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ANAANITES IN THEIR LANDS Part 2 Afro-Asiatic Israel and Aram CANAANITES IN THEIR LANDS Part II Afro-Asiatic Israel and

Aram

A young man walks in the Rub al-Khali ("Empty Quarter") desert of south Central Arabia The tribe of Ad was descended from Ad, the son of Aws, the son of Aram, the son o f Sem the son of Noah who after the confusion of tongues, settled in al Ahkaf or the winding sands in the province of Hadramaut, where his posterity greatly multiplied. Their first king was Shed ad the son of Ad of whom the eastern writers deliver many fabulous things From The Koran, translation and notes by George Sale, 1890, p.5. Joseph and Asenath, and the Solymi Connection Here might be good point to speak of the story of Yusuf or Joseph, son of Jacob mentioned by Ibn Abd Rabbih. This Yusuf or Asaf as he is also named in Ara bic tales was in the biblical story a man who lived in Canaan, where his grandfa ther was from. His brothers had thrown him into a well and then some Midianites , w hom the Bible also calls Ismailites or children of Ishmael, came along and lifted him from the well and then sold him to an important person of a place called Mi tzraim . As Salibi points out this Mizraim or Mitzraim has been misinterpreted in western translations of the Bible as the modern Egypt, when in fact it was like ly an area in southwest Arabia either the Misramah of the Asir region or some wh ere else where the Azd tribes of Kahlan lived and lived. Asaf was associated with Asiyyah (meaning wild antelope or cow) who in Ara b tradition is called the Israelite woman . She is sometimes called Asiyya bayt Muz ahhim. But her traditional lineage or genealogy appears to makes her a descendan t of the Sulaim bin Mansur, a tribe of Qays Ailan ultimately from the Azd in Hij az and Central Arabia. And it was from Banu Sulaim the son of Mansur that desc ended Ra l, Zakwan, Asiyyah ibn Khuyfaf ibn Imri Al- Qais ibn Buhthah ibn Sulaim and Za b ibn Malik ibn Khufaf ibn Imri Al- Qais ibn Buhthah ibn Sulaim (Abdul Wahab, 20 06; Phillips, R., p. 65). Thus, the 11th c. Cordoban Ibn Abd Rabbih wrote that the Banu Sulaym: wer e represented by Dhakwan, Bahz and Buhtha ( Abd Rabbih, p. 261) (Dhakwan is also w ritten Zakwan or Zaakwan.) This posting is to show that the Sulaym group just mentioned are often co nnected the names that are Arabized forms of the individuals surrounding the bib lical Joseph and his son Jacob in ancient Hebraic stories. They include aside fr om Assiyya or Asenath, Potiphar her father, Joseph's mother Rachel (Jacob s favori te wife), and brother Benjamin, Bahila (Rachel s handmaid who then marries Jacob), the sons of Bahila, or Ghuni, Sallum, Suham, Jahzi el, and Jeser or Jezer, the so ns of Zilpah daughter of Laban -Gad and Asher, and Yissachar, the son of Leah (w ho was Jacob s wife and Rachel s younger sister), Manasseh, Ephraim, Levi, Gershon, Arodi son of Gad, Naaman, Rosh and Elon to name but a few of Jacob's "posterity" . In other words, "the Israelites". But, in addition, closely connected with Sulaym are found names of a few Edomite or Horite tribes or dukes mentioned in Genesis 36 including Zubyan or Zib eon and son Aja/Aia or Ashja a, Zakwan or Zaavan and Yaakan or Akan, sons of Ezer (Assir). In the Bible they are said to be Hivite and Horite chiefs, children of Canaan and Edom.

Middle Eastern folk traditions or mythos surrrounding Moses and Josephus make these people mostly "Amalekite" rulers of a locale called Misra . (Josephus in fact divided the peoples of Edom into Amalekites and "Gebalites".) (Hebbe, p. 4 01). Al-Tabari and Kahb al- Ahbar for example mentioned that the brother of t he king of Misra that ruled in the time of Joseph and drowned in the Red Sea was Q abus, a descendant of Faran the Amalekite (See Part I) Al Tabari calls him Qabus b. Mus'ab b. Mu'awiyah b. Numayr b. al-Salwas b. Faran b. Amr b. Amalek ( Prophe ts and Patriarchs, p. 154) Tabari wrote concerning Qabus and his brother Walid a text translated as follows: Moses was born to Amran and his mother was Jochebed, and some say that her name w as Anahid. His wife was Zipporah bt. Jethro, who is Shu ayb the prophet. Moses b egat Gershom and Eliezer. He left for Midian out of fear when he was forty-one years old and called people to the religion of Abraham. God appeared to him at Mt. Sinai, when he was eighty years old. The pharaoh of Egypt in his days was Q abus b. Mus ab b. Mu awiyah the second master of Joseph. His wife was Asiyah bt. M uzahim b. Ubayd b. al-Rayyan b. Al Walid the first pharaoh of Joseph. When Moses was called he was informed that Qabus b. Mus ab had died and that his brother, al -Walid b. Mus ab had taken his place It was said the al-Walid married Asiyah bt. Muz ahim after his brother. From the Ta'rikh al-rusul wa'l-muluk Prophets and Kings (Br inner, 1991, pp. 30-31) Now it is said Walid, brother of Kabus was the ruler who drowned in the Red Sea. Of Walid it has been written Walid, the brother of Kabus, is generally s upposed to be that king of Egypt with whom Moses had to do, and who was drowned in the Red Sea. Most of the commentators on the Koran tell us this prince was an Arab of the tribe of Ad, or, as others say, of Amalek, who were also Arabians, though some pretend he was of Koptic descent (Fielden, J.L., 1876, p.24-25). W hat s more, Tabari and Ibn Kathir wrote when Joseph was purchased, the Amalekite nam ed Al Rayyan or Riyan son of al-Walid was in charge of Misr . Tabari also wrote as follows with regards to Joseph and Potiphar: Joseph was sold for twenty dirhams by his brother As for the man who bought Joseph from Malik b. Da ar in Egypt and who said to his wife Receive him honorably , Ibn Ab bas reports that his name was Qittin. According to Muhammed b. Sa d Ibn Abbas: the name of the one who bought him was Qatafir(Potiphar), and it is said that his na me was Itfir b. Rawhib and that he was ruler and in charge of the Egyptian Treas ury. At that time the King was al Rayyan b. Al-Walid a man of Amalekite stock (Bri nner, p. 153). Of Walid it is said that he is the first to be called pharaoh and he was of t he tribe of Ad although others say that of Amlak, i.e. an Amalekite (1747, p. 117 ) Another account gives the full name of the king and Pharaoh of Egypt at that ti me as al-Rayyan b. Al-Walid b. Tharwan b. Arashah b. Qaran b. Amr b. Imlaq b. Lud b. Shem b. Noah (Brinner, p. 153) Another version says that Daluka ruled afte r Walid. She is sometimes said to be his daughter or a distant relation of his (1747, p. 118). Daluka, surnamed Al Ajuz, or the Old Woman of the royal blood, succeed the pharo ah who drowned in the Red Sea. This queen is said to have been the most expert w oman of her time in magic. Shelived a hundred years, and encompassed the city o f Mesr with walls I quote this account for what it is worth. So far, it confirms t he statement of other authors, that aboutor in the time of Joseph and the sojour n of the Israelites, Egypt was ruled by Pharaohs or kings of Esau's race, when t hey threw off the yoke of Jacob (Fielden, p. 25). Josephus divided the land of Edomites into Amalekites and Gebalites (Hebbe , 1848, p. 401). Although authors sometimes use or translate the name Misra or K ipti as the modern country of "Egypt", in the usage of the early Arab writers th ese names often refer to Amalekite peoples rather than the country of Egypt they are said to have conquered. After Daluka daughter of "the Amalekite", the ruler who succeeds her is called Darkun, son of Malthus or Baltus (Crosthwaite, 1839,

