Islam: Origins
Jibril (Gabriel) appears before Mohammed, drawing
The religion of the Law, which for 15 centuries prepared the chosen people for the coming into the world of the its Savior, the Incarnate Lord Jesus Christ, preceded New Testament religion. According to the Holy Apostle Paul, "the law was our schoolmaster to bring us unto Christ" (Gal. 3:24). It was all in all only "a shadow of good things to come" (Heb. 10:1). When the Savior came into the world, Old Testament religion had fulfilled its purpose. Our Lord Jesus Christ revealed to us the mystery of the Heavenly Kingdom and established the New Covenant, which was foretold by the prophet Jeremiah. "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people" (Jer. 31:31-33).
Man was redeemed from original sin and its consequences by the voluntary death on the Cross of Jesus Christ as Savior of the World. He entered into an entirely new period in terms of his relationship with God in comparison with the Old Testament: instead of the law, there was a free condition of sonship and grace. Man received new means for achieving the ideal set for him of moral perfection as a necessary condition for salvation.
Islam, having arisen in Arabia in the seventh century, appeared as the religion of the law six centuries after the God of the chosen people of the religion of the Law fulfilled its purpose.
The difference between the Old Testament religion of the Law and Islam is not only that the latter emerged more than two thousand years after God gave on Mount Sinai the Ten Commandments and other precepts that governed life for the chosen people. The most important difference is that the Law of Moses has a Divine source. The book of Exodus gives a narrative of the majestic Epiphany. "And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lord came down upon mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up" (Exod. 19:17-20).
The founder of Islam, however, did not have a Divine revelation.
How did Islam arise? We read about this in the Hadith “Al-Jamii al-Sahih”. A mysterious being began to visit Mohammed. He slept in a cave on the slope of Mount Hira. On the night of the 24th of the month of Ramadan in year 610 someone appeared to him in human form. This event is considered the beginning of Islam. This story about it is from the Sunnah: “[A]n angel appeared to him and bade him 'READ!' 'I am no reader!' Mohammed replied in great trepidation, whereon the angel shook him violently and again bade him read. This was repeated three times, when the angel uttered the five verses that commence the 96th chapter: 'READ! in the name of thy Lord, who did create—who did create man from congealed blood. READ! for thy Lord is the most generous.’” Mohammed puzzled over whether a demon or angel visited him. He confided his experiences in his wife Khadijah. I will introduce more of the story of Mohammed's biography, generally accepted by Muslims: “She said to the messenger of God, ‘O son of my uncle, are you able to tell me about your visitant, when he comes to you?’ He replied that he could, and she asked him to tell her when he came. So when Gabriel came to him, as he was wont the apostle said to Khadija, ‘This is Gabriel who has just come to me.’ ‘Get up, O son of my uncle,’ she said, ‘and sit by my left thigh.’ The apostle did so, and she said, ‘Can you see him?’ ‘Yes,’ he said. She said, ‘Then turn round and sit on my right thigh.’ He did so, and she said, ‘Can you see him?’ When he said that he could she asked him to move and sit in her lap. When he had done this she again asked if he could see him, and when he said yes, she disclosed her form and cast aside her veil while the apostle was sitting in her lap. Then she said, ‘Can you see him?’ And he replied, ‘No.’ She said, ‘O son of my uncle, rejoice and be of good heart, by God he is an angel and not a satan’” (Ibn Hisham, Biography of the Prophet Muhammad).

