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Around, 500 AD, the King of Hamar, Abu-Kariba Assad, undertook a military expedition into northern Arabia in an effort to eliminate Byzantine influence. The Byzantine emperors had long eyed the Arabian Peninsula as a region in which to extend their influence, thereby to control the lucrative spice trade and the route to India. Without actually staging a conquest of the region, the Byzantines hoped to establish a protectorate over the pagan Arabs by converting them to Christianity. The cross would then bear commercial advantages as it did in Ethiopia. The Byzantines had made some progress in northern Arabia but had met with little success in Hamar.
Persistent and continuing ignorance like yours and Factsdiid's is special.
Your use of Hamar = Himyar. Abu-Kariba was king of Himyar.
Tubba Abu Karab As'ad
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King
Tubba Abu Karab As'ad
Other names Abu Kariba As'ad
Years active 390–420 CE
Known for Conversion to Judaism (per legend)
Children Sons Hasan, Amru, and Zorah (Yussuf)[1]
Tubba Abu Karab As'ad (Abu Karab) was the Himyarite king of Yemen. Tubba (Arabic: تُبَّع) is a title which means "the one who follows the sun like a shadow"; Abu Karab means "the father of strength and solidity". He ruled Yemen from 390–420 CE.[2] Abu Karab is commonly cited as the first of several kings of Arabia to convert to Judaism.[1][3][4][5][6][7][
Also:
https://books.google.com/books?id=nGAnuwY65oQC&pg=PA62&lpg=PA62&dq=Abu-Kariba+Assad,&source=bl&ots=XjG85A1MWR&sig=XIrFKbhR5nTLAOBGQfWtXfgUBXY&hl=en&sa=X&ved=0ahUKEwjQhOzGssHbAhUTInwKHbzKA1oQ6AEITjAC#v=onepage&q=Abu-Kariba Assad,&f=false
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Xamar is a Somali word and it's a nick name for Mogadishu. You'll find many villages in Somalia with Xamar names, it doesn't mean anything. Hamar and Himyar has no connection at all, stop making shit up lol.
Mogadishu has always been a Somali city and Mogadishu name is also Somali. What @MARAQ DIGAAG was saying on this was correct but read below for more facts for the origins of Mogadishu name. @tesfey67n read this too brother.
"The origins of the name Mogadishu (Muqdisho) has many theories but it is most likely derived from a morphology of the Somali words "Muuq" and "Disho" which literally means "Sight Killer" or "Blinder" possibly referring to the city's blinding beauty.[5]"
hey grant since you love copying and pasting wiki, did you also know this
ARABS, the name given to that branch of the Semitic race which from the earliest historic times inhabited the south-western portion of the Arabian peninsula. The name, to-day the collective term for the overwhelming majority of the surviving Semitic peoples, was originally restricted to the nomad tribes who ranged the north of the peninsula east of Palestine and the Syro-Arabian desert. In this narrow sense “Arab” is used in the Assyrian inscriptions, in the Old Testament and in the Minaean inscriptions. Before the Christian era it had come to include all the inhabitants of the peninsula. This, it is suggested, may have been due to the fact that the “Arabs” were the chief people near the Greek and Roman colonies in Syria and Mesopotamia. Classical writers use the term both in its local and general sense. The Arabs to-day occupy, besides Arabia, a part of Mesopotamia, the western shores of the Red Sea, the eastern coast of the Persian Gulf and the north of Africa. The finest type of the race is found in south Arabia among the Ariba Arabs, among the mountaineers of Hadramut and Yemen and among the Bedouin tribes roaming over the interior of central and northern Arabia. The Arabs of the coasts and those of Mesopotamia are hybrids, showing Turkish, Negroid and Hamitic crossings. The people of Syria and Palestine are hybrids of Arab, Phoenician and Jewish descent. The theory that early Arab settlements were made on the east coast of Africa as far as Sofala south of the Zambezi, is without foundation; the earliest Arab settlement on the east coast of Africa that can be proved is Magadoxo (Mukdishu) in the 10th century, and the ruined cities of Mashonaland, once supposed to be the remains of Arab settlements, are now known to be of medieval African origin. On the East African coast-lands Arab influence is still considerable. Traces of the Arab type are met with in Asia Minor, the Caucasus, western Persia and India, while the influence of the Arab language and civilization is found in Europe (Malta and Spain), China and Central Asia.
