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Offline Ocyid

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The "Names" of God in Ancient Texts (Part 2)
« on: August 15, 2018, 05:26:35 AM »
This writing is a continuation from my previous post in this forum The topic is about to find the "names" of God in ancient texts/scriptures. In the previous post, I explained how language actually works and the importance of understanding that "Allah is NOT an Exclusive Name of God". In this post, I will show you one example of ancient text where the concept of One Supreme God was actually already mentioned far before the Quran, only not in Arabic language.

Until this point, we know that humans have been endowed with linguistic capability to make them able to give “names” to things as it has been explained in Al Baqarah (2) 30-33. Unfortunately, “name” itself is still too general to trace the “other names” of God in ancient time. Every culture might have their own label for the abstract concept of “God”. Thus, we need to be more specific in finding "The God” we are looking for. Therefore, this time we will look for the “characteristics of God” being mentioned in Quran to know "The God" we are actually looking for. Here, we simply go beyond the surface forms into the level of meanings but not necessarily reach the level of interpretation itself.

“The Great Hymn to the Aten”

I previously have given the example of Aten, the monotheistic God of ancient Egypt in this forum If we only look to the “name” of the God itself or “Aten”, we might not be able to determine whether Aten is the “other names of God” in ancient Egypt or it is not. It could simply be a general “label” for the underlying concept of “God” or even “Gods”, not necessarily The God being mentioned in Quran. This is not enough to determine whether “Aten” is other “name” or more precisely “reference” for God that we are looking for. “Aten” itself actually means “disc” , which makes it seem like the name “Aten” does not have any relation with the God being mentioned in Quran. However, if we dig deeper on the history of Aten itself, there is a hymn for the “Aten” called “The Great Hymn to the Aten” . In this hymn-poem, there are similarities between these hymns with verses in Quran. The clearest one would be the third line of the sixth paragraph which states “O sole god, like whom there is no other!”. This line is the same with Al Ikhlas (112) verse 1 and 4: “ Say, "He is Allah , [who is] One” and “ Nor is there to Him any equivalent.".

Not only on that particular line, there are other conceptual similarities between verses in the Great Hymn to the Aten with Quran as I have explained in the previous writing. Surely, deeper analysis is needed. This is actually why I am writing this essay: to invite others who are interested in this field of study to work together in order to reveal the truth about the past, since I do have my own limitation. Nonetheless, if the Great Hymn to Aten is indeed authentic text from the ancient time and its translation is correct, there is a possibility "Aten" is another “name” of God in another language, as it has been explained in Ibrahim (14) verse 4.

From the above explanation, it is actually quite clear that the things we really need in order to discover other “names” of God far before the revelation of Quran is actually the characteristics of the God itself, as they are being mentioned in multiple verses of Quran. Like the name or precisely reference of “Aten” above, the “name” itself cannot be used to conclude whether Aten is the other name of God or not, but His “Oneness” characteristic as it has been mentioned in the sixth paragraph line three is undeniable evident that “Aten” is the other name of God based on the information provided by Quran (Al Ikhlas (112) verse 1 and 4). This is actually the method of Quranic version; to use the information provided by the Quran to find the historical evidences of verses within the Quran itself. Since this method heavily rely on the Quran itself to find the historical evidences of its own verses, it can be said that this method is simply provided by the Quran by using the method implied in the Quran to prove the verses within the Quran itself.

Now, can this really work?

Yes and –to tell you the truth- it is actually quite easy, even a man like me can do my own independence research to implement this method. Only when I try to prove this, I will need help, since I do have my own limitations. Unfortunately, not many people understand or even care to even pay attention about how important this is. Therefore, I have not been able to give any hard evidences that I need to prove the effectiveness of this method. But, again, it does not mean it cannot be proven. The “name” of Aten is one of the possibility. Therefore, by using the same method, it is actually possible for us to find other “names” of God by looking deeper into other ancient texts and compare these texts with the Holy Quran itself. Based on my finding, other concepts of the Supreme One God can be found in at least two other ancient texts. These two ancient texts are the Vedic and the Avestan Gathas.