It is surprising how easily and, gently speaking, naively this question, which in the spiritual realm is a question of life or death, had been answered with the help of a woman. Before all else, an Angel is a bodiless being, and for his sight there are no actual barriers: one can see through even clothes. Clothes hide nudity only from the eyes of man. Even so, the body of man in and of itself is not something perverse or shameful. It is a creation of God. The lust of man is sinful as well as is carnal desire, but not the body. In paradise the progenitors were naked and were not ashamed (see Gen. 2:25). The nature of an Angel is inviolate. They are alien to passions of man. But if this was a demon, then he could easily resort to trickery. Knowing how they tested him, he especially would be able to take leave of himself, so that they would take him for an Angel.
The attitude of Islam towards the Bible
Islam emerged as something syncretic out of several sources: ancient Arabic cults, Judaism, Christianity, Hanifism (a pre-Islamic monotheistic movement in Arabia) and Mazdaism (an ancient Iranian religion). There is no doubt that the Old Testament holy books and the Gospel had an influence on the formation of Islam. In the Quran many people and events from biblical history are mentioned. However, these stories are presented completely arbitrarily and inaccurately.
According to the Quran, man was created from water. "It is He Who has created man from water: Then has He established relationships of lineage and marriage: for thy Lord has power (over all things)" (25:54). In another surah, it says: "Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created man, out of a (mere) clot of congealed blood" (96:1-2). In another part it speaks about clay, "He created man from sounding clay like unto pottery" (55:14).
In contrast to the Bible, the Quran does not say that man was created in the image and likeness of God. This discrepancy is most profound. With God's image and likeness, man is summoned to commune directly with his Creator. He can become one with the Lord. This is not so in Islam.
The book of Genesis tells the story of how the entire family of the patriarch Noah (in Arabic, Nuh) was saved in the Ark. The Quran speaks about the death of Noah's son: "So the Ark floated with them on the waves (towering) like mountains, and Noah called out to his son, who had separated himself (from the rest): ‘O my son! Embark with us, and be not with the unbelievers!’ The son replied: ‘I will betake myself to some mountain: it will save me from the water.’ Noah said: ‘This day nothing can save, from the command of Allah, any but those on whom He hath mercy!’ And the waves came between them, and the son was among those overwhelmed in the Flood" (11:42-43). Another surah tells it somewhat differently: "(Remember) Noah, when he cried (to Us) aforetime: We listened to his (prayer) and delivered him and his family from great distress" (21:76).
There is no need to provide more examples. In the Quran, things are especially distorted when discussing New Testament events. Here the differences are purely fundamental. The Incarnation, the Crucifixion on Golgotha, and the Resurrection are all denied. Even the event of the Nativity of Christ, known to the whole world, is described very strangely. It is alleged that Maryam retreated to a faraway place and gave birth to a Son under palms (19:23). In this surah, called Maryam, She is called the "sister of Harun," i.e. Aaron. He indeed had a sister named Miriam, but she lived 15 centuries before the Nativity of Christ.
Probably due to so great a number of errors and distortions, many representatives of Islam, in order to escape from this quandary, allege that the modern Holy Scripture of Christians has been distorted (a circumstance known as tahrif). Immediately, the question arises: what evidence do they provide? There is no evidence. Characteristically, the view of Muslims toward the Bible has undergone significant change over the course of several centuries. Early Islamic writers such as al-Tabari and ar-Razi believed that the distortion comes down to tahrif bi'al ma'ni, i.e. the corruption of the meaning without changing the text. However, later authors such as Ibn Hazm and Al-Biruni introduced the idea of tahrif bi’al-lafz, i.e. the corruption of the text itself. At that, both of these positions have been preserved to the present day. Thus, the level of acceptance among Muslims of the Bible depends on one's understanding of tahrif. The very existence of these fundamentally different positions indicates that there is no concrete evidence.
It is impossible to ignore one interesting feature of the attitude that representatives of Islam have toward the Biblical text. In that they do not have their own "undistorted" biblical text, they cite our canonical text as undistorted. However, when they need to support a point, for example, negative examples from the life of Banu Isra'il (the children of Israel) with a reference to parts that do not conform to Islam, they proclaim the text to be distorted.
Muslims allege that the New Testament (Injil), which the Quran refers to positively, is not in fact the current four Gospels. We have already said that they do not provide any evidence. The falsehood of the accusation that Christians distorted the Scriptures stems from the internal inconsistencies of the very Islamic authors who wrote on this theme. According to the Quran, the New Testament was originally a true, sacred text. "And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah" (5:46). In another section: "Say: ‘O People of the Book! ye have no ground to stand upon unless ye stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord.’ It is the revelation that cometh to thee from thy Lord, that increaseth in most of them their obstinate rebellion and blasphemy" (5:68). This excerpt clearly demonstrates that the Quran itself does not speak of the distorted Scripture, but about "rebellion and blasphemy" related to misunderstanding.
There is one part of the Quran (10:94) which is very problematic for Islamic commentators: "If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt." This ayat refers the Muslim "in doubt" to the authority of the biblical Holy Scripture. Abdul-Haqq writes: “The learned doctors of Islam are sadly embarrassed by this verse, referring the prophet as it does to the people of the Book who would solve his doubts” (Abdul-Haqq, A. A. (1980). Sharing Your Faith With A Muslim. Minneapolis, MN: Bethany House Publishers. As cited in Geisler, N.L. (1999). Baker Encyclopedia of Christian Apologetics. Grand Rapids, MI: Baker Publishing Group). According to the logic of this verse, the biblical Scripture was undistorted in the 7th century at the time of the Quran's creation. Then one must recognize that the current text is also correct, since we use manuscripts written over several centuries prior to the Quran.
Textual criticism of the New Testament has achieved outstanding breakthroughs in the 20th century. Currently, there are over 2,328 manuscripts and manuscript fragments in Greek, coming to us from the first three centuries of Christianity. The most ancient New Testament manuscript, a part of the Gospel of John 18:31-33, 37-38, is the Rylands Library Papyrus P52, dated 117-138 in the era of the reign of emperor Hadrian. Adolf Deissmann acknowledges the possibility of the emergence of this papyrus even under the reign of Emperor Trajan (98-117). It is preserved in Manchester. Another ancient New Testament manuscript is the Papyrus Bodmer, P75. The 102 surviving pages contain the texts of the Gospels of Luke and John. "The editors, Victor Martin and Rodolphe Kasser, date this copy to between 175 and 225 A.D. It is thus the earliest surviving known copy of the Gospel according to Luke available today and one of the earliest of the Gospel according to John" (Bruce M. Metzger. The Text of the New Testament. p. 58). This precious manuscript is located in Geneva.
Uncial script on parchment: leather codices with uncial script, (in Latin uncia means inch) letters without sharp corners and broken lines. This script is distinguished by its great refinement and precision. Each letter is disconnected. There are 362 uncial manuscripts of the New Testament. The most ancient of these codices (Codex Sinaiticus, Vaticanus, and Alexandrinus) have already been mentioned.
Scholars complemented this impressive collection of ancient New Testament manuscripts with the New Testament text, which consisted of 36,286 excerpts of the Holy Scripture of the New Testament found in the works of the holy fathers and teachers of the Church from the first through fourth centuries. This text is lacking only 11 verses.
Scholars of textual criticism in the 20th century did a tremendous job on the collation of all—several thousands of—New Testament manuscripts and identified all textual discrepancies caused by scribal error. An evaluation and typologization was performed. Precise criteria for determining a correct variant were established. For those familiar with this rigorous scientific work, it is obvious that allegations of the distortion of the current holy text of the New Testament are unfounded. In terms of the number of ancient manuscripts and the brevity of time separating the earliest surviving text from the original, no one work of antiquity can be compared with the New Testament.

Accusations that the Bible's text is distorted are puzzling. How could it actually have been done? How could Christians and Hebrews have come together to do this? Everyone knows the degree of their mutual [doctrinal—Ed.] alienation. And yet both Christians and Jews use one and the same canonical text of the Old Testament. Furthermore, the entire New Testament was preserved in the Chester Beatty Papyri, composed in approximately 250 A.D.
It is inconceivable to accept that under the conditions that existed in Christian society, hundreds of exemplars of the New Testament text were miscopied for the purpose of distortion.
On the Monotheism of Islam
Historians and religious scholars regard the three "Abrahamic" religions, Christianity, Judaism, and Islam, as monotheistic religions. For the researcher, the doctrinal principles that representatives of each of these three religions formulate are sufficient. However, on a theological level, the insufficiency of such a formal approach becomes clear. Monotheism is a necessary but not sufficient condition for true religion. Only a religion that has Divine revelation as a source has the true and spiritually accurate doctrine concerning God. Christianity not only maintains that God is the living, absolute source, "the only true God" (John 17:3; 1 Thes. 1:9; cf. John 5:20), but also teaches thoroughly and in depth of the nature of God as without beginning, without end, and of a perfect Spirit. The chief characteristic of the Divine nature is love. "God is love" (1 John 4:16). These words of the apostle contain the principal idea of the New Testament as the good news of salvation. The ineffable goodness of God created the world. The Lord housed man in paradise. Even after the Fall, God continued to love mankind. The greatness of God's love was revealed when the incarnate God died a most agonizing death for us. Christians know from not only the Holy Scripture, but also through the power of spiritual experience, that God is all-knowing and all-wise. The apostle says: "Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do" (Heb. 4:13).
God knows not only all that has happened, and all that is, but he has also perfect knowledge of the future. The mirror of the supreme Wisdom of God is the universe which He created, astounding man with its extraordinary complexity, beauty, and harmony. God demonstrates his ineffable Wisdom also in the dispensation of our salvation. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out" (Rom. 11:33).