The Arabs are at once the most ancient as they in many ways are the purest surviving type of the true Semite. Certainly the inhabitants of Yemen are not, and in historic times never were, pure Semites. Somali and other Ethnology.elements, generally described under the collective racial name of Hamitic, are clearly traceable; but the inland Arabs still present the nearest approach to the primitive Semitic type. The origin of the Arab race can only be a matter of conjecture. From the remotest historic times it has been divided into two branches, which from their geographical position it is simplest to call the North Arabians and the South Arabians. Arabic and Jewish tradition trace the descent of the latter from Joktan (Arabic Kahtan) son of Heber, of the former from Ishmael. The South Arabians—the older branch—were settled in the south-western part of the peninsula centuries before the uprise of the Ishmaelites. These latter include not only Ishmael’s direct descendants through the twelve princes (Gen. xxv. 16), but the Edomites, Moabites, Ammonites, Midianites and other tribes. This ancient and undoubted division of the Arab race—roughly represented to-day by the universally adopted classification into Arabs proper and Bedouin Arabs (see Bedouins)—has caused much dispute among ethnologists. All authorities agree in declaring the race to be Semitic in the broadest ethnological signification of that term, but some thought they saw in this division of the race an indication of a dual origin. They asserted that the purer branch of the Arab family was represented by the sedentary Arabs who were of Hamitic (Biblical Cushite), i.e. African ancestry, and that the nomad Arabs were Arabs only by adoption, and were nearer akin to the true Semite as sons of Ishmael. Many arguments were adduced in support of this theory, (1) The unquestioned division in remote historic times of the Arab race, and the immemorial hostility between the two branches. (2) The concurrence of pre-Islamitic literature and records in representing the first settlement of the “pure” Arab as made in the extreme south-western part of the peninsula, near Aden. (3) The use of Himyar, “dusky” or “red” (suggesting African affinities), as the name sometimes for the ruling class, sometimes for the entire people. (4) The African affinities of the Himyaritic language. (5) The resemblance of the grammar of the Arabic now spoken by the “pure” Arabs, where it differs from that of the North, to the Abyssinian grammar. (6) The marked resemblance of the pre-Islamitic institutions of Yemen and its allied provinces—its monarchies, courts, armies and serfs—to the historical Africo-Egyptian type and even to modern Abyssinia. (7) The physique of the “pure” Arab, the shape and size of the head, the slenderness of the lower limbs, all suggesting an African rather than an Asiatic origin. (8) The habits of the people, viz. their sedentary rather than nomad occupations, their fondness for village life, for dancing, music and society, their cultivation of the soil, having more in common with African life than with that of the western Asiatic continent. (9) The extreme facility of marriage which exists in all classes of the southern Arabs with the African races, the fecundity of such unions and the slightness or even total absence of any caste feeling between the dusky “pure” Arab and the still darker African, pointing to a community of origin. And further arguments were found in the characteristics of the Bedouins, their pastoral and nomad tendencies; the peculiarities of their idiom allied to the Hebrew; their strong clan feeling, their continued resistance to anything like regal power or centralized organization.
Such, briefly, were the more important arguments; but latterly ethnologists are inclined to agree that there is little really to be said for the African ancestry theory and that the Arab race had its beginning in the deserts of south Arabia, that in short the true Arabs are aborigines.
