2,670 years divided by 20 would mean that there would have been over 133 generations between Ishmael and Mohammed.
1. Ibn Hisham contains the first claim that I am aware of that “all Arabs are descendants of Ishmael” yet he also presents contrary claims.
Guillaume reconstructed Ibn Ishaq’s biography of Muhammad using works that extensively quoted Ibn Ishaq such as Ibn Hisham’s biography and Tabari’s history. Ibn Hisham compiled his biography by taking out various things from Ibn Ishaq’s biography that he did not like. Ibn Hisham also added many notes into what he kept of Ibn Ishaq’s biography.Arabs are Ishmaelites, what in the case of all the Arabized peoples is not true at all, and regarding Arabians is only partially true.Prophet Muhammad was a Northern Arab, as people already knew that, so Prophet Muhammad was never from Yemen, he always traced his lineage back to Adnan:
- Ibn Hisham’s note 11 (p. 691 of Guillaume’s “The life of Muhammad” a translation of Ibn Ishaq with Ibn Hisham’s notes added in the back1): “Some say Midad. Jurhum was the son of Qahtan from whom all the people of Yaman are descended, the son of ‘Abir b. Shalikh b. Arfakhshadh b. Sam b. Nuh.”
- Ibn Hisham’s note 13 (p. 691 of Guillaume’s “The life of Muhammad”): “All the Arabs are descended from Isma’il and Qahtan. Some of the people of Yaman claim that Qahtan was a son of Isma’il and so according to them Isma’il is the father of all the Arabs.”
Narrated Kulaib:I was told by the Rabiba (i.e. daughter of the wife of the Prophet) who, I think, was Zainab, that the Prophet forbade the utensils (of wine called) Ad-Dubba, Al-Hantam, Al-Muqaiyar and Al-Muzaffat. I said to her, "Tell me as to which tribe the Prophet belonged; was he from the tribe of Mudar?" She replied, "He belonged to the tribe of Mudar and was from the offspring of An-Nadr bin Kinana." (Sahih Al-Bukhari, Volume 4, Book 56, Number 698)
The Arabian peninsula is undoubtedly the Arabs' homeland, and the peoples that inhabited it in ancient times are to be regarded as the ancestors of the modern Arabs. Now, the query consists in establishing how much Semitic these peoples were and up to what amount the Ishmaelites have contributed to the formation of the Arab identity.
In the most ancient records the whole Arabia was commonly designed under the generic name of "Kush", which was extended throughout the entire region comprised between Southern Mesopotamia in the north and the White Nile Basin in the south, that is, including both sides of the Red Sea and the Gulf of Aden. Subsequently, there has been a clear distinction between Northern and Southern Arabia since early times, distinction that endured for centuries. The Arabs are the result of the progressive fusion of both entities developed over the original Kushite background.
·Southern Arabian peoples:
Seven Kushite peoples: Seba, Havilah, Sabtah, Ra'mah, Sabtekha, Sheba and Dedan.
Twelve Semitic tribes (Yoqtanites): Almodad, Shelef, Hatzarmawt, Yerah, Hadoram, Uzal, Diqlah, Obal, Abima'el, Shaba, Hawilah and Yobab.
·Northern Arabian peoples:
Early Kushite population: Kûsh, Mušuri, Hawilah, Makkan.
Eight Semitic tribes (Midyanites/Lihyanites): Zimran, Yoqshan, Medan, Midyan, Yishbaq, Shuwah, Sheba and Dedan.
Twelve Ishmaelite tribes: Nebayot, Qedar, Adbe'el, Mibsam, Mishma, Dumah, Massa, Hadar, Teyma, Yetur, Nafish and Qedmah.
The next section comes from Ibn Sa‘d:
.. he on the authority of Ibn ‘Abbas; he said: Verily the Prophet (may peace be upon him), WHENEVER he related his genealogy, DID NOT GO BEYOND MA‘ADD IBN ‘ADNAN IBN UDAD, then he kept quiet and said: The narrators of genealogy ARE LIARS, since Allah says: "There passed many generations between them."
Ibn ‘Abbas says: The Prophet would have been informed of the genealogy (prior to Adnan by Allah) if he (Prophet) had so wished.
.. he on the authority of ‘Abd Allah. Verily he recited "(The tribes of) ‘Ad and Thamud and those after them; NONE SAVETH ALLAH KNOWETH THEM." The genealogists ARE LIARS.
... between Ma‘add and Isma‘il there were more than THIRTY GENERATIONS; but he did not give their names, nor described their genealogy, probably he did not mention it because he might have heard the Hadith of Abu Salih on the authority of Ibn ‘Abbas who narrated about the Prophet (may Allah bless them) THAT HE KEPT QUIET AFTER MENTIONING MA‘ADD IBN ‘ADNAN.