p.234; Sale, 1747, p. 118). This name sounds like another name for an ancient "Himyarite " king Dhu Tarkun. Then came Thardan king of the Amalekites. one version says that Walid was h is son. Thardan was son of Amalek son of Eliphaz son of Esau - "Jacob's twin bro ther" (Fielden, p. 91). Scholars now consider that this name of Daluka ,daughter of Zabba (also called Zaffan), to be in fact Zuleika of other Arab tradition (El Daly, 2005, p. 133). And, this Zabba may be Za'b ibn Malik a tribe of Khufaf men tioned above. He is perhaps Zebah (also spelt Zeeb or Zebab) the biblical Midian ite ruler, if not "Zephon" son of Gad son of Zilpah. It is very possible then that the name of Zilpah is related to "Zuleikha" in the way the name "Tarikha", wife of Moses is also spelt "Zarifah" (biblical Z ipphorah). Zilpah s sister is according to Rabbinic sources is Bilha and both Bilha and Rachel are names closely related to that confederation of tribes in Hijaz and Central Arabia known as Ghatafan and Banu Sulaym. Otherwise Zuleika also has t he same role as Asenath in the Bible. And most scholars consider her to be Asena th. Zuleika of the Quran is the seducer of Joseph and wife of Potiphar. Some so urces refer to Potiphar s wife as Ra il rather than Zuleika. Ra il, Ra'la or Rahil in English is "Rachel", who is wife of Jacob. (See Genesis 29) ANCIENT SOLYMI AND EARLY SOLEYM The genealogy for the tribe of Sulaym is Sulaym. b. Mansur b. 'Ikrima son of Khasafa (Khanam, p. 720). The latter s brother was Ghatafan and they were son s of Qays Ailan, son of Mudar . Thus writes the author of the recent compilation T he Sealed Nectar, Of Qais 'Ailan were the Banu Saleem, Banu Hawazin, and Banu Gha tafan of whom descended 'Abs, Zubyan, Ashja' and Ghani bin A'sur (al-Mubarakpuri, 2002, p. 11). Referring to the confederation of tribes called Mudar or Muzar another writ er notes, The two main branches of the north Arabs descend through Mudar and Rabi a . From the former, through Qays Aylan, spring Bahila, Hawazin and Ghatafan. Thaq if are descended from Hawazin, and 'Abs and Dhubyan from Ghatafan. (Meisami and S tarkey, 1998, p. 780). The clans of Abs and Ghutayf are mentioned as batun or clans of the Murad trib e of the Maddhij in Yemen in early Islamic sources as well (Mad aj, 1988, p. 91). It is known that the Ghatafan were bedouins that in early Islamic times t hat lived between Medina and Kheibar, the main Jewish oasis to the north of Medin a. The Beni Sulaym lived to the south of Medina, astride the main caravan route from Mecca (Gabriel, 2011, p. 109). However before settling in Medina they were a people which included the Ghutayf of the Tayyi who belonged to a clan called Mu rad. Both the Tayyi and the Murad were of the Arabian group called Maddhij (or M addhig). The southern Arabian genealogical tradition asserts that the Bahila, Gh ani Bin Asur, Ghutayf and Ghatafan and Abs and Ashja of North Arabia were origina lly Yemenite tribes of Kahlan belonging to Banu Maddhij and Azd of Saba. The 9th c. Ibn Jahiz lists Ghutayf and Ghatafan together in his Book of Mi sers together noting the Tayy, Ghutayf and Ghatafan tribes summoned one another to war with the braying sound of a donkey - as is still done in Arabia. The comment ator of this book correctly notes that Ghutayf b. Harithah was a clan that was h ead of Ghatafan and as a tribe of Tayyi in the Mountain of Tayyi area ( Sergeant, B ook of Misers p. 201 fn. 1001) The Tayyi were a people of Yemen related to the Banu Madhhij. The mountains of Tayyi mentioned are located in north central Arabia. Early in pre-Islamic ti mes the Tayyi had settled in Iraq so that these Arabs were the people who were m ost often met with in Persia during the Sassanid era, and the land of Tajikistan i s actually derived from their name as well as the Chinese word Dashi for Arabs (Pa rk, H. 2012, 203).

Shammar men of the Banu Tayyi Arabs in Arabia. Photo dated 1932 from Bertram Tho mas's work, Arabia Felix, Across the Empty Quarter.

The original "children of Noah" such as the Tayyi, like the rest of the e arly Arabs including the Solymi were an Ethiopic people. The home of the Tayyi, S hammar, consisted of two parallel ranges called Aja and Salma (Shahid, 2002, p. 25 1). Ibn Mandour in the 14th century wrote "the predominant complexion of the Ara bs is dark brownish black and that of the non-Arabs is white." Lisaan al-Arab I V:209. Unlike the Syrian-originated tribes also called Shammar in Arabia today, the true Arab Shammar Tayyi from Arabia still wear the customary Saracen attire described by ancient writers. The name of the Shammar is supposed to be linked to that of the semilege ndary figure, King Shammar of Yemen, who lived in the reign of Kai Kaus or Kabus of Persia thousands of years ago. The names Shammar, Tayy or Taj and Murad also figure in the legends and folklore of the ancient world and the allegories surr ounding them are based partly on astronomical mythology. Tayyi is mentioned as a son of Maddhij by Ibn abd Rabbih referencing the 9t h century Ibn Kalbi, and by others he is considered a brother (Abd Rabbih, p. 2 94). In the early Islamic period in Yemen the Ghutayf are designated a batn or cla n of Murad branch of the Maddhij (Mad aj, 1988, p. 91.) Rabbih writes in the clan o f Najiya ibn Murad are the Banu Ghutayf ibn Abd Allah ibn Najiya , and it is sai d they are Azdites (Rabbih, 2012, p. 294). The Abs and Dhubyan (also written Zubyan or Thibyaan, are named clans of the Murad and Madhhij in Yemenite early Islamic Yemenite texts (Maddh aj, p. 91). Whi le in the north they are considered tribes of Ghatafan from Qays Ailan. Abs a b atn of the Murad (Mad aj, p. 91) belonging to Maddhij were at one time the most pow erful element in Ghatafan. (Kennedy, 2005, p. 252). The Sulaym are well known in Arab texts of Ibn Athir circa 11th c. and Ja hiz (9th c.) as a very black skinned population living in the harrat region of Me dina. Like the Sulaym, the Abs are according to Ibn Abd Rabbih the 6th volume o f The Unique Necklace said to have been described by an eyewitness black-skinned men shaking their spears . And the photos of the Tayyi and Madhij above speak fo r themselves. This name of Ghutayf or Ghatafan may very well have some connection wit h the Near East or Muslim stories of Qittifin, Itfin, Itfir, or Kitfir known in t he west as Potiphar. Notes one interpretor of Tabari s book, Prophets and Patriar chs. The biblical name Potiphar appears in a variety of forms in Arabic sources, among them Qittin, Qittifin, Qutifar, Qitfir, Itfir, and Itfin. See Shorter Enc yc., 647, s.v. Yusuf b. Ya kub. ( Brinner, W. 1987, p. 153, fn. 362.) In the Ethiopic version of the story of Joseph as well apparently, an in dividual named Qatifan is said to be the adopted parent of Joseph. Tabari says tha t this individual was also known as Potiphar whose wife asked of Joseph an evil a ct . In the Torah or western Bible Joseph is a slave whom Potiphar s wife attempts t o seduce. Genesis 39:7-8 reads And it came to pass after these things, that his m aster s wife cast her eyes upon Joseph; and she said, lie with me, but he refused Richard Burton in his Arabian Knights writes Kitfir or Itfir (Potiphar) h is wife (Rail or Zulaykha) charged Joseph with attempting her chastity (Burton, 2 009, fn. 210; parentheses are Burton s). Sometimes the woman in Arab tales is call ed Ra il or Rahil, which is the name of Rachel, though she is made the mother of J oseph in the biblical version. According to Tabari, Potiphar s wife was Ra il, while the name of the man who bought Joseph was Qittin or Qatafir (Potiphar), and it is said that his name was Itfir b. Rawhib. (Brinner, p. 154.) Thus though Rachel is Joseph s mother in the We stern tradition, and Joseph s seducer in traditions of the Middle East. Through Asenath, Joseph (also called Zaphnath) had two sons Manasseh and E phraim. Tabari speaks of Asenath as Asiyya the Israelite woman . Names of the clo sely related group of tribes Rahil or Ra la, or Rachel, Qitifan, and Assiyya (who was Asenath) were undoubtedly brought to Syria and the Hijaz from the area of t he Yemen. The name Manasseh likely corresponds to the name Mansour father of Sol eym, recorded as Manasseir further south or "Manuchehr" in Iranian. The name Far an was identified as Ephraim his brother by Salibi. Soleym or Sulaym bin Mansur tribe of the Harra was in fact maternally der ived from the Ateek and other Azd in Arab genealogy. Tabari writes of the first o