Mahommedans call the centuries before the Prophet’s birth waqt-el jahilīya, “the time of ignorance,” but the fact is that the Arab world has in some respects never since reached so high a level as it had in those days which it suits Moslems to paint in dreary colours. Writing was a fine art and poetry flourished. Eloquence was an accomplishment all strove to acquire, and each year there were assemblies, lasting sometimes a month, which were devoted to contests of skill among the orators and poets, to listen to whose friendly rivalry tribesmen journeyed long distances. Last, that surest index of a people’s civilization—the treatment of women—contrasted very favourably with their position under the Koran. Women had rights and were respected. The veil and the harem system were unknown before Mahomet. According to Nöldeke the Nabataean inscriptions and coins show that women held a high social position in northern Arabia, owning large estates and trading independently. Polyandry and polygamy, it is true, were practised, but the right of divorce belonged to the woman as well as the man. Two kinds of marriage were celebrated. One was a purely personal contract, with no witnesses, the wife not leaving her home or passing under marital authority. The other was a formal marriage, the woman becoming subject to her husband by purchase or capture. Even captive women were not kept in slavery. Arabic wealth and culture had indeed thus early reached a stage which justified Professor Robertson Smith in writing, “In this period the name of Arab was associated to Western writers with ideas of effeminate indolence and peaceful opulence ... the golden age of Yemen.” But long before Mahomet’s time this early Arab predominance was at an end, possibly due in great measure to the loss of the caravan trade through the increase of shipping. The abandonment of great cities and the ruin of many tribes contributed to the apparent nationalization of the Arab peoples. Though the traditional jealousy and hostility of the two branches, the Yemenites and Maadites or Ishmaelites, remained, the Arab world had attained by the levelling process of common misfortune the superficial unity it presents to-day. The nation thus formed, never a nation in the strict sense of the word, was distinctively and thoroughly Semitic in character and language, and has remained unchanged to the present day. The sporadic brilliancy of the ancient Arab kingdoms gave place to a social and political lethargy, the continuation of which for many centuries made the uprise of Saracenic empires seem a miracle to a world ignorant of the Arab past. The Arab race up to Mahomet’s day had been in the main pagan. Monotheism, if it ever prevailed, early gave place to sun and star worship, or simple idolatry. Professor Robertson Smith suggests that totemism was the earliest form of Arabian idolatry, and that each tribe had its sacred animal. This he supports by the fact that some tribal names were derived from those of animals, and that animal-worship was not unknown in Arabia. What seems certain is that Arab religion was of a complex hybrid nature, not much to be wondered at when one remembers that Arabia was the asylum of many religious refugees, Zoroastrians, Jews, Christians. In the later pre-Islamitic times spirits, or jinns, as they were called, of which each tribe or family had its own, were worshipped, and there was but a vague idea of a Supreme Being. Images of the jinns to the number of 360, one for each day of the lunar year, were collected in the temple at Mecca, the chief seat of their worship. That worship was of a sanguinary nature. Human sacrifice was fairly frequent. Under the guise of religion female infanticide was a common practice. At Mecca the great object of worship was a plain black stone, and to it pilgrimages were made from every part of Arabia. This stone was so sacred to the Arabs that even Mahomet dared not dispense with it, and it remains the central object of sanctity in the Ka’ba to-day. The temples of the Sabaeans and the Minaeans were built east of their cities, a fact suggesting sun-worship, yet this is not believed to have been the cult of the Minaeans. Common to both was the worship of Attar, the male Ashtoreth.
Mahommedans call the centuries before the Prophet’s birth waqt-el jahilīya, “the time of ignorance,” but the fact is that the Arab world has in some respects never since reached so high a level as it had in those days which it suits Moslems to paint in dreary colours. Writing was a fine art and poetry flourished. Eloquence was an accomplishment all strove to acquire, and each year there were assemblies, lasting sometimes a month, which were devoted to contests of skill among the orators and poets, to listen to whose friendly rivalry tribesmen journeyed long distances. Last, that surest index of a people’s civilization—the treatment of women—contrasted very favourably with their position under the Koran. Women had rights and were respected. The veil and the harem system were unknown before Mahomet. According to Nöldeke the Nabataean inscriptions and coins show that women held a high social position in northern Arabia, owning large estates and trading independently. Polyandry and polygamy, it is true, were practised, but the right of divorce belonged to the woman as well as the man. Two kinds of marriage were celebrated. One was a purely personal contract, with no witnesses, the wife not leaving her home or passing under marital authority. The other was a formal marriage, the woman becoming subject to her husband by purchase or capture. Even captive women were not kept in slavery. Arabic wealth and culture had indeed thus early reached a stage which justified Professor Robertson Smith in writing, “In this period the name of Arab was associated to Western writers with ideas of effeminate indolence and peaceful opulence ... the golden age of Yemen.” But long before Mahomet’s