A 5,000 years old (3050 B.C. to 2650 B.C.) massive stone monument structure in the shape of a lunar-crescent stone has been identified 8 miles northwest of the Sea of Galilee in Israel which confirms to the oldest reference to Allah, Islam and its practice.
Ido Wachtel, a doctoral student at the Hebrew University of Jerusalem who did the discovery the size of a football field, said that “The shape may have had symbolic importance, as the lunar crescent is a symbol of an ancient Mesopotamian moon god named Sin”.
Even the name of the ancient town was called Bet Yerah translates to “house of the moon god” is located only a day’s walk from the crescent-shaped monument, Wachtel noted.
Other large rock structures have been found not far from the crescent-shaped monument. One structure, called Rujum el-Hiri, is in the Golan Heights (an area to the east of the Sea of Galilee) and has four circles with a cairn at its center. Another stone monument, a giant cairn that weighs more than 60,000 tons, was discovered recently beneath the waters of the Sea of Galilee. Its date is unknown, but like the crescent-shaped structure, it is located close to Bet Yerah.
The cairn is a manmade outcrop and is usually used for mystical dance as Druids and Muslim Sufis do. The Druids, whose “mystical dance” around the cairn, or sacred stones which the priest always made three circuits, from east to west, by the right hand, around the altar or cairn, accompanied by all the worshippers. the people “never come to the ancient sacrificing and fire-hallowing cairns, but they walk three times around them, from east to west, according to the course of the sun.”
Muslim Sufis still do a similar practice in which instead of the cairn, the Imam (Muslim priest) stands in the middle:
And in the Kaaba in Mecca Saudi Arabia,the Muslim pilgrims circumambulates the Kaaba as a whole celestial body orbiting another greater body. Sufi dancers revolve around their left foot with their head tilted as the earth’s axis is tilted. The sufi dancer is imitating the orbiting earth, rather than the sun.
All this confirms Shoebat.com’s research on the oldest Reference to Allah in antiquity which was discovered in Northern and Southern Arabia dating back to the fifth century B.C.  according to Kenneth J. Thomas. But this discovery links to the recent archeological discovery in Israel; Sin or Crescent Moon worship which was also named Allah, literally.
In fact, this evidence and clue was given in the Bible (Nehemiah 2:10,13; 13:28). In Hebrew the name is Sanballat (Hebrew: ???????????). Eberhard Schrader, cited in Brown–Driver–Briggs, considered that the name in Akkadian was S?nuballit, from the name of the Sumerian moon god S?n meaning “S?n has begotten.”
The name stems from the construct of two names “Sin” and “Allat” which is the feminine name of Allah. According to numerous inscriptions, while the name of the Moon-god was Sin, his title was alilah, i.e. “the deity,” meaning that he was the chief or high god among the gods.
There has been new research linking “Allah” being worshipped as a deity can be found in the Epic of Atrahasis chiseled on several tablets dating to around 1700 BC  and was not found in Arabian records, but in Babylonian.
What should shock historians and theologians alike is that this much older reference to the literal name of a deity called “Allah” was never even linked by any of the experts on Assyriology who have written on the subject or any of the translators of the Atrahasis epic.
Even more troubling for Muslims today is that this deity was described nearly four millennia ago to be a god of “violence and revolution”. The beginning of the Epic of Atrahasis describes Allah as how all of the gods labored endlessly in grueling work, under the rule of the patron deity Enlil or Elil. But soon revolt of the gods had erupted, and one deity of “violence and revolution” named Allah (spelled by the experts as Alla), as the following inscription recounts:
Then Alla made his voice heard and spoke to the gods his brothers,’ Come! Let us carry Elil, the counselor of gods, the warrior, from his dwelling. Now, cry battle! Let us mix fight with battle!’ The gods listened to his speech, set fire to their tools, put aside their spades for fire, their loads for the fire-god, they flared up.