f the Atikahs of the tribe of Quraysh who were female ancestors of the Messenger of God (Watt, p 27). Thus, the Prophet of Islam always traced his maternal linea ge from women named Ateek of the Sulaym tribe. According to one author the Proph et was wont to say 'I am the son of the El Awatek from the tribe of Solayem, [At ika, daughter of Hilal, Atika, daughter of Mora and Atika, daughter of El Awkass from the tribe of Sulaym ] (El-Saadawi, 2007, p. 189). In the south among the Azd descended Dawasir, the tribe appears to be re ferred to as Suwelayim or Salaiyim (Lorimer, 1908, p. 394). The first Atikah was said to be the grandaughter of Nadr bin Kinanah (see part I) and mother of Lua ay who was father of the clan of Ka b bin Lu ayy. By the period of the 9th century BC, it is quite probable Greeks like Home r knew them as the Solymi of Pisidia and Lycia and Asphalitis (the Dead Sea) in Israel and Jordan who they relate to Eastern Ethiopians and whose language they also categorize as a Phoenician type dialect. Ronald Syme noted Choerilus says th at they wore helmets of hide, made out of horses heads. That is the distinctive ba dge of the eastern Ethiopian levies in Herodotus (7.70) He adds Homer in Odyss eus 5.283 provides the link between Solymi and Ethiopians-when Poseidon paused a nd surveyed the seas from the vantage-point on the Solyma moyuntains he was retu rning from Ethiopian festivities. (Gonzales, M. 2005, 261-282) (The matter of the Sulayim and Amluk as Meluchha and Mlecchas and Ethiopians of Arabia and Asia is t o be discussed in Part III.) Here we can note however that this Lu ayy of the Azd was in fact the same n ame as Levi of the Bible and his ancestor El-Yas was the biblical or Hebrew Elias t he Levite , otherwise known as Elijah. It will be shown how these groups originate d as people of the Azd of southern Arabia or Canaanites and moved into the regio n of Hijaz before entering Syria and the rest of the ancient world.

Early depiction by non-Arabs of Elias (El-Yas) "the Priest" In Part I the relationship of some of ancient Afro-Arabians with the orig inal Hebraic peoples featured in the Torah or Bible as addressed by ancient and Middle Eastern documenters was discussed. It was noted the early Arabic writing s refer to the south Arabian people of chapter 25 of Genesis the children of Ket urah (still known as Bait Kathir), Udad (Yudadas or Dedan), Al-Tawsim (Letushim) , Ashurim, Luqaym/Lakhm (Lehummim), Ghassan (Jokshan), the Afran/Afras (Afras or Aphren), and Myda an or Maadi an (Midian or Midianites), as a closely related peo ple of Ad and Azd i.e. Amalekite/Melukhha ancestry originating in the Yemen. These w ere at one time the confederation of camel-owning incense traders of Qeturah , whi ch leaving the Yemen had settled in Hijaz and in the troglodyte regions of Africa. We are told by Josephus the Jewish Roman historian that these same people came to settle in western Ethiopia or further west in Africa and had conquered the nor th African coastal regions under Cathim, Herakles and Didorus - who are the folk anc estors Katam, (Gibb, 1954, p. 540) Herak, Herik and Daris in the genealogies of the Tuareg and other remnants of the original Libyo-Berbers (MacMichael, 1922, 20 2). We have also seen that contrary to what is found in modern or biblical t radition, such Midianite or Israelite leaders, Moses, Solomon, Barak, Jephunah, Lokman/Baalam and Amram/Amran (relative of Moses) figure regularly in various ea rly Arabian, and Middle Eastern texts in general as individuals of the Imlaq , Amluq or Amalekites of southern and western Arabia otherwise designated by the names o f A ad (Adites), Aus (Uz) and Azd. It is not hard to see that those called in sou th Arabian folk history the Ufayr b. Luqaym (or Lakhm) and named the chiefs of the last Ad in Yemeni or south Arabian folk history (Crosby, 2007, p. 130) are the s ame as the Aphren of the Genesis, brother of Lehumim both children of Qeturah and Abraham. These tribes and clans of the Afro-Arabian peoples - an extension of Neol ithic and Bronze Age peoples of the Nile, east Africa and Nubia who d been in Arab ia for thousands of years are those who moved north into Syria, Mesopotamia and Anatolia carrying their names i.e. Soleymi or Solymi and Masikha or Meshech. Th

ese children of Noah who expanded further abroad are known in the Bible as childre n of Japhet or Iapetos, also called Jupiter. But, as a result of the misplaced territories of the biblical Israelites and Mizraim and/or Misra in western tradition, many modern archaeologists and o ther scholars rightfully doubt the historicity of the Torah or Bible and especia lly its late interpretations of ancient Egyptian/Israelite relations. As noted in Thomas Cheyne s 1902, Encyclopedia Biblica, under the heading Miz raim, The connection of Solomon, however, with Egypt is very disputable; it was p robably with the N. Arabian Musri that he was connected by marriage (Cheyne, 190 2, p. 129). The 5th century AD Armenian, St. Moses of Khorene refers to Mizraim as so n of Kush, and it appears that the ancient and modern Arabian confederation of M usra or Musri (modern Masruh or Musruh) were in fact the most common Misra refer red to in the Bible. The names Kipti and Keftiu also appear to have been related to and originally referred to peoples and places unrelated to modern Egypt, whi ch in truth had its own name of Khamit until a late period. The Qahtan confedera tion still called Musruh or Masruh, located in the same region as the ancient Mu sri even in the 20th century includes names strikingly similar to those designat ed children of Misrah son of Ham in the Bible (to be discussed in Part 3). MIDIANITES OF LATE Azd tribes and followers of Muzaikiyya that had moved northward are ofte n referred to as Adnanites or Ishmaelites, but we will see their names are clear ly connected to those of the biblical Israelites as well. It will be shown that these Arabian Masruh comprising groups of people that came to be known as the no rthern Arabs in contrast to the southern Arabs , are in fact among those designated t he peoples of Judah and Israel in the western Bible, but were for the most part o riginally Yemenites as well. Here is one small example of what I mean. Tabari wrote it has been said t he Banu Ma n of the Azd are called the Bahilah (Blankenship, 1989, p. 11). Now, hi storically, the Azd-descended Bahila after leaving the Marib area were known to have pastured their flocks in a region called Sawd or Sud Bahila (Sud or Sawad signifies black, rich and cultivated soil) where large quantities of silver and brass were reportedly mined in pre-Islamic times (this is the southern region of the Yemamah mines in the area of the Nejd in south Central Arabia). This distri ct was or is filled with gold and silver mines which have been worked from ancie nt times. Bahila had come to settle in the part of Yemama called Irid or Irdh (the s ame word as biblical Arodh meaning donkey) or Irdh Shamam. In this area is the t own of Hafir with mines called after the Al-Hufaira tribe. This name is not impr obably the same as the famed Ophir, a locale of the book of Job in the Bible whe re Solomon mined gold. It is associated associated with a major center called Ju zaila or Djazala in the Ird (Al Askar, 2002, pp. 49-50). The Bahila are also e arly on mentioned with a tribe called Jasr or Jasir in the Bisha (or Bisah) regi on in Asir (Khanam, p. 92) In Wadi Bisha in the Asir region today in factt is an area called land of Hamad al-Jasir. Other branches of the tribe of Bahila that well-known in Arab genealogy in clude the Ghani also translated Ghunay or Ghaniyy living also in the Bisha regio n, also the Suhm or Sahm (Ibn Abd Rabbih, 2012, vol. 3 p. 269) and Ya sur or A sur. Thus one author wrote, Among the ancient poets is Munabbih A sur ibn Sa d the progen itor of Bahila, Ghani and At-Tufawa (Howell, 1883, M. p. 525) According to one encyclopedia on the Middle East, Bahila was the mother of Malik bin Asur the brot hers that came to make up the Bahila bin Y asur or Asur. Bahila, are thus called B ahila b. A'sur, brothers of the Ghan. (R. Khanam 2005 p. 92). This may be the Munabbih, who were a sub-tribe of the Yemenite Madhhij from the tribe of Banu Ha mdan (Kays, p. 339). Now all of this is mentioned because according to the Bible in1 Chronicles 7:13 and Genesis 46:25 one of Jacob s concubines is named Bilhah the niec e of Isaac s wife Rebecca according to Rabbinic sources. Bilha s sons were Dan and N