Hisham said: A narrator informed me on the authority of my father, but I had not heard it from him, that he related the genealogy thus, Ma‘add Ibn ‘Adnan Ibn Udad Ibn al-Hamaysa’ Ibn Salaman Ibn ‘Aws Ibn Yuz Ibn Qamwal Ibn Ubayyi Ibn al-‘Awwam, Ibn Nashid Ibn Haza Ibn Buldas Ibn Tudlaf Ibn Tabikh Ibn Jahim Ibn Nahish Ibn Makha Ibn ‘Ayfa Ibn ‘Abqar Ibn ‘Ubayd Ibn al-Du‘a Ibn Hamdan Ibn Sanbar Ibn Yathriba Ibn Nahzan Ibn Yalhan Ibn Ir‘awa Ibn ‘Ayfa Ibn Dayshan Ibn ‘Isar Ibn Iqnad Ibn Ibham Ibn Muqsi Ibn Nahith Ibn Zarih Ibn Shumayyi Ibn Mazzi Ibn ‘Aws Ibn ‘Arram IBN QAYDHARIbn Isma‘il Ibn Ibrahim (my Allah bless them both).
... There was a Tadmurite whose patronymic was Abu Ya‘qub; he was one ... of the Israelite Muslims, and had read Israelite literature and acquired proficiency in it; he mentioned that Burakh Ibn Nariyya the scribe of Irmiya (Jeremiah) drew the genealogy of Ma‘add Ibn ‘Adnan and wrote it in his books. This is known to the Israelite scholars and learned men. The names (mentioned here) resemble them, and if there is any difference it is because of the language since they have been translated from Hebrew.
... I heard a person saying: Ma‘add was contemporary with ‘Isa Ibn Maryam (Jesus son of Mary) and his genealogy is this: Ma‘add Ibn ‘Adnan Ibn Udad Ibn Zayd Ibn Yaqdur Ibn Yaqdum Ibn Amin Ibn Manhar Ibn Sabuh Ibn al-Hamaysa‘ Ibn Yashjub Ibn Ya‘rub, Ibn al-‘Awwam Ibn Nabit Ibn Salman Ibn Haml Ibn QAYDHAR Ibn Isma‘il Ibn Ibrahim.
He (Ibn Sa‘d) said: Some one has named al-‘Awwal BEFORE al-Hamaysa‘ thus showing (al-‘Awwam) as his son.
... Verily the genealogy of Ma‘add Ibn ‘Adnan HAS BEEN TRACED DIFFERENTLY. In some narrations it is Ma‘add Ibn ‘Adnan Ibn Muqawwam, Ibn Nahur Ibn Tirah Ibn Ya‘rub Ibn Yashjub IBN NABIT Ibn Isma ‘il.
He (Ibn Sa‘d) said: And some say: Ma‘add Ibn ‘Adnan Ibn Udad ’Itahab Ibn Ayyub IBN QAYDHAR Ibn Isma‘il Ibrahim.
Muhammad Ibn Ishaq said: Qusayyi Ibn Kilab traced his genealogy to Qaydhar Ibn Isma‘il in some of his verses. Muhammad Ibn al-Sa‘ib al-Kalbi recited this couplet on the authority of his father ascribing it to Qusayyi:
"I have nothing to do with nursing if the children of Qaydhar and Nabit did not establish relationship with the same."
Abu ‘Abd Allah Muhammad Ibn Sa‘d said: I do not find much difference between them. Verily, Ma‘add was descended from Qaydhar Ibn Isma‘il; and this DIFFERENCE in his genealogy shows that the same WAS NOT CORRECTLY REMEMBERED and it was borrowed from the people of the scriptures (ahl al-Kitab) and translated, so they made differences. If it had been correct the Apostle of Allah must have known it. The best course with us is to trace the genealogy to Ma‘add Ibn ‘Adnan THEN TO KEEP QUIET UP TO ISMA‘IL IBN IBRAHIM.
... he on the authority of ‘Urwah; he said: WE DID NOT FIND ANY ONE TRACING THE GENEALOGY ABOVE MA‘ADD IBN ‘ADNAN.
... I heard Abu Bakr Ibn Sulayman Ibn Abu Hathamah saying… WE DID NOT FIND CERTAINTY IN THE KNOWLEDGE OF A SCHOLAR NOR IN THE VERSES OF A POET (ABOUT GENERATIONS) ABOVE MA‘ADD IBN ‘ADNAN…
He (Ibn Sa‘d) said: Hsiham Ibn Muhammad Ibn al-Sa‘ib informed us on the authority of his father that Ma‘add was with Bukht Nassar (Banu Ched Nader) when he fought in the forts of Yaman. (Ibn Sa'ad'sKitab Al-Tabaqat Al-Kabir Volume I, parts I & II, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. [Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi - 110 002 India], pp. 50-53; capital and underline emphasis ours)We conclude with Al-Tabari. Much of what he says is material found above in Ibn Sa‘d:
"... I heard the Messenger of God say, ‘Ma‘add ‘Adnan b. Udad b. Zand b. Yara b. A‘raq al-Thara.’ Umm Salamah: Zand is al-Hamaysa‘, Yara is NABT and A‘raq al-Thara is Ishmael, son of Abraham.