True religion is not limited by the demand of worship for the Creator. Its ultimate goal is the spiritual unity of man with God. The Savior speaks about this in a prayer to his Father before his suffering on the cross: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us" (John 17:21).
From the aforementioned characteristics of the Divine follows the concept of true, Christian monotheism. There can be only one all-powerful and all-just God.
The concept of God in Islam does not have a source of divine revelation. It developed on the basis of ancient Arabic religion. The word “Allah” was used in the polytheistic pantheon of Arabs to denote “God”: Allah (al - the definite article; ilah - god). Among the pagan Arabs, prior to their adoption of Islam, Allah was the supreme lunar deity, worshipped in north and central Arabia. The father of Muhammed, who was a pagan, was named Abdullah ("Servant of Allah").
In pre-Islamic times, the crescent moon was the symbol of the worship of the moon-god among the Arabs. This is confirmed by archeological evidence. The crescent moon was carried over as the main symbol of Islam.
Arabs of the Syrian desert called the wife of Allah as Al-lāt, and in the south of central Arabia, Al-‘Uzzá. In other areas of Arabia, they, along with Manat, were worshipped as the daughters of Allah. This genetic trail was preserved in the Quran. There is mention of this in the 53rd surah: "Have ye seen Lāt, and ‘Uzzā, and another, the third (goddess), Manāt? What! For you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair!" (53:19-22).
In Islam, Allah is a created religious image by the human consciousness. He does not express the real almighty divine personhood. Consequently, monotheism in Islam is imagined. In a number of places in the Quran, he is endowed with intrinsically human characteristics and traits. Allah says:

• "Those who reject Our signs, We shall soon cast into the fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty" (4:56);
• "...There is no help Except from God, the Exalted, the Wise: that He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose: (3: 126–127);
• "The Hypocrites—they think they are over-reaching God, but He will over-reach them" (4:142);
• "And (the unbelievers) plotted and planned, and God too planned, and the best of planners is God" (3:54);
• “Many are the Jinns and men we have made for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,—nay more misguided: for they are heedless (of warning)” (7:179).

What a great difference! Christianity teaches that God "will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. 2:4), while Islam maintains that Allah created many people for Gehenna.
The idea of monotheism, (tawhid, from the verb wahhada—to reckon something as one) was formulated in the Quran in several surahs. For example, in the 16th surah, "The Bee": "For We assuredly sent amongst every people an apostle, (with the Command), "serve God, and eschew evil" (16:36). In the terminology of the sharia, anything people worship except for Allah is "taghut". Since Islam does not know of direct revelation, nor the holy Manifestation of God to the world, nor the unification of man with God on the foundation of love, its monotheism is imagined, formalistic and abstract, requiring not that man change himself or his way of life, but only worship and daily prayer.
Hieromonk Job (Gumerov)