Rig Veda: Mandala X Hymn 121

The Rig Veda is the oldest of the four Vedas. It is estimated that this ancient text “was composed about 1500 B.C., and codified about 600 B.C” . In one of the Vedic Hymns by Max Müller (1891) , there is a Hymn to the Unknown God, which is Mandala X Hymn 121. In this Hymn, the concept of One Supreme God is mentioned. From my finding, the Oneness of God can literally be found at least in the 1st, 3rd, and 8th verse. Now, the more interesting thing that I found is actually in the 10th verse. In the 10th verse, the “name of God” mentioned is “Pragâpati” (Prajapati). Here, I will quote three translations I could find from  Max Muller along with J Muir  and Ralph T.H. Griffith  (1896). These translations are from Internet Sacred Text Archive:

   Muller : Pragâpati, no other than thou embraces all these created things. May that be ours which we desire when sacrificing to thee: may we be lords of wealth!
   Muir :   Pragâpati, no other than thou is lord over all these created things: may we obtain that, through desire of which we have invoked thee: may we become masters of riches.
   Griffith: Prajāpati! Thou only comprehendest all these created things, and none beside thee. Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.

As you can see from the three translations above, the same concept of One God as it has been mentioned in Al Ikhlas (112) 1 and 4 has already been mentioned by this ancient sacred text – just like it has also been mentioned in “The Great Hymn to The Aten”. Even though so, the “name” or the linguistic element used to represent the concept of “God“ is not “Allah”, but “Pragâpati” or “Prajapati”. In its Wikipedia page, it is explained that “Prajapati (Sanskrit: प्रजापति) is a compound of "praja" (creation, procreative powers) and "pati" (lord, master)” with the source mentioned: Jan Gonda (1982), The Popular Prajāpati, History of Religions, Vol. 22, No. 2 (Nov., 1982), University of Chicago Press, pp. 137-141. Unfortunately, I cannot read the detail in . Hence, I cannot make it as a source, but rather an information only. Maybe, you can check the information yourself. And, if you are kind enough, maybe you could provide me with the detail – only if you will.

Not only Jan Gonda, there are several other books that discuss about Prajapati. In Handbook of Hindu Mythology (2008) By George M. Williams, Prajâpati “was first a Vedic God (Deva) of real importance, only to be reduced over the centuries to the function of a group (rank) of Gods” (page 234) . Moreover, Williams mentions that Prajâpati was the Supreme Entity and the father of Gods during the time of Brahmanas until “His supremacy was taken over by Brahma”. Roshen Dalal in Hinduism: An Alphabetical Guide (2010) wrote that Prajapati in Rig Veda is “praised as the creator of heaven and earth, of the waters and of all that lives, of the one God above all other Gods” (page 311) . Similar with Williams, Dalal also mentions that Prajapati was replaced by Brahma, which is why in the later literature “Prajapati often refers to Brahma”. Still according to Dalal, Shiva and Vishnu are sometimes also called Prajapati. Moreover, several other Gods in Mahabarata and Puranas are also referred to as Prajapati. This group of Gods is called “Prajapatis” (Prajapatayah). Similar information can be found in The Illustrated Encyclopedia of Hinduism, Volume 2 by James G. Lochtefeld, Ph.D. (2001). Although appearing late in the Vedas, Prajapati is “described as the creator of the universe and is considered superior to the Vedic deities” (page 518) . Moreover, Lochtefeld also mentions that “Prajapati can also be used to refer to the God Brahma, as fashioner of the universe, or the Gods Vishnu or Shiva, as the universe’s supreme deities” in later Hindu practice. Based on these information, Prajapati is apparently the Supreme God with none others besides Him before He became only as a reference for other Gods.

A little note, there is actually other explanation in Encyclopedia of Hinduism by Constance Jones and James D. Ryan (2006). In their book, there is an explanation about Prajapati “being identified with the cosmic Purusha, the source of all reality” (page 332) . In page 338, there is an explanation about how Purusha began to be called as Prajapati. Unfortunately, I cannot see the content of this book. So, the best thing I can do is to put this information here. Hopefully, this information will be very useful for those who are interested with this matter more. Even though so, I personally hope someone will help me to read this book.