... ‘Adnan, AS SOME GENEALOGISTS ASSERT, was the son of Udad b. Muqawwam b. Nahur b. Tayrah b. Ya ‘rub b. NABIT b. Isma‘il (Ishmael) b. Ibrahim (Abraham), WHILE OTHERS SAY: ‘Adnan b. Udad b. Aytahab b. Ayyub b. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham). Qusayy b. Kilab traces his descent back to QAYDHAR in his poetry. YET OTHER GENEALOGISTS SAY: ‘Adnan b. Mayda‘ b. Mani‘ b. Udad b. Ka‘b b. Yashjub b. Ya‘rub b. al-Hamaysa‘ b. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham). THESE DIFFERENCES arise because it is an old science, taken from the people of the first Book (the Old Testament).
... Muhammad b. al-Sa‘ib al-Kalbi, although I did not hear this from him myself, that he traced the descent as follows; Ma‘add b. ‘Adnan b. Udad b. al-Hamaysa‘ b. Salaman b. ‘Aws b. Buz b. Qamwal b. Ubayy b. al-‘Awwam b. Nashid b. Haza b. Bildas b. Yidlaf b. Tabakh b. Jaham b. Tahash b. Makha b. ‘Ayfa b. Abqar b. ‘Ubayd b. al-Da‘a b. Hamdan b. Sanbar b. Yathribi b. Yahzan b. Yalhan b. Ar‘awa b. ‘Ayfa b. Dayshan b. ‘Isar b. Aqnad b. Ayham b. Muqsir b. Nahath b. Rizah b. Shamma b. Mizza b. ‘Aws b. ‘Arram b. QAYDHAR b. Isma‘il (Ishmael) Ibrahim (Abraham).
... There was a man from Tadmur whose patronymic (kunyah) was Abu Ya‘qub. He was one of the children of Israel who had become a Muslim, who had read in their books and become deeply learned. He said that Barukh b. Nariyya, a scribe from Urmiya, had established the lineage of Ma‘add b. ‘Adnan with him and had set it in his writings. It was well known among the learned men of the People of the Book and set down in their books. It was close to the names given above, and perhaps the difference between them was owing to the language, since these names had been transliterated from Hebrew.
Al-Harith- Muhammad b. Sa‘d: Hisham (al-Kalbi) recited to me the following line of verse, which was related to him by his father:
I belong to no tribe which brought me up but that in which the descendants of Qaydhar and al-Nabit took root.
By al-Nabit, he meant Nabt b. Isma‘il (Ishmael).
... Ma‘add b. ‘Adnan b. Udad b. al-Hamaysa‘ b. Ashub b. NABT B. QAYDHAR b. Isma‘il (Ishmael).
OTHERS RELATE: Ma‘add b. ‘Adnan b. Udad b. Umayn b. Shajab b. Tha‘alabah b. ‘Atr b. Yarbah b. Muhallam b. al-‘Awwam b. Muhtamil b. Ra‘imah b. al-‘Ayqan b. ‘Allah b. al-Shahdud b. al-Zarib b. ‘Abqar b. Ibrahim (Abraham) b. Isma‘il b. Yazan b. A‘waj b. al-Mut‘im b. al-Tamh b. al-Qasur b. ‘Anud b. Da‘da‘ b. Mahmud b. al-Za‘id b. Nadwan b. Atamah b. Daws b. Hisn b. al-Nizal b. al-Qumayr b. al-Mushajjir b. Mu‘damir b. Sayfi b. NABT B. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham), the Friend of the Compassionate.
STILL OTHERS: Ma‘add b. ‘Adnan b. Udad b. Zayd b. Yaqdir b. Yaqdum b. Hamaysa‘ b. NABT B. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham).
OTHERS: Ma‘add b. ‘Adnan b. Udad b. Hamaysa‘ b. Nabt b. Salman, who is Salaman, b. Hamal b. NABT B. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham).
OTHERS: Ma‘add b. ‘Adnan b. Udad b. al-Muqawwam b. Nahur b. M Mishrah b. Yashjub b. Malik b. Ayman b. AL-NABIT B. QAYDHAR b. Isma‘il (Ishmael) b. Ibrahim (Abraham).
