Alawite,alouites,alevi,Names of God,IslamIslamic Humor & Stories,Islamic DocumentationMuslim,alawi,Sunni, Shiite,Bashar Assad, Damascus, Latakia, Homs, Hama,Syria, Tripoli, Craq de Chavalier,Lebanon Turkey, India, Australia, Ali
Home PageAbout UsSite MapContact UsArticlesPicturesEditorial SubmittalDocuments/NewsGod NamesAlawiteDefinedEditorial Commentary

We found this information that was researched with the ORIGINAL manuscripts of the Qur'an.

Is this what the Imams, PBUH, have been teaching about the Qu'ran all these years?

If you want a copy of this file:  download it from here:                 file_image.cmp







-Oral tradition is open to embellishment (i.e. griots), mss. aged, disintegrated - did early mss. exist?

-Why in the 7th century can we not find MSS for a Qur’an, or for the many traditions?


-UTHMANIC RECENSION: (claimed 650 AD)               not Topkapi  / Sammarkand

-must do ‘Accelerated Mass Spectrography’ (AMS) analysis and SCRIPT Analysis


1. Ma'il 7th-9th century (Medina and Mecca).

2. Mashq-Hijazi 7th century onwards.

3. Kufic 8th-11th century (needs landscape format).

4. Naskh 11th century till today.


Mashq/Hijazi = from 697AD - 750AD, thus Umayyad

Kufic = 750AD onwards, same as MSS, thus Abbasid!

-Quraish = Mecca; Kufa conquered in 636 AD = Persia

-Noldeke, Hawting, Schacht, Lings, Safadi all date Topkapi/Sammarkand to 9th century.

                                -Ma'il Qur’an in British Library, Lings = 790AD             -Conclusion: no Uthmanic recension, & Qur'an is 1,200 years old, not 1400 = 150 year gap!


-Cain & Abel:(raven)S.5:3 = Targum Jonathan-ben-Uzziah,(blood)S.5:32=Mishnah Sanhedrin 4:5

-Abraham: (smashed idols, fiery pit) (S.21:51-71) = Midrash Rabbah

-Solomon & Sheba: (hoopoo bird, mirrored floor) (S.27:17-44) = II Targum of Esther


-late dates: Sira (Hisham = 833AD), Hadith (Buhari = 870AD), Tarikh, Tafsir (Tabari = 923AD)

                -Credibility: reflect 9th-10th century, bias based on ra’y (opinion), conflicting akhbars                               

-Contradictions: Al-Tabari’s conflicting accounts (i.e. 15 differing accounts of Muh. meeting)

-Proliferation: Waqidi & Abdallah; Bukhari ->

                from600,000 down to 7,397 (or 2,762 originals)

-Isnad: names of transmitters, begins with Sha’fi (820AD), yet no documentation till 9th century.

-Storytelling: Kussas responsible for stories of Biblical & Iranian legend, much like Griots today.


Buhari:  -Abu bakr (632-634) with 1st compilation (6:509)

-               Uthman (644-656) revised Hafsa ms, and has all

                other mss destroyed (Mas’ud & Ka’b) (4&6:510)

-Verses canceled (5:416) or now are missing (Rajam = stoning S.24:2) (8:817)

Imam Malik - Some verses have been changed

Sahih Muslim - Parts of the Qur’an has been forgotten Ibn Dawud -Verses were lost, overlooked, & modified

As-Suyuti - Much of Qur’an has disappeared




-split with Muhammad in 624 AD, in Medina (S.2:144-150), yet:

-Doctrina Iacobi = in 642ADJews/Saracens were still allied

-Armenian Chronicler 660 AD = Jews & Ishmaelites allied in 640AD, common Abrahamic ancestry

-Hijra historical accounts show that it was from Arabia to the north and not from Mecca to Medina.


-(S.3:96)=1st sanctuary, Adam =1st city, Abraham & Ishmael rebuilt Kaaba, centre of Trade

-No reference till 724AD [Apocalypse of Pseudo-Methodius]

-note: Pliny’s “Makoraba” is not Mecca, as different root letters [MKK vs. KRB, ‘ma’ = ‘place of’]

-Sources: Orientalists used Lammens, who used          Periplus (50AD), Pliny (79AD)

-Should have used Cosmas, Procopius, Theodoretus (5th-6th cent) closer to events in place & time:

-No overland trade post-1st cent., as all international trade was maritime through the Red Sea.

