Transcription
Take me to the seventh century. We need to know what it meant in the seventh century.
Biblotech biblotech national in you have the s manuscript which is on the right which is in Yemen. Notice not any of them have dots right? Do you see any dots there above and below the line? Do you see any damakas any kuricus above them? Any flashes above them? Any slashes below? Nothing. They're just continental tech. These are all the earliest manuscripts. And most Muslim Arabists should know this. I'm surprised that even the Arab scholars don't understand this. You can't have Muhammad in any of these texts.
Now, this one here starts to show it. This is the Tokapa manuscript which was probably written in the late mid to late, possibly even the 9th century. You're starting to see, if you look real care, there's some dots there. You notice there is a medallion dots are starting to form, but they're even putting them in in a red letter in red dots. So, they're added at a later date, possibly even 100 years later, these could have been added. We're not permitted to do any forensic testing on the top copy. Otherwise, we'd love to know when that ink was added. I would suggest that because none of the others have it, neither does this have it. Nonetheless, we've got to admit that there are some dots on that manuscript.
So, what is the name? What exactly does Mahmud mean? Well, I'm just giving you the answer right there. It's on the screen. It means the praised one. It means the blessed one. It means the anointed one. And then it became it became known as the Messiah itself in Arabic. So the Mad was the Messiah. Are you starting to see what's going on here, folks? Thus, it's not a name. It's a title. It's what they do. They're the pleased one. That's an adjectal describing who they are. Every case you see it in the seventh century, it's always a title, not a name. It was it became a name of a man in the 8th and 9th century, but not in the seventh century. And what have I said all yesterday and today? What have I said over and over again? Don't waste my time with the nth century. Take me to the seventh century. We need to know what it meant in the seventh century because languages do change. Oh, that's a beautiful set of threads you've got on right there. What am I saying? You have no idea. But if you're in America, you know that's a beautiful set of clothes you got on. So even the word threads or something like simple like gay. Uh I I if you look at all the 1800s and 1900, someone who is gay is someone who is happy. But today if you're gay, that means you're homosexual. So words do change, meanings do change. The same way with Mmud. Mhm. In fact, if you want to do a historical study on it, it was first used by the Yugoritics in 1400 BC. It's been around for 3,400 years. to do. It's nothing new. But the the Hebrews use it as well. It's right through the Old Testament. 11 times you will see Makb in Hebrew. The praise one, the praise one, the altogether lovely. Song of Solomon 5:16.
Now Andrew orbal, you remember that the Muslims always come to us and they say they finally found Muhammad in the Old Testament, right? And they always find it right there in Song of Solomon. They actually are correct. But they didn't find Muhammad, they found Muhammmed. They have no idea what they found. This is exactly what they're supposed to find. In a th000 BC, Mhm was Solomon, the son of David, who was the altogether lovely one, the adjectival phrase, but not the Muhammad of Islam. He was referring to himself in that verse. By the time it gets into Christian use by the Syriak writers, St. Jerome in the 4th century then applied it in Syriak. Now remember, Syriak, Hebrew, and Arabic all use the same roots. They all use the same continental roots. So in Syriak, the Mhm. according to St. Jerome was the praised one, the Messiah who is yet to come a second time. So from the 4th century on, every time you see Mhmak source or in an Arabic source written by Christians, it was always referring to Jesus Christ, thus Messiah to come again. But it wasn't just the Christians who used this word. The Jews used it as well. And if you go up on Founder Films, we've done a whole series on the Jewish Exalarks. They've been up there in the last two, three weeks. We put them up there. Look at all the sequence of these exelarks. These Exelarks are these these leaders of the Jews who have been thrown out of Jerusalem, have been thrown out of Judea in 70 AD. They took their leaders with them. They went to what is today Baghdad or Kufa, what is called the Hira, and that's where they set up their seminaries. By the seventh century, every one of the leaders of the Jews was known as an exalarc. The exalarks would always be called the praised one, the messiah. And they claimed themselves to be the messiah. And as soon as that exalarchc died, the next exalc was given that title. As soon as he died, the next exalarchc was given that title. They were all considered to be the messiah who was yet to come. Five exalcs that we have now recorded in the seventh century all claimed to be the mm. The mm. The mm. The messiah. The only reason they lost it is because they died. The next one claims it. So this is well known. This has been going around in that part.
