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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 CentralArabia

The tribe of Ad was descended from Ad, the son of Aws, the son of Aram, the son of Sem the sonof Noah who after the confusion of tongues, settled in al Ahkaf or the windingsands in the provinceof Hadramaut, where his posterity greatly multiplied. Their first king was Shedad the son of Ad ofwhom the eastern writers deliver many fabulous thingsFrom The Koran, translationand notes byGeorge 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 ofJacob mentioned by Ibn Abd Rabbih. This Yusuf or Asaf as he is also named in Arabic tales was in the biblical story a man who lived in Canaan, where his grandfather was from. His brothers had thrown him into a well and then some Midianites, whom the Bible also calls Ismailitesor children of Ishmael, came along and liftedhim from the well and then sold him to an important person of a place called Mitzraim. As Salibi points out this Mizraim or Mitzraim has been misinterpreted inwestern translations of the Bible as the modern Egypt, when in fact it was likely an area in southwest Arabia either the Misramah of the Asir region or some where else where the Azd tribes of Kahlan lived and lived.

Asaf was associated with Asiyyah(meaning wild antelope or cow) who in Arab tradition is called the Israelite woman. She is sometimes called Asiyya bayt Muzahhim. 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 Hijaz and Central Arabia. And it was from Banu Sulaim the son of Mansur that descended Ral, Zakwan, Asiyyah ibn Khuyfaf ibn ImriAl- Qais ibn Buhthah ibn Sulaim andZab ibn Malik ibn Khufaf ibn ImriAl- Qais ibn Buhthah ibn Sulaim (Abdul Wahab, 2006; Phillips, R., p. 65). Thus, the 11th c. Cordoban Ibn Abd Rabbih wrote that the Banu Sulaym: were represented by Dhakwan, Bahz and Buhtha( Abd Rabbih, p. 261) (Dhakwan is also written Zakwan or Zaakwan.) This posting is to show that the Sulaym group just mentioned are often connected the names that are Arabized forms of the individuals surrounding the biblical Joseph and his son Jacob in ancient Hebraic stories. They include aside from Assiyya or Asenath, Potiphar her father, Joseph's mother Rachel (Jacobs favorite wife), and brother Benjamin, Bahila (Rachels handmaid who then marries Jacob),

the sons of Bahila, or Ghuni, Sallum, Suham, Jahziel, and Jeser or Jezer, the sons of Zilpah daughter of Laban -Gad and Asher, and Yissachar, the son of Leah (who was Jacobs wife and Rachels 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 fewEdomite or Horite tribes or dukesmentioned in Genesis 36 including Zubyan or Zibeon and son Aja/Aia or Ashjaa, Zakwan or Zaavan and Yaakan or Akan, sons of Ezer(Assir). In the Bible they are said to be Hivite and Horite chiefs, children ofCanaan and Edom.


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Middle Eastern folk traditions or mythos surrrounding Moses and Josephusmake these people mostly "Amalekite" rulers of a locale called Misra. (Josephus infact divided the peoples of Edom into Amalekites and "Gebalites".) (Hebbe, p. 401). Al-Tabari and Kahb al- Ahbar for example mentioned that the brother of the king of Misrathat ruled in the time of Joseph and drowned in the Red Sea was Qabus, a descendant of Faran the Amalekite (See Part I) Al Tabari calls him Qabusb. Mus'ab b. Mu'awiyah b. Numayr b. al-Salwas b. Faran b. Amr b. Amalek( Prophets and Patriarchs, p. 154) Tabari wrote concerning Qabus and his brother Walid a text translated asfollows:Moses was born to Amran and his mother was Jochebed, and some say that her name was Anahid. His wife was Zipporah bt. Jethro, who is Shuayb the prophet. Moses begat Gershom and Eliezer. He left for Midian out of fear when he was forty-oneyears old and called people to the religion of Abraham. God appeared to him atMt. Sinai, when he was eighty years old. The pharaoh of Egypt in his days was Qabus b. Musab b. Muawiyah the second master of Joseph. His wife was Asiyah bt. Muzahim b. Ubayd b. al-Rayyan b. Al Walid the first pharaoh of Joseph. When Moseswas called he was informed that Qabus b. Musab had died and that his brother, al-Walid b. Musab had taken his placeIt was said the al-Walid married Asiyah bt. Muzahim after his brother.From the Ta'rikh al-rusul wa'l-muluk Prophets and Kings(Brinner, 1991, pp. 30-31) Now it is said Walid, brother of Kabus was the ruler who drowned in theRed 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 drownedin the Red Sea. Most of the commentators on the Koran tell us this prince was anArab 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). Whats more, Tabari and Ibn Kathir wrote when Joseph was purchased, the Amalekitenamed Al Rayyan or Riyan son of al-Walid was in charge of Misr . Tabari also wroteas follows with regards to Joseph and Potiphar:Joseph was sold for twenty dirhams by his brotherAs for the man who bought Josephfrom Malik b. Daar in Egypt and who said to his wife Receive him honorably, Ibn Abbas reports that his name was Qittin. According to Muhammed b. SadIbn Abbas: thename of the one who bought him was Qatafir(Potiphar), and it is said that his name was Itfir b. Rawhib and that he was ruler and in charge of the Egyptian Treasury. 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 pharaohand he was of the 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 time as al-Rayyan b. Al-Walid b. Tharwan b. Arashah b. Qaran b. Amr b. Imlaq b. Ludb. Shem b. Noah (Brinner, p. 153) Another version says that Daluka ruled after 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 pharoah who drowned in the Red Sea. This queen is said to have been the most expert woman of her time in magic. Shelived a hundred years, and encompassed the city of Mesr with wallsI 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 sojourn of the Israelites, Egypt was ruled by Pharaohs or kings of Esau's race, when they 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 Kipti as the modern country of "Egypt", in the usage of the early Arab writers these names often refer to Amalekite peoples rather than the country of Egypt theyare said to have conquered. After Daluka daughter of "the Amalekite", the rulerwho succeeds her is called Darkun, son of Malthus or Baltus (Crosthwaite, 1839,


