ISLAMIC ORIGINS;

Unravelling the Mystery

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©2021

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 De di ca te d t o:

The Trut h- S e e ke r. The one who p e rsi st e n t ly

—wi t hout p re con ce p ti on s, lab our i n t he
an ci e n t volume s for i t. The y t ha t kn ow full
we ll wha t he a vy p ri ce t he t rut h oft e n
e xa ct s; n on e t he le ss, for dut y an d for
hon our, a re wi lli n g t o p a y.

You a re t he re a l he ro!

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 ISLAM IC TRADITIO NS

The Islamic Traditions are a set of genres of literature

that supplements the understanding of the Qur’an,
and the religion of Islam as a whole. Nestled in the
Traditions are: Sirat al-Rasul Allah (i.e., the biography
of the Apostle of Allah); Al-maghazi (i.e., the
biographical accounts of Muhammad’s military
campaigns); The hadith (i.e., the sayings of
Muhammad (p.b.h.)); The Tafsr (i.e., the commentary on
the Qur’an); and Tarikh (i.e., the history books.)

Consequently, as far as tracing the origins of the

sayings of Muhammad (which are much greater, and
much more prolific) you need to go to one man, Al-
Bukhari —he is the first to write down the hadith (i.e.,
the sayings, of Muhammad (p.b.h.)) However, much like
the foregoing, there is a problem with his document;
in that, he died in 870 CE (i.e., 200 years after the

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ISLAMIC ORIGINS Michel Alhassan Yaha

actual events in his document.) After Bukhari comes

the following collection of hadiths: Sahih Muslim 000
CE (i.e., 000 years after the actual events of his
document); Sunan Abu Dawud 000 CE (i.e., 000 years
after the actual events of his document); Sunan Ibn
Madja 000 CE (i.e., 000 years after the actual events of
his document); At-Tirmidhi 000 CE (i.e., 000 years
after the actual events of his document); An-Nissai 000
CE (i.e., 000 years after the actual events of his
document.) The above six collections of hadith make
up the “Kutub al-sita” i.e., the six canonical books on
hadith

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Thus everything we know about how Islam began;
everything we know about how the Quran was
compiled; all that you were (probably) told your
whole life (about the origins of Islam) does not come
from the period it happened. Regrettably, it all comes
from (a period) two to three hundred years later. This
is quite troubling to say the least. Because it means
that, everything we know about Muhammad, about
Islam, and how it began does not come from any
eyewitnesses account whatsoever; on the contrary, it
comes from people who were writing hundreds of
years later, and hundreds of miles removed from the
actual locations.

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 21ST CE NTU RY SCHO LARLY CRITICISM

From an objective standpoint, one can safely infer that

the foregoing historical evidence proves that as far as
written documents are concerned, Islam has nothing
before 823 CE. Against this backdrop, it becomes
difficult for any objective-minded Muslim to defend
their religion. Consequently, regarding the apparent
late dates of the Islamic documents, 21st century
scholars (in their objective criticisms) have this to say:

 “Islam as we know it did not exist in the 7 th century,

but evolved over a period 200-300 years” (Humphreys
1991: 71, 83-89)

 “The Quran probably was not revealed to one man

in 22 years, but likely evolved over a period of 50-
100 years” (Rippin 1985:155; 1990:3, 25,60; Lester 99:44-45;
Wansbrough 1977: 160-163)

 Therefore, their conclusion is [the history of Islam]

—at least from the time of the Caliph Abdul Malik
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 21ST CENTURY SCHOLARLY CRITICISM

(685-705 C.E.) —and before, [is a later fabrication.]

(Cook 1983:65; Robinson 1995:47)

In essence, what these scholars are saying is that,

almost everything (regarding the S.I.N. narrative)
about the origins of Islam and the introduction of the
man Muhammad into the pages of history, are all
fabrications.

The foregoing conclusions are quite serious, and

frightening to say the least. Against this backdrop, we
shall humbly ask the following questions. It must also
be noted that these are legitimate questions; for they
are the same questions that were asked about the
Bible, about Jesus, and Christianity back in the
eighteen-hundreds in Tubingen, Germany —when
Wellhausen asked the following:

1. “How do we know who Abraham was?”

