Aabhas Maldahiyar 🇮🇳

Aabhas Maldahiyar 🇮🇳



Kabsha – being one of the many names of Muhammad – rose in the same year as the prophet of the Islamic traditions, and the end of both is unaccounted for in the Historical records .

Without attempting to turn Kabsha (Qabisah) and Muhammad into one, the latter’s absenteeism is unfathomable, unless he ended in disgrace. On the other hand, the prophetic revelations started in 610 AD,as to tradition, the same year of Heraclius’s capture of the Constantinople.

The traditional date of the prophet’s flight to Medina, 622 AD, is not only the beginning of the new Muslim time-scale but also the one that would be found on coins minted under Heraclius in Damascus.

The Byzantine Emperor’s siege of Ctesiphon (al-Mada’in) synchronizes with the Battle of the Trench, which is the siege of Medina in 627 AD.

The peace between Persia and Constantinople falls to 628 AD, together with Xosrov’s death and also with the Treaty of Hudaybiyyah of the traditions (between Mecca and Medina).

In the absence of Muhammad in the historical record and in light of the claim that multiple histories had been jumbled into one, this avenue awaits closer examination.

The insertion of religious fiction into a real historic sequence is a classic technique that can be observed time and again in religious as well as dynastic contexts.

In addition, the Biblical Elijah –here Kobsha – as a precursor to the second Christ bears such weight that it cannot easily be swept aside. This prophet makes up for the prototype of the basic story of Muhammad’s revelations from a cave.

Elijah’s Ramadan was already well established with the Arabs of the 6th century . Hence,Kabsha could have served well as the starting for the religious fiction of Islam.

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