In the internet, there are many explanations and interpretations given about “Prajapati” or the Lord of Creatures (Williams, 2008 and Lochtefeld, 2001) or Lord of All Born Being (Jones and Ryan, 2006) or Lord of Living Creatures (Jan Gonda, History of Religions, 1982. Page 129) . Surely, these various interpretations are something natural for a text that has been existing for more than 2000 years. However, if the text is authentic, the translation is correct, and the original text does mention about the Oneness of “Prajapati” in 1st, 3rd, 8th, and 10th verse of the hymn, Mandala X Hymn 121 of the Rigveda could be a linguistic evidence that the God (or at least the concept of One God) in Islam is actually also known by the Hindus – only linguistic element used to represent the concept of “the God” is different. This, by itself, also proves the explanation given by Ibrahim (14) verse 4 that every prophets was sent in the language of their own people, not Arabic. And, also by itself, it shows that Allah is NOT an exclusive name, but rather a linguistic element to represent "The God" Himself. Surely, this is an initial research and not a final conclusion; a further study is needed. However, this proves that if we look deeper than the “label” or the linguistic elements used to represent God in spoken or written language, we can actually find the same underlying concepts as they are narrated in Quran within other ancient texts.

Once again, there would be a lot of interpretations regarding “Prajapati” and it is actually natural for a text that has been around for more than a millennium. Therefore, the authenticity of the text and the accuracy of the translation would need to be confirmed and proven. When the authenticity of the text and the accuracy of the translation can be confirmed -no matter what the interpretations are- the linguistic elements existing within the text itself is enough to be the evidences. Please remember that anybody can interpret anything, yet we simply have to focus on what is mentioned in the text itself. Quran would be a good example of this.
"I’ve had enough of someone else’s propaganda.…I’m for truth, no matter who tells it. I’m for justice, no matter who it is for or against. I’m a human being first and foremost, and as such I’m for whoever and whatever benefits humanity as a whole." - Malcolm X (Chapter Nineteen, 1965)

Offline Ocyid

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Re: The "Names" of God in Ancient Texts (Part 2)
« Reply #1 on: August 15, 2018, 05:28:46 AM »
The Lessons from The Translations of The Quran

If we pay attention, the words-to-words Quran and the so-called “translation” usually would be different. The so-called “translation” of the Quran is actually the “end product” of the translation process itself, in which the final process is to make the source texts “readable” in the target language. Therefore, some “adjustments” may be needed. This is common or even natural in the process of translation – mostly to the language with different grammatical rules. However, maybe not many people are aware that by doing so, this final stage of “readability” is actually already included the process of interpretation. This is why the translation of Quran is different between translators, because every translators has their own interpretations regarding the source texts that they read. Once more, this is natural in the process of translation or even in the reading process itself: every readers will have different understanding even if they read the same book. It would highly depends on the background of the readers themselves. The thing is that we may want to focus more on what is actually mentioned in the Quran itself. Therefore, if it is possible, words-to-words translation would be a great addition to any translations of the Quran. So, every readers of Quran would know what is actually mentioned in the source text and what is “supplementary” to make the source text “readable” in the target language.

Most people must be aware by now that additional information within the verses of Quran are usually put inside a bracket or “()” symbol in the Quran. Yet, what most people might not realize is that the final translation of the Quran itself is actually already involved the process of interpretation, in which the deep but wide meanings within the Words of All-Knowing God is simply understood by limited humans’ minds. Humans, no matter how much knowledge we have, are bonded with our very limited understanding. This, actually, has been implied in Al Baqarah (2) 255: we know nothing about what is in front and behind us. All we know is strictly limited by the time and space – and, most importantly, by what He wills. For me, this limitation of mankind, or even creatures, is actually the very essential and most fundamental value within the revelation of Quran itself or in my humble term simply; the human in humans (as it has been implied within the Ar Rum (30) 30). Thus, again, words-for-words translations of the Quran are essentially required to know exactly what is really mentioned within the Quran itself and how the translators interpret them in the target language.

The easiest way to see the whole process of translation is actually by seeing your own translated version of the Quran and its words-to-words translation (if any) to prove it yourself. However, my recommendation would be the website In that website, you can click the Arabic to see the words-to-words translation. By comparing the words-to-words translations and also each translations of the Quran, you will see the "basic" difference between a “translation” and “interpretation”. This also concludes that within any process of translation, the involvement of interpretation is actually something natural. Therefore, the word-to-word translation or the translation of each linguistic elements present to the source texts would be a crucial point in understanding the Quran or any so-called sacred texts.