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ISLAMIC ORIGINS Michel Alhassan Yaha

2. “How can we know who Moses is; for no one

was writing at that time, besides, none of this
is his eyewitness account”
3. “Moses was not there when Abraham was
living, so how do we know that Moses wrote
them?”

The above set of questions, arguably birthed the

concept of the following: documentary hypothesis
(???); redacted criticism (???); and source criticism
(???) In essence, all these criticisms that we are
humbly going to employ in our study, were first used
on the Bible; therefore, it behoves us to treat the
things of Islam with equal measure.

It is imperative to understand that, you would

not have historical criticism without biblical criticism.
To this effect, everything we are going to discuss was
first asked of the Bible; and the Bible has answered

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 21ST CENTURY SCHOLARLY CRITICISM

every one of those criticisms. The questions are as

follows:

1. Why in the world did it takes so long to write

down his biography?
2. Why were people not writing it down as he
lived (i.e., Muhammed's biography)?
3. Why did it take so long to write down what he
said (i.e., the hadith)?
4. Could people not read or write? —remember
they (the Islamic Caliphate) by 652 CE.,
controlled: Basra, Baghdad, Damascus,
Jerusalem and Cairo; therefore, could nobody
read and write in those five majors (and well-
advanced) cities?
5. By 685 CE. —i.e., the time Caliph Abdul Malik
comes to power (which shall be discussed
later,) the Islamic Caliphate stretched from
Spain in the West, all the way to India in the

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ISLAMIC ORIGINS Michel Alhassan Yaha

East; therefore, could nobody read and write

in the whole empire?

Incidentally, there was an entire library that was

destroyed in Alexandria (Egypt) in the 5th century;
thus, no Muslim would dare admit that nobody could
read or write. Therefore, where did these 9th century
biographers (i.e., 833 C.E., 870 CE) and the 10th
century compilers (i.e., 923 CE) got their materials
from, and should we trust them when they are
evidently so late? If we cannot trust them, then it is
imperative we go back to the 7th century and
ascertain what truly happened. By 661 CE, Islam had
spread from the Hijaz in the near east, all the way to
the Mongol Empire in the far east.

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 CHAPTE R TWO

PROVING THE SCHOLARLY CRITICISMS

This chapter seeks to ascertain the validity of

scholarly criticisms of the origins of Islam, and the
introduction of the man Muhammad into the pages of
world history. To this effect, their conclusions shall be
examined from an objective point of view:

1. The first Arabic inscription referencing

Muhammad is in 691 CE. (Volker Popp-Ohlig & Puin 2010:53)
—thus, if Muhammad died in 632 CE., what then did
they (his companions, and chroniclers) do for sixty
years? Who knew this man (Muhammad), and why is
it that from Arab sources we cannot find any
reference to him? However, outside of Arab sources
we can find him —e.g., the Doctrine in E. A. Kobe in
634 CE. refers to him; the Chronicles of Sabias in 660
CE. talks about him, nonetheless not within Arab
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ISLAMIC ORIGINS Michel Alhassan Yaha

sources. But here lies the dilemma, is Muhammad not

supposed to be an Arab?

2. The first reference to the name, “Muslim” is

not until the 690s CE. (‘Chronicle of John of Niku’-1602, & Nevo
& Koren, 2003:234) —so what did they call themselves
prior? The reason for this question is that, these Arabs
were conquering Basra, Baghdad, Damascus,
Jerusalem, and Cairo —which were all conquered by
652 CE. But here lies the dilemma, who and what were
these Arab conquerors, and what did they refer to
themselves? Historical evidence shows that, these
Arabs used other names for themselves (and not
Muslims):

(‘Chronicle of John of Niku’-1602, & Nevo & Koren, 2003:234)

i. They called themselves, “The Saracens”—

that was the name the Europeans gave (from
the progeny of the Matriarch Sarah.)

