Origin of the Druze - Revision history

ابن اليمن at 08:58, 10 December 2008

2008-12-10T08:58:28Z

Kaz at 09:41, 17 October 2008

2008-10-17T09:41:14Z

ابن اليمن at 08:23, 16 October 2008

2008-10-16T08:23:45Z

ابن اليمن at 08:15, 16 October 2008

2008-10-16T08:15:45Z

ابن اليمن at 07:46, 16 October 2008

2008-10-16T07:46:16Z

ابن اليمن at 07:29, 16 October 2008

2008-10-16T07:29:01Z

ابن اليمن at 08:10, 6 August 2008

2008-08-06T08:10:00Z

ابن اليمن at 10:10, 21 July 2008

2008-07-21T10:10:47Z

ابن اليمن: sp

2008-07-08T09:32:23Z

ابن اليمن at 11:13, 25 June 2008

2008-06-25T11:13:11Z

@@ Line 8: / Line 8: @@
 It was suggested to me that Kenite DNA does not match semitic ancestry because the Kenite Jethro was sent to the Midianites and was not himself a Midianite although he became Midians priest. Kenites were probably Parthian, and more than likely the ancient Kiyanians (Kiyanids) ruling dynasty. There is a DNA link between the Kna Jews and the Druze and the Kna Jews hold the septuagint tradition that Arpakhshad had a son called Kenan (whence the arabic names derive) who was the father of Shelah. So the Parthian explanation includes the explanation of the different DNA as we might expect.</ref>  In fact, DNA research appears to indicate a mixture of many ethnic groups, so we must look elsewhere for the unifying ancestor ''Shoaib''.  I propose that this unifying term was derived from ''[ger to]ShaB'', the Rabbinic term for ''Bnei Noah'' who lived in Palestine and is associated with the teachings of Jethro.  To understand how a rabbinic legal term could be applied to a diverse ethnic population in Syria, Lebanon and Palestine, it is necessary to review several important events of the 7th century.
-On the eve of Islam, the Persians invaded towards Egypt and Constantinople, with the current exilarch, Nehemiah ben Hushiel, as a figurehead for the troops heading towards Egypt.  The Persians promised to reinstate Palestine if the Jews would fight for them.  The murder of this exilarch in Jerusalem led to the sack and burning of the city in 614 CE by Jewish and Persian troops.  This led to a backlash, and the Persians ceased to support the exilarch, and evicted the Jews.<ref>Armenian historian Sebeos</ref>
+On the eve of Islam, the Persians invaded towards Egypt and Constantinople, with the current Jewish exilarch, Nehemiah ben Hushiel, as a figurehead for the troops heading towards Egypt.  The Persians promised to reinstate Palestine if the Jews would fight for them.  After five years of unprecedented success in the battlefield, the Persians looked unstoppable. They came to terms with Jerusalem and installed Nehemiah as governor of the city. When this exilarch was murdered by a mob in Jerusalem a few months later, the Jewish and Persian troops on the authority of the local commander sacked and burned the city in retaliation in 614 CE.  The political consequences of burning of Jerusalem, however, were unexpected and undesired by Khosrau, the Persian King of Kings.  A backlash ensued, and the Persians ceased to support the exilarchate, and evicted the Jews.<ref>Armenian historian Sebeos</ref>
 A series of exilarchs, Nehemiah's descendants, made their base in Edessa, Syria (now Şanlıurfa, Turkey): Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah (Abu Isa), Yugdan.<ref>Graetz</ref> When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews originally from Edessa, who had settled in Medina, met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos.  It is possible that the term ''Azdite'' is derived from ''Edessian''</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".

