsoonal rains and only seasonal, but many others existing year-round.

Although evidence of the earliest exodus has been found in Israel, suggesting H.

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A General History In , Abdul-Aziz ibn Sa’ud-the founder and first King of Saudi Arabia -took control of the Hijaz the Western Province of Saudi Arabia , ending a long series of battles to consolidate and unite a vast but fragmented territory. Abdul-Aziz had his eyes on implementing a nation building process which would fit the needs and aspirations of the people while growing alongside their assessment of what would best serve the nation and its citizens.

National unity was realized because Abdul-Aziz applied the doctrine of Islam to public policy, justice, and all other fields of life. He succeeded not only in unifying the country, but also in proving the credibility of the Islamic solution and demonstrating its validity for his time and all times. Abdul-Aziz focused gradually on transforming a simple administrative structure into a series of well-defined and well-organized institutions which administered and assisted the executive authority in managing the affairs of an expanding territory.

Focusing on the needs of his people, Abdul-Aziz took the first steps toward inaugurating a system of governance and implementing the Islamic-based principle of consultation, as presented by the Qur’an Islam’s Holy Book and authentic Sunnah Prophet Traditions. By August, , the “Makkah Consultative Council,” having greater powers, was formed.

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