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 PROVING THE SCHOLARLY CRITICISMS

ii. They called themselves, “The Hagarenes”

(from the progeny of the Matriarch Hagar.)
iii. They called themselves, “The Ishmaelites”
(from the progeny of the Patriarch Ishmael
through Hagar.)
iv. They called themselves, “Maghreb.” (from the
area they came from, i.e., “The Maghreb.”)
v. They called themselves, “al-Muhajiroun” (i.e.,
people of the Hijr, or people of the Exodus;
thus, people who were nomadic.)

In essence, the foregoing are the names these Arabs

referred to themselves, and nowhere can we find any
reference to a people known as “Muslims” before 690
CE.; yet these were the supposed first Muslims (or so
we have been told.) But why did they not call
themselves Muslims if they were the first of their
kind?

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3. The first reference to “Islam” is not until 691

CE. (Volker Popp-Ohlig & Puin 2010:71) —specifically the
inscriptions on the Dome of the Rock (i.e., the al-Aqsa
mosque in Jerusalem)

4. The first reference to the city of Mecca is not

until 741 CE. (Crone 1987:134-137; Hoyland 1997:426; Holland

2012:303) —which is arguably the most devastating of

the discoveries; in that, the single most important, and
holy city in the Islamic world does not appear in the
pages of history until 741 CE., when Muhammad is
supposed to have died in 632 CE. This is quite
significance to say the least.

5. The first biography of Muhammad (within

any Islamic sources) is not until 833 CE. (Ibn Hisham) —
as was stated earlier.

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 GE OG RAPHICAL PRO BLE M S

When Dan Gibson (2011) looked at the Qur’an, he

noticed that there are about 65 geographical names in
it: nine of them were listed; yet when he looked at
their geographical locations, he realized that none of
them made any sense. This supposed prophet of Islam
is not given a name except four times in the entire 114
chapters of the Qur’an; whereas Jesus is mentioned 93
times. What then does this imply in terms of
importance? The Qur’an refers to this prophet
(Muhammad) who lives in a settlement, who lives in
the prophet’s place, but does not give a name to the
place except for once in the entire Qur’an (cf. Qur’an
48:24) where it refers to Mecca.

From an objective standpoint this is confusing; in

that, if this prophet was so important, and if the place
was so important why in the world were they not

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adequately referred to? The Qur’an narrates

Muhammad’s contact with three different groups of
people:

i. the people from Ad (23 times i.e., Uz in the

Bible, cf. Gen. 10:23;);
ii. the people from Thamud (i.e., the Nabateans
of Petra in Syria);
iii. and the Midianites (7 times.)

Admittedly, these peoples are well known in the Bible;

but the problem with Muhammad’s supposed contact
with them is that, they are situated 600 miles north of
the current location of Mecca. Which literally means, it
will take his caravan (marching 10 hours a day) 20
days to arrive at the above locations (cf. Royal
Geographical Society with IBG, No. 31 Michael Asher; Camel
Expeditions 2004)

However, the Qur’an says Muhammad had daily

contact with these peoples. It is therefore safe to
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conclude that, whoever wrote the Qur’an obviously

did not know their geography; or perhaps Mohammed
was not in Mecca after all (or perhaps, not the current
Mecca.)

When you do a candid comparison

(geographically)of the Qur’an with the Bible it
becomes evident —take the Gospel of Luke for
instance, which is probably the best one to pick, you
discover that, there are 110 geographical locations in
the Gospel of Luke; whereas there are 65 geographical
locations in the entire Quran. However, when you look
at the 65 geographical locations of the Qur’an, nine
places are named; but all of them are 600 miles too far
north. Meaning, they are all in the wrong place. Luke’s
Gospel by contrast has 110 geographical locations
which is much older than the Quran (by 600-800
years,) it has 31 places named right where they

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belong. In essence, all the 31 places mentioned in the

Gospel of Luke are currently in the right place.

