We Now Know Why The History Of Mecca Was Fabricated!

追加: 2026-05-10

[00:00:00]Abraham went to. It's a city that all these prophets, whole litany of prophets, up to 300 prophets are buried at. Therefore, it's the center of history. It is not only the center, it is history because all the prophets from Adam all the way up until up until today, well, Muhammad's not born buried there. He's buried in Medina, but all the other prophets are buried there. Uh then all of history is centered on Mecca. It's great to be able to lift Mecca up so high, but the higher you lift it, the more you put on a higher pedestal, the farther he's going to fall. And now we're going to start watching that fall because of the claims they made, they have in in many ways save they have just destroyed themselves historically. So let's go into the historical problems and let's ask the first question. [music] Welcome to events and [music] history where we explore the origins, teachings, and historical development of Islam with a fact-based [music] analytical approach. What if the entire historical foundation of Mecca and even early Islam rests on sources that arrived far too late to be trusted? In this eyeopening episode, Dr. J. Smith and Alfati cut the discussion straight to the heart of the issue. Not theology, but timing. The standard Islamic narrative places Muhammad in the 7th century, rooted in Mecca and Medina, but the earliest detailed biographies, sayings, and historical records don't appear until 150 to 300 years later and from regions thousands of kilometers away. That gap isn't minor, it's massive. When the key figures who define Muhammad's life and teachings are writing centuries after his death from places like Damascus and Baghdad and beyond, serious questions emerge. Who preserved the original story? What was lost? And what was reshaped? This episode challenges you to rethink what they've always assumed by asking a simple but critical question. Can Islamic history be trusted when its sources are this late and this distant?

[00:02:15]Let's watch the video. All we're trying to do here is to compare and contrast between the standard Islamic narrative concerning Mecca and what are the facts actually revealing to us. So we will now begin to examine those contradictions between facts and the standard narrative. And today we will start with one of the many series of these problems. We can we're going to call today's episode the problem with sources. So with me here of course is Dr. J to unpack that for us. Yeah. Now we're getting into the historical difficulty. Now you might say, "Hold on a minute. Have you already haven't you already started?" Yes, we have. In the previous episodes, we did get in some historical uh anacronisms that are difficult and need to be addressed. What I want to do now is look at more specific problems because this is the difficulty that Mecca has. The it makes so many claims. You saw the claims it makes that it's the earliest city. It's the city that Abraham went to. It's a city that all these prophets, whole litany of prophets, up to 300 prophets are buried at. Therefore, it's the center of history. It is not only the center, it is history because all the prophets from Adam all the way up until up until today, well, Muhammad's not born buried there. He's buried in Medina, but all the other prophets are buried there. Uh then all of history is centered on Mecca. It's great to be able to lift Mecca up so high, but the higher you lift it, the more you put on a higher pedestal, the farther he's going to fall. And now we're going to start watching that fall because because of the claims they made, they have in in many ways say they have just destroyed themselves historically. So let's go into the historical problems. And let's ask the first question. And of course there it is right on the screen.

[00:04:05]Everything is too late and too distant.

[00:04:08]This is not something uh that we're just bringing out of taking out of the hat.

[00:04:11]We've talked about this many times before. So in some ways this is review.

[00:04:14]Let's go ahead and let's look and see what we're talking about. Now I want to look show this timeline because timelines really help people. Uh it's one thing to say and you start hearing all these in the date states date states but you're not really putting it into place. So I want people to look at this timeline. Let's go to the slide. Let's start then with the emergence. This is how uh the Islamic uh standard narratives the standard Islamic narrative has always said and this is what they tell us. They tell us that Muhammad is born was born in 570. That I don't say that they say that. Okay. And that we know that the Quran was first revealed in 610. So you're talking about 40 years into his life. He starts to receive this Quran from Jibil there in Mecca. So he's been in Mecca since 570.

[00:04:52]He's still in Mecca. 610 40 years later and he's up in a cave to hit a cave and he starts receiving this revelation. Now what we do know is that about 621 10 11 years later suddenly he's woken up in the middle of the night told to get on the back of the wing horse who flies him up to Jerusalem. And from Jerusalem he then goes up to the seven heavens.