OTHERS: Ma‘add b. ‘Adnan b. Udd b. Udad b. al-Hamaysa‘ b. Ashub b. Sa‘d b. Yarbah b. Nadir b. Humayl b. Munahhim b. Lafath b. al-Sabuh b. Kinanah b. al-‘Awwam b. NABT B. QAYDHAR b. Isma‘il (Ishmael).
A certain genealogist told me that he had found that some Arab scholars had memorized FORTY ANCESTORS OF MA‘ADD AS FAR AS ISMA‘IL (Ishmael) in Arabic, quoting Arabic verses as evidence for this, and that he had collated the names they gave with what the People of the Book say and had found that the number agreed BUT THAT THE ACTUAL NAMES DIFFERED. He dictated these names to me and I wrote them down. They are as follows; Ma‘add b. ‘Adnan b. Udad b. Hamaysa‘ (Hamaysa‘ is Salman, who is Umayn) b. Hamayta‘ (who is Hamayda‘, who is al-Shajab) b. Salamn (who is Munjir Nabit, so called, he calimed, because he fed Arabs on milk and flour anjara, as the people lived well in his time ...)
Nabit b. ‘Aws (he is Tha‘labah, to whom the Tha‘labis descent is traced back) b. Bura (who is Buz, who is ‘Atr al-‘Ata‘ir, the first person to institute the custom of the ‘atirah for the Arabs) b. Shuha (who is Sa‘d Rajab, the first person to institute the custom of the rajabiyyah for the Arabs) b. Ya‘mana (who is Qamwal, who is Yarbah al-Nasib, who lived in the time of Sulayman b. Dawud the prophet) b. Kasdana (who is Muhallam Dhu al-‘Ayn) b. Hazana (who is al-‘Awwam) b. Bildasa (who is al-Muhtamil) b. Badlana (who is Yidlaf, who is Ra‘imah) b. Tahba (who is Tahab who is al-‘Ayqan) b. Jahma (who is Jaham, who is ‘Allah) b. Mahsha (who is Tahash. who is al-Shahdud) b. Ma‘jala (who is Makha, who is al-Zarib Khatim al-Nar b. ‘Aqara (who is ‘Afa, who is ‘Abqar, THE FATHER OF THE JINN, TO WHOM THE GARDEN ABQAR IS ASCRIBED) b. ‘Aqara (who is ‘Aqir, who is Ibrahim Jami ‘al-Shaml. He was called Jami‘ al-Shaml (settler of affairs) because every fearful person felt safe in his reign; he returned every outcast, and he attempted to make peace between all men) b. Banda‘a (who is Da‘a, who is Isma‘il Dhu al-Matabikh (master of kitchens), who was so called because during his reign he established a house for guests in every town of Arabs) b. Abda‘i (who is ‘Ubayd, who is Yazan al-Ta‘‘an, the first man to fight with lances, which are ascribed to him) b. Hamada (who is Hamdan, who is Isma‘il Dhu al-A‘waj; al-A‘waj was his horse, and the A‘waji breed of horses is ascribed to him) b. Bashmani (who is Yashbin, who is al-Mut‘im fi al-Mahl) b. Bathrani (who is Bathram, who is al-Tamh) b. Bahrani (who is Yahzan, who is al-Qasur) b. Yalhani (who is Yalhan, who is al-‘Anud) b. Ra‘wani (who is Ra‘wa, who is al-Da‘da‘) b. ‘Aqara (who is ‘Aqir) b. Dasan (who is al-Za‘id) b. ‘Asar (who is ‘Asir, who is al-Naydawan Dhu al-Andiyah…) b. Qanadi (who is Qanar, who is Ayyamah) b. Thamar (who is Bahami, who is Daws al-‘Itq…) b. Muqsir (who is Maqasiri, who is Hisn; he is also called Nahath, who is al-Nizal) b. Zarih (who is Qumayr) b. Sammi who is Samma, who is al-Mujashshir ...
b. Marza- or, some say, Marhar- b. Sanfa (who is al-Samr, who is al-Safi ...)
b. Ja‘tham (who is ‘Uram, who is al-Nabit, who is Qaydhar, the interpretation of Qaydhar, he said, is ‘ruler’, for he was the first of the descendants of Isma‘il to be king) b. Isma‘il (Ishmael), who was faithful to his promise, b. Ibrahim (Abraham), the Friend of the Compassionate b. Tarih (who is Azar) b. Nahur b. Saru‘ b. Arghawa b. Baligh (the interpretation of Baligh is ‘the divider’ as in Syriac; this is because it was he who divided the lands between the descendants of Adam, and he is Falij) b. ‘Abar b. Sha;ikh b. Arfakhshad b. Sam (Shem) b. Nuh (Noah) b. Lamk b. Mattushalakh b. Akhnukh (he is the prophet Idris) b. Yard (he is Yarid, in whose time idols were made) b. Mahla‘il b. Qaynan b. Anush b. Shithth (who is Hibatallah) b. Adam. Shith (Seth) was the successor of his father after Habil (Abel) was killed; his father said, ‘A gift of God (Hibatallah)’ in exchange for Habil,’ and his name was derived this.