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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 his son. Thardan was son of Amalek son of Eliphaz son of Esau - "Jacob's twin brother" (Fielden, p. 91). Scholars now consider that this name of Daluka ,daughterof Zabba (also called Zaffan), to be in fact Zuleikaof other Arab tradition (ElDaly, 2005, p. 133). And, this Zabba may be Za'b ibn Malik a tribe of Khufaf mentioned above. He is perhaps Zebah (also spelt Zeeb or Zebab) the biblical Midianite ruler, if not "Zephon" son of Gad son of Zilpah. It is very possible then that the name of Zilpahis related to "Zuleikha"in the way the name "Tarikha", wife of Moses is also spelt "Zarifah" (biblical Zipphorah). Zilpahs sister is according to Rabbinic sources is Bilha and both Bilhaand Rachelare names closely related to that confederation of tribes in Hijaz andCentral Arabia known as Ghatafan and Banu Sulaym. Otherwise Zuleika also has the same role as Asenath in the Bible. And most scholars consider her to be Asenath. Zuleika of the Quran is the seducer of Joseph and wife of Potiphar. Some sources refer to Potiphars wife as Rail rather than Zuleika. Rail, Ra'la or Rahil inEnglish 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 sonof Khasafa (Khanam, p. 720). The latters brother was Ghatafan and they were sons 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 Ghatafan 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 writer notes, The two main branches of the north Arabs descend through Mudar and Rabia. From the former, through Qays Aylan, spring Bahila, Hawazin and Ghatafan. Thaqif are descended from Hawazin, and 'Abs and Dhubyan from Ghatafan.(Meisami and Starkey, 1998, p. 780). The clans of Abs and Ghutayfare mentioned as batun or clans of the Murad tribe of the Maddhij in Yemen in early Islamic sources as well (Madaj, 1988, p. 91). It is known that the Ghatafan were bedouins that in early Islamic times that lived between Medina and Kheibar, the main Jewish oasis to the north of Medina. 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 apeople which included the Ghutayf of the Tayyi who belonged to a clan called Murad. Both the Tayyi and the Murad were of the Arabian group called Maddhij (or Maddhig). The southern Arabian genealogical tradition asserts that the Bahila, Ghani Bin Asur, Ghutayf and Ghatafan and Abs and Ashjaof North Arabia were originally 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 Misers together noting the Tayy, Ghutayf and Ghatafan tribes summoned one another twar with the braying sound of a donkey- as is still done in Arabia. The commentator of this book correctly notes that Ghutayf b. Harithah was a clan that was head of Ghatafan and as a tribe of Tayyiin the Mountain of Tayyi area( Sergeant, Book 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 times the Tayyi had settled in Iraq so that these Arabs were the people who were most often met with in Persia during the Sassanid era, and the land of Tajikistanis actually derived from their name as well as the Chinese word Dashifor Arabs (Park, H. 2012, 203).

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


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The original "children of Noah" such as the Tayyi, like the rest of the early Arabs including the Solymi were an Ethiopic people. The home of the Tayyi, Shammar, consisted of two parallel ranges called Aja and Salma(Shahid, 2002, p. 251). Ibn Mandour in the 14th century wrote "the predominant complexion of the Arabs is dark brownish black and that of the non-Arabs is white." Lisaan al-Arab IV:209. Unlike the Syrian-originated tribes also called Shammar in Arabia today,the true Arab Shammar Tayyi from Arabia still wear the customary Saracen attiredescribed by ancient writers.

The name of the Shammar is supposed to be linked to that of the semilegendary figure, King Shammar of Yemen, who lived in the reign of Kai Kaus or Kabusof Persia thousands of years ago. The names Shammar, Tayy or Taj and Murad alsofigure in the legends and folklore of the ancient world and the allegories surrounding them are based partly on astronomical mythology. Tayyi is mentioned as a son of Maddhijby Ibn abd Rabbih referencing the 9th century Ibn Kalbi, and by others he is considered a brother (Abd Rabbih, p. 294). In the early Islamic period in Yemen the Ghutayf are designated a batnor clan of Murad branch of the Maddhij (Madaj, 1988, p. 91.) Rabbih writes in the clan of Najiya ibn Murad are the Banu Ghutayf ibn Abd Allah ibn Najiya , and it is said they are Azdites(Rabbih, 2012, p. 294). The Abs and Dhubyan (also written Zubyan or Thibyaan, are named clans of theMurad and Madhhij in Yemenite early Islamic Yemenite texts (Maddhaj, p. 91). While in the north they are considered tribes of Ghatafan from Qays Ailan. Abs a batn of the Murad (Madaj, p. 91) belonging to Maddhij were at one time the most powerful elementin Ghatafan. (Kennedy, 2005, p. 252).

The Sulaym are well known in Arab texts of Ibn Athir circa 11th c. and Jahiz (9th c.) as a very black skinned population living in the harrat region of Medina. Like the Sulaym, the Abs are according to Ibn Abd Rabbih the 6th volume of The Unique Necklace said to have been described by an eyewitness black-skinnedmen shaking their spears. And the photos of the Tayyi and Madhij above speak for themselves. This name of Ghutayf or Ghatafan may very well have some connection with the Near East or Muslim stories of Qittifin, Itfin, Itfir, or Kitfirknown in the west as Potiphar. Notes one interpretor of Tabaris book, Prophets and Patriarchs. The biblical name Potiphar appears in a variety of forms in Arabic sources,among them Qittin, Qittifin, Qutifar, Qitfir, Itfir, and Itfin. See Shorter Encyc., 647, s.v. Yusuf b. Yakub.( Brinner, W. 1987, p. 153, fn. 362.) In the Ethiopic version of the story of Joseph as well apparently, an in