So both the Jews and the Christians were waiting for the Messiah, right? The Christians were waiting for the Messiah who is going to come a second time. The Jews were waiting for the Messiah who is yet to come and they're still waiting. But they all refer to the Muhammmed. So take a look at that coin there. Notice there is Buuya. He's holding a cross above his head and he's also holding a cross. He is a good Christian. But what's there? There it is. MHMD. Who do you think the M there is on that coin coined in 663? Obviously the Mad must be the Messiah, right? So who do you think the Messiah is in 663 if he's a Christian? Oh, I love it. Okay, but that's why now we have the Mahmud coin. Now makes sense.
>> [snorts]
>> So conclusion, the mbed was well known in that part of the world and at that time but it was not pronounced Muhammad. That is how we pronounce it today. And that's where the confusion is. Every Muslim reading that think oh that must be Muhammad the prophet. No it is the Mm of Christianity and the Muhammmed of Judaism. Knowing that let's now look at the coins to see where Muhammmed was first introduced.
So the coins are great. Why? Because the coins don't lie. They are made out of metal. They're made out of copper. They're made out of silver. They're made out of gold. The Lydians introduced the coins in 600 BC. Coins were used for more than just commerce. Coins created and maintained the Ruters's identity. See, back then, they didn't have TV or radio. They didn't have an internet. They had no newspapers back then. So, when you came to power as a caiff, the first thing you did was mint new coins. And one so that you could introduce yourself knowing that everybody would have coins in their hands. And the first thing you do is you put your image on the coins. And al notice Islam doesn't allow images. So that's already a problem. How can a Muslim have an image of himself? Secondly, you would put your name on it. So you say who you are. And then thirdly, you would always put your religious denomination. And everybody, all the coins that are their Christian always had a cross on it. You say, "How do I know?" Look at every other coin. I don't have all the coins to give me. But every Byzantine coin had crosses on it. That was mean you were a Christian. If you were Zarashian, you put a fire altar. If you were a Muslim, you would put a crescent. But there was no Muslims. There's no word called Muslim that early. There's no religion called Islam that early. We don't have any trace of anything Islamic. And that's why we find no crescent. Not that early. Not in the 7th century. But look what I'm talking about. I'm talking about Muya that 661. Muhammad would have been dead 30 years by now. So obviously there's some there's a problem here. But the coins don't lie. That's why I say follow the coins to find out what's going on.
So once they minted the coins, they then gave it to the whole world. So the world would have the name of their ruler and know who he was, what he looked like, and what denomination he went to. They would also put the date on it. That's why we know the dates. And then they would always put the name of the mint on the backside. So what was on a coin? I just said it. The ruler to introduce his reign while to those he govern Islam says that the these images are haram or forbidden. Isn't that interesting? Then what are images doing on a forbidden piece of coinage? The religion to create their religious identity. The date to place where that time period was often beginning with the rule of rule of that empire. And they would mint them. They were where they were. So they would write the name of the mint and we know where the mints are. So if the mints are Muslim, if they are from Abu Bakr, Umar, Utman, and Ali, the mints should be down in Jerus, I'm sorry, in Medina or Mecca, right? Because that's where they all ruled. The mints are always created where they ruled. And we know according to the Islamic tradition written in the 9th, 10th, and 11th century that the ruling all of these guys were ruling in Medina. That's where Muhammad was. That's where he went. That's where the kaleid began in 624. So Umar was there, Abu Bakr was there, um man was there, Ali was there in Medina. Therefore, the mint should be there.
Well, here's the problem. The numismatists are having a difficulty. And that's why back in 2020 when I started getting into this discussion, I started putting it up on YouTube and I started getting an awful lot of responses from numismmetists who are experts in coins. All of those who were doing research on them were getting in contact with me and they say but few of them they they had a problem because everything they were doing when they looked at the coin and they try to describe they try to put the Islamic narrative onto these coins and they just made no sense. They could not try to explain they couldn't explain them because everything that they were reading about they had no idea came from the 9th and 10th century. They thought that the traditions were written by the Sahabah. Those are the companions of the prophet. They thought that Iben Hisham, al-Buhari, Sahi Muslim, Ibn Almid, they were all companions of the prophet. You know they weren't right. You know their dates now. Ibnisham died in 833. Muhammad died in 632. Al Bukhari died in 8 870. Mahi Muslim died in 875. They all died in the 9th and 10th century. Muhammad died in the 7th century 2 to 300 years earlier. So none of these guys had looked at the dates. And I said, if you're going to be numismatists, then for heaven's sakes, be be historians as well. look at the names and put the dates on. That's all you need to do and the dates are on them. So therefore, they started doing that. And this is the problem they found. I said, rather than trying to impose the Islamic traditions on the coins, just read the coins and throw away the traditions. That's your problem. You're trying to throw the Islamic narrative on these coins. Be a historian. Be a good numismmetist and just tell me what they say. You're the experts. You're the ones that are going to do it.