We have mentioned earlier in this work in a concise and abridged form a part what we have been able to discover of the accounts of Isma‘il (Ishmael) b. Ibrahim (Abraham) and his ancestors, male and female, back to Adam, and of the events of every age during this period of time, and we shall not repeat them here. Hisham b. Muhammad: The Arabs used to say, ‘The flea has bitten since our father Anush was born, and sin has been forbidden since our father Shithth was born.’ The Syriac name for Shithth is Shith." (The History of Al-Tabari, Volume VI, Muhammad At Mecca, translated and annotated by W. Montgomery Watt and M.V. McDonald [State University of New York Press, Albany, 1988], pp. 38-43; capital and underline emphasis ours)
The twenty-two or twenty-three generations between `Adnan and Muhammad are pretty much agreed upon by the Muslim historians. Between `Adnan and Ishmael, however, it is less uncertain. Some say there are forty generations, while some other say only four.Reference 2 gives the lineage between `Adnan and Ishmael as `Adnan - Adad - Zayd - Yaqdud - Al-Muqawwan - Al-Yasa' - Nabt - Qaidar (Kedar) - (Ismail) Ishmael - (Ibrahim) Abrahim - Tarih - Nahur (Nahor) - Sharukh - Ar'u - Farigh - 'Abir - Shalikh - Arfikhishd - Sam (Shem) - Nuh (Noah) - Lamak - Mutawshilkh - Kanukh - Burrah - Mihlayil - Kaynum - Anuus - Shees (Seth) - Adam.If there were only four generations between Adnan and Ishmael, then there must be about 24-25 generations between Muhammad and Abraham spanning about 2500 years.It should be said that perhaps, we are faced with incomplete data in that some generations were omitted from this list (the situation can also be seen in Matthew's genealogy of Jesus where some names were omitted). It could be the same with Muslim genealogical data.
Hughes' DOI, p. 217 Reference 1 Reference 2 `Adnan Ma`add Nizar Nadhar Nizar Muzar / Mudar 'llyas Mudrikah Khuzaimah Kinanah An-Nazr Al-Nadar Malik Fihr Ghalib Luwaiy / La`ayy Ka`b Murrah Kilab - Hakeem - Qusaiy `Abdul Manaf Hashim Abdul Muttalib `Abdullah Muhammad number of generations 22 23 22The above tradition states that Ishmael learnt Arabic from the tribe of (or a family from) Jurhum who settled in Mecca. Since Arabic is not Ishmael's mother tongue, and since Arabic as a language existed before, Ishmael cannot be the ancestor of Arabs. This means that the notion that Ishmael is the progenitor of the Arabs is erroneous. At most, Ishmael can only be called an Arabicized immigrant.AS FOR MECCA, MECCA/KABBA EXISTED BEFORE CHRISTIANITY AND THERE WERE ALREADY ARAB TRIBES IN THE NORTH OF ARABIA:
Mecca did exist before the advent of Christianity -Secular historical evidenceMakkah, or Mecca, is the centre of Islamic civilization. Qur’an terms it as Ummul Qura’ i.e. Mother of the Cities (6: 92 & 42: 7). It is the place to which all Muslims turn their faces five times a day and making a pilgrimage to it once in life is not only an obligation but the heartiest desire of every Muslim.Apparently it is only the importance of this city which gives us ‘mecca’ as a word in the English language meaning, ‘a place frequented for special purpose.’
Infact there are references to the city and sanctuary of Makkah even in the Old Testament. But in the following lines I will not bask upon references from the Bible but instead share a secular historical evidence to refute the lie.
Diodorus Siculus, a first century B.C. Greek historian while discussing Arabia writes;
“The people that inhabit these parts are called Bizomenians and live upon wild beasts taken in hunting.Here is a sacred temple in high veneration among all the Arabians.” (The Historical Library of the Diodorus the Sicilian, Translated by G. Booth, Esq., J. Davis Military Chronicle Office, London 1814 vol.1 p.184)
This certainly is a reference to Makkah. Georgi Zaidan (d. 1914 C.E.), a Christian Arab from Beirut writes in his book Al-‘Arab Qabl al-Islam (Arabs before Islam);
“There is no mention of Makkah or Ka’ba in the books of the Greeks of antiquity except what is found in the book of Diodorus Siculus of the first century before Christ in his discussion about the Nabateans. In that he refers to Makkah and he writes, ‘And beyond the land of the Nabateans is the region of Bizomenians. And there is a sacred temple in high veneration among all the Arabs.’”