Best Things to Do in Medford Ma Welcome to Medford, MA! We're here to show you the best things to do in this vibrant city.Get ready to immerse yourselves in history, explore fascinating museums, and take in the beauty of outdoor activities.Indulge your taste buds with delicious cuisine and find hidden treasures while shopping.Immerse yourself in the arts and culture scene, and enjoy the many parks and recreation areas.Whether you're a history buff, foodie, or nature lover, Medford has something for everyone.Let's dive in and discover the best of Medford, MA!Key TakeawaysHistoric sites and museums offer a glimpse into the past of Medford, including the Royall House and Slave Quarters and the Isaac Royall Jr. birthplace.Outdoor activities in Medford include exploring the Middlesex Fells Reservation, fishing in the Mystic River, and swimming and picnicking at Wright's Pond.Family-friendly attractions in Medford include the Amelia Earhart Birthplace Museum, Mystic River State Reservation, and Medford Condon Shell for live performances.Medford offers a variety of dining experiences, from local restaurants serving Italian and international cuisine to farmers' markets with fresh produce and artisanal products.Historic Sites and MuseumsWe highly recommend visiting the Royall House and Slave Quarters, which offers a guided tour and provides an educational experience, giving us a glimpse into Medford's past. This historic site takes us back to colonial times, allowing us to learn about the rich history of the area. As we walk through the house, we can see the collection of antiques and artifacts that tell the story of Medford's early days. The knowledgeable guides share fascinating stories about the people who lived and worked here, including Isaac Royall Jr., who was born in this very house.The Royall House and Slave Quarters is more than just a museum; it's an opportunity to engage with the past and reflect on the legacy of slavery in America. The Slave Quarters is a sobering reminder of the harsh realities faced by enslaved people during this time. By exploring this part of the site, we gain a deeper understanding of the lives of those who were enslaved and the impact of their labor on the development of Medford and the nation.The guided tour at the Royall House and Slave Quarters is an excellent educational experience for all ages. The guides are passionate about sharing the history and are skilled at making the past come alive. They encourage questions and foster discussions, ensuring that visitors leave with a comprehensive understanding of Medford's colonial history.Visiting the Royall House and Slave Quarters isn't only a chance to learn about the past, but it's also an opportunity to honor the stories of those who came before us. It's a powerful reminder of the importance of freedom and the ongoing struggle for equality. So, make sure to add this historic site to your Medford itinerary for an educational and thought-provoking experience.Outdoor ActivitiesWhen it comes to outdoor activities in Medford, MA, there's no shortage of options. Whether you enjoy hiking, biking, or fishing, this town has it all.From the expansive Middlesex Fells Reservation with its scenic trails, to the tranquil Mystic River offering fishing opportunities, there's something for everyone to enjoy in the great outdoors of Medford.Hiking in MedfordThe Middlesex Fells Reservation offers a variety of hiking trails for outdoor enthusiasts in Medford, MA. Nestled in a 2,575-acre natural park, the reservation provides some of the best hiking trails in the area. Whether you're a beginner or an experienced hiker, there are scenic hiking spots that cater to all skill levels.As you traverse the trails, you'll be treated to breathtaking views of lush forests, sparkling lakes, and vibrant wildflowers. The diverse terrain of the reservation offers a unique experience with each hike, from gentle slopes to challenging ascents.Immerse yourself in nature as you explore the Middlesex Fells Reservation, and discover the beauty that Medford has to offer. So put on your hiking boots and get ready to embark on an unforgettable adventure.Biking Trails in MedfordLet's explore the biking trails in Medford, MA for some exciting outdoor activities.Medford offers a variety of biking routes that cater to all levels of experience. Whether you're a beginner or an advanced cyclist, there's something for everyone.One of the best biking routes in Medford is the Middlesex Fells Reservation, a 2,575-acre natural park with picturesque trails that wind through lush forests and serene lakes.The Mystic River Path is another popular choice, where you can enjoy a scenic ride along the river, taking in the beautiful views and wildlife.And if you're looking for some biking events, keep an eye out for the Medford Arts Festival, which often includes biking activities and competitions.Fishing Opportunities in MedfordWe love the fishing opportunities in Medford, MA for some exciting outdoor activities.Whether you're an experienced angler or just starting out, Medford offers a variety of fishing spots that are sure to satisfy your fishing cravings.The Mystic River is a popular choice among locals and visitors alike, known for its abundance of fish species such as bass, trout, and perch.For a serene and picturesque fishing experience, head to the Mystic Lakes, where you can enjoy boating and fishing while surrounded by beautiful scenery.And if you're looking for a peaceful spot to cast your line, Wright's Pond Conservation Area is the perfect choice.Don't forget to pack your fishing gear, including a rod, reel, bait, and tackle box, to ensure a successful fishing trip in Medford.Family-Friendly AttractionsAmelia Earhart Birthplace Museum is a must-visit attraction for families in Medford, MA. This museum is dedicated to commemorating aviation history and honoring the famous aviator, Amelia Earhart. As you step inside the museum, you'll be transported back in time to learn about Earhart's incredible achievements and her impact on the world of aviation. The exhibits are engaging and educational, providing a fascinating insight into Earhart's life and legacy.For families looking for more educational experiences, the Medford Family Network offers a variety of engaging programs for kids. From interactive workshops to engaging classes, the Medford Family Network provides a nurturing environment for children to learn and grow. These programs are designed to stimulate curiosity, promote creativity, and foster a love for learning in young minds.As you explore the family-friendly attractions in Medford, MA, you'll also come across Mystic River State Reservation. This picturesque spot is perfect for picnics and wildlife spotting. Spend a leisurely afternoon surrounded by nature, enjoying the serene beauty of the Mystic River.Now that we've explored the family-friendly attractions in Medford, MA, it's time to satisfy our taste buds with the diverse dining and food experiences this city has to offer.Dining and Food ExperiencesWhen exploring Medford, MA, one can't resist the mouth-watering aromas and delectable flavors of the local restaurants serving famous Italian cuisine, international cuisines, and fresh seafood dishes. Medford is home to a variety of dining options that cater to all tastes and preferences. Whether you're in the mood for a hearty plate of pasta, a flavorful curry, or a succulent lobster dish, you'll find it all in Medford.For those seeking a farm-to-table experience, there are several restaurants that prioritize sourcing ingredients from local farms and suppliers. These establishments not only offer delicious dishes but also support the local community and promote sustainability. From seasonal salads to grass-fed steaks, farm-to-table restaurants in Medford are a treat for food enthusiasts looking for a truly authentic and fresh dining experience.In addition to the diverse range of restaurants, Medford also hosts culinary events throughout the year. These events showcase the talents of local chefs, highlight different cuisines, and provide an opportunity to indulge in unique food experiences. From food festivals to chef-led cooking classes, there's always something exciting happening in Medford for food lovers.Whether you're a resident or a visitor, exploring the dining and food experiences in Medford is a must. From the vibrant flavors of Italian cuisine to the exotic spices of international dishes, the city offers a culinary journey that's sure to satisfy any palate. So, grab a seat at one of the local restaurants, savor the flavors, and immerse yourself in the vibrant food scene of Medford.ShoppingWhen it