So, one of them is coming. We're going to meet him for the first time in two weeks in London. His name is Odin La Fontaine. He's from Paris. He's been working on these coins for 25 years. He owns many of these coins. Now, this is the this is what they le this is what they're saying. When you look at the mints where these coins are minted, none of them are down here. They should be down here in Medina and Mecca because this is where the kaleid was headquartered. This is where the center of Islam was according to Islam. This is the place that controlled all the way from Afghanistan in the east to um what's the name of Libya the the capital Libya Tripoli in the west from Turkey in the north all the way to Yemen in the south that's a huge swath of land that's the second largest superpower of its day only second only to the Byzantine Empire so here they are down here you think the coins are all from these two cities but when they looked at the the mints look and see what they found Tartis hymns Balbeck, Dimash, Daria, Abel, Misan, Jarash, Yubna, Aban, and Ilia. None of them are down here. When they went to the east side, they noticed they are all Susak, Dash, Arjan, Bishop, Tanbuk, Iscatar, Khazarun, Der, Adash, and Kura. I'm desecrating those names. Notice those are all where the Sassinian were, and the others are where the Byzantines are. But what's fascinating, why are there no mints down south? There's a reason, isn't there? It's one word.
>> Water.
>> Water. There's no water there. In order to have mints, you need to have people. In order to have people, you need to have commerce. In order to have commerce, you need to have food. In order to have food, you need to have water. It's as simple as that. The reason there's no mints there is because no one was there. If no one's there, there's no commerce. If there's no commerce, there's no reason to have coins. And you certainly don't mint where no one is. Am I correct? So, you go to the mints where they are. So when you go to the mints, what's interesting, take a look at the mints and what? Notice what we're finding. They're all situated too far to the north. Surprise, surprise. Posh, because the hij was a desert with no water and where there's no water, you know the rest.
So let's now look at the coins and you need to put them on a timeline. So I'm going to look at the coins from 632 to 661 because that's the time when the kale existed. That's the time of Muhammad from 624 to 632. Then from Abu Bakr from 632 to 634 and then you have um from 634 to 644. Then you have man from 644 to 656. And then you have Ali from 656 to 661. So you have the five rightly or four rightly guided caiffs and Muhammad. We're talking roughly 40 years. Okay from 624 to 661. That's the 40-year period we need. And we need to find coins because every one of these were kiffs who minted coins. So what are we told? Let's go look at the coins. Muhammad dies, but no Islamic coins exist during his time, nor during the entire Rashidoom period. Over in the east, the coins are all Christian or they're Sassinian. And there's a picture of them. So notice there's a cross. There's a cross. There's a cross. There's a cross. Now, is that a Muslim cross? Okay, help me here. You said that that could be anything. What else would it be if it wasn't Christian? See, you're gonna have a problem, aren't you, Martin?
>> Yes.
>> Okay. No one would put a cross if they're not a if they're not a if they weren't a Christian. All right. So, let's look at some more coins. Now, let's go to Muya because we can't find anything from the time of Abu Bakr, um, Utman or Ali. Nothing from the time of 632 to 661 that is Islamic. Nothing that is reference to the Quran. No verses coming from the Quran. No reference to Muhammad. No reference to any of these ciffs. Yet, they should be full of reference to these caiffs. But there are Arabic coins. Those I showed you right now. They're all Christian coins. We get to Muil who is the first kaiff of the Umay Kipid. He comes to power in 661. He defeats Ali according to what we're hearing. But we can't find any battle of Cifin in any documents from that time period. It all comes from the Islamic traditions. Nonetheless, the first thing he does, he sets up his shop. He sets up his caliphate in Damascus. Why Damascus? Why not Medina like everybody else? Why has he gone miles to the north? You know the answer. There's water there. It's as simple as that. You go to where the water is. You go to where this the commerce is. You go to one of the oldest cities in the history of mankind and that's where you set up your caopit.