aphtali whose children are mentioned in Numbers 26:48-50, which reads, The desce ndants of Naphtali by their clans were: through Jahzeel, the Jahzeelite clan; th rough Guni, the Gunite clan; through Jezer, the Jezerite clan; through Shillem , the Shillemite clan. These were the clans of Naphtali; those numbered were 45 ,400. This Jahzeel, Guni and Jezer of Bilha are seemingly the names of Azd clans of Bahila of the Asir (Bisha region) with her offshoots of Ghunay/Ghani (Ghuni) and Jasr/Jasir (Jezer), along with Juzaila or Jazila (Jahzi el/Jahzeel)(Khanam, p. 92). Abd Ibn Rabbihu also writes Lakhm begat Jazila . (p. 296). See below and Pa rt I on the Azd tribe of Lakhm and Ma n. Furthermore, Bahila traditionally has a clan called Banu Suhm or Sahm, wh ose genealogy is Suhm b. Amr b. Thalabah B. b. Ghanm b. Qutayba b. Ma n b. Malik b . Asur (Landau- Tasseron, 1998, p. 84). Ibn Abd Rabbih thus wrote that the clan of Sahm was in Bahila (Rabbih, 2012, p. 269). Thus it is not coincidence that in the Bible book of Numbers 26:42 says of Bahila s son Dan - These were the descendan ts of Dan by their clans: through Suham, the Suhamite clan. These were the clans of Dan: All of them were Suhamite clans; and those numbered were 64,400. According to an early Arab source, "originally Bahila was the name of a w oman of Hamdan who was [married] to Ma'an". The Habbaniyya or Habban of Hadramaut claim they are of the clan of Dan ch ildren of "Bilha". Not surprisingly, Arab sources make them a clan of "Bahila" a s well. The Arab text transcribed by Harold MacMichaels also states the "Ha bbani'a are the descendants of Habban, son of el Kulus, son of Amr, son of Kays, a sub-tribe of Bahila" (MacMichaels, 1922, p. 186). The tribe of Dan from which the Arabian Habbani claim descent according to the book of Judges of the Bible lived between the region of Zorah and Eshtao l which Salibi identified with the modern al-Zarah and al-Ishta in the Zahran re gion of the Asir, former homeland of the Zahran tribe of the Azd (Zahran is the name of a Dawasir clan and tribal ancestor) (Salibi, 1985, p. 162). The book of Judges 18:8 reads, When they returned to Zorah and Eshtaol, their fellow Danites asked them, How did you find things? " (New International Bible, 2011 translation). Thus, names of the Azd tribe of Ma n bin Malik bin Ya sur are seemingly related to the names of the ancient Israelite homelands. Bilha of the biblical land of Isra el is unquestionably the Bahila of the highlands Asir Tihama and south Ird in Ce ntral Arabia. Not surprisingly the site of the ancient Israelite Eshtaol has yet to be decided upon by modern scholars. The modern town called Eshtaol in Israel was on ly founded in 1949. Says one recent specialist, The location of biblical Eshtaol has been greatly disputed over the years. Scholars have agreed on a general loca tion for the city, but not on the actual site (Chestnut, 2008, p. 3) This name of Dan corresponds to that of the Azd or Dawasir tribe Duwaniyyah or Dhuwayyin and Dandan in the Asir region both being probably plural for Dan as suggested by Sa libi. Though difficult to believe it is fascinating to discover that in fact t he Azd of the region of Asir, the Yemen and south Central Arabia were the people that appear to have figured in the early Hebrew texts as children of Israel or Yis ra el through various concubines of Jacob. It will be shown that the Bahilah clans that were kinsmen to Banu Ma n bin Malik b. Y asur, originated from the Ma an, i.e. Mi naeans or Me unim who had also settled in both Yemen and Hadramaut and traded with the Phoenician town of Tyre (Sur), which Salibi identifies as a town in the Yem en. In fact a town of Faniqa - probably named for the latter population - stil l lies in the Wadi Bisha region not far from the Eritrean Sea where Herodotus cl aimed the Phoenicians originated (Salibi, 2007, p. 159). The name of this town can obviously be related to that of the Fenkhu - the ancient Egyptian word for P hoenician .. The earliest mention of the Ma an or Ma n of the Azd is in the western regio n of Hadramaut (south central part of al-Yaman or theYemen), and they appear to

be called Ma onites or Me unim in the Bible. And, they are the historical Ma in or Min aeans of modern archaeologists. By the 4th century, inscriptions mention Minaean caravans at Dedan in the northern region of the Hijaz (Negev and Gibson, 2001, p. 137). From inscriptions it is also known that they worshipped a deity known Y asurbaal or Yasrabel which some believe to be Baal Sur of the Canaanites of Tyre ( or Sur). Baal Sur was called Melkarth (a name to which is related that of the h ero Heracles ). Scholars don t look at the Mineans as the Phoenicians and are not clear on when the Minaean culture originated. Having some time ago discarded the old chro nological scheme supported by Glaser and partly based on Arabic sources, accordi ng to which the origin of the Minaean Kingdom dated back to the beginning to the second millennium B.C. scholars have been trying to clarify the chronology of t he South Arabian Kingdoms, on the additional basis of the data obtained from exc avations (Costa, 1978,pp. 11-12) Most interestingly it had been noticed by some that the name of Levi and the Levites - who were the Israelite priests - is found in Minean inscriptions ( Cohu, John R., p. 18, fn. ) Bible dictionaries also make the name Meunim , that of a Levite ; and head of a group of temple servants in Ezra's time. The author of Anc ient Israel: Its Life and Institutions, the Dominican priest Roland de Vaux, men tioned the association of the Minaeans with the Levitic traditions of the Israel ites, but dismissed in a round-about way the Minean connection to the origins of this priestly caste. De Vaux wrote some writers have concluded that the Israelites adopted the i nstitution of Levites from those early Arabs with whom they had been in contact at Sinai. But he argued the words lw and lw t were found only in Minaean inscripti ons from Northern Arabia, at Dedan, and never in those from the South, nor in an y other South Arabian dialect. And thus he proposed that the Minaeans may have b orrowed the word from a colony of Babylonians installed in Dedan where there wer e also presumably Jews (de Vaux, 1997, p. 369) and then he suggests theformer mod ified the sense of the term and gave it a feminine which did not exist in Hebrew . Lawy or Lowi is often found in medieval Arab genealogies as the name Lu ayy. Tabari claimed that one tradition was that the mother of Lu ayy, Atikah, was from the tribe of Kinanah and a descendant of an individual named Luhay. One traditi on says she was called Salma granddaughter of Luhay who was a great grandson of Am r Muzaikiyya (Moses) grandson of Khuza a. Thus an encyclopaedia reference regardi ng the Khuza a clan of the Azd reads. KHUZA b. Amr, name of a South-Arabian tribe, a branch of the large tribe of Azd . The genealogists with few exceptions are unanimous in tracing their pedigree t hrough Amr, surnamed Luhay b. Rabi a b. Haritha b. Muzaikiya and they agree furthe r that they, together with the other branches of the Azd, left South Arabia at a remote time and wandered with them to the North. When they reached the territor y of Mekka, most of their kinsmen continued their journey, the Ghassan to Syria, Azd Sanua to Oman, but Luhay remained with his clan near Mekka (Krenkow, 2013). These children of Luhay from the tribe of Khuza or Khaza a came to be called Laheyan or Lihyanites , a people historically affiliated with the Minaeans. Retso n otes Dedan was taken over by a new tribe or dynasty, Lihyan. We also find the pre sence of another new entity there, namely the Minaeans who came from South Arabi a and set up a colony in Dedan obviously in cooperation with Lihyan. According to one source however, The Lihyanite dialect not only resembles the Minaean dialect of the South Arabians, but appears to have been derived from it (Agwan and Singh , 2006, p. 714). Descendants of these Lihyanites are in fact called Lahiyan today, a large c lan of the Banu Hudhail b. Mudrika (also written Hudhal, Huthayl or Hatheyl) sti ll dwelling not far from Mecca - a kind of tropical Arabs with "shining", "black" skins according to Charles Doughty. A nomad family met us (of Hatheyl or Koreysh ) removing upward: they were slight bodies and blackish, a kind of tropical Arab