comes to shopping in Medford, MA, there are plenty of local gems to discover. Whether you're in need of some retail therapy or searching for unique artisanal finds, Medford has something for everyone.From the boutiques and specialty stores in the Medford Square shopping district to the wide range of retail options at Meadow Glen Mall, you'll be sure to find what you're looking for.Local Shopping GemsWe love exploring Medford's local shopping gems for unique finds and hidden treasures. Here are some of our favorite spots to indulge in some retail therapy:Medford Square shopping district: This charming area is home to a variety of boutiques and specialty stores. From trendy fashion boutiques to quaint gift shops, you'll find a little bit of everything in Medford Square.Meadow Glen Mall: If you're looking for a wider range of retail options, head to Meadow Glen Mall. This shopping center features popular chain stores as well as local shops, making it a one-stop destination for all your shopping needs.Local artisan shops: For truly unique gifts and crafts, check out the local artisan shops in Medford. These hidden gems offer handmade items that you won't find anywhere else. From handcrafted jewelry to beautifully crafted home decor, you're sure to find something special.Medford's farmers' markets: Don't forget to visit Medford's farmers' markets for fresh produce and groceries. These markets not only offer a wide selection of locally grown fruits and vegetables but also provide a great opportunity to support local farmers and artisans.Retail Therapy OptionsIf you're in the mood for some retail therapy, there are plenty of options to explore in Medford, MA. The Medford Square shopping district is a must-visit, with its charming boutiques and specialty stores offering a unique shopping experience. You can also head to Meadow Glen Mall, which boasts a wide range of retail options to cater to all your shopping needs.For those looking for something different, Medford is home to local artisan shops where you can find unique gifts and crafts made by talented local artists. And don't forget to check out the farmers' markets in Medford, where you can browse through fresh produce and artisanal products.After indulging in some retail therapy, it's time to discover the next section about the unique artisanal finds in Medford.Unique Artisanal FindsLet's explore the wide array of unique artisanal finds in Medford, MA, where you can discover one-of-a-kind treasures while shopping.Here are some must-visit spots for those looking for artisanal crafts and local handmade products:Medford Square shopping district: This charming area is home to boutiques and specialty stores that offer a variety of artisanal crafts. From handcrafted jewelry to beautifully designed ceramics, you're sure to find something special here.Local artisan shops: Medford is known for its thriving artisan community, and you can find their creations in the many local artisan shops scattered throughout the city. These shops showcase an eclectic mix of handmade products, including artwork, textiles, and unique home decor items.Medford's farmers' markets: Not only can you find fresh produce and groceries at Medford's farmers' markets, but you can also discover a range of locally made artisanal products. From homemade jams and preserves to hand-poured candles, these markets are a treasure trove of unique finds.Assembly Row outlet stores: If you're looking for great deals on high-quality artisanal products, head to Assembly Row. This shopping destination features outlet stores where you can find discounted prices on everything from clothing and accessories to home goods and specialty items.Whether you're searching for a special gift or simply want to support local artisans, Medford offers a wealth of opportunities to discover unique artisanal finds while shopping.Arts and CultureThe Chevalier Theatre offers a historic venue for performances, showcasing a variety of arts and cultural events in Medford, MA. Located in the heart of Medford Square, this beautifully restored theater has a rich history dating back to 1927. Its grand architecture and elegant interior make it a captivating setting for a wide range of performances, including concerts, plays, dance shows, and comedy acts.The local art scene in Medford is vibrant and diverse. The town is home to many talented artists, and the Chevalier Theatre serves as a platform for them to showcase their work. The theater regularly hosts art exhibitions, featuring paintings, sculptures, and other forms of visual art. It's a great opportunity for art enthusiasts to immerse themselves in the local art scene and discover new talent.In addition to its role as a cultural hub, the Chevalier Theatre also hosts a variety of cultural events throughout the year. From film screenings to poetry readings, there's always something happening at this historic venue. These events not only entertain, but also educate and inspire, offering a glimpse into different cultures and perspectives.Attending a performance or cultural event at the Chevalier Theatre is an enriching experience that allows you to connect with the arts and culture of Medford. Whether you're a fan of live music, theater, or visual arts, this historic venue has something for everyone. So, grab your friends or family and immerse yourself in the vibrant arts and cultural scene of Medford.Frequently Asked QuestionsAre There Any Restrictions or Guidelines for Visiting the Royall House and Slave Quarters?When visiting the Royall House and Slave Quarters, there are some restrictions and guidelines to keep in mind. Due to the ongoing COVID-19 pandemic, it's important to check for any updated visiting restrictions and COVID guidelines before your visit. This ensures the safety of all visitors and staff.The Royall House and Slave Quarters offers a unique and educational experience, allowing visitors to learn about the history of Medford and gain insight into the lives of those who lived there.What Are the Popular Hiking Trails in the Middlesex Fells Reservation?Looking for the best hiking trails near Medford, MA? Middlesex Fells Reservation has some popular paths worth exploring!With picturesque views and diverse terrain, these trails offer a thrilling adventure for outdoor enthusiasts.From the challenging Skyline Trail to the serene Crystal Springs Loop, there's something for everyone.Lace up your boots and get ready to immerse yourself in the beauty of nature.Happy hiking!Are Pets Allowed at the Amelia Earhart Birthplace Museum?Pets aren't allowed at the Amelia Earhart Birthplace Museum. It's important to follow the visiting guidelines to ensure a positive experience for everyone.The museum is dedicated to honoring the famous aviator and offers a unique glimpse into her life.While pets may not be able to join you on this particular excursion, there are plenty of other family-friendly attractions and outdoor activities in Medford, MA that welcome furry friends.Which Restaurants in Medford Offer Vegetarian or Vegan Options?When it comes to dining out as a vegetarian or vegan in Medford, Ma, there are several options to choose from. One interesting statistic is that there are over 10 restaurants in Medford that offer vegetarian or vegan options.Some popular choices include XYZ Restaurant, ABC Cafe, and LMN Bistro. These establishments provide a variety of delicious plant-based dishes that cater to different dietary preferences. Whether you're craving a hearty veggie burger or a fresh salad, Medford has something for everyone.Do the Local Farmers' Markets in Medford Accept Credit Cards or Only Cash?At the local farmers' markets in Medford, MA, you have the option to pay with either cash or credit card. The credit card acceptance at these markets allows for convenience and ease of payment, eliminating the need for carrying cash.However, using cash can have its advantages, such as avoiding transaction fees and keeping track of your spending.Ultimately, the choice between cash and credit card depends on your personal preference and needs.ConclusionAs we bid farewell to the vibrant city of Medford, MA, we can't help but be overwhelmed by the memories and experiences we've gathered along the way.From immersing ourselves in the rich history of the Royall House and Slave Quarters to indulging in mouthwatering seafood dishes and exploring the breathtaking beauty of the Middlesex Fells Reservation, Medford has truly captivated our hearts.So, whether it's the fascinating museums, outdoor adventures, family-friendly attractions, or the vibrant arts scene, Medford has left an indelible mark on our souls.Until we meet again, Medford!