[00:05:11]That's called the mid. How do you say it? Mrage.

[00:05:14]>> Mirage. Mirage. I'm not going to even try to despecrate your language. You do such a good job of doing it correctly.

[00:05:19]Please stop me and correct me every time we get to these words. That happens in 621. [snorts] The next year, then he moves to Medina. Why? Well, because he's been invited to do so because they're having problems between the Ansad and the Jews. They need someone who's neutral. They've heard about the great this great man who has a lot of wisdom down there in Mecca. And they asked him to come and arbitrate because he's already having a hard time with the those uh in Mecca. He's having a terrible time with all the other people who do not like the revelations he's receiving. So he moves up some say with maybe 80, some say with maybe 200 followers known as the mahajuru. These are the people of the hij. These are the people of the exodus, the people of the movement from one place to another. And that happens in 622. This is the standard Islamic narrative. Again, let me keep repeating that. This is their narrative.

[00:06:02]He comes back to Mecca and then takes over Mecca in 6:30 and then he dies in 632. So that is the life of Muhammad.

[00:06:11]The life of Muhammad right there. Okay.

[00:06:13]>> According to the standard narrative, >> according to the standard Islamic narrative, >> right there you can see it on a timeline from S 570 up to 6:30. That is his lifetime. Now what happens as soon as he dies? Well, then Abuab Bakr takes in control and then he rules for about 2 years and he dies naturally. All right.

[00:06:30]632 to 634. So someone else has to take over. Um comes in and takes over and he is around from 634 to 644. So he's there for another 10 years. There he is right there. Okay, that's Umar.

[00:06:42]>> He is killed. He is killed. So when he is killed, um man has to come and take over. Boom, boom, boom, boom, boom.

[00:06:48]Bounces back in here. There's Uman. Now while he is in power between 644 and 656, the Quran then is finalized, is canonized, is compiled in its final form.

[00:07:00]>> Right >> there's 652. That's why I have it on the timeline there. So we're talking about roughly, we're talking 20 years after Muhammad's death here in 632. You then finally get his final compilation in 652. He is killed as well. Like Umar, he is killed and so Ali takes over and Ali rules for just 5 years from 656 up to 661. He is killed as well. So of these rightly guided caiffs, three of them are killed. Once that finishes in 661, that is the end of what we know as the Rashidon period. The time of the rightly guided Kais. So from basically from this period up to this period this period up to this 40 year from 6 they say 624 when the caliphate was introduced up till 661 40 years is the golden era this is everything the standard Islamic narrative has told us and what we're told is that Muhammad lived in Mecca up until 622 then he moved to Medina and then Abu Bakr um Utman and Ali all ruled from Medina. So that's the hij this is the standard Islamic narrative. Look at it on a timeline. Can you see then there's going to be some problems with this because if this is the case by the time Ali comes into power and by the time he dies and Muya takes over the beginning of the Umay Kip in 661 then you have by that time they now have control all the way from almost Libya in the west to over here uh Afghanistan in the east.

[00:08:24]That whole swap I'll put up a map just a bit. Hold on a minute. But let before we get on it now, I I want to say that's a great story. You've heard it. I've heard it. You've grown up with it. I've grown up with it. That's the only story we've ever heard. That's the narrative that everybody's told us. But hold on. Where does that come from? Let's put this timeline up again. Soon we got a new timeline. This is the the Islamic the standard Islamic narrative. Where do they get all this story about Muhammad?

[00:08:49]Well, he dies in 632, right? Is that the time the story is put together?

[00:08:55]>> You'd like to think so, right? I mean, that's what you would expect, but uh that's not the case.

[00:08:59]>> Okay, you're going to you know the answer to this and I know you don't want to say it right now because we want to look at the timeline again. So, we would hope that the death of Muhammad, there was someone there who saw him die or there's someone there who was around to write down what had happened when he died. There's someone there who would write the story down, right?

[00:09:13]>> That's correct. I mean, at least that's what biographies are all about. At least you talk you write something as an eyewitness. Maybe somebody later will improvise if you wish, but at least you start with an eyewitness account. When Jesus died, was there anybody there to notice that he died?