This link sheds new light since for many years we have been hearing various ideas on where Allah came from. Christian and Muslim scholars – as well as secular professors – presented numerous arguments on just who Allah really is, not from an actual name reference but as to the attributes of this deity being similar to others in pre-Islamic times. For example, the renowned historian W. St. Clair Tisdal had found traits of the Persian religion Zoroastrianism in Islam; while many Christian writers have argued that Allah was a moon-god in Arabia and Babylon, but such an argument has been difficult to conclude, on account of the absence of a smoking gun chiseled in ancient inscriptions directly by naming Allah literally and connecting him with lunar worship.
Muslim thinkers on the other hand have always argued that Abraham originally worshiped Allah purely without the corruption of idolatry or Christianity or Judaism, as the Koran states:
Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah ]. And he was not of the polytheists.
Perhaps the biggest problem for this argument is that there is no ancient inscription found to date in the Near East or anywhere else for that matter, which describes Allah being worshipped purely, without idolatrous connotations.
What is also amazing is that no expert on Assyriology or Sumerology had even suspected that “Alla” had a connection with the Arabian “Allah”. We checked the work of Thorkild Jacobsen, a foremost authority on Mesopotamian history, and while he writes on some aspects of “Alla”, he makes no connection with the Arabian Allah. We even perused the dictionary of the translator, Stephanie Dalley, to see if she could provide us with the significance behind “Alla”, but the name of the deity was entirely absent from it. I could even find a definition for the word “Earth”, and for even obscure names of other gods such as “Hurabtil”, “Kakka”, “Gerra”, and “Haharnu”, but yet not one explanation for “Alla”. She makes no connection between the Babylonian “Alla” and the Arabian “Allah”, nor does she even speculate a connection.
Yet, Dalley has made a theory trying to make the Biblical Yahweh an indigenous deity of Hamath in Syria. She uses as evidence to support this claim, the name of a leader from Hamath, Yau-bi-di, by saying that the “Yau” in the name is a form of Yahweh, and thus assuming that He was worshipped indigenously in Syria. She also came to the conclusion that the name of a north Syrian prince, Azri-Yau, bears the name of Yahweh. While she speculates and concludes that certain names with “Yau” are in reality bearing the name of Yahweh, she does even suspect that the “Alla” of the Babylonians is referring to the Arabian Allah.
And to those who accuse us of basing our conclusion, that Alla is Allah, on solely prejudice against Islam, we will present further evidence for our belief. It must be known to the reader that the author of the Atrahasis epic was one Ipiq-Aya who lived under the reign of the Old Babylonian king Ammi-Saduqa, and that he wrote it in the Akkadian language  (the tongue of the Old Babylonian kingdom). The “Akkadians” it must be noted did not originally spring from Iraq, but had migrated from south Arabia, specifically Yemen, into Mesopotamia, where south Arabian inscriptions have been discovered, as in Kuwait on the Arab shores of the Persian gulf close to the borders of Iraq. The deities of Shamash (the Sun), and Ashdar/ Athtar (Venus) were both brought by the Akkadians from South Arabia into Mesopotamia.
Athtar was originally a male deity of Venus for the Akkadian Arabs, but because when they had settled into Mesopotamia, they had equated Athtar with the Sumerian goddess of Venus Inanna, and would become the Babylonian Ishtar. This Athtar was also identified with the Arabian Allat, the female consort of Allah who was so revered by the Mesopotamians that they had called her Um-Uruk, or “the mother of the town of Erech,”  an infamous city of ancient Iraq.
Since Allat was the feminine root of Allah, and was worshipped in Mesopotamia, and equal to the Sumerian Inanna, since they were both Venus goddesses, we should be able to find Allah associated with this goddess, based on inscriptions. In fact, we do, a Sumerian verse which directly identifies “Alla” with the bridegroom of Inanna, Dumuzi or Tammuz who was an ancient deified king who once ruled the city-state of Erech, or Uruk, as the fourth king of its First Dynasty,  at around—according to Kramer—the third millennium B.C., and whose death was ritually lamented by the Sumerians.