time this early Arab predominance was at an end, possibly due in great measure to the loss of the caravan trade through the increase of shipping. The abandonment of great cities and the ruin of many tribes contributed to the apparent nationalization of the Arab peoples. Though the traditional jealousy and hostility of the two branches, the Yemenites and Maadites or Ishmaelites, remained, the Arab world had attained by the levelling process of common misfortune the superficial unity it presents to-day. The nation thus formed, never a nation in the strict sense of the word, was distinctively and thoroughly Semitic in character and language, and has remained unchanged to the present day. The sporadic brilliancy of the ancient Arab kingdoms gave place to a social and political lethargy, the continuation of which for many centuries made the uprise of Saracenic empires seem a miracle to a world ignorant of the Arab past. The Arab race up to Mahomet’s day had been in the main pagan. Monotheism, if it ever prevailed, early gave place to sun and star worship, or simple idolatry. Professor Robertson Smith suggests that totemism was the earliest form of Arabian idolatry, and that each tribe had its sacred animal. This he supports by the fact that some tribal names were derived from those of animals, and that animal-worship was not unknown in Arabia. What seems certain is that Arab religion was of a complex hybrid nature, not much to be wondered at when one remembers that Arabia was the asylum of many religious refugees, Zoroastrians, Jews, Christians. In the later pre-Islamitic times spirits, or jinns, as they were called, of which each tribe or family had its own, were worshipped, and there was but a vague idea of a Supreme Being. Images of the jinns to the number of 360, one for each day of the lunar year, were collected in the temple at Mecca, the chief seat of their worship. That worship was of a sanguinary nature. Human sacrifice was fairly frequent. Under the guise of religion female infanticide was a common practice. At Mecca the great object of worship was a plain black stone, and to it pilgrimages were made from every part of Arabia. This stone was so sacred to the Arabs that even Mahomet dared not dispense with it, and it remains the central object of sanctity in the Ka’ba to-day. The temples of the Sabaeans and the Minaeans were built east of their cities, a fact suggesting sun-worship, yet this is not believed to have been the cult of the Minaeans. Common to both was the worship of Attar, the male Ashtoreth.
With the appearance of Mahomet the Arabs took anew a place in the world’s history.
Physically the Arabs are one of the strongest and noblest races of the world. Baron de Larrey, surgeon-general to Napoleon on his expedition to Egypt and Syria, writes: “Their physical structure is in all respects Physique.more perfect than that of Europeans; their organs of sense exquisitely acute, their size above the average of men in general, their figure robust and elegant, their colour brown; their intelligence proportionate to their physical perfection and without doubt superior, other things being equal, to that of other nations.” The typical Arab face is of an oval form, lean-featured; the eyes a brilliant black, deep-set under bushy eyebrows; nose aquiline, forehead straight but not high. In body the Arab is muscular and long-limbed, but lean. Deformed individuals or dwarfs are rare among Arabs; nor, except leprosy, which is common, does any disease seem to be hereditary among them. They often suffer from ophthalmia, though not in the virulent Egyptian form. They are scrupulously clean in their persons, and take special care of their teeth, which are generally white and even. Simple and abstemious in their habits, they often reach an extreme yet healthy old age; nor is it common among them for the faculties of the mind to give way sooner than those of the body.
Thus, physically, they yield to few races, if any, of mankind; mentally, they surpass most, and are only kept back in the march of progress by the remarkable defect of organizing power and incapacity for combined action. Character.Lax and imperfect as are their forms of government, it is with impatience that even these are borne; of the four caliphs who alone reigned—if reign theirs could be called—in Arabia proper, three died a violent death; and of the Wahhābi princes, the most genuine representatives in later times of pure Arab rule, almost all have met the same fate. The Arab face, which is not unkindly, but never smiling, expresses that dignity and gravity which are typical of the race. While the Arab is always polite, good-natured, manly and brave, he is also revengeful, cruel, untruthful and superstitious. Of the Arab nature Burckhardt (other authorities, e.g. Barth and Rohlfs, are far less complimentary) wrote: “The Arab displays his manly character when he defends his guest at the peril of his own life, and submits to the reverses of fortune, to disappointment and distress, with the most patient resignation. He is distinguished from a Turk by the virtues of pity and gratitude. The Turk is cruel, the Arab of a more kind temper; he pities and supports the wretched, and never forgets the generosity shown to him even by an enemy.” The Arab will lie and cheat and swear false oaths, but once his word is pledged he may be trusted to the last. There are some oaths such as Wallah (by Allah) which mean nothing, but such an oath as the threefold one with wa, bi and ta as particles of swearing the meanest thief will not break. In temper, or at least in the manifestation of it, the Arab is studiously calm; and he rarely so much as raises his voice in a dispute. But this outward tranquillity covers feelings alike keen and permanent; and the remembrance of a rash jest or injurious word, uttered years before, leads only too often to that blood-revenge which is a sacred duty everywhere in Arabia.