[00:09:27]>> All of the apostles.

[00:09:28]>> All of who's standing at the foot of the cross. John stand the cross. Did not John write about his death and resurrection? Absolutely.

[00:09:35]>> He was an eyewitness to that account.

[00:09:36]>> Absolutely.

[00:09:37]>> Matthew, Mark, >> Luke didn't. Okay. He got it from the others, but certainly Matthew, Mark, and the other disciples, they were either at the foot of the cross or they were far away looking from a distance, but they were all there. Yeah. When Jesus died.

[00:09:49]>> But even Luke, he said he consulted existing already uh biographies. of of Christ's gospels and he also interviewed eyewitness account.

[00:09:58]>> So we have eyewitness account of Jesus's death and of his ministry.

[00:10:02]>> Certainly Matthew and John were with him for the last 3 years. So they knew everything he said, everything he did.

[00:10:07]They were right there. They were privy to everything they saw and everything they heard. Right? That's what we would expect also Muhammad because we're talking about 2,000 years ago. Now we're only talking about 1400 years ago. 632.

[00:10:18]Who was there? Well, we know that nothing was written down right after his death. Uh we have the sid of the biography. This is the first time we read read about him. This guy here, Iban Isak, look at his date. 765.

[00:10:30]Muhammad dies in 632. 765. We're talking about 130 years later.

[00:10:35]>> Yeah. You can't tell me that somebody lived that long. It's just impossible.

[00:10:38]Everybody would have talked about that person.

[00:10:40]>> That's right. You know good and well that he was not there at Muhammad's death. He was not there to know Muhammad. He's writing a biography that's 130 years later. But hold on a minute. Hold on. Hold on a minute. We don't have Iban Isach, do we?

[00:10:51]>> No, we go to We go to this guy here, >> Isam.

[00:10:55]>> Ibn Isam. We go to this guy here. Take a look at this. Look at his dates. 8:33.

[00:11:01]We have nothing from Ibn Isach at all.

[00:11:03]That's why I put him in light yellow. I put him in light green. So, let's get rid of him. Okay, bingo. Let's just get rid of him. Why? Cuz we don't have him, >> right? Throw him out and let's go to Ibisham. So, Ibnisham is the first to write down the Sah the which would be the biography of Muhammad. He writes and dies in 833. There's one other comes after and that's Albiki. So Alwaki would be the other one that comes after him.

[00:11:24]So there you have those two. But it's not just the biography where you want to talk about. We also want to talk about the sayings of Muhammad. These are the more important. These are the what tells you how to walk, talk, eat, drink, sleep 24/7. You need to know what you need to do as a Muslim. You need to go to the hadith. So who is the first one to write down the hadith? Let's put his put up the timeline again. And there's the sayings. And we have to go to aluhari 870. So he's way over here writing down for what Muhammad said way back there, >> right? I mean, I want just people to look at this. What we're telling you is this. According to the standard Islamic narrative, the primary sources that will tell you about Muhammad or what he said or how he lived, how he behaved are at least 200 years and more beyond his life.

[00:12:13]>> Okay. Exactly. He's not the only one. We have some other ones. Let's look at these ones. Sahibuslim. Take a look at Sahibuslim there. 875. Let's look at some other ones. Here you have Sorry.

[00:12:23]884. Here's another one.

[00:12:25]>> You go ahead and say the name. Look at And I'll do the date. 887.

[00:12:29]>> Abu Abu D >> 899.

[00:12:32]>> Right. And >> 9:15. These are the six major compilations of the hadith. These are the most authoritative >> according to the standard Islamic narrative. These are the ones you have to go to to understand what Muhammad said. these six. The first is Al Bhari 870. I want to everybody to visualize this 870. But we still have two more genres of the standard Islamic narrative, the Islamic traditions that we need to go to. And that would be the tap and the I have them in brown because they are a different genre. And who is the one the first to write that down?

[00:13:04]The first guy to come up with that material is Alab 923.

[00:13:09]>> 923. Look at that. Everything that's that that you hear about the tap like zamaki and all these other they come after 923 and the the histories they come after 923. He is the first to write this down. Now why is that important?