It must be emphasized that this identification of Dumuzi with Alla is not made by university scholars, but by the ancient Sumerians themselves. In the following text which gives Alla as another Tammuz, amongst others, it reads:
Alas the lad, the warrior Ninazu! Alas the lad, my lad, my Damu! Alas the lad, the child Ningishzida! Alas the lad, Alla, owner of the net!…The shepherd, lord Dumuzi, bridegroom of Inanna.
Alla’s identification with Dumuzi is made specifically in a lament for the king, who is called “the lad,” after his death, in which it refers to him as Alla, amongst other names:
[The bitter cry for him! the bitter] cry [for him!] [The bitter] cry for the captive D[umuzi!] The bitter cry [for] the captive Ama-ushumgal-anna! Woe the lad, the child Ningishzida! Woe the lad, Ishtaran of shining visage! Woe the lad, Alla, owner of the net!
The more one peruses this ancient text, the more one realizes that this “Alla” is, in fact an ancestral deity who was worshipped in Mesopotamia. Within the same text we find mention of the deity’s grave, in which Dumuzi, or Alla, in the mythic narrative, tells his sister Geshtinanna that his mother “will make you search for my corpse.” 
The tomb of Alla is mentioned specifically in another text, in which it states:
…in the cupbearers’ house, among the little bronze cups, Alla, lord of the net, is laid to rest. 
By the testimony of the Sumerians, it is clear that this Alla, or Tammuz, was once an infamous king of Erech, to only be deified by the superstitious masses of Mesopotamia. By reading the Kings’ List of both the city-states of Ur and Isin, we find that later rulers were in fact equated with this Tammuz after their deaths. Kings of Isin and Ur, such as Ishbi-Girra, Gimil-ili-shu, Idin-Dagan, Ishme-Dagan, Bur-Sin, Ur-Nammu, and Idin-Ishtar, were all deified after their perishing, as Tammuz. And because the Sumerians identified Tammuz with Alla, it becomes logical to affirm that these kings were indeed deified as Alla as well. But besides being identified with later kings of Sumer, Tammuz is also recorded by an Arab writer named Ibn Washiyya to have been an ancient and idolatrous prophet, a cult of whom was observed by an Arabian people called the Nabateans.
The same Arab writer recounts how Tammuz had told a king to worship the seven planets and the twelve signs of the zodiac, which was to the fury of the king who had the wizard killed. To commemorate his death, the Nabatean Arabs, just like the Sumerians, had ritually wailed for him, and also lamented the death of another prophet called Yanbushad, whose name is prefixed with that of the god Nabu. The renown Jewish writer Maimonides, wrote on the origins of the ritual of mourning for the deceased Tammuz:
When the false prophet named Thammuz preached to a certain king that he should worship seven stars and the twelve signs of the zodiac, that king ordered him to be put to a terrible death. On the night of his death all the images assembled from the end of the earth unto the temple of Babylon, to the great golden image of the sun, which was suspended between heaven and earth. That image pretreated itself in the midst of the temple, and so did all the images around it, while it related to them all what had happened to Thammuz. The images wept and lamented all night long, and then in the morning they flew away, each to his own temple again to the ends of the earth. And hence arose the custom every year, on the first day of the month Thammuz, to mourn and weep for Thammuz.
Maimonides traces the origin of this ritual to Babylon, which would mean that it had come from Mesopotamia into Arabia at a time of far antiquity. And because Tammuz was identified by the Sumerians with Alla, we must conclude that the false prophet described by Maimonides and Ibn Washiyya, was also this same Alla.
Found at Shoebat. Do stop by there and read all his other articles. Makes for interesting reading.
Islamic State draws steady stream of recruits from Turkey: “Diluted form of Islam practiced in Turkey is an insult to the religion”
What an odd state of affairs: the imams Obama, Kerry, Cameron, Abbott and a host of others assure us that the Islamic State has nothing to do with Islam. But a Turkish Muslim who went to join it says of his modern, moderate homeland: “The diluted form of Islam practiced in Turkey is an insult to the religion.” So not only does Can misunderstand Islam, but he does so in a way that makes him think he is understanding it properly — more properly than the moderate, peaceful version that every non-Muslim knows is the religion’s true manifestation. How did this strange situation come about?