I am in a 12 team SF league. Start 10.
Made some moves to get rid of some older guys since this team needs help.
Currently have the 1.01, 1.03, 1.04 and 2.03 for this year's draft. I'm torn between MHJ at the 1.01 or Caleb.
Possible picks MHJ, Daniels/Maye, bowers ( or a 2nd wr) Caleb, Nabers/odunze, Bowers (or a 2nd qb) Or I can take all qbs.
Not sure what route to take with these picks. Any suggestions?? Thanks everyone.

🇬🇧🇬🇧🇬🇧

SF, 1 point TEP, 6 point passing tds, 0.5 pt per first down rush.

I watched DIY Dani today and she built a range hood from an antique bed. It was really beautiful. She got the idea from an influencer on Instagram, Peony and honey. In case anyone was wondering who MaCenna is trying to be, go check out this account. MaCenna has even imitated the profile pic of Erika… that back view with a big old bow in her hair.
And… speaking of range hoods… what do you think those corbels will look like? Picture one where they eat up counter space or picture two where they are over the oven?

Rate my team. Did a start up draft trying to see what positions I need to improve

Of Egyptology, methods and madness. This is a response to the misuse of Egyptology in the video “The Qur’an and the Secrets of Egypt”.
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1. The sky and the earth weeps for you

The first claim of the video is that the Quran in 44:29 “quotes a pyramid text directly” with the phrase “the sky and the earth weeps for you” of a pyramid text, presumably revealing knowledge of ancient Egypt, that shouldn’t have been available.
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There are, however, a number of problems. It’s worth noting that, there is, to my knowledge, no such pyramid text, in which heaven and earth weep for a deceased Pharaoh, nor is any reference provided. Presumably, the text in question is the below pyramid text:
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https://preview.redd.it/78d0aptdgtyc1.png?width=372&format=png&auto=webp&s=79ae522ffbbf4129b69834a6da3f52323fc2382d
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In this text, which singles out the Pharaoh specifically (representative of the divine?), the phrase “heaven and earth wept” isn’t found, but only “the sky weeps”.
The Quranic text, in contrast, doesn’t single out Pharaoh; rather, according to the video, it refers to “Pharaoh and his supporters” (the Egyptian army? Cf. Ex. 14:28; 15:4) that neither the heaven nor the earth wept for.
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In a further methodological note, I’d argue that in order to argue for knowledge that couldn’t otherwise have been known, one must eliminate all other alternatives that rely on fewer and less miraculous assumptions. Thus if such a feat could also have been accomplished by a human author, around this time, then, on a methodological level, it refutes the assertion that it can be explained only by recourse to supernaturally revealed knowledge.
A similar phrase is found in a rabbinic text, Lamentations Rabbah 1:23, usually dated to the 5th or sixth century (e.g., The Oxford Dictionary of the Jewish Religion, p. 409), which reads “she [the daughter of Zion] weeps and makes heaven and earth weep with her”.
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https://preview.redd.it/zb5kqb20htyc1.png?width=627&format=png&auto=webp&s=774d84eed9e6522e621f256058bba0cea294f351
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https://preview.redd.it/n63j5qw0htyc1.png?width=1004&format=png&auto=webp&s=fe8ce7e9ef0a5e1877b74d9e99eea5eb5ebfae3f
Rather, it’s methodologically much more reasonable to conclude that such an expression was available and thus no reason to posit knowledge of ancient Egyptian texts, or, as implied by the title, that the Qur’an knows of long lost “Secrets of Ancient Egypt”.
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As for the pyramid texts themselves, the utterance 553 is one of the longest of the pyramid inscriptions. Interestingly for the claim, it did not end up incorporated into the coffin texts of the middle kingdom and book of the dead of the new kingdom. Some of the pyramid utterances did in fact get written into those corpus and were thus used until Christianity took over. Interestingly, of the texts found in pyramids, inscription 553 containing the sky crying is only found in the pyramids of Pepi I and II.

Source "On the east w d of Pepi I's 'waiüng' room, Utt. 553 1353-1369, a resurrection text found only in this pyramid narrates the process by whidi the deceased king rises from his supine state and begins the journey to the sky"

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We do find some instances from the pyramid corpus in later tombs but I have not been able to find any instance of the 'sky cried' (utterance 553) in any of them. I have also not been able to find any instance in the era of Rameses II (people have a hardon for him as Moses' Pharaoh). Although, given what I said before, that actually doesn’t matters regardless. But for something that is supposed to be a ubiquitous idea it is strange that such an idea is almost completely absent for 3000 years of Egyptian history? On the contrary, it seems like 'the sky wept' was simply a small moment of poetic inflection for a sparsely used piece of writing and not some core of Egyptian belief.
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Another text that may be pointed to is this:

"Countries and regions weep for thee, the zones weep for thee as if thou wert Sesheta, heaven and earth weep for thee, inasmuch as thou art greater than the gods, may there be no cessation of the glorifying of thy Ka "

(which can be found here: http://attalus.org/egypt/isis_nephthys.html; bold emphsis mine)
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The problem is that we're dealing with a hymn addressed to a deity (Osiris). So, based on this text, the weeping of earth/sky wasn't supposed to be for Egyptian people in general, unlike what the Quran may suggest. Also, the text was written around the 4th century BC, so the original hymn's composition probably postdates the proposed epoch of the Exodus (13th century).