[00:13:25]Well let's look at the dates. Look at the years. Can you see I've got it right there.

[00:13:29]>> Right. Yeah. So people can see it uh right there also.

[00:13:32]>> 201 years between Muhammad's death and the time that Ibnam writes about that death. I mean, people can ask yourself, >> can you truly believe it was an eyewitness that survived that long?

[00:13:46]>> So, before we even do that, we need to talk about where this was introduced.

[00:13:50]Now, we already talked about the 201 years that are up there. What's the first time we hear Muhammad's name introduced? Well, this is the guy that we need to go to. Uh, we've said this many times. You have died before. And his name is Abdul Malik. Abdul Malik, the caiff between 685 and 705 is the first one to introduce his name. He introduces it on the coins. He introduced it on the dome of the rock and he introduced it on the kale protocols. The coins and the protocols are all being created there in Medina.

[00:14:15]Of course, the dome of the rock is in Jerusalem. So, it's been introduced in 692. Even in 692, take a look at this the timeline again. And you see that's 141 years after Abd Malik even introduces the name that finally we hear about who he is and what he did. Right.

[00:14:32]>> Right. But I I you know Abdul Malik, we don't have anything written from Abdul Malik's age. We need to go back and find out who is the one that actually introduces this narrative about him. And the people who introduce the narrative about him are the Abbasids. We've said this many times. It's the Abbasid narrative. The standard Islamic narrative is really the standard Abbasid narrative.

[00:14:54]>> That's when everything basically was being put together.

[00:14:59]>> That's when it all put together and that's their narrative.

[00:15:02]They've had 84 years before they finally get it written down. They come into power in 749. It's not till 833 that they finally get his biography down.

[00:15:12]It's not till the 870.

[00:15:15]That is 120 years later that they finally get his sayings.

[00:15:20]70 years and I mean 80 years and 120 years. What does that tell you? What's going on here?

[00:15:27]>> I mean everything is late like I said.

[00:15:29]>> And why is it so late? cuz that's how long it takes for them to finally agree on getting it put together. Remember what we've heard about alihadi is given 600,000 of these. That's right.

[00:15:42]These sayings and he looks at them and he wills them down throwing out.

[00:15:47]Throwing off throwing throwing and he comes down to 7,397.

[00:15:51]Basically 7,400 out of 600,000 he wills them down to only 7,397.

[00:15:57]That's just 2%.

[00:15:58]>> Right. And 98% he throws out. Well, what and where did that 98% come from?

[00:16:04]>> And the reason why he throw them out because of corruption.

[00:16:08]>> They didn't. He says corruption.

[00:16:09]>> Yeah. Invention, you know. Yeah.

[00:16:11]>> We now know it didn't fit their narrative. It did not fit the Abbasa narrative. And that other 98% was all from before the Abbasid. So that's the material that we can't find. That's the material that predates 749. All that material that goes from 749 all the way back to 632, that first of 20 years, that material we don't have because it's all been destroyed by people like Al Buhari and others. They themselves admit that they destroyed it. Throwing out 98%. I'd love to see that 98%. Because if we could see that 98% we could then really know whether or not Muhammad did exist whether or not the Quran did was revealed at that point and most importantly for ours discussion whether or not Mecca ever existed that early as we're going to find out if this is what we're working with this kind of timeline. Can you then understand then why we're we're bringing up this problem? Now let's before we go on let's look and I want to go back to the screen again. I want to show you this map. Look at this map here. This is what we know is concerning the distance and direction because everything we know about Muhammad from the standard Islamic narrative comes from those two cities right there. The Mecca and Medina that you see circled in green. Everything that they say happened uh with uh Muhammad and everything else that happened with the emergence of Islam, the origin of Islam, all comes from those two cities that you see right here, Mecca Medina, right? That part of the world, that's the central part of Arabia, right?