“ISIS Draws a Steady Stream of Recruits From Turkey,” by Ceylan Yeginsu, New York Times, September 15, 2014:
ANKARA, Turkey — Having spent most of his youth as a drug addict in one of the poorest neighborhoods of Turkey’s capital, Can did not think he had much to lose when he was smuggled into Syria with 10 of his childhood friends to join the world’s most extreme jihadist group.
After 15 days at a training camp in the Syrian city of Raqqa, the de facto headquarters of the group, the Islamic State in Iraq and Syria, the 27-year-old Can was assigned to a fighting unit. He said he shot two men and participated in a public execution. It was only after he buried a man alive that he was told he had become a full ISIS fighter.
“When you fight over there, it’s like being in a trance,” said Can, who asked to be referred to only by his middle name for fear of reprisal. “Everyone shouts, ‘God is the greatest,’ which gives you divine strength to kill the enemy without being fazed by blood or splattered guts,” he said.
Hundreds of foreign fighters, including some from Europe and the United States, have joined the ranks of ISIS in its self-proclaimed caliphate that sweeps over vast territories of Iraq and Syria. But one of the biggest source of recruits is neighboring Turkey, a NATO member with an undercurrent of Islamist discontent.
As many as 1,000 Turks have joined ISIS, according to Turkish news media reports and government officials here. Recruits cite the group’s ideological appeal to disaffected youths as well as the money it pays fighters from its flush coffers. The C.I.A. estimated last week that the group had from 20,000 to 31,500 fighters in Iraq and Syria.
The United States has put heavy pressure on Turkey’s president, Recep Tayyip Erdogan, to better police Turkey’s 560-mile-long border with Syria. Washington wants Turkey to stanch the flow of foreign fighters and to stop ISIS from exporting the oil it produces on territory it holds in Syria and Iraq.
So far, Mr. Erdogan has resisted pleas to take aggressive steps against the group, citing the fate of 49 Turkish hostages ISIS has held since militants took over Iraq’s second-largest city, Mosul, in June. Turkey declined to sign a communiqué last Thursday that committed a number of regional states to take “appropriate” new measures to counter ISIS, frustrating American officials.
For years, Turkey has striven to set an example of Islamic democracy in the Middle East through its “zero problems with neighbors” prescription, the guiding principle of Ahmet Davutoglu, who recently became Turkey’s prime minister after serving for years as foreign minister. But miscalculations have left the country isolated and vulnerable in a region now plagued by war.
Turkey has been criticized at home and abroad for an open border policy in the early days of the Syrian uprising. Critics say that policy was crucial to the rise of ISIS. Turkey had bet that rebel forces would quickly topple the Syrian president, Bashar al-Assad, but as the war evolved, the extremists have benefited from the chaos.
Turkish fighters recruited by ISIS say they identify more with the extreme form of Islamic governance practiced by ISIS than with the rule of the Turkish governing party, which has its roots in a more moderate form of Islam.
No it doesn’t. It has its roots in an explicit and conscious rejection of political Islam by Kemal Ataturk — a rejection that Recep Tayyip Erdogan is steadily reversing.
Hacibayram, a ramshackle neighborhood in the heart of Ankara’s tourist district, has morphed into an ISIS recruitment hub over the past year. Locals say up to 100 residents have gone to fight for the group in Syria.
“It began when a stranger with a long, coarse beard started showing up in the neighborhood,” recalled Arif Akbas, the neighborhood’s elected headman of 30 years, who oversees local affairs. “The next thing we knew, all the drug addicts started going to the mosque.”
One of the first men to join ISIS from the neighborhood was Ozguzhan Gozlemcioglu, known to his ISIS counterparts as Muhammad Salef. In three years, he has risen to the status of a regional commander in Raqqa, and locals say he frequently travels in and out of Ankara, each time making sure to take back new recruits with him.