@@ Line 12: / Line 12: @@
 A series of exilarchs, Nehemiah's descendants, made their base in Edessa, Syria (now Şanlıurfa, Turkey): Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah (Abu Isa), Yugdan.<ref>Graetz</ref> When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews originally from Edessa, who had settled in Medina, met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos.  It is possible that the term ''Azdite'' is derived from ''Edessian''</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
-A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic apocalypses (''midrashei geulah'') and some christian ones appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref>  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of an exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
+A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic apocalypses (''midrashei geulah'') and some christian ones appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref>  Shallum led the conquest of Persia and was buried in the ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of an exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
 After the Islamic conquest, there was a shortage of judges during the early days of Islamic rule (from 638 CE until about 661 CE), so the Islamic rulers sent out Jewish judges to teach the law.<ref>Seder Doros</ref>  This was under the supervision of R' Yitzchak Gaon and the head of the Yeshivah of Peroz-Shavur, so it probably was the rabbinic concept of Noahidism, and its ''seven laws'', that was taught.<ref>Iggeres R' Sherira Gaon</ref>  I propose that these ''Dayyanim'' later evolved into ''Da'iyyun'' (preachers) of the Umayyad dynasty.
@@ Line 34: / Line 34: @@
 * Who adopted Noahide teachings directly from a Rabbinic source
 * Who alegorized and spiritualized messianic themes, as well as other Islamic teachings, due to gnostic Christian influences. (They are accused of praying to al-Ḥākim).
-* The are the precursors of Babism and Baha'i
+* Had an influence on the development of Shaykhism (from which sprang Babism and Baha'i)
 ==References==
 <references />