So what does he do? He mints coins immediately. Take a look at the coins. I've got them right here. This coin is my coin. I'm now buying them up because I'm finding if we don't buy them up, the Muslims are buying it up. And once they buy them up, they melt them down. So there's the orb and there's the cross. Here is a whole stave with a cross on it. Above his head, you can see is a cross. On the back side, there's another cross and there's his name. That's the front and the back of the coin. So you can There's hundreds of these. In fact, I'm trying to buy them up. Now, we get the coin on the right. And that's the most damaging coin. That's the one we looked at earlier. There's Muya. That's a cross. That's a cross. And he's got the orb there. There's a mess. That means it's the number 40. And there's a cross above it. And what's this? Mhm. D. There's the Mm. So, who do you think that Mhmmed is? If that's a cross on the other side,
>> h
>> the anointed one.
>> The praised one. The anointed one. The Messiah. The same word that Messiah means. The Messiah means the anointed one. If you have any doubt, just take a look at his inscription. This is an inscription that Muya creates in 663. And it's there on Tif, which is up along the up along the plateau that we saw on the map. If you know, look there. There is his name Muya. But notice it's written in Greek. If you're a Muslim, you'd be writing in Arabic, right? So this is written in Greek suggesting that he is from the Syriak Brotherhood and he's probably a Greek writer. And notice what it says at the bottom that he is Mua. There's his name right there. The Abdullah. Abdullah. That's in Arabic. Now in Arabic he's calling himself the slave of God. Ab means slave of Allah. Why? Because he's an Arabic speaker. Because he is from the Nabotian Aramaic material. Abakra. He is an Ishmaelite though a Christian. How do I know that? Well, it says here that he is the mumin, Amir al- mumin, servant of God, commander of the believers. What believers? Here we go. Ready? What do you see?Oop boop boop. What's up there? Do you see it? How can a Muslim have a cross up there? No, this is not on a coin, folks. This is on an inscription in Taif in 663. So, obviously, the believers that he is a uh he is a servant of God, the commander of are the Christians at that time. He is a good Byzantine Christian. Not a Byzantine, a monophysite Christian at that time. But he is a trinitarian. All right.
So, let's put that up there. And now we get to I'm just going to show you Martin. Look at this here. Notice there's the orb of the cross. Or the cross. These are Byzantine coins. Now, these are gold solides. These are much more important. There's a coin of Heraculus. There he has an orb and he has a cross. He those are his two sons on either side. And this is a typical Byzantine coin from the seventh century. That's why I'm putting it up there. And if you look at the back side, there's the cross. It's always front, back, front, back. That's why there's two hinges.
Now we come to Abdul Malik. Abdul Malik comes to power. He's there in Damascus. He is a Nummiad. He comes to power in 685. So this is 60 years after Muhammad, if he lived, supposedly died, right? 60 years later, he introduces this coin here. Take a look at it. You notice it's very similar, don't you? The same. You see the orbs in their hands, right? That's Heraculus with an orb. But what's missing? The very thing that needs to be there. The cross that delineates who they are. There's no cross on any of those orbs. Look at the backside. What's missing? The cross piece. It's a mockery of Byzantine Christianity. This is the coin he introduced. He is living in Damascus. He's right next to the Byzantine Empire. He has to compete against the Byzantines. They are the biggest empire. He is number two. He has to compete politically. And yet he has to give tribute to Justinian II who is the Byzantine emperor. Justinian in the second who receives these gold solides goes berserk gets angered because of what he's done to his coins. See these are his coins over here but he puts these coins up and around the outside is the ilah. This is the first time we see the shahada. The shahada is now introduced on the back side of this coin. There's only one God but God. And the praised one is the messenger of God. The Mad. There's no Muhammad there. It's Muhammad. The same Mahmud where she since the 4th century. Oh, not the 4th century. The same Mbud that's in Song of Solomon from 1000 BC. The same Mad that's there with the Ugarites. It has been around folks for over 2,000 years. That Mkh. And he puts it there because this is the Mut that the Christians are waiting for. This is an a theological attack and it's a political pmic. This is a palemic both theologically and politically confronting Justinian II. They go to war as a result of that coin. Abd Malik wins the war.