dividual named Qatifanis said to be the adopted parent of Joseph. Tabari says that this individual was also known as Potiphar whose wife asked of Joseph an evil act. In the Torah or western Bible Joseph is a slave whom Potiphars wife attempts to seduce. Genesis 39:7-8 reads And it came to pass after these things, that his masters 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)his wife (Rail or Zulaykha) charged Joseph with attempting her chastity (Burton, 2009, fn. 210; parentheses are Burtons). Sometimes the woman in Arab tales is called Rail or Rahil, which is the name of Rachel, though she is made the mother of Joseph in the biblical version. According to Tabari, Potiphars wife was Rail, while the name of the man whobought Joseph was Qittin or Qatafir (Potiphar), and it is said that his name wasItfir b. Rawhib.(Brinner, p. 154.) Thus though Rachel is Josephs mother in the We

stern tradition, and Josephs seducer in traditions of the Middle East. Through Asenath, Joseph (also called Zaphnath) had two sons Manasseh and Ephraim. Tabari speaks of Asenath as Asiyya the Israelite woman. Names of the closely related group of tribes Rahil or Rala, or Rachel, Qitifan, and Assiyya (whowas Asenath) were undoubtedly brought to Syria and the Hijaz from the area of the Yemen. The name Manasseh likely corresponds to the name Mansour father of Soleym, recorded as Manasseir further south or "Manuchehr" in Iranian. The name Faran was identified as Ephraim his brother by Salibi. Soleym or Sulaym bin Mansur tribe of the Harra was in fact maternally derived from the Ateek and other Azd in Arab genealogy. Tabari writes of the first o


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f the Atikahs of the tribe of Quraysh who were female ancestors of the Messengerof God(Watt, p 27). Thus, the Prophet of Islam always traced his maternal lineage from women named Ateek of the Sulaym tribe. According to one author the Prophet was wont to say 'I am the son of the El Awatek from the tribe of Solayem, [Atika, daughter of Hilal, Atika, daughter of Mora and Atika, daughter of El Awkassfrom the tribe of Sulaym](El-Saadawi, 2007, p. 189). In the south among the Azd descended Dawasir, the tribe appears to be referred to as Suwelayim or Salaiyim (Lorimer, 1908, p. 394). The first Atikah wassaid to be the grandaughter of Nadr bin Kinanah (see part I) and mother of Luaaywho was father of the clan of Kab bin Luayy. By the period of the 9th century BC, it is quite probable Greeks like Homer knew them as the Solymi of Pisidia and Lycia and Asphalitis (the Dead Sea) inIsrael and Jordan who they relate to Eastern Ethiopians and whose language theyalso categorize as a Phoenician type dialect. Ronald Syme noted Choerilus says that they wore helmets of hide, made out of horsesheads. That is the distinctive badge of the eastern Ethiopian levies in Herodotus (7.70) He adds Homer in Odysseus 5.283 provides the link between Solymi and Ethiopians-when Poseidon paused and surveyed the seas from the vantage-point on the Solyma moyuntains he was returning from Ethiopian festivities.(Gonzales, M. 2005, 261-282) (The matter of theSulayim and Amluk as Meluchha and Mlecchas and Ethiopiansof Arabia and Asia is to be discussed in Part III.)

Here we can note however that this Luayy of the Azd was in fact the same name as Leviof the Bible and his ancestor El-Yas was the biblical or Hebrew Elias the 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 region 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 original Hebraic peoples featured in the Torah or Bible as addressed by ancient andMiddle Eastern documenters was discussed. It was noted the early Arabic writings refer to the south Arabian people of chapter 25 of Genesis the children of Keturah (still known as Bait Kathir), Udad (Yudadas or Dedan), Al-Tawsim (Letushim), Ashurim, Luqaym/Lakhm (Lehummim), Ghassan (Jokshan), the Afran/Afras (Afras orAphren), and Mydaan or Maadian (Midian or Midianites), as a closely related peo

ple of Adand Azdi.e. Amalekite/Melukhha ancestry originating in the Yemen. These ere at one time the confederation of camel-owning incense traders of Qeturah, which leaving the Yemen had settled in Hijaz and in the troglodyteregions of Africa. We are told by Josephus the Jewish Roman historian that these same people cameto settle in western Ethiopiaor further west in Africa and had conquered the north African coastal regions under Cathim, Heraklesand Didorus- who are the folk anestors Katam, (Gibb, 1954, p. 540) Herak, Herik and Daris in the genealogies ofthe Tuareg and other remnants of the original Libyo-Berbers (MacMichael, 1922, 202). We have also seen that contrary to what is found in modern or biblical tradition, such Midianite or Israelite leaders, Moses, Solomon, Barak, Jephunah,Lokman/Baalam and Amram/Amran (relative of Moses) figure regularly in various early 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 of Aad (Adites), Aus (Uz) and Azd. It is not hard to see that those called in south Arabian folk history the Ufayr b. Luqaym (or Lakhm) and named the chiefs of thelast Adin Yemeni or south Arabian folk history (Crosby, 2007, p. 130) are the same as the Aphren of the Genesis, brother of Lehumimboth children of Qeturah andAbraham. These tribes and clans of the Afro-Arabian peoples - an extension of Neolithic and Bronze Age peoples of the Nile, east Africa and Nubia whod been in Arabia for thousands of years are those who moved north into Syria, Mesopotamia andAnatolia carrying their names i.e. Soleymi or Solymi and Masikha or Meshech. Th


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aphtali whose children are mentioned in Numbers 26:48-50, which reads, The descendants of Naphtali by their clans were: through Jahzeel, the Jahzeelite clan; through 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 clansof Bahila of the Asir (Bisha region) with her offshoots of Ghunay/Ghani (Ghuni)and Jasr/Jasir (Jezer), along with Juzaila or Jazila (Jahziel/Jahzeel)(Khanam,p. 92). Abd Ibn Rabbihu also writes Lakhm begat Jazila. (p. 296). See below and Part I on the Azd tribe of Lakhm and Man. Furthermore, Bahila traditionally has a clan called Banu Suhm or Sahm, whose genealogy is Suhm b. Amr b. Thalabah B. b. Ghanm b. Qutayba b. Man b. Malik b. Asur (Landau- Tasseron, 1998, p. 84). Ibn Abd Rabbih thus wrote that the clanof Sahm was in Bahila(Rabbih, 2012, p. 269). Thus it is not coincidence that inthe Bible book of Numbers 26:42 says of Bahilas son Dan - These were the descendants of Dan by their clans: through Suham, the Suhamite clan. These were the clansof 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 woman 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" as 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 accordingto the book of Judges of the Bible lived between the region of Zorah and Eshtaol which Salibi identified with the modern al-Zarah and al-Ishta in the Zahran region of the Asir, former homeland of the Zahran tribe of the Azd (Zahran is thename of a Dawasir clan and tribal ancestor) (Salibi, 1985, p. 162). The book ofJudges 18:8 reads, When they returned to Zorah and Eshtaol, their fellow Danitesasked them, How did you find things?" (New International Bible, 2011 translation).Thus, names of the Azd tribe of Man bin Malik bin Yasur are seemingly related tothe names of the ancient Israelite homelands. Bilha of the biblical land of Israel is unquestionably the Bahila of the highlands Asir Tihama and south Ird in Central Arabia.