2. Using a word correctly (?)

As a whole I just don't get how this is even arguably a miracle. But hey I love dealing with batshit crazy claims.
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The claim used by these apologists is that the word “Pharaoh” as found in the Bible, is misrepresentative of the actual term used at the time, which they claim was simply king. Then, they will resort to the Qur'ān, which instead uses the term “king” (Malik ﻣَﻠِﻚ) to assert that the Bible was wrong on this issue, while the Qur'ān miraculously preserved the correct terminology. Historians believe that the word Pharaoh is a compound of the words Ra (the sun or the sun-god) with the article Phe (the) the produces Phera which means "the sun" or "the sun god" according to this, the king of Egypt was believed to be the earthly representatives of the deities and the title Phera (sun god) gave the king royal authority that was directly derived from the gods.
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The historian J. Gardner stated in his book, The Ancient Egyptians, that it is possible that the kings of Egypt had this title before the new kingdom. Showing that Exodus 6:11-13 could be doing prolepsis (which is a figure of speech that assigns an event or name to a time that precedes it), where it is told that the Prophet Moses called the Pharaoh the king of Egypt. The Biblical use of Pharaoh reflects the connotative usage of the term. That is why the kings were called under such a title.
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The most likely Pharaoh of the Exodus would be Rameses II (with some minor debate, it may have been Thutmose III or Amenhotep II, but this is a different discussion) this is for a variety of reasons. For starters, Seder Alam dates the Patriarch Joseph to the 1400s BC, we know Seder Olam's calculations are correct for it places the Exodus in the 1200s BC, and academics handwaved it until they discovered that Ramesses II lived in the 1200s and that Genesis 47:11, etc. mention Ramesses II. So the term Pharoah was being used in the new kingdom, and Joseph was from the middle. But that was not where people are wrong, Joseph was actually during the start of the new kingdom when the term was being used. There are a few reasons for this: first, if we suppose Moses lived during the time of Ramesses II, then that means that whether the time between Moses and Joseph is 215 years or 400 years, Joseph would still have died when the New Kingdom started, also the Jewish chronology places him to be at the start of the New Kingdom despite this, which started at 1570 BC, Ramesses II died at 1213 BC; so the Patriarch Joseph would most likely have lived during the time of the beginning of the New Kingdom, when the term Pharoah was being used.
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It should also be noted that the word “Pharaoh” (Par‘ōh פַּרְעֹ֑ה) in Hebrew, by definition referred to the kings of Egypt, so even if the title of Pharaoh was not used at the time of the writing of the Torah (which I have demonstrated being extremely unlikely), Biblical authors would in no means be in error by using this verb. This is likewise the word's definition in English.
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• See this post by someone else as well.

3. The Size of the Exodus

This is just ignorance of the Biblical scholarship on the issue.

• On Page 160, of, Mitchel Modine's, Numbers; A Pastoral and Contextual Commentary it states:

"...the final numbers betray a significant discrepancy, lending credence to the earlier suggestion that these numbers are most likely idealised."

• Realistic Estimates put the Exodus at between 15,000 and 30,000 people.
• Mendenhall (1958) estimated around 20,000, as an example.

These are consistent with statements made in Deuteronomy 7 that the Israelites were the "fewest of all peoples". Unknowingly, the Quran is the same as the Bible on this term. There is no "correction".
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4. Capital Punishments

A further claim of the video concerns “capital punishments” and that the Quran, in using the term “crucifixion” in an ancient Egyptian setting, reveals knowledge of ancient Egypt, from about 06:31. Crucifixion, in the Quran is used in an ancient Egyptian setting in connection with both Joseph (Q12:41) and Moses (e.g., 7:124) The argument seems to be, that in antiquity the term “crucifixion” designated variously “crucifixion, impalement, suspension” and so the Quranic term (Arabic صلب/ṣlb) fits “impalement”, as such a punishment is known from in ancient Egypt.
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First, it might be worth pointing out that the Quranic punishments of being “crucified” as well as having “hands and feet cut off from opposite sides” were known and could also be applied in Muhammad’s time as Q 5:33 indicates.
However, a number of important issues of historical linguistics are omitted from the discussion. For example, a careful reading of Chapman’s book reveals that as a term for “penal suspension” the root צלב / ṣlb (=Arabic صلب) in the Semitic languages is never actually securely attested with the meaning of “impalement” in antiquity, as it’s envisaged in the video. This is further corroborated when the examples cited by Chapman from the dictionaries are carefully analyzed.
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• That is, none of these examples obviously refer to impalement nor are any clearly distinguished as such by the context or language.
• Moreover, from Chapman’s book as well as examination of other data, it’s clear that ṣlb as a term for “penal suspension” in the Semitic languages itself isn’t securely attested before the common era and that its etymology is obscure.

Apart from a lack of argument that the Quranic usage specifically represents the kind of impalement envisioned and aside from the argument’s obvious circularity, the methodology and argument as actually presented is, in my opinion, rather hard to follow:

• If the Quran, uses the term “crucifixion” no differently and within the same range of meanings for “penal suspension” as otherwise used in antiquity, that is, when the Quran was written down, how does this prove the Quran had special knowledge of “secrets” of ancient Egypt?

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5-6 Pharoah's Identity and Rameses II.

The majority of this section is just appropriating the Quran to find out the identity of the Pharoah. In other words, its apologetic nonsense.

• See my post here on why it is physically impossible for the Quranic Pharoah of Moses to be Rameses II.

7. Pharoah's Body

The Quran mentions nothing about mummy preservation or even Fir’awns identity. That is just a post hoc interpretation. It just says that his body will be used as a sign for those who inherit from him. The Quran actually says that the children of Israel are the one who succeeded from him (26:57-59, 44:24-28) and so that is who the reference is geared at.
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So essentially, the children of Israel will see him after he’s drowned as a sign of gods power.
This incident is actually mentioned in the Bible: Exodus 14:30-31;

That day the LORD saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore. And when the Israelites saw the mighty hand of the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and in Moses his servant

Extra fun, read Ibn Kathir and it’s pretty much saying the same thing. For starters though, Rameses II wasn't drowned. He had salt on his body as the majority of Pharoahs had their body preserved using Natron salt. Rameses II was buried in the Valley of Kings, no drowning.
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8. The 10 Plagues

There's no historical evidence of them happening, so that isn't my problem.
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9. The Sale of Joseph

This claim, from about 21:00, is that the Quran in 12:20, in discussing the sale of Joseph with “Dirhams counted” ( دَرَاهِمَ مَعْدُودَةٍ), exhibits knowledge of ancient Egypt, that could otherwise not have been known.
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Apparently, because Dirham denotes both “a unit of silver coinage or weight” and ancient Egypt had weight units that could be used for silver (specifically sh’ty are mentioned), the Quran exhibits miraculous historical knowledge of ancient Egypt.
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As with the previous claim of “crucifixion” the argument and methodology here is very hard to follow. Again, a number of important points of historical linguistics are omitted. Dirham”, used in Q 12:20 (plural), is ultimately derived from Greek Drachma.
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https://preview.redd.it/ml4dk95rptyc1.png?width=397&format=png&auto=webp&s=f6c3ff8ba9f164b10a44365cf74e7d3caef9f218
https://preview.redd.it/2312z9xrptyc1.png?width=1004&format=png&auto=webp&s=8910ad9183df1b1af0669868f1ce098369777e96
The earliest attestation of Drachma as a monetary term, comes from the 5th century BCE Gortyn Law code, more than a millennium later than when Joseph lived according to the video.
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https://preview.redd.it/9rahkokuptyc1.png?width=545&format=png&auto=webp&s=e101c9a3daeab9cbfdddf6134d3c13e77163b76f
https://preview.redd.it/jq39xxovptyc1.png?width=511&format=png&auto=webp&s=d3c47695ac602accfb861da7d62b89e15722a732

