The story of Prophet Ibrahim’s migration from Babylonia to Syria-Palestine (Kan’an), then to Egypt, then his return to Palestine and subsequently his coming with his wife Hajar and son Isma’il to Makka is well-known. These epoch-making travels took place roughly at the beginning of the second millennium B.C. Ibrahim had at first called his own people to abandon the worship of idols and other objects like the heavenly bodies and to worship the One Only God. They, however, instead of responding to his call, put him to various vexations and ultimately to the test of fire from which God protected and saved him. Only his wife Sarah and nephew Lot believed and accepted his call. Under God’s directive Ibrahim, accompanied by Sarah and Lot first migrated to Haran (in Syria) and then on to Kan’an (Palestine). At both the places he preached God’s message and called the people to worship Him alone.
This study dismantles the al-zuṭṭ hadith polemic through close reading, lexicography, and narrative control. By restoring context to yarkabūn, examining transmission variants, and comparing Semitic parallels, it shows how innuendo translation exploits polysemy, suppresses closure, and manufactures scandal without historical warrant within disciplined philology and sober methodological limits alone here
Early Christianity lacked a single, unified theology. This article shows how later “orthodoxy” emerged through historical consolidation rather than original consensus.
The death of Muhammad ﷺ examined through Qur’anic language, hadith context, and history, exposing how poison claims rely on misreading sources.