[00:17:36]>> It's not the north, it's not the south, it's not the east, not the north, not the south, not the east. As we said in the last episode, that's where the big empires existed. There's nothing happening here because this is all desert. Nonetheless, the standard Islamic narrative is saying that these cities existed from the time immortal, the time of Adam and Eve, and the time of Abraham, and we're all in charge of all the trade, north, southeast, east, and west. So, we're going to zero in on that. Here's the difficulty. The story from the all the standard Islamic narrative comes from writers, but they're all writing in this city up here, Baghdad.

[00:18:07]Baghdad is 1,800 km away from Mecca and Medina.

[00:18:13]It's way too far north.

[00:18:15]>> That's right.

[00:18:15]>> It gets even worse than that.

[00:18:17]>> Geographically speaking, it's uh further away from the supposed epic center of Islam.

[00:18:23]>> We talked about Iben Isam, the first to write down the Sah. He was born in Basra, right? Born in Basra, but he grew up in Cairo, which is over here. So, he grew up in Cairo and then he did all his work up in Baghdad. So Cairo is 1,600 km north. Basra is 1,800 km north. Baghdad [laughter] is 1,800 km as well. Can you then understand why suddenly everything that we know about the standard Islamic narrative where it's been put together where it's been compiled is thousands of kilometers away >> and Baghdad was the capital for the Abiside dynasty.

[00:19:00]>> The Baghdad was a capital and it became the capital in the mid8th century.

[00:19:05]Before that it was called Stesifon.

[00:19:07]Steson is the >> and then they >> is the Persian name for what used to be the Persian from the Abbas I'm sorry the Sassanian uh times. So that's just for the SA. Let's go to alkari. He's called Al Bhari because he comes from Bhar.

[00:19:22]That is Usuzbekistan.

[00:19:24]>> That's right.

[00:19:24]>> That is Usuzbekistan. How far is that from Mecca Medina? That's a good 4,200.

[00:19:30]That's that is thousands of kilometers away. That's where he grew up. That's where he did his work. But that's where he grew up. He was nowhere near Mecca Medina when he either he grew up or when he did his work. And let's do the uh the and that's from Alabari. Look at where Alabari. He grew up here in Tobatistan which is today Iran.

[00:19:48]>> That's right.

[00:19:49]>> So Iran, Usbekiststan, Iraq, Egypt. Notice what you see with those red dots.

[00:19:57]>> What a coincidence.

[00:19:58]>> Tamatistan is 2,800 miles away.

[00:20:00]Conclusion. None of the traditional writers lived or worked in Mecca or Medina. They were too far to the north of Mecca and came from the west and east of Baghdad. What more that all of these northern areas, everything you see here on this map up here are where the Abbasids originated from. Let's do one other thing. I want to look at this problem with this northern hegemony. So, let's look at the next map. This northern hegemony when you look at the Islamic traditions. So the Islamic tradition say all happened in the hij yet all the writers of the traditions work in Baghdad and you can see that and and they come from uh they work in Baghdad though they come from these other cities. So I'm putting them up on the map there you can see visually note all of these northern areas are where the Abbasidas originated from where all the red circles are. That's where they originated from. On top of that all the writers of the traditions let's come down underneath here. Look where the writers are. There's Ibnisham. There's ali there's alabi. I'm say hundreds of years away for the for the writers.

[00:20:58]>> More damaging.

[00:20:59]>> There you go. And hundreds of miles too far to the north. So that when we always say too far north and too far distant or too far north and too too late, too late and too far. This is what we're talking about. That's too late down here and that's too far up there. It's too late because Muhammad was born way back there and it's too far north because Muhammad was not born Muhammad Spe was born here when everything we know about him is way up here. So conclusion, they all wrote their material hundreds of miles too far away and hundreds of years too late. There's the timeline.

[00:21:33]There's the map, the two together. So we're put concluding with all these things. Now, hold on a minute. People say, "Well, hold a man. You got the same problem in Christianity."

[00:21:42]>> Do we Let's do the same timeline and let's look at Christianity and let's look at Jesus Christ. So, what I'm going to do now is I'm going to show you where our writers write about Jesus Christ.