And he does not just stop here, he even explains as to whom Diodorus refers to by using the word, “Bizomenians.” He writes (Arabic wording is given in the image above);
“As to the ‘Bizomenians’; sometimes by it are intended the Jurhamites or other Arabian tribes who were the custodians of Makkah.” (Al-‘Arab Qabl al-Islam, Al-Hilal publishers Cairo, second ed. vol.1 p.244)
So we find a Christian testifying for and expounding a historical evidence for Makkah from pre-Christian times.
Similarly another Arab Christian, Jesuit Louis Cheikho (d. 1927 C.E.) in his work titled, ‘al-Nasaraniyah wa adaabuha bayn ‘Arab al-Jahaliyyah’ (The Christianity and Its Literature amongst the Arabs of Pre-Islamic Times) also refers to the same quotation from Diodorus Siculus and takes it like Zaidan. (See al-Nasaraniyah wa adaabuha bayn ‘Arab al-Jahaliyya, Darul Mashriq, Beirut second ed. 1989 p.14)
I hope objective readers will find this piece useful.SEARCH IN BOOK HISTORY OF ARABS, BY PHILIP K HITTI, YOU MAY GET MORE INFORMATION ON THIS SUBJECT,KABBA GOES BACK TO THE PATRICHARHS/ ABRAHAM, ETC:
By Kaleef K. Karim. Edited by Ijaz Ahmad (spelling, formatting, content, etc). From:
One of the recent things I have heard from Christian missionaries, when debating with them is that they say, the Ka’bah in Mecca where Muslims go for pilgrimage annually has no history before the advent of the Prophet Muhammad (peace be upon him). These ridiculous and fictitious claims have no basis whatsoever. I shall now bring forth evidences that Kabaah in Makah did exist before the coming of Muhammad (peace be upon him).Diodorus Siculus (Born: 90 BC – Died: 30 BC)
Diodorus Siculus was a Greek historian, who wrote works of history in the 1st Century BC. He is known for the monumental universal history Bibliotheca historica. Diodorus is the first known Historian long before the coming of Islam that makes mention of Mecca.
Reverend Charles Augustus Goodrich a Christian, was an American author and Congregational minister comments on Kaaba and Mecca, although, he is not fond of the Prophet Muhammed (pbuh), but he is sincere in admitting that Ka’bah existed at time of Patriarchs. He says:
“Among the variety of fabulous traditions which have been propagated by the followers of Mahomet, concerning the origin of this building, we find it asserted, that its existence is coeval with our parents, and that it was built by Adam, after his expulsion from paradise, from a representation of the celestial temple, which the almighty let down from heaven in curtains of light and placed in Mecca, perpendicular under the original. To this the patriarch was commanded to turn his face when he prayed, and to compass it by way of devotion, as the angels did the heavenly one. After the destruction of this temple by the deluge, it was rebuilt by Abraham and his son Ishmael on the same spot, and after the same model, according to directions, which they received by revelation; and since that time, it has continued to be the object of veneration to Ishmael’s descendants. Whatever discredit we may give to these, and other ravings of the Moslem imposter concerning the Caaba its high antiquity cannot be disputed; and the most probable account is, that it was built and used for religious purposes by some of the early patriarchs; and after the introduction of idols, it came to be appropriated to the reception of the pagan divinities. Diodorus Siculus, in his description of the cost of the Red Sea, mentions this temple as being, in his time, held in great veneration by all Arabians; and Pocoke informs us, that the linen or silken veil, with which it is covered, was first offered by a pious King of the Hamyarites, seven hundred years before the time of Mahomet.” 