Mehmet Arabaci, a Hacibayram resident who assists with distributing government aid to the poor, said younger members of the local community found online pictures of Mr. Gozlemcioglu with weapons on the field and immediately took interest. Children have started to spend more time online since the municipality knocked down the only school in the area last year as part of an aggressive urban renewal project.
“There are now seven mosques in the vicinity, but not one school,” Mr. Arabaci said. “The lives of children here are so vacant that they find any excuse to be sucked into action.”
Playing in the rubble of a demolished building on a recent hot day here, two young boys staged a fight with toy guns.
When a young Syrian girl walked past them, they pounced on her, knocking her to the floor and pushing their toy rifles against her head. “I’m going to kill you, whore,” one of the boys shouted before launching into sound effects that imitated a machine gun.
The other boy quickly lost interest and walked away. “Toys are so boring,” he said. “I have real guns upstairs.”
The boy’s father, who owns a nearby market, said he fully supported ISIS’s vision for Islamic governance and hoped to send the boy and his other sons to Raqqa when they are older.
“The diluted form of Islam practiced in Turkey is an insult to the religion,” he said giving only his initials, T.C., to protect his identity. “In the Islamic State you lead a life of discipline as dictated by God, and then you are rewarded. Children there have parks and swimming pools. Here, my children play in the dirt.”
But when Can returned from Raqqa after three months with two of the original 10 friends he had left with, he was full of regret.
“ISIS is brutal,” he said. “They interpret the Quran for their own gains. God never ordered Muslims to kill Muslims.”
Indeed. That prohibition is in Qur’an 4:92 — although apostates and heretics are fair game according to Islamic law, which is why the Islamic State kills them. Note that Can does not, however, say that Allah never ordered Muslims to kill non-Muslims.
Still, he said many were drawn to the group for financial reasons, as it appealed to disadvantaged youth in less prosperous parts of Turkey. “When you fight, they offer $150 a day. Then everything else is free,” he said. “Even the shopkeepers give you free products out of fear.”
ISIS recruitment in Hacibayram caught the news media’s attention in June when a local 14-year-old recruit came back to the neighborhood after he was wounded in a shelling attack in Raqqa. The boy’s father, Yusuf, said that the government had made no formal inquiry into the episode and that members of the local community had started to condemn what they saw as inaction by the authorities.
“There are clearly recruitment centers being set up in Ankara and elsewhere in Turkey, but the government doesn’t seem to care,” said Aaron Stein, a fellow at the Royal United Services Institute, a London-based think tank. “It seems their hatred for Bashar al-Assad and their overly nuanced view of what radical Islam is has led to a very short- and narrow-sighted policy that has serious implications.”
The Interior Ministry and National Police Department did not respond to requests for comment.
On a recent afternoon in Ankara, Mr. Erdogan and Mr. Davutoglu came to pray at the historic Haci Bayram Veli Mosque, just over 100 yards away from an underground mosque used by a radical Salafi sect known to oversee ISIS recruits.
When news of their visit reached the neighborhood, several residents scurried down the steep hill hoping to catch an opportunity to raise the issue.
At the same time, a 10-year-old boy lingered in his family’s shop, laughing at the crowd rushing to get a glimpse of the two leaders. He had just listened to a long lecture from his father celebrating ISIS’ recent beheading of James Foley, an American journalist. “He was an agent and deserved to die,” the man told his son, half-smirking through his thick beard.
To which the boy replied, “Journalists, infidels of this country; we’ll kill them all.”
They don’t like their journalists? We can send them some of our pro-jihad journalists — I am sure that Christiane Amapour, Niraj Warikoo, Bob Smietana, Lisa Wangsness, Kari Huus and other jihad stooges would be very happy to make the trip and give them rosy coverage.
Found this at Jihad Watch. Another site you should visit often and read what is posted.
“Shortly, the public will be unable to reason or think for themselves. They’ll only be able to parrot the information they’ve been given on the previous night’s news”.