Not surprisingly the site of the ancient Israelite Eshtaol has yet to bedecided upon by modern scholars. The modern town called Eshtaol in Israel was only founded in 1949. Says one recent specialist, The location of biblical Eshtaolhas been greatly disputed over the years. Scholars have agreed on a general location for the city, but not on the actual site(Chestnut, 2008, p. 3) This name ofDan corresponds to that of the Azd or Dawasir tribe Duwaniyyah or Dhuwayyin andDandan in the Asir region both being probably plural for Dan as suggested by Salibi. Though difficult to believe it is fascinating to discover that in fact the Azd of the region of Asir, the Yemen and south Central Arabia were the peoplethat appear to have figured in the early Hebrew texts as children of Israelor Yisraelthrough various concubines of Jacob. It will be shown that the Bahilah clansthat were kinsmen to Banu Man bin Malik b. Yasur, originated from the Maan, i.e. Mi

naeans or Meunim who had also settled in both Yemen and Hadramaut and traded withthe Phoenician town of Tyre (Sur), which Salibi identifies as a town in the Yemen. In fact a town of Faniqa - probably named for the latter population - still lies in the Wadi Bisha region not far from the Eritrean Sea where Herodotus claimed the Phoenicians originated (Salibi, 2007, p. 159). The name of this towncan obviously be related to that of the Fenkhu - the ancient Egyptian word for Phoenician..

The earliest mention of the Maan or Man of the Azd is in the western region of Hadramaut (south central part of al-Yaman or theYemen), and they appear to


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be called Maonites or Meunim in the Bible. And, they are the historical Main or Minaeans of modern archaeologists. By the 4th century, inscriptions mention Minaeancaravans 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 Yasurbaal or Yasrabel which some believe to be Baal Surof the Canaanites of Tyre (or Sur). Baal Sur was called Melkarth (a name to which is related that of the hero Heracles).

Scholars dont look at the Mineans as the Phoenicians and are not clear onwhen the Minaean culture originated. Having some time ago discarded the old chronological scheme supported by Glaser and partly based on Arabic sources, according to which the origin of the Minaean Kingdom dated back to the beginning to thesecond millennium B.C. scholars have been trying to clarify the chronology of the South Arabian Kingdoms, on the additional basis of the data obtained from excavations (Costa, 1978,pp. 11-12)

Most interestingly it had been noticed by some that the name of Levi andthe 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 Ancient Israel: Its Life and Institutions, the Dominican priest Roland de Vaux, mentioned the association of the Minaeans with the Levitic traditions of the Israelites, but dismissed in a round-about way the Minean connection to the origins ofthis priestly caste. De Vaux wrote some writers have concluded that the Israelites adopted the institution of Levites from those early Arabs with whom they had been in contact

at Sinai. But he argued the words lw and lwt were found only in Minaean inscriptions from Northern Arabia, at Dedan, and never in those from the South, nor in any other South Arabian dialect. And thus he proposed that the Minaeans may have borrowed the word from a colony of Babylonians installed in Dedan where there were also presumably Jews (de Vaux, 1997, p. 369) and then he suggests theformer modified 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 Luayy.Tabari claimed that one tradition was that the mother of Luayy, Atikah, was fromthe tribe of Kinanah and a descendant of an individual named Luhay. One tradition says she was called Salmagranddaughter of Luhay who was a great grandson of Amr Muzaikiyya (Moses) grandson of Khuzaa. Thus an encyclopaedia reference regarding the Khuzaa 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 through Amr, surnamed Luhay b. Rabia b. Haritha b. Muzaikiya and they agree further that they, together with the other branches of the Azd, left South Arabia at aremote time and wandered with them to the North. When they reached the territory 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 Khazaa came to be calledLaheyan or Lihyanites, a people historically affiliated with the Minaeans. Retso notes 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 Arabia and set up a colony in Dedan obviously in cooperation with Lihyan.According toone source however, The Lihyanite dialect not only resembles the Minaean dialectof 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 clan of the Banu Hudhail b. Mudrika (also written Hudhal, Huthayl or Hatheyl) still dwelling not far from Mecca - a kind of tropical Arabswith "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