• As Greek coinage is thought to have been developed a little earlier, it’s likely that it existed as a monetary term at an earlier date in the first millennium BCE. Beyond that, however, there is, to my knowledge no evidence.
• Thus, as it appears in Q 12:20, the term is derived from Greek and was widely in use in antiquity both before Islam and throughout the Islamic periods, as pointed out by two different entries in the Encyclopedia of the Quran.
• The Quranic usage suggests simply a literary expression of an insignificant amount (cf. the hapax الزاهدين ) no fineness or weight indicated and with regards to the monetary situation generally reflects the 7th century Hijaz.

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https://preview.redd.it/e5m5ia39qtyc1.png?width=466&format=png&auto=webp&s=e1b6b2582b7f8ae5f794792ed6f5dde26dd94217
https://preview.redd.it/2ucebzy9qtyc1.png?width=1440&format=png&auto=webp&s=d39ee92841f76af7c1c4d5033790bf279fdab541
https://preview.redd.it/ljsjz6saqtyc1.png?width=1002&format=png&auto=webp&s=4069b1966683345236927804b15e1d6a6d43b8bd
It’s difficult to see any distinctive connection to ancient Egyptian standards, use of ancient Egyptian terminology, or any other departure from usage, one might expect in late antiquity, that might serve as evidence of Quranic knowledge of ancient Egypt. Thus, if the gist of Q 12:20 is simply an expression of low value whether coins or silver to be weighed and the Quran uses the term “dirhams” as otherwise known in its late antique milieu...

• How does this, in any way, demonstrate that the Quran miraculously reveals secrets about ancient Egypt?

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10. Haman

Haman = High Priest of Amun?
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The idea looks seductive at first glance. Those high priests not only were specialized in constructions but also had important political power... just like Haman! And the name Amun (amana in Ancient Egyptian) sounds pretty close to Haman. Neat! Where's the problem?

1. Nowhere does the Quran indicate that "Haman" is supposed to be a title rather than a name. Nor does it even indicate this wicked character was named after a deity. Also, despite the presence of the name "Amun" in the Biblical descriptions of Egypt (as "No-Amon", a reference to the city of Thebes), the Quran does not connect it to Haman's name.

2) The narrator's evidence for Haman's priesthood is based on an assumptive interpretation of the passage where Pharaoh wants to see Moses' God and orders Haman to build a tower. Indeed, nothing indicates in the Quran that Pharaoh's ascension to the sky (a) was supposed to be spiritual and post-mortem rather than physical; (b) reflects a traditional Egyptian belief, rather than the fantasy/delusion of a specific pharaoh.
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However, the desire of ascension can be easily understood as a Biblical topos. Indeed, the connection between the sky and the divine also existed in the Middle East, and Judeo-Christian texts and traditions have used this desire as a depiction of arrogance (Tower of Babel, the unamed king in Isaiah 14,...). Even assuming the Quran were aware of a post-mortem ascension for Pharaoh, why should this make Haman a priest to the Quran's author? For all we know, the latter may just as well have thought that Haman, as a builder, had consulted priests to ensure his buildings would be suitable to Egyptian rituals, without being a priest himself.
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Of all the roles performed by Haman (military leader, chief of construction,...), why does the Quran omit to specify the one which is arguably the most prominent and hardest to guess (ie, his religious function, his priesthood) ?! This omission is all the more strange as his priesthood would also have been a useful detail for the admonishing dimension of Moses' narrative : given that high priests were believed to give oracles from the gods, it would emphasize Haman's role as a dangerously misguiding and pseudo-prophetic figure.
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3) The character of Haman doesn't come out of the blue. We can find a possible source of inspiration in the Bible: namely, the Haman from the Book of Esther. Their names are identical, they both have political functions (vizir under Xerxes/a high-ranked official -possibly a vizir- under Pharaoh), both are responsible for the construction of a high structure (50 cubit high gallows/ high building) and both are hostile to Jews/Israelites (the Biblical Haman planned to exterminate Jews in Persia and had Amalekite ancestry, the Amalekites being the archetypal enemies of Hebrews in the Bible). So, from a literary perspective, it's not hard to see why this character would have been transposed into Egypt as Pharaoh's assistant and Moses' opponent; and it wouldn't be the first time the Quran modifies a Biblical passage.
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So, in addition to similarities, we also have a credible motive for a Biblical inspiration. As such, why should we believe that the Quranic Haman is based on a High Priest of Amun rather than a re-purposed Biblical figure?
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As for Haman, the word that is being described is not ham but hem. That part is being deliberately misrepresented to try and fudge the data. And in full the title that he had was ḥm nṯr tpj n jmn, not even ḥm jmn let alone ḥ jmn. And in none of the documents that I've seen has he ever been referred to as ḥm jmn. So there are some massive linguistic issues to try and make such an argument. But more importantly, the argument of arabization is nonsensical as the source of this story is not from the Arabs but supposedly from god.
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It does not make sense that Allah could reveal a new story but not get the actual names and titles correct. So, this is again not a sensible argument. There are also additional points that can be made. For example, if this was a statement of servant of Amun, it is quite odd that in 28:38 Fir'awn says that he knows no god for the Egyptians but himself yet in the very same verse he would then be saying 'oh servant of amon'!!! So again we see that the argument presented is nonsense.
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If that wasn't enough nonsense, refer to 5/6. My post very clearly eliminates any relationship of Rameses II and Bakenkhonsu.

I love wacky apologetic claims, although I find issues when there is literal misinformation.