So what does he do next? In 693 he introduces this coin. This is a coin of victory coin. There he is. The image. Now hold on a minute. If he's a Muslim, what's he doing with his image there? Again, a real problem here. There's his sword. That is a victory sword. There is Muhammad. There's the back side of the coin. and he's mocking him and he's saying, "I am now the victor. I am now the victor." He introduces this in 693 and then in 696 he takes that one away and introduces this one. And this is the coin you have right here. I'm going to pass around. I bought it finally. This is over $1,500 to buy this coin. This is a gold solidis from Abdul Malik. This is that coin. You're looking at it right there. There you can see the shahada. There is what's interesting is look what's written on the coin. First of all, it writes, it says, "Say not three, for God is one and he has no son." Who is that attacking? Say not three. That's attacking the Trinity. For God is one. God is one and he has no son. That's attacking Jesus' divinity and it's attacking his sunship. For God does not begetth, nor is he begotten. Who's that attacking? John 3:16. These are all attacks against Byzantine Christianity. These are all attacks against our Lord Jesus Christ, against the Trinity, and against his sunship. Folks, this he's still a Christian, but he is an Aryan Christian just like their Jehovah Witnesses are today. This would be a coin the Jehovah Witness would mint if they were in power. And since he is in power, he controls everything. A man of power, therefore, can impose his anti-trinitarian beliefs on everybody. But he's still not a Muslim. There's nothing Islamic about this. There's nothing Islamic about Jehovah Witnesses, right? Because Muham Muhammad's not there. It's the Muhammmed who is there. the praised one, the anointed one. So the coins seem to show exactly that what we're seeing along here, these are just Christian coins, but these are anti-trinitarian Christian. This is a Christian squabble. This is an interine sectarian de debate that's going on. And you can just follow it by following the coins.
Let's go to the rock inscriptions. The rock inscriptions say the same thing that the coins say. I've already shown you one inscription by Muya. Let's look at some other inscriptions. Note where the rock inscriptions are found. All of the rock inscriptions from the seventh century are found in here and they're found here. Why are they not found here?
>> Water.
>> No water. Do you see how easy this is? You don't have rock inscription unless you have water. If there's no water there, no people, no, no food, no no people, no towns, no need for rock inscriptions. So it's not till the 8th and 9th century that we start to get these rock inscriptions. So it's in Yemen and it's in Jordan that we find the rock inscriptions. all written in Nabotian Aramaic. Ling Ilkalinstead who has dated the rocket who has done over 40,000 rock inscriptions that he's looked at and he's really basically wanted to look between the years 640 to 740. So he wanted to look at the time that Islam just began and the Umay period was ongoing because it's the Umay period that is the first Islamic caiff. Since we can't find anything about Abu Bakr um Uman Ali, he let's go with what we can find. So he wanted to see what happened from the time of Muya all the way up until when the Abbasids took over. Prior to 690 there were no evidence of anything Islamic on any of the inscriptions at all except for formula. Everything comes after 690. So in other words after the end of the 7th century Muhammad died in 632. So this is 60 years after Muhammad's death if he lived. Once you then you start seeing the prophet Muhammad starting to appear. I I should I should take those vowels out. It's really the prophet Muhammmed appearing in 69 to 710. uh from 7:10 to 7:20 Muslim rights begin to appear. You start seeing reference to pilgrimages or in prayer and to fast. And then from 7:20 to 7:30 finally we finally see the word Muslim and we finally see the word Islam referring to a specific group of people in contradistinction to Christianity in competition to Christianity. It was only in the 730s, that's the good in well into the 8th century and onwards, that there is evidence of popular devotion to Muhammad as a prophet and messenger, which makes the Islamic traditions incredibly awkward.
Conclusion: There is a 100redyear silence prior to this that indicates that Islam did not exist as a distinct religion until long after the time of Muhammad, which cast doubt on whether he had any part in starting Islam. But the name Muhammad does occur in other documents from the seventh century. Actually, I need to take that out. I need to correct that. It's not Muhammad, it's Muhammmed. So, just take the vowels out of there because there's no vowels that early. The name Mhm does occur in other documents from the seventh century. So, now let's look at them. Mhm. Let's see if he's even there.