John Reynell Morell says:
“…historically speaking, Mecca was a holy city long before Mohammed. Diodorus siculus, following agatharcides, relates that not far from the red sea, between the country of the Sabeans and of the Thamudites there existed a celebrated temple, venerated throughout Arabia.”Encyclopædia Britannica: Or, A Dictionary of Arts, sciences and Miscellaneous Literature, Edited by Colin Macfarquhar says:
“the science of astronomy was cultivated at Babylon; but the school of the Arabs was a clear firmament and a naked plain. In their nocturnal marches, they steered by the guidance of the stars: their names and order, daily station were familiar to the curiosity and devotion of the bedoween; and he was taught by experience to divide in 28 parts the Zodiac of the moon, and to bless the constellations who refreshed, with salutary rains, the thirst of the desert. The reign of the heavenly orbs could not be extended beyond the visible sphere; and some metaphorical powers were necessary to sustain the transmigration of the souls and the resurrection of bodies: a camel was left to perish on the grave, that he might serve his master in another life; and the invocation of departed spirits implies that they were still endowed with consciousness and power. Each tribe, each family, each independent warrior, created and changed the rites and the object of this fantastic worship; but the nation in every age has bowed to the religion as well as to the language, of Mecca. The genuine antiquity of the Caaba extends beyond the Christian era: in describing the coast of the Red Sea, the Greek historian Diodorus has remarked, between the Thamaudites and the Sabeans a famous temple, whose superior sanctity was revered by ALL THE ARABIANS: the linen or silken veil, which is annually renewed by the Turkish Emperor, was first offered by a pious King of the Homerites, who reigned 700 years before the time of Mahomet.“ Andrew Crichton also comments on the ‘Kabah’ in his book; ‘The history of Arabia, ancient and modern.’ He says:
“From the celebrity of the place, a vast concourse of pilgrims flocked to it from all quarters. Such was the commencement of the city and the superstitions fame of Mecca, the very name of which implies a place of great resort. Whatever credit may be due to these traditions, the antiquity of the Kaaba is unquestionable; for its origin ascends far beyond the beginning of the Christian era. A passage in Diodorus has anobvious reference to it, who speaks of a famous temple among the people he calls Bizomenians, revered as most sacred by all Arabians.” Claudius Ptolemy (Born: 90 AD – Died: 168 AD)
Claudius Ptolemy was a Greco-Roman writer of Alexandria, known as a mathematician, astronomer, geographer; is another person, centuries before Islam who makes mention of Makkah. He uses the name ‘Makoraba’ for Makkah.In the Book: ‘The New Encyclopedia of Islam’, written by Cyril Glassé says that Ptolmey in the second century mentioned Makkah. Here is what he wrote:
“Mecca (Makkah al-Mukarramah, lit ‘Mecca the blessed’). For thousands of years Mecca has been a spiritual center. Ptolemy, the second century Greek geographer, mentioned Mecca, calling it ‘Makoraba’. Some have interpreted this to mean temple (from Maqribah in south Arabian) but it may also mean ‘Mecca of the Arabs’.” Ilya Pavlovich Petrushevsky (1898–1977) was an Professor of History of the Near East at the University of Leningrad for twenty years, he also makes mention that Ptolemy in the second Century mentions Makkah:
“On the caravan route from Syria to the Yemen, in the Hijaz neighbourhood, lay Mecca. Ptolemy, the Greek geographer, mentions it as early as the second century calling it Makoraba, which is derived from the south Arab word Maqrab meaning ‘sanctuary’. Michael Wolfe:
“Mecca lies midway along the west coast of Arabia in a mountainous barrier region named the Hijaz. This narrow tract of land about nine hundred miles long with the Tropic of Cancer passing through its center. The second-century Greco-Egyptian geographer Ptolemy called the city Makoraba, the temple.” Paul Wheatley:
“it was its virtual monopoly of Hijaz commerce which made of Mecca, in the words of the Quran, ‘a city secure and at peace; provisions flowing in from every side’. But all this is concerned with the expansion of the influence of a city which already existed. The name Mecca (strictly transliterated as Makkah) had been mentioned in the Ptolmaic corpus in the 2nd century AD under the orthography Makoraba, which itself derived from the Sabaean Makuraba, meaning ‘sanctuary’. Long before Muhammad the Ka’bah had served as the central shrine of a group of clans, each of whom had deposited its ritual stone, symbolizing its own god, in the sacred precinct.” In the book ‘A Comparative Study of Thirty City-state Cultures: An Investigation’, edited by Mogens Herman Hansen; in Note 24 makes clear when Ptolemy mentioned the name ‘Macoraba’ he meant Mecca:
“Ptolemy in Geographies refers to Mecca as Macoraba.” Conclusion
From all the evidences which I have presented from objective and academic sources, it can clearly be seen that it is a fact that Kabaah existed before the advent of Islam and Muhammad (peace be upon him). Sealing my arguments, I refer you to Reverend Charles Augustus Goodrich, a Christian historian, who admitted that the Kabaah existed and was built by the Patriarchs. In his own words, he says, “Caaba its high antiquity cannot be disputed; and the most probable account is, that it was built and used for religious purposes by some of the early patriarchs.”