-For obvious reasons, as it was cheaper 1,250 miles by ship than 50 miles by camel!

-Trade declined post-3rd cent, with Ethiopians not Arabians controlling trade (capital = Adulis)

-Mecca in a valley, little water, couldn’t support trade & off trade route unlike Taif 50 mi. away.

-If no mention of Mecca at all, then historical credibility eradicated, no sanctuary, Sura 2 in Qur’an at fault, as well as the later traditions.




-(S.2:144-150) change from Jerusalem to Mecca in 624AD (so all Qiblas should be to Mecca)

-Wasit, Baghdad & Kufa = West, Al ‘As = East

-Syrian Caliphal Palaces = Jerusalem

-Jacob of Edessa 705 AD mentions in a letter that the Saracens prayed towards Jerusalem


-by Abd al-Malik in 691AD, yet nothing written about the Mi'raj on inner ambulatory

-               Inscriptions Polemical & not quite the same as found in the Qur’an!(i.e. Shahada adds ‘no partners’)

                (variant verbal forms, & extensive deviancies)

-no Qibla, octagonal, best suited for circumambulating, perhaps 1st sanctuary, or one of many?


-Arabic, and religious after 661 AD

-no Muhammad formula untill 690 AD

-then Tawhid, Muhammad rasul Allah (Muhammad formula) Jesus = man, basically polemical

-Muhammad formula found on Protocols suddenly in 691AD, but not accepted until 724AD.


Note: compared to the Biblical archaeological  evidence, there is no archaeological evidence for Adam, Abraham, or Ishmael in Arabia!




-Ma’il Qur’an in MSS exhibit (790 AD, though recent attempts to bring it forward 100 years)

-Kufic Qur’ans in MSS exhibit (9th centuries)

-COINS: Umayyad (Naskh, Mashq) & Abbasid (Kufic)

-coins place the Kufic script from 750 AD and not before, so Samarkand and Topkapi must be post-750 AD!!



What does this evidence tell us concerning the historicity of Islam?:

                1) that the Hijra was more-than-likely not towards Medina, but towards Palestine;

                2) that the Qibla was not fixed towards Mecca until the eighth century, but to an area much further north, and possibly


                3) that the Jews still retained a relationship with the Arabs until at least 640 A.D.;

                4) that Jerusalem and not Mecca was more-than-likely one of a number of cities which contained the first sanctuaries for

Islam, as Mecca was not only unknown as a viable city until the end of the seventh century, but was not even on the trade route;

                5) that the Dome of the Rock was the likely position of a sanctuary in the late 7th cent.;

                6) that Muhammad was not known as God’s universal prophet until the late 7th century;

                7) that the terms ‘Muslim’/‘Islam’ were not used until the end of the seventh century;

                8) that five daily prayers as well as the Hajj were not standardized until after 717 A.D.;

                9) that the earliest we even hear of any Qur'an is not until the mid_eighth century;

                10)that the earliest Qur'anic writings don’t coincide exactly with the current Qur'anic text.


The Qur'an gives authority to the Bible:

-argument of corruption began with Ibn Hazam (1064), so a much later polemic.

2:136 no difference between Taurat, Injil & the Qur'an

4:136 admonishing the Muslims to Believe in preceding scriptures.

5:46-47 Christians must believe in their scriptures & judge by them.

5:68 Christians must stand fast by the Gospel.

10:94 Muslims, if in doubt ask those who read the book before thee.

21:7 apostles were inspired, so Ask them: they possess the message.

29:46 don’t dispute with Christians, believe in their scriptures

-Qur'an endorses the Torah and the Gospel.

                Why is there no warning?

2:140 says (of the Jews), ...who is more unjust than those who conceal the testimony they have from Allah...?”

-not a challenge of corruption but a ringing endorsement to the Bible’s credibility!

God does not change His Word (found in both the Qur’an and the Bible):b)  God does not change His Word:

Qur’an: 10:64 =“No change can there be in the words

                                of Allah.”               

6:34: “There is none that can alter the words of Allah,”

(see also Suras 3:2,78; 4:135; 18:26; 35:42; 50:28,29)

Bible: Deuteronomy 4:1-2; Isaiah 8:20; Matthew 5:17-18; 24:35; Revelation 22:18-20.

-a recurring theme, so why would the Bible be different?


 | Names of God | Define Alawites | Commentary