Now, this is done work research is done by my one of my researchers named Morad from the Middle East. He's been brilliant because he knows Syriak. He knows Aramaic. He also knows Arabic fluently and he's done this work for you. I can't tell you any more about him than that. Uh, and he says this, there are only four references to Makm found in the Quran. Notice Mhm. Mhm. Meha mimdal. That's all you're going to find in the Quran. In the earliest manuscripts, in today's Quran now, they have Muhammad there. Today, yes, they put the vowels in, but not in the seventh century when the Quran, if if it even existed, would have been first written or as you saw with all those manuscripts. There are no vowels in any of those manuscripts, right? And those are 8th and 9th century Qur. So even in the 8 9th century there, this mmed is found only four times. Now hold on a minute. If you look at the Quran, you will find Moses is referred to 136 times, Jesus is referred to 93 times, Abraham is referred to 79 times, and the Pharaoh is referred to 74 time, suggesting that this Mahmud was not that very popular, or they weren't really concerned with him because they were more concerned with Jesus than the Messiah as well. Right? Now, there's also the Arab word for Messiah, and that is a title that's uniquely only given to Jesus 11 times. So, don't get confused between Makmmet and Messiah. Mhm is what the Jews and the Christians used. That's why it's in the Quran. But take a look and see what we find in Surah 3 ayah 144. It says, "And the blessed one is no more than a messenger." So the Mbud is the blessed one. That would be Jesus because it's in Surah 575 referring to exactly the same word, the blessed one. In Surah 33 ayah 40, the blessed one is not the father of any of your men, but he is the messenger of Allah and the last of the prophets. This verse is used to create prophetic closure. So it looks like whoever this blessed one, it doesn't have to be Jesus, but it's certainly the last of the prophets. In chapter 47:2, it says, "And believe in that which is sent down to the blessed one, which applies to all prophets." This could be any prophet, including Jesus as well. And chapter 48: 29, the blessed one is the messenger of Allah, which is the second half of the shahada. Interesting. The shahada is not found in its complete form anywhere in the Quran. It's in bits and pieces here and there. So the blessed one is the messenger of Allah. The this is a possibly the only reference which could be referring to a Muhammad the man but most likely it's to Jesus or any other prophet the ble the blessed one the praised one. None of them refer to a person called Muhammad who lived in the hij in Arabia. They most likely refer instead to the blessed one as we have noted that is the word that is what the word Mb means who could very well be Jesus himself. And I would suggest it is if this is not the prophet from Mecca at all, then Muslims cannot use the Quran to support Muhammad. The prophet's existence in the seventh century and one of the foundational pillars of Islam begins to fall.
Muhammad in the Dome of the Rock. So we go to the Dome and Rock that was built by Abdul Malik, the largest structure of its day. It's still there today in Jerusalem. It's an amazing structure, but be careful. Be careful. Be careful. It's been destroyed and rebuilt 11 times. It's been destroyed, rebuilt 11 times. The only parts that are the original are where these green arrows are, those two ambulatoratories. And that's where the inscriptions are. And that's why you need to go to the inscriptions on the ambulatories to understand what is happening in 691 when it was built by Abdul Malik. Remember who Abd Malik is? He is an anti-trinitarian, right? You saw it on the coins. Okay? He is against he loves Jesus but only as a prophet. like the Jehovah Witnesses today. They love Jesus but only as a prophet. He is not God. Jesus is not God. He is not three. And that's why when you look at the inscriptions, the very thing on the coins is on the inscriptions on the dome of the rock. Say not three, for God is one and he has no son. The only thing they do is they put and the associators believe that he is God. Who are the associators? Those who associate another with God. The mushriiks or the mushriikun in plural. Who are the mushriun? We are we are considered to be the associators. Those who believe that Jesus is God, we associate another with God. And remember the cardinal sin in Islam is shik. Whenever you equate anything or anybody with God, that's you're committing shik. So the mushiks are those who commit that. The mushikun plural, those of us who do that are seen as mushikun. And there it is on the dome of the rock. It's attacking us. It's attacking Christians. Not just Christians. Byzantine monophysite trinitarian Christians. That's what is attacking. This is all against Jesus, all against his divinity, all against the trinity. That's why then you have say not three for God is one. That then makes its way into the Quran later on in chapter 4 verse 171, but not in the same way you see on the Dome of the Rock. Proving that the this changes even between the seventh century and the 8th century. For God does not begget nor is be begotten. That is again attacking Jesus's sunship as God. And then it says Muhammad there is only one God but God and the praise one is the messenger of God. So who is the Mm? Since everything else is about who? It's about Jesus. Who is the Mahmud? Jesus is the Mad. It's all against again the same subject. The Quranic verses in these descriptions are not same as that which we have in the Quran today and are thus possibly the precursors to the Quranic verses which were then written later and then changed to refer to the prophet. If correct, then Muslims cannot use the Dome of the Rock to support Muhammad's existence in the 7th century either. They cannot even use it as late as 691. And another foundational pillar of Islam begins to fall even further.