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

The name of Luhayappears in ancient Sabaean inscriptions (Schiettecatte, 2012, 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 Abraham; however, they changed their name to the People of Lihy around 550BC, shortlyafter Lehi and his family would have been traveling down the Frankincense Trail. Hudhayl was the uncle of Kinanah b. Khuzaimah according to Arab tradition. Hudhayls brother is Khuzaimah bin Mudrika. In fact, Arab genealogists make Khuzaa - ancestor of Luhay - and the Lakhmids, Ghassan and Man all one people wholeft with others from Marib - their ancestors being the followers of a Muzaikiyyaonce subject to the Himyarite chiefs (in that time the Aad or Amalekites/Midianites) there in Yemen and Marib (Meribah Exodus 17). The tribes of Kinanah and Luhayan or Lahiyan who moved north capturing various sites from earlier owners are maternal descendants of Azd and Himyarite women named Atika, Kaylah and Salma. The 9th century historian Asma'i summarized the settling of the Lakhmids ofthe Azd in the early Christian era.They (the southern Arabs) did not enter a land without robbing its people of it. Khuzaa wrested Mecca from Jurhum; Aws and Khazraj wrested Medina from the Jews; the 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/zd] seized Oman from its people. Up till then all of these (southern tribes) hadbeen in obedience to the kings of Himyar.(Cotton, H., 2009, p. 388) The parentheses here are the author's. This Asmai, a historian from the tribe of Bahilah, likely knew that the Lakhmids and Khuzaa were branches of Ghassan also known as the house of Jafnah(Jephuneh). In fact the Jews of Medina and Khaibar were descendants of the Judham whowere closely related to the Lakhm and Man tribes of Azd (Gil, p. 19). Just previous to the birth of the Muslim Prophet in the 7th century, BanuJudham (or Gudham) were found north of the Hijaz in Palestine. Moshe Gil in histext, A History of Palestine, 634-1099, talks about the tribe of Judham belonging 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 IslamThe Banu Lakhm, whose major strength was centred in the region of the northern Euphrates, but who also had branches within Palestinian territoryAccordingto tribal genealogical records, Lakhm were the brothers of Judham. From the Arab sources, we get the impression that these tribes, allies of the Byzantines onthe eve of the Islamic conquests, roved about the Palestinian border lands and concentrated in Arabia, that is Provincia Arabia,(p. 19). And in a footnote 10 on the same page Gil adds, According to certain Arab sources, the Banu Nadir and the Banu Qurayza, the major Jewish tribes in Medina, Khaibar and Hijaz, were considered descendants of the Banu Judham(Gil, p. 19, fn.10). Whats more, the Banu Nadir and Qurayza of Hijaz were considered Kahanim orJewish priests (Stillman, p. 9; Zeitlin, 2007, Chapter 5 ) As we see in the paragraph below the Banu Judham in turn were the Midianites.

"The principal tribe occupying the desert area south of Palestine was that of the Banu Judham. According to Arab sources, their land was called MadyanAntoninus Placentinus of Piacenza, Italy) who visited the region in ca. 570, mentions Arabswhom he calls Midianites, encountered in Eilat en route to Sinai... According to him they claimed descent from Jethro, Mosesfather-in-law, as it is also said,in Arab traditions of the Banu Judham, that they were the kinsfolk of Shuayb, whom some sources identify with Jethro. An important branch of this tribe were theBanu Waila certain part of which was inclined towards Judaism, as were other clans of the Banu Judham.( p. 18)


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Gil also notes that the Baghdad born al-Masudi (9th century) said of theNadir (Jews of Medina) that they were offspring of Judham, and that the Qurayzaclaimed priestly descent from Shuaib, in particular prophet of Madyan (Midian) in particular who was of the Banu Judham (Azd) people (Gil, 2004, p. 11) But asmentioned in Part I one Arab tradition makes Shuayb fourth in descent from Madyan. (Madyan was not just the name of a tribe, but a city near a town called Maan according to Tafsir of Ibn Kathir) Some sources in fact mention Judham as offspring of Asar, or Yafur son of Madyan b. Ibrahim (Gil, 2004, p. 14, fn. 12), which is said to be the origin of Shuayb. Gil in fact speaks of many of the traditions connecting the Judham and Shuayb, but nevertheless manages, as do most scholars on ancient Israel, to avoid noting the most uniform or consistently expounded tradition concerning their origins. Shuayb and the Midianites, Judham, Jafnah (Jephuneh), Ghassan and related tribes are all people said to have come from the dispersal of the Azd confederationof the Yemen. The ancient Azd-related Judham, Ghassan, Jazila, Bahila and Lakhmand descendants in Hijaz and Africa and elsewhere obviously didnt know that 3,000 years after their dam in Marib broke in Sanaa foreign peoples in the northwestand northeast would adopt their genealogies and make them into Mesopotamiansstretching unto Turkey, before finally accusing true peoples of Shem, Hamand Japhetopting the religion of Abraham. The genealogy of Arab writers frequently makes mention of the tribe of Banu 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 Ghanim and Jadis a large clan. As Salibi and others have pointed out, the name of Ya

shkur is actually the name Yissakhar or Issacharof the Bible and not surprisingly, another name of one of the children of Israel (Jacob/Yaqub was father of Issachar) MacMichaels, History of the Arabs in the Sudan reads The rule of Lakhm at Hira ended with the rise of Islam. At the conquest of Egypt the Yashkur section ofthe tribe established themselves upon the hill called after them(MacMichael, pp. 140 141). Another source says, The Banu al-Harith ibn-Yashkur ibn-Mubashshirof the Azd had an idol called Du Shara Hisham al-Kalbi. (Kitab al-Asnam). Healey ,2001, 106). In Part I we saw how Jadis, Al-Tawsim and Lakhim are connected in Arab genealogy, and that they are identified as ancestral Amalekites or al-Amluq, Letusim, and Lehumim. The Ghanm mentioned by abd Rabbih above appear to be the Ghanimof the Azd whose descendants the Ghanm or Ghunnam still live today in Wadi Liyy

ah (Leah) in the Asir Tihamah next to the Wadi TaAshar. Now immediately after mentioning the clan of Yashkur ibn Jazilah ibn Lakhmand 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 members brought Joseph out of the well. If the clan of Yashkur is Issachar, son of Jacob and Leah, is this clan of Jadasnot also that of "Gad" another of Jacobs sons. The Torah/Bible says, The sons of Zilpah, Leah's servant, were Gad and AsherGenesis 35:26. It is not that much of a mental jump to see that Jadas is perhaps Gad. Gad's 6thson in Numbers 23:17 is incidentally named Arodh whose name is also mentioned above. At the same time the tribe of Asher and Gad may very possiblybe 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 to the Banu Uqba of the modern region of Midian (Madyan of northern Hijaz) mentioned by Orientalist historian Richard Francis Burton who writes in his book Landof Midian, that Al Kalkashendi in the fifteenth century makes the Uqba tribe descendants of the Gudham (Judham) of the Kahtaniyyah (Qahtan) of the Yemen. (Fromthe looks of things one should be wondering about the etymological roots of this interesting name of "Judham" as well. After all, This is after all a tribe ofYehud (Jews)of "Kahanim" (priestly) stock who were living in a land called Musra(Misra) and traditionally living amongst and descended from Mady'an (Midian) :