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 M E CCA

The Meccan conundrum is one of the telling

geographical problems in the Qur’an. The place is only
referred to once (cf. chapter 48:24) but it does not say
much; aside the fact that it is situated in a valley.
There is a reference to “Baka” in chapter 3:96,
however the consonants in the text clearly shows that
it is not “Mecca” or “Maka.” If you are conversant with
Arabic, you would know that you cannot impose
“Maka” unto “Baka” even though it sounds similar in
English. Against this backdrop, one might ask, what is
the importance of Mecca in the Islamic picture? The
following Qur’an verses supposedly (according to the
traditions) alludes to Mecca. Note that these verses do
not specifically have Mecca mentioned there;
nonetheless Muslims say it refers to it. Accordingly,
for the purposes of this study, let us assume it refers
to Mecca:
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ISLAMIC ORIGINS Michel Alhassan Yaha

1. The Qur’an says, it is the first sanctuary

appointed for mankind (i.e., “Baka” in chapter
3:96)
2. It is the [mother of all settlements] i.e., in
chapter 6:92, and 42:7.
3. It is where Adam and Eve were sent to (cf.
7:24.) The Qur’an says, Adam and Eve were up
there in space (in the Garden of Eden) from
where they were thrown down to Mecca;
which also suggests it would be the oldest city
in the history of mankind.
4. It is where Abraham lived (i.e., chapter 21:51–
71) According to the Qur’an, Abraham lived in
Mecca; this presupposes Mecca existed in
1900 BC which is (from a historic, and
archaeological standpoint) preposterous to
say the least.
5. According to the traditions (not the Qur’an), it
is where Mohammed was born.
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 CONTRASTING THE EVIDENCE

6. In 624 CE. Mecca was the Qibla (i.e., the

direction of prayer) However, the Qur’an
clearly states that, the Qibla is now moved
from Jerusalem down to Mecca. (cf. 2:149–
150) So here we have a problem —because it
is obvious that according to Qur’an chapter 2,
this Qibla (i.e., the direction of prayer) is
evidently changed, or redirected from
Jerusalem down to Mecca. Accordingly, by 624
CE. every mosque in the world should be
facing Mecca; because Islam has not yet
Moved out of Medina (if it only began in 624
CE.) Yet we have only one reference to Mecca
in the entire Quran (cf. Qur’an 48:24).

From an objective standpoint, what does the current

topographical features of Mecca look like in
comparison to its Traditional descriptions? The

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following (per Islamic Tradition) are the key features

of Mecca’s landscape:

i. It has very little vegetation.

ii. This place of the Prophet is in a valley and has
a parallel valley.
iii. There are mountains overlooking the Kaaba.
iv. It has a stream and surrounded by ruins
(possibly the pillar of salt is situated right
outside the city).
v. It has fields with trees, grass and fruits.
vi. It has olive trees.

The foregoing are the features of Mecca’s landscape

(according to the Islamic Traditions). However, a
cursory look at Mecca’s topography reveals it has
none of the above —i.e., Mecca is one of the most
barren places on earth; it does not have any streams,
it only has one well called the “Zamzam”; there cannot
be any olives there because it is common knowledge
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 CONTRASTING THE EVIDENCE

that olives only grow around the Mediterranean (i.e.,

600 miles further north of Mecca.) No olives grow
south of the Mediterranean. Thus, Mecca is 600 miles
too far south. Therefore, all these references to
vegetations and greenery make no sense for such a
barren place. The following exact copies of Arab trade
routes, together with 6th, and 7th century maps are
testament to this effect:

MAPS

Note that where the “question mark” is in the

foregoing, is where Mecca should be; but it is not
there. Now to understand the importance of Mecca as
Muslims tell us, you need to know why it became
important. You need to know why Mecca became a
hub of trade; and a man who helped in that regard
was a man known as Montgomery Watt. Montgomery
came up with what we call know today as the “trade
route” theory back in the last century; wherein he
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ISLAMIC ORIGINS Michel Alhassan Yaha

said, in order for Mecca to be important all the trade

that used to come from India and further afield from
China they could go up here to the north because of all
the mountains you had the Himalayas and he had the
Hindu Kush so they had to bring him down to the west
coast of India and they had to go across the Arabian
Sea over to the Persian Gulf they went up the Persian
Gulf and from there they went over to the
Mediterranean Sea because that's where all the trade
had to get to the Mediterranean but then there were
two great kingdoms the Sassanian sassanid Athenians
who were the Sassanid Kingdom which of the Persians
and the Byzantines who were up there and these two
kingdoms were starting to war in the fifth century and
as they Ward back and forth that shut down the trade
going to the Persian Gulf from the 5th century on