@@ Line 4: / Line 4: @@
 I propose that the Druze are the descendants of Parthians and their subjects who converted to Judaism, either as full converts or partial converts known as ''Bnei Noah''<ref>Rabbinic literature recognizes a category of non-Jews who keep monotheism and a subset of the "Ten Commandments".  These non-Jews are entitled to full recognition in law and their poor are entitled to support by the Jewish community.</ref>  Contemporary historians indicate that hellenistic Parthians had been pushed into what is now Syria after the Sassanid dynasty came to power, and rabbinic literature is full of anecdotes concerning the close relationship between the Parthians and the Jews.
-The Druze claim to be the descendants of ''Shoaib'' (Jethro). Rabbinic and Christian literature calls Jethro's descendants Kenites and associate them with the Midianites.<ref>Onkelos consistently translates Kenites as ''Salamai'', which is plausible related to a tradition that the first non-Jewish monotheists were ''muslims''.</ref>  DNA research, however, has not yet supported a Semitic (Arab, Samaritan or Jewish) ancestry of the Druze.<ref>DNA testing, Druze are remarkable for their high frequency (35%) of males who carry the Y-chromosomal haplogroup L, which is otherwise uncommon in the Middle East (Shen et al 2004). This haplogroup originates from prehistoric South Asia, and is found today most commonly in India.  There may be a connection there because the Parthian empire included Northern India.
+The Druze claim to be the descendants of ''Shoaib'' (Jethro). Rabbinic and Christian literature calls Jethro's descendants Kenites and associate them with the Midianites.<ref>Onkelos consistently translates Kenites as ''Salamai'', which is plausibly related to a tradition that the first non-Jewish monotheists were ''muslims''.</ref>  DNA research, however, has not yet supported a Semitic (Arab, Samaritan or Jewish) ancestry of the Druze.<ref>DNA testing, Druze are remarkable for their high frequency (35%) of males who carry the Y-chromosomal haplogroup L, which is otherwise uncommon in the Middle East (Shen et al 2004). This haplogroup originates from prehistoric South Asia, and is found today most commonly in India.  There may be a connection there because the Parthian empire included Northern India.
 It was suggested to me that Kenite DNA does not match semitic ancestry because the Kenite Jethro was sent to the Midianites and was not himself a Midianite although he became Midians priest. Kenites were probably Parthian, and more than likely the ancient Kiyanians (Kiyanids) ruling dynasty. There is a DNA link between the Kna Jews and the Druze and the Kna Jews hold the septuagint tradition that Arpakhshad had a son called Kenan (whence the arabic names derive) who was the father of Shelah. So the Parthian explanation includes the explanation of the different DNA as we might expect.</ref>  In fact, DNA research appears to indicate a mixture of many ethnic groups, so we must look elsewhere for the unifying ancestor ''Shoaib''.  I propose that this unifying term was derived from ''[ger to]ShaB'', the Rabbinic term for ''Bnei Noah'' who lived in Palestine and is associated with the teachings of Jethro.  To understand how a rabbinic legal term could be applied to a diverse ethnic population in Syria, Lebanon and Palestine, it is necessary to review several important events of the 7th century.
@@ Line 12: / Line 12: @@
 A series of exilarchs, Nehemiah's descendants, made their base in Edessa, Syria (now Şanlıurfa, Turkey): Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah (Abu Isa), Yugdan.<ref>Graetz</ref> When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews originally from Edessa, who had settled in Medina, met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos.  It is possible that the term ''Azdite'' is derived from ''Edessian''</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
-A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic apocalypses (''midrashei geulah'') and some christian ones appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref>  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of the exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
+A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic apocalypses (''midrashei geulah'') and some christian ones appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref>  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of an exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
 After the Islamic conquest, there was a shortage of judges during the early days of Islamic rule (from 638 CE until about 661 CE), so the Islamic rulers sent out Jewish judges to teach the law.<ref>Seder Doros</ref>  This was under the supervision of R' Yitzchak Gaon and the head of the Yeshivah of Peroz-Shavur, so it probably was the rabbinic concept of Noahidism, and its ''seven laws'', that was taught.<ref>Iggeres R' Sherira Gaon</ref>  I propose that these ''Dayyanim'' later evolved into ''Da'iyyun'' (preachers) of the Umayyad dynasty.
-The Jewish sympathizers of Islam in Syria and Egypt were known as ''Musta'arabi'' Jews (Arabic, "Arabizers").  I propose that because the Noahides were known as ''[Ger] Toshabim'', their center in Aleppo became known as ''Tsobah'' (Toshaviyya).<ref>A. Fratini, C. Prato, ''God-Fearers: A Solution to the Ancient Problem of the Identity of the Sabians'', Rome, 2002</ref> I propose that rabbinic traditions about Jethro as the "first convert" led to his name as شعيب (Shoaib, Toshav).
+The Jewish sympathizers of Islam in Syria and Egypt were known as ''Musta'arabi'' Jews (Arabic, "Arabizers").  I propose that because the Noahides were known as ''[Ger] Toshabim'', their center in Aleppo became known as ''Tsobah'' (Toshaviyya).<ref>A. Fratini, C. Prato, ''God-Fearers: A Solution to the Ancient Problem of the Identity of the Sabians'', Rome, 2002</ref> I propose that rabbinic traditions about Jethro as the "first convert" led to his name as شعيب (Shoaib).
 With the rise of the Abbasid dynasty in 750 CE, the Islamic leadership saw no more use for Jews within its ranks.  The Abbasid's tried to break the power of the Exilarch by officially recognizing Karaism, later the great Judeo-Sabian<ref>Ibid. The term SaBian also being derived from [ger toShaB]</ref> academy at Harran was replaced by an Islamic academy, and instead they encouraged the development of Jewish leadership in Baghdad as completely separate and independent of Islam. Abbasid dynasty was largely an Iranian phenomenon,  ignoring Syria, Palestine and Egypt.  The Umayyad dynasty was reborn in North Africa and Egypt as the Fātimid dynasty.
-The Berbers of North Africa had for a hundred years before Islam accepted Judaism under Berber Queen Kahana.  The Fatimid dynastic was founded in 909 by 'Abdullāh al-Mahdī Billah. He began his conquest by establishing his headquarters at Salamiyah<ref>Perhaps related to Onkelos' Salamai-Kenite connection.</ref>, Syria and began riding towards north-western Africa, which at the time was under Aghlabid rule, following the propagandist success of his chief Dai' (preacher), Abu 'Abdullah Al-Husayn Al-Shi'i. Al-Shi'i, along with laying claim to being the precursor to the Mahdi, was instrumental in sowing the seeds of sedition among the formerly Jewish Berber tribes of North Africa, specifically the Kutamah tribe.
+The Berbers of North Africa had for a hundred years before Islam accepted Judaism under Berber Queen Kahana.  The Fatimid dynastic was founded in 909 by 'Abdullāh al-Mahdī Billah. He began his conquest by establishing his headquarters at Salamiyah<ref>Perhaps related to Onkelos' Kenite-Salamai connection.</ref>, Syria and began riding towards north-western Africa, which at the time was under Aghlabid rule, following the propagandist success of his chief Dai' (preacher), Abu 'Abdullah Al-Husayn Al-Shi'i. Al-Shi'i, along with laying claim to being the precursor to the Mahdi, was instrumental in sowing the seeds of sedition among the formerly Jewish Berber tribes of North Africa, specifically the Kutamah tribe.
 Druze believe the sixth Fātimid caliph Abū 'Alī al-Manṣūr al-Ḥākim bi-Amr Allāh (996-1021), who ruled over Egypt (985–1021), seen by others as eccentric, to be the uniter of Muslims and nourisher of the Islamic power at that time. The first to hold that view was a man called Hasan ibn Haidara al-Ahram, an Ismaili Da'i and courtier of al-Hakim. After his assassination, his cause was taken up by the Persian immigrant Hamza ibn 'Alī ibn Aḥmad, who in a 1017 letter demanded that all officers and courtiers should acknowledge power that was given by God to al-Hakim and the previous Fatimid Caliphs to unite and empower Islam. Hamza became the actual architect of the group.
-Lastly it should be noted that both the Druze and the Jewish ''Sefer Zerubavel'' give special importance to four mountains in Israel and Lebanon. (It may also be significant that the year 990CE, specifically mentioned by ''Sefer Zerubavel'', was approximataely when Fātimid caliph al-Ḥākim began to rule).
+Lastly it should be noted that both the Druze and the Jewish ''Sefer Zerubavel'' give special importance to four mountains in Israel and Lebanon. (It may also be significant that the year 990CE, specifically mentioned by ''Sefer Zerubavel'', was approximately when Fātimid caliph al-Ḥākim began to rule).
-:Then he showed me the Temple and the structure. The Temple was built on the peaks of five mountains which the Lord had chosen to support His sanctuary: Lebanon, Mount Moriah, Tabor, Carmel, and Hermon. Michael spoke and said to me, ‘At the completion of nine hundred and ninety years for the ruins of Jerusalem is the appointed time for the deliverance of Israel.’ (Sefer Zerubavel).
+:Then he showed me the Temple and the structure. The Temple was built on the peaks of five mountains which the Lord had chosen to support His sanctuary: Lebanon, Mount Moriah, Tabor, Carmel, and Hermon. Michael spoke and said to me, ‘At the completion of nine hundred and ninety years for the ruins of Jerusalem is the appointed time for the deliverance of Israel.’ (''Sefer Zerubavel'').
 Thus, according to this working theory the Druze (and perhaps other Ismaili) groups are:

@@ Line 18: / Line 18: @@
 The Jewish sympathizers of Islam in Syria and Egypt were known as ''Musta'arabi'' Jews (Arabic, "Arabizers").  I propose that because the Noahides were known as ''[Ger] Toshabim'', their center in Aleppo became known as ''Tsobah'' (Toshaviyya).<ref>A. Fratini, C. Prato, ''God-Fearers: A Solution to the Ancient Problem of the Identity of the Sabians'', Rome, 2002</ref> I propose that rabbinic traditions about Jethro as the "first convert" led to his name as شعيب (Shoaib, Toshav).
-With the rise of the Abbasid dynasty in 750 CE, the Islamic leadership saw no more use for Jews within its ranks.  Originally they tried to break the power of the Exilarch by officially recognizing Karaism, later they encouraged the development of Jewish leadership in Baghdad as completely separate and independent of Islam. Abbasid dynasty was largely an Iranian phenomenon,  ignoring Syria, Palestine and Egypt.  The Umayyad dynasty was reborn in North Africa and Egypt as the Fātimid dynasty.
+With the rise of the Abbasid dynasty in 750 CE, the Islamic leadership saw no more use for Jews within its ranks.  The Abbasid's tried to break the power of the Exilarch by officially recognizing Karaism, later the great Judeo-Sabian<ref>Ibid. The term SaBian also being derived from [ger toShaB]</ref> academy at Harran was replaced by an Islamic academy, and instead they encouraged the development of Jewish leadership in Baghdad as completely separate and independent of Islam. Abbasid dynasty was largely an Iranian phenomenon,  ignoring Syria, Palestine and Egypt.  The Umayyad dynasty was reborn in North Africa and Egypt as the Fātimid dynasty.
 The Berbers of North Africa had for a hundred years before Islam accepted Judaism under Berber Queen Kahana.  The Fatimid dynastic was founded in 909 by 'Abdullāh al-Mahdī Billah. He began his conquest by establishing his headquarters at Salamiyah<ref>Perhaps related to Onkelos' Salamai-Kenite connection.</ref>, Syria and began riding towards north-western Africa, which at the time was under Aghlabid rule, following the propagandist success of his chief Dai' (preacher), Abu 'Abdullah Al-Husayn Al-Shi'i. Al-Shi'i, along with laying claim to being the precursor to the Mahdi, was instrumental in sowing the seeds of sedition among the formerly Jewish Berber tribes of North Africa, specifically the Kutamah tribe.