(Doughty, 1888, p. 528 and 535).

The name of Luhay appears in ancient Sabaean inscriptions (Schiettecatte, 20 12, p. 50). And for good reason - the name is thought to be Lehi of the Bible. "The Lihyanites were originally named the Dedanites after the Grandson of Abraha m; however, they changed their name to the People of Lihy around 550BC, shortly after Lehi and his family would have been traveling down the Frankincense Trail . Hudhayl was the uncle of Kinanah b. Khuzaimah according to Arab traditi on. Hudhayl s brother is Khuzaimah bin Mudrika. In fact, Arab genealogists make K huza a - ancestor of Luhay - and the Lakhmids, Ghassan and Ma n all one people who left with others from Marib - their ancestors being the followers of a Muzaikiyya once subject to the Himyarite chiefs (in that time the A ad or Amalekites/Midianit es) there in Yemen and Marib (Meribah Exodus 17). The tribes of Kinanah and Luhay an or Lahiyan who moved north capturing various sites from earlier owners are ma ternal descendants of Azd and Himyarite women named Atika, Kaylah and Salma. The 9th century historian Asma'i summarized the settling of the Lakhmids of the Azd in the early Christian era. They (the southern Arabs) did not enter a land without robbing its people of it. K huza a wrested Mecca from Jurhum; Aws and Khazraj wrested Medina from the Jews; th e clan of Mundhir seized Iraq from its people; the clan of Jafna seized Syria from its people and ruled it; and the progeny of Imran ibn Amr ibn Amir [of al-As/z d] seized Oman from its people. Up till then all of these (southern tribes) had been in obedience to the kings of Himyar. (Cotton, H., 2009, p. 388) The parenthes es here are the author's. This Asma i, a historian from the tribe of Bahilah, likely knew that the Lak hmids and Khuza a were branches of Ghassan also known as the house of Jafnah (Jephu neh). In fact the Jews of Medina and Khaibar were descendants of the Judham who were closely related to the Lakhm and Ma n tribes of Azd (Gil, p. 19). Just previous to the birth of the Muslim Prophet in the 7th century, Banu Judham (or Gudham) were found north of the Hijaz in Palestine. Moshe Gil in his text, A History of Palestine, 634-1099, talks about the tribe of Judham belongi ng to the Lakhm tribe in the Islamic period there: Lakhm, as the Judham was to be found on the Palestinian border before the advent of Islam The Banu Lakhm, whose major strength was centred in the region of the nor thern Euphrates, but who also had branches within Palestinian territory According to tribal genealogical records, Lakhm were the brothers of Judham. From the Ara b sources, we get the impression that these tribes, allies of the Byzantines on the eve of the Islamic conquests, roved about the Palestinian border lands and c oncentrated in Arabia, that is Provincia Arabia, (p. 19). And in a footnote 10 on the same page Gil adds, According to certain Arab so urces, the Banu Nadir and the Banu Qurayza, the major Jewish tribes in Medina, K haibar and Hijaz, were considered descendants of the Banu Judham (Gil, p. 19, fn. 10). What s more, the Banu Nadir and Qurayza of Hijaz were considered Kahanim or Jewish priests (Stillman, p. 9; Zeitlin, 2007, Chapter 5 ) As we see in the para graph below the Banu Judham in turn were the Midianites . "The principal tribe occupying the desert area south of Palestine was that of th e Banu Judham. According to Arab sources, their land was called Madyan Antoninus P lacentinus of Piacenza, Italy) who visited the region in ca. 570, mentions Arabs whom he calls Midianites, encountered in Eilat en route to Sinai... According t o him they claimed descent from Jethro, Moses father-in-law, as it is also said, in Arab traditions of the Banu Judham, that they were the kinsfolk of Shu ayb, who m some sources identify with Jethro. An important branch of this tribe were the Banu Wa il a certain part of which was inclined towards Judaism, as were other clan s of the Banu Judham. ( p. 18)

Gil also notes that the Baghdad born al-Masudi (9th century) said of the Nadir (Jews of Medina) that they were offspring of Judham, and that the Qurayza claimed priestly descent from Shu aib, in particular prophet of Madyan (Midian) i n particular who was of the Banu Judham (Azd) people (Gil, 2004, p. 11) But as mentioned in Part I one Arab tradition makes Shu ayb fourth in descent from Madyan . (Madyan was not just the name of a tribe, but a city near a town called Ma an ac cording to Tafsir of Ibn Kathir) Some sources in fact mention Judham as offspring of A sar, or Ya fur son of Ma dyan b. Ibrahim (Gil, 2004, p. 14, fn. 12), which is said to be the origin of Sh u ayb. Gil in fact speaks of many of the traditions connecting the Judham and Shu ay b, but nevertheless manages, as do most scholars on ancient Israel, to avoid not ing the most uniform or consistently expounded tradition concerning their origin s. Shuayb and the Midianites, Judham, Jafnah (Jephuneh), Ghassan and related tri bes are all people said to have come from the dispersal of the Azd confederation of the Yemen. The ancient Azd-related Judham, Ghassan, Jazila, Bahila and Lakhm and descendants in Hijaz and Africa and elsewhere obviously didn t know that 3,00 0 years after their dam in Marib broke in Sana a foreign peoples in the northwest and northeast would adopt their genealogies and make them into Mesopotamians stret ching unto Turkey, before finally accusing true peoples of Shem , Ham and Japhet of ado pting the religion of Abraham . The genealogy of Arab writers frequently makes mention of the tribe of B anu Yashkur as a branch of the Azd tribe of Jazila ibn Lakhm. Abd Rabbih writes , In Jazila ibn Lakhm, there are many clans. Of them are Irash, Hujr, Yashkur Gha nim and Jadis a large clan . As Salibi and others have pointed out, the name of Ya shkur is actually the name Yissakhar or Issachar of the Bible and not surprisingly , another name of one of the children of Israel (Jacob/Ya qub was father of Issach ar) MacMichael s, History of the Arabs in the Sudan reads The rule of Lakhm at Hi ra ended with the rise of Islam. At the conquest of Egypt the Yashkur section of the tribe established themselves upon the hill called after them (MacMichael, p p. 140 141). Another source says, The Banu al-Harith ibn-Yashkur ibn-Mubashshir of the Azd had an idol called Du Shara Hisham al-Kalbi. (Kitab al-Asnam). Heale y ,2001, 106). In Part I we saw how Jadis, Al-Tawsim and Lakhim are connected in Arab ge nealogy, and that they are identified as ancestral Amalekites or al-Amluq, Letus im, and Lehumim. The Ghanm mentioned by abd Rabbih above appear to be the Ghanim of the Azd whose descendants the Ghanm or Ghunnam still live today in Wadi Liyy ah (Leah) in the Asir Tihamah next to the Wadi Ta Ashar. Now immediately after mentioning the clan of Yashkur ibn Jazilah ibn Lakhm and Jadis. Ibn Abd Rabbih mentions something else. He notes that the clan of " Jadas" bin Jazila bin Lakhm were among those clans and one of their tribal membe rs brought Joseph out of the well. If the clan of Yashkur is Issachar, son of Ja cob and Leah, is this clan of Jadas not also that of "Gad" another of Jacob s sons. The Torah/Bible says, The sons of Zilpah, Leah's servant, were Gad and Ashe r Genesis 35:26. It is not that much of a mental jump to see that Jadas is perhap s Gad . Gad's 6thson in Numbers 23:17 is incidentally named Arodh whose name is als o mentioned above. At the same time the tribe of Asher and Gad may very possibly be the Ash'ar and their clan of "Judda" mentioned by Ibn Abd Rabih and others ( Ibn Abd Rabbih, 2012, p. 295).. One Arab genealogy says Yashkur was the son of Rahm (or Ruhm) son of b. Basr b. Uqba, in other words a great grandson or descendant of a man named Uqba . The name Uqba like Jacob means "heel". This genealogy is thus likely reference t o the Banu Uqba of the modern region of Midian (Madyan of northern Hijaz) mentio ned by Orientalist historian Richard Francis Burton who writes in his book Land of Midian, that Al Kalkashendi in the fifteenth century makes the Uqba tribe de scendants of the Gudham (Judham) of the Kahtaniyyah (Qahtan) of the Yemen. (From the looks of things one should be wondering about the etymological roots of thi s interesting name of "Judham" as well. After all, This is after all a tribe of Yehud (Jews)of "Kahanim" (priestly) stock who were living in a land called Musra (Misra) and traditionally living amongst and descended from Mady'an (Midian) :