so the trade had to go somewhere it could go this

way through the mountains it could go through the

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 CONTRASTING THE EVIDENCE

Persian Gulf so according to Montgomery wolf this is

what happened the trade was redirected down this
south across the Arabian Sea over to Aidan right down
here circled in black and from Aden and that went
right up the Western Plateau all the way to Gaza in the
north now did follow his direct the line is that it wait
to wiggled all over the place but it went basically up
the Western Plateau that's the trade route theory

dr. Patricia kroner who reads and writes 15

languages looked at that and she saw a problem in fact
she saw two problems here's the first problem let's
zero in on that Western Plateau so here's Aidan down
here in the south and this is the trade route this green
line it comes to life right here and then suddenly it
jogs down to Mecca there is Mecca about a thousand
meters down it's not on the sea that's just the name
but it's right here about 50 miles inland it has to go
down to Mecca and then it has to come back up to get

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ISLAMIC ORIGINS Michel Alhassan Yaha

to Yathrib right there can you see it it takes a detour

and then from there it that goes on up to Gaza in the
north now do any of you see a problem with that she
saw it immediately says why had no one noticed this
Mecca is not on the trade route it makes no sense to
come down to a city that could not accommodate any
caravans could not accommodate any camels it has no
water it has no greenery so why is it part of the trade
route then there's a second problem why would you
take trade across the sea here to Aden and then
unload all of the goods here in Aden to then go 1,250
miles let's go back 1,250 miles Overland up to Gaza
when you have a waterway why don't you just take it
up the waterway she found that if you take a ton of
goods just this 50 miles by land it would be the same
cost as going 1,250 miles by C which is the Dead Sea
the Red Sea Dead Sea you see going up here can you
announce re not deci

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 CONTRASTING THE EVIDENCE

the Red Sea can you see why she brought this
problem up that's why today even today when you
look at goods that come from China or Japan they all
come by ship don't they because it's the cheapest way
to always send goods because all you need is wind you
don't need anything else so she decided to go and
check this out and that's why she wrote her book
mekin trade in the rise of Islam in 1987 and she went
back to the original documents remember she reads
and writes 15 languages so she can read all these
languages in their mother tongue

and she found it there was no trade whatsoever

up the Western plateau the only trade that went up
the Western plateau was milk and leather and all the
trade was coming this direction it came further south
it did not go to Aden it went right up the Red Sea and
what was most important this city was in charge of all
the trade Angeles which is here in Eritrea the

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ISLAMIC ORIGINS Michel Alhassan Yaha

Ethiopians the Eyrie Trin's controlled all the trade

because they were people who were on boats their
names are found on Lord the west coast of India the
Arabs never were involved in that trade because the
Arabs were mainly caravanners they went through
the desert that's why you don't find coastal cities on
the western coast of Arabia until modern day so
destroyed that theory in one fell swoop and then she
decided to find out where she could find any reference
to the city of Mecca now remember she reads and
writes 15 languages so she went to all the languages
she went on let me just show you back here she went
over here to stessa Fong which is up here stephane
modern-day Baghdad and she found out that people in
in the Sassanid Empire had come down here to
Yathrib and they had found silver mines here in Africa
and

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 CONTRASTING THE EVIDENCE

they had built a silver one well that's just north

east of Mecca and yet they knew nothing about this
place no reference whatsoever to this place called
Mecca so she went from the 2nd 3rd 4th 5th 6th all
the way up into the 7th up until the 8th century and
the first reference she could find from Mecca is there
pocalypse of Ceuta Methodius continue on to Basanti
ara Beca 741 Muhammad died in 632 a brand was
supposedly there in 1900 BC Adam and Eve were
there from the very beginning of time and yet we
don't find any reference out until 740 180 that's a
hundred and ten years after Muhammad's death no
one had heard about this place it does not appear on
any map until 980 did you see the problem folks are
you following this this is devastating so let's look at
modern Mecca today there is the Royal clock tower
the fourth highest building in the world it's now there
they want to make that as Meccan mean time to
eradicate Greenwich Mean Time that's why it looks
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ISLAMIC ORIGINS Michel Alhassan Yaha