@@ Line 2: / Line 2: @@
 By Ben Abrahamson, Feb 12, 2008.
-I propose that the Druze are the descendants of Parthians who converted to Judaism, either as full or partial converts known as ''Bnei Noah''<ref>Rabbinic literature recognizes a category of non-Jews who keep monotheism and a subset of the "Ten Commandments".  These non-Jews are entitled to full recognition and support by the Jewish community.</ref>  Contemporary historians indicate that hellenistic Parthians had been pushed into what is now Syria after the Sassanid dynasty came to power.  And we know from Rabbinic literature of the close relationship between the Parthians and the Jews.
+I propose that the Druze are the descendants of Parthians and their subjects who converted to Judaism, either as full converts or partial converts known as ''Bnei Noah''<ref>Rabbinic literature recognizes a category of non-Jews who keep monotheism and a subset of the "Ten Commandments".  These non-Jews are entitled to full recognition in law and their poor are entitled to support by the Jewish community.</ref>  Contemporary historians indicate that hellenistic Parthians had been pushed into what is now Syria after the Sassanid dynasty came to power, and rabbinic literature is full of anecdotes concerning the close relationship between the Parthians and the Jews.
-The Druze claim to be the descendants of ''Shoaib'' (Jethro). Rabbinic and Christian literature calls Jethro's descendants ''Kenites'' and associate them with the Midianites.<ref>Onkelos consistently translates ''Kenites'' as ''Salamai'', which is plausible related to a tradition that the first non-Jewish monotheists were ''muslims''.</ref>  DNA research, however, has not yet supported a Semitic (Arab, Samaritan or Jewish) ancestry of the Druze.<ref>DNA testing, Druze are remarkable for their high frequency (35%) of males who carry the Y-chromosomal haplogroup L, which is otherwise uncommon in the Middle East (Shen et al 2004). This haplogroup originates from prehistoric South Asia, and is found today most commonly in India.  There may be a connection there because the Parthian empire included Northern India.
+The Druze claim to be the descendants of ''Shoaib'' (Jethro). Rabbinic and Christian literature calls Jethro's descendants Kenites and associate them with the Midianites.<ref>Onkelos consistently translates Kenites as ''Salamai'', which is plausible related to a tradition that the first non-Jewish monotheists were ''muslims''.</ref>  DNA research, however, has not yet supported a Semitic (Arab, Samaritan or Jewish) ancestry of the Druze.<ref>DNA testing, Druze are remarkable for their high frequency (35%) of males who carry the Y-chromosomal haplogroup L, which is otherwise uncommon in the Middle East (Shen et al 2004). This haplogroup originates from prehistoric South Asia, and is found today most commonly in India.  There may be a connection there because the Parthian empire included Northern India.
-It was suggested to me that Kenite DNA does not match semitic ancestry because the Kenite Jethro was sent to the Midianites and was not himself a Midianite although he became Midians priest. Kenites were probably Parthian, and more than likely the ancient Kiyanians (Kiyanids) ruling dynasty. There is a DNA link between the Kna Jews and the Druze and the Kna Jews hold the septuagint tradition that Arpakhshad had a son called Kenan (whence the arabic names derive) who was the father of Shelah. So the Parthian explanation includes the explanation of the different DNA as we might expect.</ref>]  In fact, DNA research appears to indicate a mixture of many ethnic groups, so we must look elsewhere for the unifying ancestor ''Shoaib''.  I propose that it was this term was derived from the Rabbinic term for ''Bnei Noah'' who lived in Palestine, ''[ger to]ShaB'', associated with the teachings of Jethro.  To understand how a rabbinic legal term could be applied to a diverse ethnic population in Syria, Lebanon and Palestine, it is necessary to review several important events of the 7th century.
+It was suggested to me that Kenite DNA does not match semitic ancestry because the Kenite Jethro was sent to the Midianites and was not himself a Midianite although he became Midians priest. Kenites were probably Parthian, and more than likely the ancient Kiyanians (Kiyanids) ruling dynasty. There is a DNA link between the Kna Jews and the Druze and the Kna Jews hold the septuagint tradition that Arpakhshad had a son called Kenan (whence the arabic names derive) who was the father of Shelah. So the Parthian explanation includes the explanation of the different DNA as we might expect.</ref>  In fact, DNA research appears to indicate a mixture of many ethnic groups, so we must look elsewhere for the unifying ancestor ''Shoaib''.  I propose that this unifying term was derived from ''[ger to]ShaB'', the Rabbinic term for ''Bnei Noah'' who lived in Palestine and is associated with the teachings of Jethro.  To understand how a rabbinic legal term could be applied to a diverse ethnic population in Syria, Lebanon and Palestine, it is necessary to review several important events of the 7th century.
 On the eve of Islam, the Persians invaded towards Egypt and Constantinople, with the current exilarch, Nehemiah ben Hushiel, as a figurehead for the troops heading towards Egypt.  The Persians promised to reinstate Palestine if the Jews would fight for them.  The murder of this exilarch in Jerusalem led to the sack and burning of the city in 614 CE by Jewish and Persian troops.  This led to a backlash, and the Persians ceased to support the exilarch, and evicted the Jews.<ref>Armenian historian Sebeos</ref>
-A series of exilarchs, Nehemiah's descendants, made their base in Syria: Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah.<ref>Graetz</ref>  When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews originally from Edessa, Syria (now Şanlıurfa, Turkey), who had settled in Medina, met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos.  It is possible that the term ''Azdite'' is derived from ''Edessian''</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
+A series of exilarchs, Nehemiah's descendants, made their base in Edessa, Syria (now Şanlıurfa, Turkey): Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah (Abu Isa), Yugdan.<ref>Graetz</ref> When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews originally from Edessa, who had settled in Medina, met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos.  It is possible that the term ''Azdite'' is derived from ''Edessian''</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
-A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic stories (''midrashei geulah'') and even christian apocalypses<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref> appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of the exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and  Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
+A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many rabbinic apocalypses (''midrashei geulah'') and some christian ones appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).<ref>Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam</ref>  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of the exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
 After the Islamic conquest, there was a shortage of judges during the early days of Islamic rule (from 638 CE until about 661 CE), so the Islamic rulers sent out Jewish judges to teach the law.<ref>Seder Doros</ref>  This was under the supervision of R' Yitzchak Gaon and the head of the Yeshivah of Peroz-Shavur, so it probably was the rabbinic concept of Noahidism, and its ''seven laws'', that was taught.<ref>Iggeres R' Sherira Gaon</ref>  I propose that these ''Dayyanim'' later evolved into ''Da'iyyun'' (preachers) of the Umayyad dynasty.