Well, what about other written references to Muhammad in the 7th century? Let's take a look at them next. So, let's look at extra Quranic writings. This is outside of the Quran. Let's see what they say. Well, there are actually 15. I could go to 15, but I'm only going to go to five because the other u the other 10 are have nothing to do with Muhammad. They just talk about a warrior or somebody who has a sword or somebody who conquers. And so, Muslims will say, "Ah, see that must be Muhammad because he had a sword and he conquers." Listen, that could be anybody who's a king who's conquering. Everybody conquered with swords. So, you can't say that. But five of them do word use the word Mm. So let's go back to every one of those to use the word Mm. Now you're not going to see it this way. Whenever Muslims write it, they put Muhammad there. No, none of these say Muhammad. That's why we need to be careful. Go back to the 7th century and read the original text.
So when you read the original text of Thomas the Prespiter in 634, he talks about a battle between the Romans and the Tay Du Muhammad. He does not even use the D. He uses a T. It's not even the same four consonants. This is a Persian spelling of the praised one. Are you hearing that? This is of the tay. Who are the Tay? The Muhammad of the Tay are the Lakmids. The Lakmids live in what is today TikT and Mosul? That's in northern Iraq. So this Muhammad live way up in northern Iraq. Did Muhammad from Arabia live in Iraq? Was he part of the Lakmids? So here's a reference to Muhammad of Ta. This is not the Muhammad of Arabia, but there he is in the seventh century. Thomas the preposer is referring to him. So already you're seeing that this word is quite common. This title is quite normal. This is a title in this case not for Jesus. In this case it is the praised one. Whoever the leader is of the tay there in 636 a fly leaf refers to the Arabs of Mahmud. So there's the mid killed many Syrians in Yarmmak. So whoever this Mahmud was, this praised one which most kings took on for themselves. It could be an exalarchc in this case because what do we know? He killed many in Yadmak. Look and see where Yadmak is on a map. It's in north. It's in Syria, north of Israel. Did Muhammad ever get up to Syria? No. Did he ever even leave Arabia? No, he never did. 660 you have Sus who's writing about an Ishmamailite called Mm. Notice he calls him an Ishmaelite. Why does he call him a Muslim? All right. And he's called Mm. That's the Persian spelling again. This is the praised one. But notice what he says next. That he aligns himself with 12,000 Israelites against the Byzantines. When did Muhammad ever fight the Byzantines? With Israelites. 12,000 of them. Can you tell me where this happened? Muslims can't tell me. You need to read the whole sentence of what this Muhammad this Muhammad did. There's no record of 12,000 Arabs partnering with Jews and invading Byzantine Byzantium in the seventh century. So, this is not even historical.
Then you get to John Bon and P. Now we're starting to get closer. 690. Now we're starting to read that this is the same M that's on the coins. But look at the date. That makes sense. This is when Abdul Malik is introducing Mhm. the praised one. This is when also he has it on the coins. He has it on the ca protocols and he has it on the Dome of the Rock. And he says that this Mmed a teacher leader of the Arabs. This is the first real good reference but still too far north and still nothing to do with a Muslim or Islam. He is somebody who's a good teacher. That's what we're getting. We get that this Muhammmed is now becoming a person in the sixth late late 7th century. And then we get to John of Damascus who writes the heresy of the Ishraelites. Just the title tells you what it's about. This is a heresy of the Nabotans of the Ishmaelites who come the line of Ishmael to Abraham. And what does he says? This Mm. Now he does say Mmed. And he puts the vowels. This is the first time we're seeing vowels put in it because he's writing in Syriak. He's not writing in Arabic at this time. And he talks about this Muhammad, not Muhammad, it's Muhammmed. Why doesn't he call it Muhammad? Because Muhammad hadn't yet existed. But this individual has ludicrous doctrines. And then he goes and refers to what the books what the books that this Muhammmed is writing. And he talks about the book of the cow that becomes now surah 2 in the Quran. Then he talks about the book of women that becomes surah four in the Quran. Then he talks about the book of table that becomes surah 5 in the Quran. And then he talks about the uh the
The book of the camel that becomes Surah Zero. There is no book of the of the camel. So obviously whoever this Muhammad was had four books, not one book. Three of them to make their way into the Quran, and the last one got rejected. So is that the Quran, folks? But look at the date, 7:30. This is 100 years after Muhammad, and still the Quran's not together.