very much like Big Ben on there on the left that's what
Mecca is gonna look like those the future plants it's
gonna be all

cemented over they're gonna bill sixty two

skyscrapers all around the Kaaba there when you look
to date you will see that there are cranes they're just
basically what they're doing is they're just digging
down now whenever you built a skyscraper you have
to dig deep foundations don't you and all over the
world here in London as well any major city whenever
large buildings are built they dig into the ground and
who comes meetly when they dig in the ground the
archaeologists come why because the archaeologists
know that the further you dig in the ground the more
you find artifacts and as you find those artifacts they
give it to the archaeologists they set up a museum and
they recreate the history of the city by looking at those

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 CONTRASTING THE EVIDENCE

artifacts that's why we know most about this it is

because of

the Biggers they need the diggers to do the

digging and they also need to be able to be given those
artifacts and that's why they have come to all these
cranes they've come to where they're doing all the
digging and guess what they found not a thing nothing
has been found proving Mecca has no history what's
fascinating is there now cementing over Muhammad's
birthplace and there the cementing over his wife's
house why would they be cementing over all these
important places on course of course unless they are
trying to hide the evidence they know what we now
know there is no history for this city so if you have a
problem with Mecca you're gonna have a problem
with the Qibla cuz everybody knows that you have to
pray five times a day it doesn't matter where you are
in the world you have to face Mecca am I correct you

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have to face that square building right there called the

Kaaba so how

do you find the Qibla well you can do it by going

to any mosque you'll find a myth up or you can go to
my hotel room that I was in Kuala Lumpur there in
Malaysia and there's an arrow on the hotel wall to
show you where they give lions or you can get it on an
app on your phone but you have to be able to know
where Mecca is anywhere in the world and that's why
today everybody follows the Qibla according to
chapter 2 verse 143 to 150 the Qibla was changed in
624 but it doesn't say from where now archaeology
supports this change but interestingly not from
Jerusalem to Mecca as Muslim suggests but someplace
much further north and much much later so where is
it well back about a hundred years ago back in 1905
there were two researchers called Creswell and
Parvati and they were digging around three of the old

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 CONTRASTING THE EVIDENCE

effect considered to be the oldest mosques known at

that time in 1905 two of them were in what is today
Iraq and one was in Egypt the one in Egypt was first
mosque which is just the garrison town outside of
Cairo and the two in Iraq were Wasat in the Kufa
mosque and as they dug down to the floor plans they
came to the original floor plan where they got to the
original floor plan they noticed that the Qibla wall in
those two

Massey and wassailing Kufa were facing west

when they got to the first mosque and they got to the
original floor plans they noticed the Qibla wall was
facing east so over here in the East they were facing
West here in the West they're facing is they should
have been facing south to Mecca they were off
completely off now they mention it they just said it
they didn't come to any conclusions they said isn't it
curious that's 1905 according to the documentary

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ISLAMIC ORIGINS Michel Alhassan Yaha

evidence we know that Jacob of Edessa writing in 705

in the 8th century he refers to the mud guys saying so
from all this it is clear that it is not to the south that
the Jews of the hunger day here in the regions of Syria
pray but towards Jerusalem or the Kaaba the
patriarchal places of their races so where in the world
were they praying this is where Dan Gibson

comes in and this is where he's gonna help us

out because Dan Gibson is an archaeologist
archaeologist and then once he spent his whole life his
whole career for 25 years from 1979 to 2004 living
amongst the better when going to where they were
are learning their language is going to where their
mosque were and physically going to every one of the
mosques he went to all almost between a hundred to
two hundred mosques he's the first one to go to these
mosques and he went to look see where the Qibla
walls where perverting all of these mosques you'd like

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 CONTRASTING THE EVIDENCE

to know where weren't you we're gonna take a break

they're about ten

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 CHAPTE R THRE E

CONTRASTING THE EVIDENCE

When you objectively contrast, when you let's look at

Jesus Christ everything we know about Jesus Christ
did people actually write down what he did and what
he said from the same time period he was living no
not while he was living how about right after yes look
at the citta of Jesus the biography of Jesus who wrote
the biography of Jesus Matthew Mark Luke and John
am I correct and three of them Matthew Mark and
Luke wrote before 6080 Jesus died in 33 AD so within
30 years you already have three biographies John
would have been written later about ninety eighty so
within sixty years you have four biographies about
Jesus Christ two of them my eyewitness who actually
saw him do what