@@ Line 22: / Line 22: @@
 Druze believe the sixth Fātimid caliph Abū 'Alī al-Manṣūr al-Ḥākim bi-Amr Allāh (996-1021), who ruled over Egypt (985–1021), seen by others as eccentric, to be the uniter of Muslims and nourisher of the Islamic power at that time. The first to hold that view was a man called Hasan ibn Haidara al-Ahram, an Ismaili Da'i and courtier of al-Hakim. After his assassination, his cause was taken up by the Persian immigrant Hamza ibn 'Alī ibn Aḥmad, who in a 1017 letter demanded that all officers and courtiers should acknowledge power that was given by God to al-Hakim and the previous Fatimid Caliphs to unite and empower Islam. Hamza became the actual architect of the group.
-Lastly it should be noted that both the Druze and the Syrian-Egyptian ''midrash geulah'', ''Sefer Zerubavel'', have in common a special place for specific mountains in Israel and Lebanon. (Not to mention that Fātimid caliph al-Ḥākim began to rule about 990 CE, a date specifically mentioned by ''Sefer Zerubavel'').
+Lastly it should be noted that both the Druze and the Syrian-Egyptian ''midrash geulah'', ''Sefer Zerubavel'', have in common a special place for specific mountains in Israel and Lebanon. (Also, it may be significant that the year 990CE, a date specifically mentioned by ''Sefer Zerubavel'', was approximataely when Fātimid caliph al-Ḥākim began to rule).
 :Then he showed me the Temple and the structure. The Temple was built on the peaks of five mountains which the Lord had chosen to support His sanctuary: Lebanon, Mount Moriah, Tabor, Carmel, and Hermon. Michael spoke and said to me, ‘At the completion of nine hundred and ninety years for the ruins of Jerusalem is the appointed time for the deliverance of Israel.’ (Sefer Zerubavel).