Physically the Arabs are one of the strongest and noblest races of the world. Baron de Larrey, surgeon-general to Napoleon on his expedition to Egypt and Syria, writes: “Their physical structure is in all respects Physique.more perfect than that of Europeans; their organs of sense exquisitely acute, their size above the average of men in general, their figure robust and elegant, their colour brown; their intelligence proportionate to their physical perfection and without doubt superior, other things being equal, to that of other nations.” The typical Arab face is of an oval form, lean-featured; the eyes a brilliant black, deep-set under bushy eyebrows; nose aquiline, forehead straight but not high. In body the Arab is muscular and long-limbed, but lean. Deformed individuals or dwarfs are rare among Arabs; nor, except leprosy, which is common, does any disease seem to be hereditary among them. They often suffer from ophthalmia, though not in the virulent Egyptian form. They are scrupulously clean in their persons, and take special care of their teeth, which are generally white and even. Simple and abstemious in their habits, they often reach an extreme yet healthy old age; nor is it common among them for the faculties of the mind to give way sooner than those of the body.
Thus, physically, they yield to few races, if any, of mankind; mentally, they surpass most, and are only kept back in the march of progress by the remarkable defect of organizing power and incapacity for combined action. Character.Lax and imperfect as are their forms of government, it is with impatience that even these are borne; of the four caliphs who alone reigned—if reign theirs could be called—in Arabia proper, three died a violent death; and of the Wahhābi princes, the most genuine representatives in later times of pure Arab rule, almost all have met the same fate. The Arab face, which is not unkindly, but never smiling, expresses that dignity and gravity which are typical of the race. While the Arab is always polite, good-natured, manly and brave, he is also revengeful, cruel, untruthful and superstitious. Of the Arab nature Burckhardt (other authorities, e.g. Barth and Rohlfs, are far less complimentary) wrote: “The Arab displays his manly character when he defends his guest at the peril of his own life, and submits to the reverses of fortune, to disappointment and distress, with the most patient resignation. He is distinguished from a Turk by the virtues of pity and gratitude. The Turk is cruel, the Arab of a more kind temper; he pities and supports the wretched, and never forgets the generosity shown to him even by an enemy.” The Arab will lie and cheat and swear false oaths, but once his word is pledged he may be trusted to the last. There are some oaths such as Wallah (by Allah) which mean nothing, but such an oath as the threefold one with wa, bi and ta as particles of swearing the meanest thief will not break. In temper, or at least in the manifestation of it, the Arab is studiously calm; and he rarely so much as raises his voice in a dispute. But this outward tranquillity covers feelings alike keen and permanent; and the remembrance of a rash jest or injurious word, uttered years before, leads only too often to that blood-revenge which is a sacred duty everywhere in Arabia.
@Grant since you said Arabia wasn't cushite, search up the people of AD. @MuslimManMe im sure you know the people of ad. in he quran.
Mogadishu
The name "Mogadishu" is held to be derived from the Persian Maq'ad-i-Shah ("The seat of the Shah"), a reflection of the city's early Persian influence.
Popularly known as Xamar,is the largest city in Somalia and the nation's capital. Located in the coastal Benadir region on the Indian Ocean, the city has served as an important port for centuries.
You should start reading your own references:
http://www.islamicbulletin.org/newsletters/issue_7/hud.aspx
"Nuh had 3 sons who were saved from the flood-- Sam, Ham, and Yafith. The children of Sam were scattered in the Arabian Peninsula. Sam had a son named Iram. And one of Iram's sons was 'Ad. So they named the town after his son--the city was named 'Ad. The town of 'Ad was very dusty and located near Ahqaf, near Hadramout in Yemen."