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 CONTRASTING THE EVIDENCE

he did what about the hadith of Jesus the sayings of

Jesus in your New Testament in the gospel account
whenever it's read letter that would be the sayings am
I correct so there's the hadith of Jesus written by
Matthew Mark Luke and John again so within 30 to 60
years all the hadith of Jesus have been written down
that means with us what Jesus did and what he said
were written down with it 60 years of his death two of
them by eyewitnesses and the other two got it from
the eyewitnesses what about the pasilla well the puffs
see of the commentaries

would be paul's letters and they would have been

written within sixteen to twenty years with or twenty-
five years after Christ's death even earlier than the
Gospel accounts in the puffy the histories the book of
Acts written by Luke between 50 to 80 and 60 to 80 so
within 20 to 30 years you have already the Tati so all
three genre of what we know is the sitter of Jesus the

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ISLAMIC ORIGINS Michel Alhassan Yaha

hadith of Jesus the sayings of Jesus the commentaries

on what Jesus did and the history of the early church
were within fifty to sixty years compare that with
Islam who don't have anything for two hundred years
and there's all written down from two to three
hundred years what that says to me is that if I want to
know anything about Jesus Christ and all I have is
what Islam has I would know nothing about him from
until the third century how would I defend him how
would any of us defend Jesus if it was that late thank
God we don't have the same problem isn't that great
to know we know who he was we know what he said
we know where he

went we know where he died all this we can pretty

much be assured of and yet Islam has nothing before
8:33 how many for you is this the first time you've
heard this so you're not taught this in your schools no

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 CONTRASTING THE EVIDENCE

one gives you any dates this is the big lie that we've
never been told and that's why we're doing this here.

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CONCL U S ION

We have objectively considered the Islamic doctrine

of Tawheed which posits the Oneness of God; and
have candidly examined the attempt by Muslims to
portray Allah as one, and a single divine entity in
charge of the universe. However, the evidence we
have looked at so far, conclusively, tells a different
story, and paints a different picture. The evidence
clearly suggest that Islam is anything but Tawheed;
wherein every fundamental aspect of Tawheed is
ironically destroyed by another equally fundamental
Islamic practice, or belief.

Similarly, we have examined the mysterious

Christian doctrine of the Trinity— which has grossly
been misconstrued, and misrepresented by the
Muslim mind. We have seen how the Triune God of the
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 CONCLUSION

Old Testament seamlessly transitions into the New

Testament in conformity to the Bible’s overall
doctrine of the Trinity. Consequently, the Bible has
proven that the Godhead is a mystery that can only be
grasped through the Spirit of humility and reverence
to the true GOD Yahweh; and not by a cursory
presentation of human opinions, nor unscriptural
speculations. In conclusion, we humbly end as thus,
the Islamic doctrine of Tawheed which initially set out
to portray Allah as one, and a single divine entity has
inadvertently revealed the Glory of Isa (Jesus) as a
Person of the Trinity together with the Holy Spirit, and
the Father; and thereby disproving Tawheed.

We would humbly at this point entreat you dear

reader to consider the evidence before you with an
open mind. Please set aside your preconceptions and
let the evidence minister grace to your heart. Would
you like to know this Isa (Jesus) and would you like to

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ISLAMIC ORIGINS Michel Alhassan Yaha

enjoy an intimate, and a rewarding fellowship with

Him? Then say this simple prayer after us:

“Dear Lord Isa (Jesus,)

I know the truth now; you are the truth. You are
the one who came down from The Father in
heaven to the earth to die for me. You rose from
the dead on the third day for my justification.
This day I make you my LORD and my SAVIOUR.
Please come into my heart and stay with me.
Wash me with your PRECIOUS BLOOD and give
me your HOLY SPIRIT. I will serve you all the
days of my life.

Thank you for saving me,”

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