@@ Line 8: / Line 8: @@
 On the eve of Islam, the Persians invaded towards Egypt and Constantinople, with the current exilarch, Nehemiah ben Hushiel, as a figurehead for the troops heading towards Egypt.  The Persians promised to reinstate Palestine if the Jews would fight for them.  The murder of this exilarch in Jerusalem led to the sack and burning of the city in 614 CE by Jewish and Persian troops.  This led to a backlash, and the Persians ceased to support the exilarch, and evicted the Jews.<ref>Armenian historian Sebeos</ref>
-A series of exilarchs, Nehemiah's sons, made their base in Syria: Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah.<ref>Graetz</ref>  When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews from Edessa, Syria (now Şanlıurfa, Turkey), met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
+A series of exilarchs, Nehemiah's descendants, made their base in Syria: Heman (Abdullah ibn Saba) and Yakub of Syria (Kab Ahbar), Ishak, Saura of Syria, Yakub Obadiah.<ref>Graetz</ref>  When Byzantine emperor Heraclius began to slaughter all the Jews in his domain, a delegation of twelve Jews from Edessa, Syria (now Şanlıurfa, Turkey), met with an Arabian leader in Aqaba seek their support.<ref>Armenian historian Sebeos</ref>  I propose that this is what is known in Islamic tradition as "the first declaration of Aqaba".
-A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many stories (''midrashei geulah'') appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descended of the exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and  Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
+A companion of the Prophet Muhammed was Nehemiah's brother Shallum (Salmaan Farsi), who had been sold into slavery by the Persians.  Many stories (''midrashei geulah'') appeared making much of the fact that the Messiah (exilarch Nehemiah) had been killed, or had disappeared, or raised again from the dead by the Prophet (mistaking Shallum for Nehemiah).  Shallum led the conquest of Persia and was buried in ancient seat of the Exilarch, Mahoza (now called Salman Pak).  Messianic expectations first fell on Caliph 'Umar who was called ''al Furkan'' (Purkan, redeemer) and later on 'Ali who's mother was a descendant of the exilarch.<ref>Tevuot HaAretz</ref>   I propose the messianic themes of redeemer, military conquerer, occlusion and being raised from the dead became the foundation of the Islamic concept of the Imamate.  Also the relationship between Prophet Muhammed and  Shallum (Salmaan Farsi) led to a tradition of Islamic leader and a Jewish vizier that was to be followed throughout the Umayyad and Fatimid caliphate.<Ref>Benjamin of Tudela</ref>  I propose the Jewish tradition of Elijah and Messiah, as Prophet and Exilarch, was transformed to Mahdī and Masīḥ, with the former growing in importance and the later being reduced.
 After the Islamic conquest, there was a shortage of judges during the early days of Islamic rule (from 638 CE until about 661 CE), so the Islamic rulers sent out Jewish judges to teach the law.<ref>Seder Doros</ref>  This was under the supervision of R' Yitzchak Gaon and the head of the Yeshivah of Peroz-Shavur, so it probably was the rabbinic concept of Noahidism that was taught.<ref>Iggeres R' Sherira Gaon</ref>  I propose that these ''Dayyanim'' later evolved into ''Da'iyyun'' (preachers) of the Umayyad dynasty.