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) The name of Wady Madian was called Wadi Makna or Makkan (Magan), an area mentioned by the Assyrians by the 8th c. B.C. near a people and region otherwise called Melukha or Misra (Musri). The region of Makkan/Magan was also called Kushin Assyrian texts, and we have already identified Kush as derived from the nameof Banu Gassan or Kassan. (See Part I and previous posts). In Land of Midian, Richard Burton also identified the Uqba with remnant Midianites. He wrote:

the Beni Ukbah, as will be seen, once occupied the whole of Midian Proper, and extended through south Midian as far as the Wady DamahAccording to our friend Furayj, the name means Sons of the Heel(Akab)at first called El-Musalimah,they were of all the broad lands extending southward between Shamah to the Wady Damah, below the port of Ziba Al Hamdany stated Uqbah was the son of Moghrabi son of Heram (Burton, p. 260). This "Heram" is mentioned by the Arab authors as a tribe to which Ghatafanwas related. As ibn Abd Rabbih notes in Haram ibn Judham are the Bani Ghatafan and Afsa(Abd Rabbih, 2012, p. 296). Thus, if we are to follow the Arab genealogists the Maan, Magan and Gassan,Bani Nadir, or Judham, Uqbah, and Liyhan, Khuzaa, Aus and Khazraj were in fact the earliest Israelites, or followers of Moses and the Midianites. The speculation that Minaeans adopted the priestly Levitical traditions from suspected Jews returning from Babylon is unnecessary with the realization of the Arabian tradition that the original Jewish priests of Midian WERE, IN FACT, the historical Minae

ans. The Azd clans of Maan, Judham, Lakhmids, or Midianites, were brothers to the Banu Gassan (Jokshan) Aus (Uz), Khazraj (Jazar/Gezer), and other Yemenite populations. From them thus came the Israeliteclans and tribes of Banu Yashkur (Issachar), Banu Bahila (Bilha), Banu Ghani (Ghuni son of Bilha and Naphtali), Jasir (Jezer 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 sons of Bilhah and Naphtali, Gad, and son Arodh. It was in fact the great grandson of this Jazila bin Lakhm who according toIbn abd Rabbih brought out Yusuf ibn Yaqub, Gods blessings and peace be upon himfrom the well(Rabbih, 2012, p. 296). Or, as the first book of the Torah/Bible says of Jacobs (Israels) son Joseph, Now some Midianite merchants were passing, and they 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 as now inhabitat parts of the Hadramaut, Central Arabia and Yemenite/Tihama region the people who once dominated the peninsula. Not only were they the early Levitical peoples, but they were unquestionably the first fishermen who first brought the religion now known as Christianity to Syria, and then Islam to the MiddleEast.

Having an understanding of the Azd or Asir and Sabaean roots of these people i.e. the Canaanites and Israelites we can thus better comprehend such assertions in the Hebrew texts that make the Meunim or Minaean tribes of Hadramaut and Yemen a people living next door to such people as the Moabites, Ammonites, Philistines and Israelites.

Modern Huwayt'at of northern Arabia. - Speaking of the Wadi Damah in Jordan Burton talks of, its present Huwayti owners, the Sulaymiyyin, the Sulaymat, the Jerafin, 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


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ey are known from texts and archaelogy as a people based in southern Arabia andyet are consistently mentioned in league with Canaanite peoples and their affiliates. We find the following passages about them in the Bible And the Zidonians, and Amalek, and Meunim have oppressed you, and ye cry unto Me, and I delivered you from their hands Judges 10 :12. In the Septuagint version of the Bible, the Meunites or Maonites are simply referred to as the Midianites. Confirming again that kinship of the Maan with Lakhm and Gassan who we have already identified in Part I as the Ethiopicpeoples or Lehumim and Jokshan brothers 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 Ammonites, 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 is said to be of the family of Benjamin. He is said to be the son Benjamin or ofBenjamins son Bela, and head of the family of the Naamites or Naamathites and friend of Job of the land of Uz. The Septuagint in Job 2:11 renders a Zophar the Naamathite, as king of the Minaeans. At the time of Uzziah king of Judah, the Minaeans are in fact alliance with the Philistines. One of the places of these Meunim, Gur Baal, is named right after 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: These were the names of some of the leaders of Simeons wealthy clans. Their familiesgrew, and they traveled to the region of Gerar, during the reign of King Hezekiah of Judah, these leaders of Simeon invaded the region and completely destroyedthe 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 Philistines saying the Mehunims also read Meunites, are bracketed with the Arabians of Gur baal (Petra?) and the Philistines of Uzziah.(Gur Baal of the Minaeans as we have shown was not in modern Petra). Meanwhile the Targum uses the word Edomitesfor the Meunites in 2 Chronicles 20:1. Sometimes especially in the Septuagint version of the Bible the name Meunim is replaced by Ammonite and in fact at other times simply as the people of Ham. (Simcox, 1897, p. 499) Thus we know theylived near the Philistines and other children of Ham. Now in Arabian tradition the famous king named Numan of the Yemenite region of Zuphar is said to have lived before the time of Lokman a descendant of Ad who in legend is associated with the dam at Marib, sometimes said to be its builder. (In Part I of this blog Lokman was identified as Bilam or Balaam). Al -Numan a

lMaafir is by tradition the son of Yafar or Yafir son of Sacsac son of Wathil or Wail son of Himyar, a chief of the Sabaeans who lived near the time of the Himyarite (Sabaean) chief Dhul Raish or Riyash (Crosby, p. 29; Miles, p. 7) Legend has it that the town of Zuphar (from Dthawi or Dhu Far) was foundedby Shammar Harish sometimes called son of Alamluk(or son of the Amalekite), a descendant of Yafar who lived as we have seen a few thousands of years ago. Al Maqadisi 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, 2001, 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 thesouth Arabian Minaeans would have had to have been in the region of Jordan andSyria 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 question where the Gur Baal mentioned was (Retso, pp. 141-142). Interestingly according 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 and Yembo(Burkhardt 1826/2009, p. xiii). But even more interestingly up until the11th century the land of Hadramaut in its entirety was supposedly still in the hands of BanuMan, and a small group of them still live in a town called Al-Ghur inthe Rizah region of Yemen. The Harper Collins Bible Dictionary summarizes the challenge posed to Biblical specialists.