The inhabitants of AD were descendants of Sam, ie they were Semitic.
wow, I can't believe you really think that the adites are Semitic, LOL even the Arabs know they were Hamitic!!
we cant talk about history anymore bro, like really i gave you many sources OTHER THEN WIKI.
You disagreed on the name Mogadishu and hamar, then i gave you multiple sources, even showed you real Himyaritic writings walls of Mogadishu. I proved and gave you sources on how the Sabaeans were not Semitic but Hamitic, still, you disagree.
just pure ignorance.
Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, Volume 1
1869 “The Cushites. the first inhabitants of Arabia, arc known in the national traditions by the name of Adites, from their progenitor, who is called Ad, the grandson of Ham.” — The New Larned history for Ready Reference Reading and Research, 1922citing F. Lenormant, Manual of Ancient History, bk. 7, ch. 2. published 1869.
1948 – “In Arabia the first inhabitants were probably a dark-skinned, shortish population intermediate, between the African Hamites and the Dravidians of India and forming a single African Asiatic belt with these. From the Handbook of the Territories which form the Theatre of Operations of the Iraq Petroleum Company Limited and its Associated Companies, First Edition, Compiled in the Companies Head office at 214 Oxford Street London 1948.
A Manual of the Ancient History of the East to the Commencement of ..., Volume 2
Wonderful Ethiopians of the Ancient Cushite Empire
Medes and Persians, Phoenicians, and Arabians
The Bombay Quarterly Magazine and Review, Volume 3
The Calcutta Review, Volume 19
Arabia was once a portion of the ancient Cushite empire. Some authorities claim ... The ancient Aditesand Thamudites were of Ham:
Arabia and Her Ancient Races
When Arabia Was “Eastern Ethiopia” Part i – by Dana Marniche
Project Gutenberg's The History of Antiquity, Vol. I (of VI), by Max Duncker
The Cushitic Origin of Humanity and Civilisations
Like the Thamud, the Adites were of a Hamitic race:
Old and New, Volume 6
I suggest you get some more recent sources. It was possible to say lots of things before the DNA revolution.
Tafsir Ibn Kathir Juz' 8 (Part 8): Al-An'am 111 to Al-A'Raf 87
https://books.google.com/books?isbn=1861795726
Muhammad Saed Abdul-Rahman - 2009 - Preview
Muhammad bin Ishaq said that the tribe of `Ad were the descendants of `Ad, son of Iram,son of `Aws, son of Sam, son of Nuh. I say, these are indeed the ancient people of `Adwhom Allah mentioned, the children of `Ad, son of Iram who were ...
[paste:font size="4"]المصباح المنير في تهذيب تفسير ابن كثير: (abridged) - Page 91
https://books.google.com/books?isbn=9960892751
2003 - Preview - More editions
The leaders of those who disbelieved among his people said: "Verily, we see you in foolishness, and verily, we think ... Muhammad bin Ishaq said that the tribe of 'Ad were the descendants of 'Ad, son of Iram, son of 'Aws, son of Sam, son of ...
[paste:font size="4"]Tafsir Ibn Kathir Juz’ 27 (Part 27): Az-Zariyat 31 To Al-Hadid 29
https://books.google.com/books?isbn=1861796293
Muhammad Saed Abdul-Rahman - 2009 - Preview
Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said, (And that upon Him is another bringing forth.) meaning, just as He first ... They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted ...
[paste:font size="4"]The Tabaqat-i-Nasiri - Volume 1 - Page 303
https://books.google.com/books?id=LisXAQAAIAAJ
Minhag, Henry George Raverty - 1991 - Snippet view - More editions
The fraternity, who account Zuhak among the descendants of Sam, son of Mihtar Nuh, relate as follows : — Zuhak", son of 'Anwan ['Ulwan], son of 'Amlak ['Amlat and 'Alak], son of'Ad,son of 'As ['Awas and 'Awaz], son of Iram, son of Sam, son ...
tell me are those people books written by anthropologists? cuz it looks like its taken from the Quran. my sources break everything down of Arabia and Africa. Did yo
so while i show "historical evidence" and recent anthropology, yr showing me books that were written using the Quran? lol wow. Tell me, are any of those authors anthropologists or even historians? cuz it literally sounds its references from THE QURAN!!!
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