 Religious Ceremonies and Customs, Or: The Forms of Worship Practised by the several nations of the known world, from the earliest records to the present time Charles Augustus Goodrich [Hartford: Published by Hutchinson and Dwine 1834] page 124
 Turkey, Past and Present: Its History, Topography, and Resources By John Reynell Morell page 84
 Encyclopaedia Britannica: Or, A Dictionary of Arts, sciences and Miscellaneous Literature Constructed on a Plan Volume 2, Part 1 edited by Colin Macfarquhar page 183 – 184
 The history of Arabia, ancient and modern Volume 1 [second edition] By Andrew Crichton page 100
 The New Encyclopedia of Islam By Cyril Glassé page 302
 Islam in Iran by I. Pavlovich Petrushevsky page 3
 One Thousand Roads to Mecca: Ten Centuries of Travelers Writing about the Muslim pilgrimage Michael Wolfe introduction xv
 Paul Wheatley The Origins and Character of the Ancient Chinese City: volume 11 page 288
 A Comparative Study of Thirty City-state Cultures: An Investigation, Volume 21 edited by Mogens Herman Hansen page 248 NOTE 24There are 2,670 years between Ishmael and Mohammed. Suggesting only 40 generations would require over 66 years per generation! Yet we know from actual Arabic historical record, for example, that the series of rulers in Saba and Himyar of Yemen begin with Karibil A. in the 9th century B.C., and run through Maadikarib III, King of Himyar, who was number 102, the last one in the series. He reigned between 575-577 A.D. These 102 kings span a period of about 1,400 years. A few of those rulers were brothers of the same generation so there are actually around 75 to 80 generations in that line, thus we can conclude that the average Arabian generation was about 17-20 years.Are we expected to believe that Hagar traveled back the thousand miles through the desert from Mecca to Egypt, and then returned to Mecca, with Ishmael's wife? Of course that's not the case because the historical and scriptural evidence suggest that the 12 tribes that developed from Ishmael's sons inhabited the northern Sinai peninsula, the Wilderness of Paran and fertile crescent, and eventually migrated more toward the north.
why should Muslims care if the Islsamic traditions is contradicting the Bible on the original dwelling spot of Ishamel, Hagar and the Ishamelities point? For all we know, the Bible is wrong and the Islamic traditions is right.
How did Ishmael cross 1200 kilometers of harsh barren desert in time to help Isaac bury their father?We can see from the maps that in Ishmael's day in around 1,000 BC, Assyria who the Nabaiateans were fighting with hundreds of years later,
"... Assyrian records tell us of King Ashurbanipal (668-663 BC) who was fighting with the 'Nabaiateans of Arabia.'" A thousand kilometers from Mecca, a thousand years before it was established, and still before history tells us the first caravan was ever able totravel from North to South along the Red Sea Arabia.THERE ALWAYS WAS A DISCINTION BETWEEN NORTH AND SOUTH ARABIA FROM ANCIENT TIMES:
Let alone that there was no overland connection between northern and southern Arabia prior to about the 7th century B.C., accompanied by the fact that Medina wasn't even established until the 6th century B.C
Origins and PrecursorsArabic is one of a number of languages (including Hebrew and the now-endangered Aramaic) in the Semitic family of languages, a subgroup of the Afro-Asiatic language group. Modern Arabic is further classified as a member of the Arab-Canaanite branch of Western Semitic languages. Like all other Semitic languages, Arabic is the descendant of a so-called "Proto-Semitic" language, which is currently believed to have developed in East Africa and which never evolved in a written form. Arabic and Amharic, the two most recent Semitic languages, both arose in the mid-300s.
Pre-Islamic Arabic/ ORAL POETRY IN ARABIA/ NO WRITTEN ARABIC WORKS.The earliest extant examples of written Arabic are in the form of tombstone inscriptions, the first from 328 on a tombstone discovered in the desert of Syria and additional inscriptions in the fifth and sixth centuries. Arabic, in the beginning of the seventh century, had numerous dialects and two primary divisions, western and eastern, but it also had a large body of orally transmitted poetry from the 500s, which began to take written form only in the 700s. After the inscriptions, the earliest written work in Arabic that survives is the Qur'an.
Read more: History of the Arabic Language http://www.soyouwanna.com/history-arabic-language-1143.html#ixzz2hNS3AVj6
Tribe of Kedar
Muhammad's followers will sometimes lay claim to Kedar, but from what we know about the Kedarites it isn't anything to boast about. TheTwelve Lost Tribes of Ishmael
"Nehemiah's opponent, 'Geshem the Arab' has been identified as one of the kings of Kedar from the mid fifth century BC. (based on a number of North Arabian inscriptions)
Regarding their religion, Assyrian inscriptions tell us that Sennacherib captured of several Arabian deities in the Kedarite city of Dumah. The chief deity was Atarsamain, or the morning star of heaven. (the counterpart of Mesopotamian Ishtar). The tribal league led by the Kedarites was known as "the confederation of Atarsamain, and their cult was led by a series of queen-priestesses in Dumah. The rest of their pantheon of gods consisted of Dai, Nuhai (Nuhay), Ruldai (Ruda), Abirillu, and Atarquruma. Rock graffiti in the Thamudic language reveals that Ruda was known as the evening star, and Nuhay was the sun-god, and they were worshiped in addition to Atarsamain 'the morning star.' Herodotus, in the fifth century BC identified two deities worshiped among the Arabs, as a fertility god called Orotalt (perhaps Ruda, as identified by Macdonald in North Arabian in the First Millennium BC, 1360), and a sky goddess know as Allat. (Herodotus III,3.)Later Allat became referred to in the masculine form as Allah)"