) The name of Wady Madian was called Wadi Makn a or Makkan (Magan), an area me ntioned by the Assyrians by the 8th c. B.C. near a people and region otherwise c alled Melukha or Misra (Musri). The region of Makkan/Magan was also called Kush in Assyrian texts, and we have already identified Kush as derived from the name of Banu Gassan or Kassan. (See Part I and previous posts). In Land of Midian, Richard Burton also identified the Uqba with remnant Mid ianites. He wrote: the Beni Ukbah, as will be seen, once occupied the whole of Midian Proper, and ex tended through south Midian as far as the Wady Damah According to our friend Furay j, the name means Sons of the Heel ( Akab) at first called El-Musalimah, they were lords of all the broad lands extending southward between Shamah to the Wady Damah, be low the port of Ziba Al Hamdany stated Uqbah was the son of Moghrabi son of Hera m (Burton, p. 260). This "Heram" is mentioned by the Arab authors as a tribe to which Ghatafan was related. As ibn Abd Rabbih notes in Haram ibn Judham are the Bani Ghatafan a nd Afsa (Abd Rabbih, 2012, p. 296). Thus, if we are to follow the Arab genealogists the Ma an, Magan and Gassan, Bani Nadir, or Judham, Uqbah, and Liyhan, Khuza a, Aus and Khazraj were in fact t he earliest Israelites, or followers of Moses and the Midianites. The speculatio n that Minaeans adopted the priestly Levitical traditions from suspected Jews re turning from Babylon is unnecessary with the realization of the Arabian traditio n that the original Jewish priests of Midian WERE, IN FACT, the historical Minae ans. The Azd clans of Ma an, Judham, Lakhmids, or Midianites , were brothers to the B anu Gassan (Jokshan) Aus (Uz), Khazraj (Jazar/Gezer), and other Yemenite populat ions. From them thus came the Israelite clans and tribes of Banu Yashkur (Issacha r), Banu Bahila (Bilha), Banu Ghani (Ghuni son of Bilha and Naphtali), Jasir (Je zer son of Bilha) and Banu Jazila bin Lakhm of Abd Rabbih (Jahzeel son of Bilha) who are Issachar, Bilha, Ghuni, son of Naphtali and Bilha, Jezer and Jazilah so ns of Bilhah and Naphtali, Gad, and son Arodh. It was in fact the great grandson of this Jazila bin Lakhm who according to Ibn abd Rabbih brought out Yusuf ibn Ya qub, God s blessings and peace be upon him from the well (Rabbih, 2012, p. 296). Or, as the first book of the Torah/Bible sa ys of Jacob s (Israel s) son Joseph, Now some Midianite merchants were passing, and t hey pulled Joseph out of the well. (Genesis 37:28.) One can only conclude that all the above named were in fact at one time a t least according to Arab tradition of the same African affiliated Arab people a s now inhabitat parts of the Hadramaut, Central Arabia and Yemenite/Tihama regio n the people who once dominated the peninsula. Not only were they the early Levi tical peoples, but they were unquestionably the first fishermen who first brough t the religion now known as Christianity to Syria, and then Islam to the Middle East. Having an understanding of the Azd or Asir and Sabaean roots of these peo ple i.e. the Canaanites and Israelites we can thus better comprehend such asser tions in the Hebrew texts that make the Meunim or Minaean tribes of Hadramaut a nd Yemen a people living next door to such people as the Moabites, Ammonites, P hilistines and Israelites.

Modern Huwayt'at of northern Arabia. - Speaking of the Wadi Damah in Jordan Bur ton talks of, its present Huwayti owners, the Sulaymiyyin, the Sulaymat, the Jera fin, Volume 2 of the Land of Midian. A Last Word on the Enigmatic Minaeans, i.e. MIDIANITES The origins of the Minaeans have baffled scholars due to the fact that th

ey are known from texts and archaelogy as a people based in southern Arabia and yet are consistently mentioned in league with Canaanite peoples and their affili ates. We find the following passages about them in the Bible And the Zidonians, and Amalek, and Meunim have oppressed you, and ye cry un to Me, and I delivered you from their hands Judges 10 :12. In the Septuagint ver sion of the Bible, the Meunites or Maonites are simply referred to as the Midiani tes . Confirming again that kinship of the Ma an with Lakhm and Gassan who we have a lready identified in Part I as the Ethiopic peoples or Lehumim and Jokshan brother s of of Midian and Asshur, dwellers of Asir Tihama and Marib in the Yemen. In the biblical book 2 Chronicles 20:1 After this the Moabites and Ammoni tes, and with them some of the Meunites, came against Jehoshaphat for battle. In Chronicles 4 a man named Naaman is an Israelite king of Aram. He i s said to be of the family of Benjamin. He is said to be the son Benjamin or of Benjamin s son Bela, and head of the family of the Naamites or Naamathites and fri end of Job of the land of Uz. The Septuagint in Job 2:11 renders a Zophar the Na amathite, as king of the Minaeans . At the time of Uzziah king of Judah, the Minaeans are in fact alliance wi th the Philistines. One of the places of these Me unim, Gur Baal, is named right a fter the Gerar of the Philistines which Salibi identified with Qararah in Yemen. They are the people destroyed by the posterity of Simeon 1 Chronicles 4:41: Thes e were the names of some of the leaders of Simeon s wealthy clans. Their families grew, and they traveled to the region of Gerar, during the reign of King Hezekia h of Judah, these leaders of Simeon invaded the region and completely destroyed the homes of the descendants of Ham and of the Meunites. No trace of them remain s today. Simcox writes that the Minaeans are the people of Gur Baal next to the P hilistines saying the Mehunims also read Meunites, are bracketed with the Arabian s of Gur baal (Petra?) and the Philistines of Uzziah. (Gur Baal of the Minaeans a s we have shown was not in modern Petra). Meanwhile the Targum uses the word Edo mites for the Me unites in 2 Chronicles 20:1. Sometimes especially in the Septuagin t version of the Bible the name Meunim is replaced by Ammonite and in fact at ot her times simply as the people of Ham. (Simcox, 1897, p. 499) Thus we know they lived near the Philistines and other children of Ham . Now in Arabian tradition the famous king named Numan of the Yemenite regio n of Zuphar is said to have lived before the time of Lokman a descendant of Ad w ho in legend is associated with the dam at Ma rib, sometimes said to be its builde r. (In Part I of this blog Lokman was identified as Bil am or Balaam). Al -Numan a l Ma afir is by tradition the son of Yafar or Yafir son of Sacsac son of Wathil or W a il son of Himyar, a chief of the Sabaeans who lived near the time of the Himyari te (Sabaean) chief Dhu l Ra ish or Riyash (Crosby, p. 29; Miles, p. 7) Legend has it that the town of Zuphar (from Dthawi or Dhu Far) was founded by Shammar Harish sometimes called son of Alamluk (or son of the Amalekite), a de scendant of Yafar who lived as we have seen a few thousands of years ago. Al Maq adisi or Muqadassi of the 10th century lists the names of the districts Al Umluk (Amluk), Mazra and Dhu Makharim next to each other in the Yemen (Collins, 200 1, p. 79). The matter of the Meunim or Maonites (who we have seen were Lakhm and Judham) settled in Judaea in the period of the exile has proven disconcerting since the south Arabian Minaeans would have had to have been in the region of Jordan and Syria in the time of early Israel. Scholars admit the Meunites or Maonites of 1 C hronicles 4:41 and 20:7 are identical with the south Arabian Minaeans , but then q uestion where the Gur Baal mentioned was (Retso, pp. 141-142). Interestingly acc ording to Burckhardt in Hijaz - The Bedouins give the name of El Ghor, or the low -land, to the whole province westward of the mountains from Mekka up to Beder an d Yembo (Burkhardt 1826/2009, p. xiii). But even more interestingly up until the 11th century the land of Hadramaut in its entirety was supposedly still in the h ands of Banu Ma n, and a small group of them still live in a town called Al-Ghur in the Rizah region of Yemen. The Harper Collins Bible Dictionary summarizes the challenge posed to Bibli cal specialists.