[00:21:53]And I'm going to give the most liberal dates possible. You're not going to agree with these dates. You're going to get all upset. Don't worry about it. I want to show you with even the most liberal dates. For those of you who are watching me, you're Many of you are going to get upset. You Christians, hold on. Hold on. I'm doing this intentionally. I want to take not conservative dates. I want to take the liberal dates. Let's look and see what we know about Jesus. And let's ask the same question about Jesus. when he was born, who wrote it, when they lived it, when they wrote by what he said and did.

[00:22:18]So, let's start with it. There there is Jesus in 33 AD. Now, the Taric is the first to be written down. So, this would be the history of of the early church, and that's the book of Acts, the early church. Um, now we know that that was written between by Luke between 52 and 62 AD. So, we're talking roughly 20 to 30 years after Christ died. You have the the tarik 50 uh >> I think you're referring to the history book. Basically, >> history of the early church would be the sim. It would be that's why I have it in brown because I'm trying to do like with like of the church basically is represented by the book of acts >> and the of would be the [clears throat] the equivalent to the of >> now let's look at the so the would be the commentaries of Paul >> Paul begins to write within 15 years of Christ's death and then continues up until 65 AD so that's within 15 to 34 years of Christ you have the taps the taps of Alabari would be corresponding to the taps of Paul. Paul is the one who then unpacks what Jesus said in all of his letters in the different cities.

[00:23:22]Then we get to what Jesus actually did.

[00:23:24]Well, then you need to start with Mark.

[00:23:26]Let's start with Mark and let's put them at 70 AD. I know some people are going to get upset with me. I'm looking at the most liberal dates. 70 AD is when the SA, which would be the biography of Jesus's life, and the Hadith, which would be the sayings of Jesus, were first written down by Mark. That's within 37 years of Jesus's death. And then you have Matthew and Luke which would be the other two gospels written around 80 AD. So that's the sitta in the hadith. Now so we have three gospels of Mark, Matthew and Luke written within 37 to 47 years of Christ's death. And then finally we have the gospel of John which would be the last sitta and the last hadith written about 90 AD. So within 57 years of Christ's death. Again, I mean, some some might jump in right now and watch this, and I know we're going to get a lot of hate mail, hate comments.

[00:24:12]We're giving you the most liberal dates out there just to make our point clear.

[00:24:18]That's what we're doing.

[00:24:19]>> We're trying to show you I listen, I I don't agree with these dates necessarily, but they're all before 90 AD. Okay? If we can all agree on that, they're all before 90 AD. See the conservative dates in the brackets, they can see them, you know.

[00:24:31]>> Okay? So within 29 to 57 years of Christ's death, we get the entire New Testament written down. All right?

[00:24:37]Within 30 to 60 years, let's just say roughly 30 to 60 years, we get the entire New Testament written down. Note, and take note this, all of the New Testament writers, whether it is Luke or Paul or Mark or Matthew or John, all of them were writing in the same place Jesus lived.

[00:24:57]>> That's right. I mean, uh, that's the main point. They were eyewitness basically to what he has done. Peter makes that case in second Peter chapter 1 starting from verse 16. They're not writing hundreds of miles away. That's right. See, if they were writing hundreds of miles away in comparison to what we now know about the writers who wrote about Muhammad's life and what he said, they would have to be living way up in Turkey. None of them lived way up in Turkey. They lived in Palestine. They lived where Jesus lived. They actually were in the same towns, the same cities.

[00:25:26]They were with him for three years. At least two of them were. Okay, that's the first thing. They either knew him personally or they got the material from others who saw what he did and heard and they were all writing their material down within 30 to 60 years of Christ's death.

[00:25:41]>> Mhm.

[00:25:42]>> Now, can you then understand why the scholars have such a problem with the traditions of Muhammad? Because everything they say concerning Islam's late date is everything they know about Islam, everything they know about Mecca did not exist in the seventh century at all. but evolved over a period of 2 to 300 years. The Quran, the book that Muhammad supposedly was revealed to uh was not written in 22 years like the standard Islamic narrative wants to tell us, but likely evolved over a period of 5200 years. The conclusion is the history of Islam and the city of Mecca at least from the time of the caiff Abdul Malik and before is a later fabrication. And that's why look at their concerns. I'll just put it up there just for you to see. Look at their concerns. Why in the world did it take so long to write this down? Why is it nobody took about why is it no one actually lived in Mecca to write about it in Mecca?