And remember who John of Damascus is. He is there, living in the courts of the of the Caliph in Damascus. His father was also in the courts of Damascus. His father were in the courts of of Muawiyah. He was in the court of Abdul Malik. He's right there where Islam should be, right at the center of Islam. And yet he calls these these heretics. These are the heresies of the Ishmaelites. And then he starts in 7:30, goes to a monastery, and writes about this Muhammad, this ludicrous doctrines. So obviously, this is not the Muhammad of Arabia.
Every reference to Muhammad in the 7th century places him in Gaza or Jerusalem or Damascus or in Hira, which are all situated too far north and probably refer to other MHMDs, the praised one or the anointed one. Conclusions concerning the coins in the rocks and inscriptions. There are no coins anywhere in central Arabia, and the Arabic coins which do exist are all further north and are not Islamic at all, but Christian or Zoroastrian up to and including the reign of Muawiyah, up to 680 AD. It is only with the coins introduced by Abdul Malik in 691 that we begin to possibly find pre-Islamic. Now, I say, you notice I'm saying pre-Islamic, not Islamic, pre-Islamic coins.
But now you can understand why Islam is so anti-Trinitarian. It was because of Abdul Malik. That's why Islam is against Jesus as God. And that's why it's the first question we get whenever we get into a discussion. It's all because of of Abdul Malik. And whereas that existed in the fourth century with Arius, he was not a Caliph. He was not a king. He was not very important. And he was taken down very quickly at the Council of Nicaea by Athanasius. Now you have someone who now rules probably the most land in the world at that time, someone of that stature, of that nature, coming up with this theology. No wonder it stuck. And that's why Islam that was finally became Islam during the Abbasid period. That's why they're against Jesus as God. That's why they're against the Trinity. And that's why they're against his sonship.
The rock inscriptions are similar to the coins, and nothing Islamic prior to 690 AD. Then references to Muhammad from 690 to 710. Uh, we start seeing Muslim rites, the pilgrimage, prayer, fast from 710 to 720. And finally, the names Muslim and Islam referencing groups which it isn't Christian from 720 to 7:30. The Quran and the Dome of the Rock do not refer to Muhammad of Islam. 7th century written references to Muhammad place him too far north.
More than that, as a conclusion, these all suggest that there was an intervening class between different sects of Christianity. The Trinitarians on one side, who were the Byzantine Monophysites, and the anti-Trinitarians on the other side, who would be Abdul Malik and his descendants, with the latter establishing its own religion at the end of the Umayyad dynasty in opposition to Christianity, mid-8th century, which then morphed into what Islam is today during the initial 100 to 200 years of the Abbasid dynasty in the 9th and 10th century. Can you now see that's how man-made religion runs? This did not happen in 22 years, folks. We're already 100 to 200 years later. It took 100 to 200 years to get to this point. But still, Islam is not the Islam we have today. That does that there, that's going to take another hundred, another to two, possibly even 300 years before we get the Islam of today.
So where does all of this leave us? When the dust settles, one thing is unmistakable. The traditional Islamic story does not emerge from the 7th century. It slowly crystallizes long after it. Coins, inscriptions, manuscripts, and external sources all point in the same direction, and they point north, not south. They speak of titles, not names, of Christian and Jewish expectations, not an Arabian prophet, of theological battles within Christianity, not a fully formed new religion. The figure later called Muhammad appears first as MHMD, the praised one, the anointed one, a title already saturated with meaning centuries earlier. Islam as we recognize it today does not burst onto the scene in 22 dramatic years. It evolves, contested, reshaped, politicized over 1 to 200 years. After following the coins, the inscriptions, the manuscripts, and the timelines, one thing becomes impossible to ignore. The traditional story arrives far later than the evidence it claims to explain. When names appear without vowels, when Muhammad reads as a title rather than a person, when crosses sit boldly on coins issued by early supposedly Muslim rulers, and when Mecca remains silent for decades, history pushes back hard against assumption. If Muhammad is not clearly anchored in the seventh century, if Islam does not emerge fully formed but slowly crystallizes out of Christian theological conflict, then the foundations must be re-examined from the ground up.
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