The Meunim are referred to in 1 Chron. 4:41; Ezra 2:50; and Neh. 7:52. The same people (apparently) are referred to as the Meunites in 2 Chron. 20:1; 26:7. Both Meunim and Meunites are sometimes identified with the people known elsewhere in history as Minaeans, who occupied the region of Main in modern North Yemen .The M eunim of 1 Chron. 4:41 and the Meunites of 2 Chron. 26:7 are explicityly identif ied as Minaeans in the Greek LXX translation of the Bible, as are the Ammonites in 2 Chron. 20:1 and 26:8 and Zophar in Job 2:11. Such identifications are probl ematic, however, and may have resulted from the substitution of a more familiar name for a less familiar one. In Ezra 2:50 (cf. Neh. 7:52), the Meunim are templ e servants. Edith Simcox speculated that the writers of the Bible confused the time per iod in which the Minaeans lived noting that there were no mention of them in Ass yrian inscriptions. She wrote in her Primitive Civilizations, Another negative argument is supplied by the silence of the genealogical tab le in the tenth chapter of Genesis, where Saba is, and Ma in is not mentioned, so that the latter was presumably not known in Palestine, either when the passage w as first written or when the book was last edited. But the truth is neither Sabaeans nor Minaeans are mentioned by the Assyr ians in Palestine as these Meunim were known historically by names like Magan an d Kush in Assyrian times. They are Khaza a or Khuza a who had branched off with Aus and Khazras from the Azd confederation, like Ghassan (Jokshan/Kushan), like Lakh m (Lehummim) and Judham. They are thus probably mentioned under the name Hazu o ff southwest Arabia which has been identified as the biblical Hazo, brother of Uz (Ephal, 1982, p. 133; Goodspeed, 1902, p. 295) and listed in Assyrian inscrip tions with Dedan during the time of the Assyrian ruler, Esarhaddon. Salibi ident ifies the locale with Hazati of the Amarna letters and the Hazaataa of the topog raphical list of Sargon II of Assyria (Salibi, p. 72 and 74). Another brother of Uz and Hazo is Bethuel or Betawil in Arabic who bore Teb ah, Gaham and Tahash or Thahash and Maacah through a concubine. "Dahash" is anot her Dawasir tribe still living in the Nejd (Lorimer, p. 394). Still another brother of Uz (Aus) and Hazo (Khaza'a) is Kemuel. One finds Tabari referencing the Kemuel or Qamwal of Genesis as one who lived in the time o f Suleiman ibn Dawud (King Solomon, son of David). And a closer look at tradition al Islamic genealogies of the Prophet s lineage shows that he is in fact Qama ah men tioned with Tabikhah as full-blooded brothers of Kinanah s grandfather of Mudrikah. Tabari wrote of Nadr bin Kinana that al-Nadr s mother is said to be from the tribe of Tabikha. In the same book he mentions the Hebraic genealogy stating tha t the name of Tahba or Tabakh was Tahab (for the biblical Tebah above) and he wr ites Gaham or Jaham as Jahma. Tabikha and Banu Juhma or Jumah are two historical ly documented clans of the Kinana (of Hijaz and Asir) who are clans among the Da wasir as much as they are a part of the Qays Ailan. Tabari states that Maacah was Ma jalah in Arabic and the latter is today the name of a village in Yemen. He says that Tahab b. Jahma was the son of Mahsha whom he says was "Tahash". But these names are too similar or even identical to the names of the Dawasir and sub-tribes of Kinanah, Qama ah, Juhma and Dahash to be c oincidental. Even today the Dawasir in the Wadi Dawasir region of Nejd live next to the people known both as Tebah and 'Uteibah" though they are also traditiona l enemies (Kupershoek, p. 59) Ibn Abd Rabbih links them closely to the Jodham sa ying "of the Beni Hishm ibn Jodham are the Benu Utayb ibn 'Aslam ibn Khalid ibn Shanu'a ibn Tadil ibn Hishm ibn Judham" (Rabbih, p. 296). (Al-Qahma a is apparent ly also a name of a tribe among the modern Mahra another people said to have bra nched off from Hamdan of Kahlan at a very early period and fled to the east.) Uteibah or Tebah are considered part of the Hawazin from Qays Ailan in most of the genealogies. James Hamilton wrote about them a century ago, they wore the ir hair in long curly plaits and their skin was a dark brown (Bentley, R., 1857, pp. 129-130). Published 6/29/2013 6:29 PM (Please feel free to make copies in case anythi

ng disappears : ) BIBLIOGRAPHY See Part 3 of CANAANITES IN THEIR LANDS for the bibliography Below: Some of the Afro-Arabian tribes originally from southwest Arabia designa ted as "Joseph's Posterity" in the Book of Jasher (Yasher) as they are known hi storically and today. Leah (Liyyah), Reuben (Rubanniyya), Levi (Lu'ayy), Issachar (Ushayqir/Ishkaran), Rachel (Rakhala Rahil), Benjamin (Yam), Zilpah (Zilfi), Gad (Judda), Haggi (Hi jji), Asher (Ash'ar), Bilha (Bahila), Zohar (Zahran), Gershom (Jursham), Perez ( Faras or Farasan), Elon (Ailan), Chamul (Hawamil), Sered (Surayda), Dan (Dhanawi yyen?), Jahzeel ( Jazila), Guni (Ghani/Ghunay), Jezer (Jasir), Shellam (Salim), Zephon (Zaffan), Serach (Shuraykha/Shuraikah), Bela (Bela/ Beli), Naaman (Numa n), Rosh (Ra'ish)