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The Meunim are referred to in 1 Chron. 4:41; Ezra 2:50; and Neh. 7:52. The samepeople (apparently) are referred to as the Meunites in 2 Chron. 20:1; 26:7. BothMeunim and Meunites are sometimes identified with the people known elsewhere inhistory as Minaeans, who occupied the region of Main in modern North Yemen.The Meunim of 1 Chron. 4:41 and the Meunites of 2 Chron. 26:7 are explicityly identified as Minaeans in the Greek LXX translation of the Bible, as are the Ammonitesin 2 Chron. 20:1 and 26:8 and Zophar in Job 2:11. Such identifications are problematic, however, and may have resulted from the substitution of a more familiarname for a less familiar one. In Ezra 2:50 (cf. Neh. 7:52), the Meunim are temple servants.

Edith Simcox speculated that the writers of the Bible confused the time period in which the Minaeans lived noting that there were no mention of them in Assyrian inscriptions. She wrote in her Primitive Civilizations, Another negative argument is supplied by the silence of the genealogical table in the tenth chapter of Genesis, where Saba is, and Main is not mentioned, sothat the latter was presumably not known in Palestine, either when the passage was first written or when the book was last edited. But the truth is neither Sabaeans nor Minaeans are mentioned by the Assyrians in Palestine as these Meunim were known historically by names like Magan and Kush in Assyrian times. They are Khazaa or Khuzaa who had branched off with Ausand Khazras from the Azd confederation, like Ghassan (Jokshan/Kushan), like Lakhm (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 ofUz (Ephal, 1982, p. 133; Goodspeed, 1902, p. 295) and listed in Assyrian inscriptions with Dedan during the time of the Assyrian ruler, Esarhaddon. Salibi identifies the locale with Hazati of the Amarna letters and the Hazaataa of the topographical 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 Tebah, Gaham and Tahash or Thahash and Maacah through a concubine. "Dahash" is another Dawasir tribe still living in the Nejd (Lorimer, p. 394).

Still another brother of Uz (Aus) and Hazo (Khaza'a) is Kemuel. One findsTabari referencing the Kemuel or Qamwal of Genesis as one who lived in the time of Suleiman ibn Dawud(King Solomon, son of David). And a closer look at traditional Islamic genealogies of the Prophets lineage shows that he is in fact Qamaah mentioned with Tabikhah as full-bloodedbrothers of Kinanahs grandfather of Mudrikah.

Tabari wrote of Nadr bin Kinana that al-Nadrs mother is said to be from thetribe of Tabikha. In the same book he mentions the Hebraic genealogy stating that the name of Tahba or Tabakh was Tahab (for the biblical Tebah above) and he writes Gaham or Jaham as Jahma. Tabikha and Banu Juhma or Jumah are two historically documented clans of the Kinana (of Hijaz and Asir) who are clans among the Dawasir as much as they are a part of the Qays Ailan. Tabari states that Maacah was Majalah in Arabic and the latter is today thename of a village in Yemen. He says that Tahab b. Jahma was the son of Mahshawhomhe says was "Tahash". But these names are too similar or even identical to thenames of the Dawasir and sub-tribes of Kinanah, Qamaah, Juhma and Dahash to be coincidental. Even today the Dawasir in the Wadi Dawasir region of Nejd live nextto the people known both as Tebah and 'Uteibah" though they are also traditional 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 ibnShanu'a ibn Tadil ibn Hishm ibn Judham" (Rabbih, p. 296). (Al-Qahmaa is apparently also a name of a tribe among the modern Mahra another people said to have branched 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 mostof the genealogies. James Hamilton wrote about them a century ago, they wore their hair in long curly plaitsand 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


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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 designated as "Joseph's Posterity" in the Book of Jasher (Yasher) as they are known historically and today.

Leah (Liyyah), Reuben (Rubanniyya), Levi (Lu'ayy), Issachar (Ushayqir/Ishkaran),Rachel (Rakhala Rahil), Benjamin (Yam), Zilpah (Zilfi), Gad (Judda), Haggi (Hijji), Asher (Ash'ar), Bilha (Bahila), Zohar (Zahran), Gershom (Jursham), Perez (Faras or Farasan), Elon (Ailan), Chamul (Hawamil), Sered (Surayda), Dan (Dhanawiyyen?), Jahzeel ( Jazila), Guni (Ghani/Ghunay), Jezer (Jasir), Shellam (Salim),Zephon (Zaffan), Serach (Shuraykha/Shuraikah), Bela (Bela/ Beli), Naaman (Numan), Rosh (Ra'ish)

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Labels: Afroasiatics, Amalek, Arabians, Bible, black jews, Hebrews, Israelites,jacob, Kahlan, kenite, levites, Midianites, Minaean, Moses, Phoenicians, Solymi11 comments:

AnonymousSeptember 27, 2013 at 5:34 AMthe canaanite Phoenicians are dravidians with straight hair Kan Ani a branch ofthem and the other branch is the sumerians !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

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AnonymousSeptember 27, 2013 at 5:38 AMPeople have mixed things up very much and gave credit to others which is not theirs ! 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 CANAAN bin Ham and 3) Nimrod bin KUSH

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AnonymousSeptember 27, 2013 at 6:10 AMAmalek are the Imliq! they mixed with the hamitic canaanites the phoenicians(another branch of the straight haired dark dravidians and the other canaanite people 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 AS family those who believed migrated with The Thamud the Thamud are from HUD because a mix making them adites the second ad and extension of the Adites and Thamud were probably around the time of Assyrians because it is said from Prophets and Patriarchs when the thamud perished the remaining sons of Aram were known asArman they are the Nabateans another name for Nabateans was arameans the real arameans!!! the language and culture of Nabateans was Aramaic! and Arameans mixedwith the Assyrians when the thamud perished Prophet Saalih AS family and those who believed remained also it is said the Imliq are the successors of the Thamuda mix making them adites also since thamud are from Hud AS they did believe in A