[00:26:34]>> That's right. What? And Muslims always because they were not literate. No. Come on. All the way from over in the west Libya to Afghanistan in the east by the time the Muya and the um come into power from the first Riley Keros that includes Muhammad that includes Abu Bakr um Uman and Ali. You're saying that nobody actually lived in that area or that could read or write? No one could read or write in any of that area.

[00:26:58]>> Amen. And and how how come none of these writers says, "Well, I went down to Mecca Medina and I interviewed so and so and I interviewed so and so." You don't read something like that.

[00:27:06]>> You see nothing like that. You can see why because they live two to 300 years too late. So obviously where did the night where did these biographers where did they get the material from? And should we even entrust it if it's two to 300 miles? Should we not go back to the same time period? Should we not go back to Mecca? Should we not go back to the seventh century? And we do. We need to go back to the seventh century. We need to go back to Mecca and let's see what they're finding. And that's what we need to talk about. So, we're not interested, folks. Everybody listen to me. I'm not going to say too many more times. We're not interested in the 9th and 10th century. We're interested in the seventh century. We want to go back to the century that Muhammad actually lived. We want to go back to the place that he lived in in Mecca. We need to go back to Mecca in the seventh century, not from what the nth and 10th century have redacted back. That's what we're going to be doing next. So, obviously the next thing we're going to look at is, and before we do that, let me just quickly put up this map. Let me just put up this map just to end this off. Take a look at this map. Let's look at the slide here.

[00:28:03]This is the map that we need to look at because when you look at this map here, you can see if you just if we look at the side if you look at the brown area if you put show me look at me point out this brown area here that's the part of according what the standard Islamic narrative existed by the time Muhammad died. So right in that brown area >> which is the hij region with a smaller portion of the neged region basically >> and coming down here to the >> way to Yemen. Yeah. on how >> by the time we get to the time of Utman and Ali then you get this this orange area here >> right >> but by the time we get to I'm sorry Audi soman Ali you get to this period so from this place which is Afghanistan all the way over to Tripoli by the time Muya comes to power this whole swab land is now under the control and this is the area that I want to talk about so I want to talk about the pink the orange and the brown area those three areas let's look at this area because this they control They controlled all of that area and that includes Afghanistan, that includes Iran today, Afghanistan today, Iran, that includes Iraq, today's Iraq, that includes Jordan, that includes Syria, that includes Lebanon, that includes Israel, that includes all of Saudi Arabia, and that includes Egypt and and Libya. So that whole swath of land was there under the control by the time that Muyoya comes to power in 661.

[00:29:21]Meaning that we need to go back to this map, to this area, and to that time.

[00:29:26]That's what we're going to do next.

[00:29:28]>> After laying out the timelines, the distances, and the glaring gaps, the conclusion becomes hard to ignore. The standard narrative doesn't just have weak spots, it has structural cracks.

[00:29:41]When the earliest detailed accounts of Muhammad's life appear 150 to 300 years later and from regions far removed from Mecca and Medina, you're not dealing with eyewitness history. You're dealing with reconstruction.

[00:29:57]That raises uncomfortable but necessary questions. If the core sources are this late, who shaped the story? If 98% of early material was discarded, what did it contain and why was it removed? And if none of the key authors ever lived in the place they describe as the center of everything, how reliable can their accounts really be? This isn't about dismissing belief. It's about demanding consistency. If historical claims are going to stand, they must be tested against time, geography, and evidence.

[00:30:34]And when you apply that standard here, the burden of proof clearly shifts. So the challenge going forward is simple.

[00:30:43]Go back to the 7th century and prove it.

[00:30:46]And if Islam can't verifiably prove its true origin, Muslims have nothing to hold on to but political propaganda.

[00:30:55]Thank you for watching this video.

[00:30:57]Please like and share this video so others can see it. Don't forget to subscribe and turn on notifications for more Islamic history content. Stay with us as we sift through history to find out what the standard Islamic [music] narrative on the Islamic Awareness website is hiding regarding the origin of Islam. Jesus [music] is Lord.

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