Posted by Dana W. Reynolds at 3:49 PM Email This BlogThis! Share to Twitter Share to Facebook Labels: Afroasiatics, Amalek, Arabians, Bible, black jews, Hebrews, Israelites, jacob, Kahlan, kenite, levites, Midianites, Minaean, Moses, Phoenicians, Solymi 11 comments: AnonymousSeptember 27, 2013 at 5:34 AM the canaanite Phoenicians are dravidians with straight hair Kan Ani a branch of them and the other branch is the sumerians !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! Reply AnonymousSeptember 27, 2013 at 5:38 AM People have mixed things up very much and gave credit to others which is not the irs ! there are 3 different Nimrods and proof is from Prophets and Patriachs 1) Nimrod bin Arfakhshaad whose dwelling place was al hijr 2) Nimrod bin cush bin C ANAAN bin Ham and 3) Nimrod bin KUSH Reply AnonymousSeptember 27, 2013 at 6:10 AM Amalek are the Imliq! they mixed with the hamitic canaanites the phoenicians(ano ther branch of the straight haired dark dravidians and the other canaanite peopl e the imliq mixed with were like pure aboriginal people of North america! and th e Imliq mixed with the Adites making them from Ad when Ad perished Prophet HUD A S family those who believed migrated with The Thamud the Thamud are from HUD bec ause a mix making them adites the second ad and extension of the Adites and Tham ud were probably around the time of Assyrians because it is said from Prophets a nd Patriarchs when the thamud perished the remaining sons of Aram were known as Arman they are the Nabateans another name for Nabateans was arameans the real ar ameans!!! the language and culture of Nabateans was Aramaic! and Arameans mixed with the Assyrians when the thamud perished Prophet Saalih AS family and those w ho believed remained also it is said the Imliq are the successors of the Thamud a mix making them adites also since thamud are from Hud AS they did believe in A

llaah before they went astray so how much mixing they did with other nations dur ing that time it makes the assyrians adite Reply AnonymousSeptember 27, 2013 at 6:31 AM haha people writing but dont know what they talk Aus is AWS son of Aram son of S hem Aram had AWS who had Ad and Ubayl and Aram had Gether(athir) who had Thamud and Jadis Hud is from people of Ad bin Aws and Thumud is from HUD a mix making t hem people of AWS then Thamud and Imliq mixed making the Imliq people of Thamud who are people of AD bin AWS the Assyrians a mix Akkadian and Sumerian(dravidian canaanite) the Amorites are also known as Imliq and Imliq mixed a canaanite peo ple like pure aboriginal people of north america some even say the so you cannot leave out people of Ashur also remember Nimrod bin Arfakhshaad dwelling place w as al hijr!!!!!!!!the chaldeans did not originate from east they came from west the arabian peninsula all a mix and didnt the in wikipedia it says Though conque rors, the Chaldeans were rapidly and completely assimilated into the dominant Se mitic Akkadian Babylonian culture, as the Amorites before them had been, and aft er the fall of Babylon in 539 BC the term "Chaldean" was no longer used to descr ibe a specific ethnicity, but rather a socio-economic class. Reply Dana W. ReynoldsSeptember 27, 2013 at 6:45 PM This comment has been removed by the author. Reply Dana W. ReynoldsNovember 1, 2013 at 5:44 PM Thank you for your comments. I have published them for people to see what kind o f rhetoric is popular with laymen around the world with regard to the ancient Af ro-Arabian peoples. However there is nothing but your unreferenced statements he re to respond to, and my blog is not about the popular opinions and pop myths of modern day folk, nor political or religious nationalists. If you are interested in having your comments published again, then make sure you have something that either confirms or disproves what has been posted in this blog backed up by sch olarly sources. From what I am seeing you are not an authority on either Islam, Arabia, Arab genealogy or ethnicity and have not read other parts of the blog, s o there is nothing here that I can follow, or for anyone in the general public t o feel obligated to respond to. In other words it is taking up space. Best wishes and good luck for the next time. : ) Reply AnonymousNovember 7, 2013 at 6:58 AM what if one has an arab ancestry miss Dana are you an arab if not u are no autho rity on our people no offense also the Prophet Muhammad PBH was fair in color a wheat color oval face a curve to his nose bridge which was not too big not too s mall upside down v eyebrows v hairline and black wavy hair he was same as Prophe t Abraham PBH. Reply Replies Dana W. ReynoldsNovember 7, 2013 at 1:30 PM This comment has been removed by the author. Dana W. ReynoldsNovember 7, 2013 at 1:55 PM

Hi Anonymous - and thanks for your comment. No, I am not Arab, and this blog is of course not about modern day "Arabs", but addresses the ancient Arabian people s and the indigenous Afro-Asiatics first known as Arabs, Berbers, Egyptians, etc . It also is certainly not about arguing about what the color of the Prophet of Islam (pbuh) was. But, as you perhaps WELL KNOW, or maybe you don't - the Prophe t is described variously depending on the culture of the commentarist, - as Issa (Jesus) was. Some commentaries describe him as "akhdar" or "asmar" the name use d for dark brown near black Africans and Arabians, not like a medieval Persian o r Syrian, i.e. someone with "black wavy hair", and "fair" complexion. As transla tions of Anas b. Malik say, "His hair was neither curly nor completely straight. He had a dark brown (asmar) complexion and when he walked he leant forward ..." The Arabs considered an appearance white with lank wavy hair a signature of sla ve origin. Arab grammarians and historians had this to say - It is when they say s o-and-so is red that they mean fair skin. And the Arabs attribute fair skin to th e slaves. (Ibn Manzur, Lisaan al-Arab, 155, 14th century).Thus, al-Dhahabi a four th century SYRIAN wrote in his text, Siyar al Nubala'a, that fair skin was rare among Hijazis and that "This is the meaning of the saying, a red (fair-skinned) m an as if he is one of the slaves". Did Dhahabi and others say this, OR NOT?! Tha t is for you to explain. The Arab had kinky hair like the Africans, according to this author hair that is neither curly nor straight . The earliest Persian descriptions of the Arabs claim similarly.They wore their hair in cornrows or braids and tunics that came only t o the waist with cowrie shells as jewelry. The term of "black buckwheat" is sometimes used for these darker-skinned Arabs i f that is what you are referring to. However, I doubt whether the Prophet, PBH, was any different than the members of his clans and tribe of Hashem, Qureish and Kina' nah HIS PEOPLE in the Hijaz described then AND NOW mostly near black in c olor i.e. black buckwheat. This is the indigenous Arab of Hijaz, Tihama and in f act, the whole of Arabia until several hundred years ago. I don't think there is any evidence the Prophet was partly slave in origin - is there? In the 7th century, the Maddhij apparently felt that was an "inconceivable" thin g to think of an Arab with fair skin? This was pointed out by Ibn Abd Rabbih an 11th century persian of Cordoba citting one of their judges qadis. Do you know w ho the Maddhij were? There of course TODAY, unlike previously, are many fair-ski nned Madhij. WHAT DOES THAT MEAN? Les us put two and two together. Feel free to post it here if there is proof that Muhammad was a descendant of sl aves. Also, since you are concerned with the color of the early Arabs, please po st the name of YOUR tribe so we can discover AND POST how the people YOU ARE CLA IMING were YOUR PEOPLE were in early centuries described as well.: ) Finally it would be good for you to remember what Rumi from Central Asia said in the 9th century, "You insulted (the family of the Prophet) because of their bla ckness (bi-l-sawad), while there are still deep black, pure-blooded Arabs. Howev er, you are fair the Rum (Greco-Roman Byzantines) have embellished your faces wi th their color. The color of the family of Hashim was not a bodily defect. "From poem of Abu al-Hasan Ali b. al-Abbas b. Jurayj (Ibn al-Rumi) (d. 896), apud Abu al-Faraj al-Isbahani, Maqatil al-taalibiyyin, 759. Reply AnonymousNovember 7, 2013 at 7:05 AM In a hadith reported in Sahih Muslim, Muhammad mentions that 'Isa (Jesus) resemb les Urwah ibn Mas'ud.[2] closest in appearance. He was very white with reddish c heeks,tall with dark black hair and eyes. wikipedia but u can find this else whe

re this is accurate I have seen the Prophet 11 times PBH Prophet Jesus 1 time and P rophet Abraham 1 time PBH this is a accurate description of Prophet Isa Jesus PB H accurate I saw him as Fair colored and black hair wet combed back afro asiatic s are different one cannot be mixed with white or something else then claim they are afro asiatic but their ancestry comes from west,central and south africa Reply Dana W. ReynoldsNovember 7, 2013 at 1:57 PM On the question of Issa as well there are different descriptions,. At that era h e could have, I agree, he could have looked like anything from a northern Albani an to a pure Arab i.e. a black man. The earliest depictions in Europe interestin gly, however, are of a dark skinned man. Reply

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