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llaah before they went astray so how much mixing they did with other nations during that time it makes the assyrians adite

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AnonymousSeptember 27, 2013 at 6:31 AMhaha people writing but dont know what they talk Aus is AWS son of Aram son of Shem Aram had AWS who had Ad and Ubayl and Aram had Gether(athir) who had Thamudand Jadis Hud is from people of Ad bin Aws and Thumud is from HUD a mix making them people of AWS then Thamud and Imliq mixed making the Imliq people of Thamudwho are people of AD bin AWS the Assyrians a mix Akkadian and Sumerian(dravidiancanaanite) the Amorites are also known as Imliq and Imliq mixed a canaanite people like pure aboriginal people of north america some even say the so you cannotleave out people of Ashur also remember Nimrod bin Arfakhshaad dwelling place was al hijr!!!!!!!!the chaldeans did not originate from east they came from westthe arabian peninsula all a mix and didnt the in wikipedia it says Though conquerors, the Chaldeans were rapidly and completely assimilated into the dominant Semitic Akkadian Babylonian culture, as the Amorites before them had been, and after the fall of Babylon in 539 BC the term "Chaldean" was no longer used to describe a specific ethnicity, but rather a socio-economic class.

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Dana W. ReynoldsSeptember 27, 2013 at 6:45 PM

This comment has been removed by the author.

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Dana W. ReynoldsNovember 1, 2013 at 5:44 PMThank you for your comments. I have published them for people to see what kind of rhetoric is popular with laymen around the world with regard to the ancient Afro-Arabian peoples. However there is nothing but your unreferenced statements here to respond to, and my blog is not about the popular opinions and pop myths ofmodern day folk, nor political or religious nationalists. If you are interestedin having your comments published again, then make sure you have something thateither confirms or disproves what has been posted in this blog backed up by scholarly 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, so there is nothing here that I can follow, or for anyone in the general public to feel obligated to respond to. In other words it is taking up space.

Best wishes and good luck for the next time. : )

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AnonymousNovember 7, 2013 at 6:58 AMwhat if one has an arab ancestry miss Dana are you an arab if not u are no authority on our people no offense also the Prophet Muhammad PBH was fair in color awheat color oval face a curve to his nose bridge which was not too big not too small upside down v eyebrows v hairline and black wavy hair he was same as Prophe

t Abraham PBH.

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Dana W. ReynoldsNovember 7, 2013 at 1:30 PMThis comment has been removed by the author.

Dana W. ReynoldsNovember 7, 2013 at 1:55 PM


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Hi Anonymous - and thanks for your comment. No, I am not Arab, and this blog isof course not about modern day "Arabs", but addresses the ancient Arabian peoples 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 ofIslam (pbuh) was. But, as you perhaps WELL KNOW, or maybe you don't - the Prophet is described variously depending on the culture of the commentarist, - as Issa(Jesus) was. Some commentaries describe him as "akhdar" or "asmar" the name used for dark brown near black Africans and Arabians, not like a medieval Persian or Syrian, i.e. someone with "black wavy hair", and "fair" complexion. As translations 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 slave origin. Arab grammarians and historians had this to say - It is when they say so-and-so is redthat they mean fair skin. And the Arabs attribute fair skin to the slaves.(Ibn Manzur, Lisaan al-Arab, 155, 14th century).Thus, al-Dhahabi a fourth century SYRIAN wrote in his text, Siyar al Nubala'a, that fair skin was rareamong Hijazis and that "This is the meaning of the saying, a red (fair-skinned) man as if he is one of the slaves". Did Dhahabi and others say this, OR NOT?! That is for you to explain.

The Arab had kinky hair like the Africans, according to this author hair that isneither curly nor straight. The earliest Persian descriptions of the Arabs claimsimilarly.They wore their hair in cornrows or braids and tunics that came only to the waist with cowrie shells as jewelry.

The term of "black buckwheat" is sometimes used for these darker-skinned Arabs if 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 andKina' nah HIS PEOPLE in the Hijaz described then AND NOW mostly near black in color i.e. black buckwheat. This is the indigenous Arab of Hijaz, Tihama and in fact, the whole of Arabia until several hundred years ago. I don't think there isany evidence the Prophet was partly slave in origin - is there?

In the 7th century, the Maddhij apparently felt that was an "inconceivable" thing to think of an Arab with fair skin? This was pointed out by Ibn Abd Rabbih an11th 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-skinned 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 slaves. Also, since you are concerned with the color of the early Arabs, please post the name of YOUR tribe so we can discover AND POST how the people YOU ARE CLAIMING 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 inthe 9th century, "You insulted (the family of the Prophet) because of their blackness (bi-l-sawad), while there are still deep black, pure-blooded Arabs. However, you are fair the Rum (Greco-Roman Byzantines) have embellished your faces with 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 Abual-Faraj al-Isbahani, Maqatil al-taalibiyyin, 759.

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AnonymousNovember 7, 2013 at 7:05 AMIn a hadith reported in Sahih Muslim, Muhammad mentions that 'Isa (Jesus) resembles Urwah ibn Mas'ud.[2] closest in appearance. He was very white with reddish cheeks,tall with dark black hair and eyes. wikipedia but u can find this else whe


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rethis is accurate I have seen the Prophet 11 times PBH Prophet Jesus 1 time and Prophet Abraham 1 time PBH this is a accurate description of Prophet Isa Jesus PBH accurate I saw him as Fair colored and black hair wet combed back afro asiatics are different one cannot be mixed with white or something else then claim theyare afro asiatic but their ancestry comes from west,central and south africa

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Dana W. ReynoldsNovember 7, 2013 at 1:57 PMOn the question of Issa as well there are different descriptions,. At that era he could have, I agree, he could have looked like anything from a northern Albanian to a pure Arab i.e. a black man. The earliest depictions in Europe interestingly, however, are of a dark skinned man.

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dana marniche afro asiatic

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