The False Name of God

In the 10th verse of Mandala X Hymn 121 of the Rig Veda, the “name” of Sole God - with none other besides Him - is mentioned as “Pragâpati” or “Prajāpati” (the Lord of Creatures). Again, if the original text does literally mention such a concept, the text itself is actually a proof that the God or at least the concept of Oneness of God in Islam is actually already known since a long time ago. It also means the God or at least the concept is known by the Hindus. However, the language used in the Rig Veda is not Arabic but Sanskrit. Thus, the “linguistic element” used to represent The God or The Creator is not “Allah” but rather “Pragâpati” or “Prajāpati”. This understanding that "Allah" is only a linguistic element to represent "The God" in Arabic not an exclusive name is actually very crucial in finding the truth of Quran. Thus, God explains that
We did not send any messenger except [speaking] in the language of his people (Ibrahim or chapter 14, verse 4)
. Now, why don't we use this information to find His other "Names" in ancient texts? This is actually why I wrote this very long article. You can see the original text or the Sanskrit of Mandala X Hymn 121 in (

I know this finding will have its own controversy, mostly because “Pragâpati” or “Prajāpati” has His own statue, while the concept of God in Islam does not have any forms – mostly not in the form of a human. The thing that we might want to put in mind is that anything could have happened during the course of many centuries. Things like a human became the son of God or the name of a human elevated equally to the name of God do happen in the course of time.

There is actually a logical explanation for the statue itself, either it is an ancient misconception for the depiction of the Creator and Sustainer of the heaven and earth (Rig Veda 10:121 verses 1, 5, 6, and 9)  or there was something happening over a very long-long time. Please note that when I stated “misconception” I did not state it in a disrespectful manner. However, if Prajāpati is the ancient “name” or more precisely “reference” of God in Islam, Prajāpati or the Lord of Creatures (or if I may, the Creator) is simply far too great for any humans’ minds can comprehend. It is actually based on respect and awareness that Islamic people do not depict The God, since God is simply beyond us all. I do have the same respect for Prajāpati who in the first verse of Mandala X Hymn 121 is mentioned “He alone was the lord of all” . Thus, depicting such an Absolutely Powerful Lord with my limited mind would be far beyond my own or any other humans’ capability as nothing more but a human. In my respect of His Greatness, I see that depicting Prajāpati as the Lord of Creatures would be a “misconception”. I apologize if you find this offensive. However, this view does not come from “disrespect” but rather “a deep respect”. Surely, there would be different views about this. I just hope you will understand my motive regarding this particular matter.

Other possible explanation is that the depiction of Prajāpati in the form of statue is a result of the time itself. Williams in Handbook of Hindu Mythology (2008) writes that the supremacy of Prajâpati was taken over by Brahma and later Brahma was replaced by Vishnu and Siva. This has been “subcontracting creation to first seven, then ten, and finally twenty-one or more Prajâpatis, of whom Brahmâ was seen as one” (page 235) . Since Prajāpati was taken over by Brahmâ, Prajāpati often refers to Brahma in later literature followed by Shiva and Vishnu. This is why Prajāpati can also refer to Brahma, Shiva, and Vishnu in later Hindu practice (Lochtefeld, 2001. Page 519) . Moreover, according to Roshen Dalal in Hinduism: An Alphabetical Guide (2010) there are also “several others referred to as Prajāpati in Mahabharata and Puranas” (page 311) . Still according to Dalal, there are even groups of Prajapatis, which were the descendants of the God Brahma mentioned in Puranas and other texts. From this information, it can be deduced that there is a possibility where the statue of Prajâpati might actually not have been a depiction of Him, but rather a depiction of other Gods referred to as Him. Yet, during a long course of time, the statue itself was started to be referred to as Him. This is possible. However, to make sure about it, a further study will be needed. Now, if we take Quran as a point of reference, the event itself might actually have been mentioned in At Tawbah (9) 31. You may want to read the verse yourself.

Based on the explanation above, Quran actually could be used as a point of reference in finding other “names” of God in ancient texts. We just have to follow the characteristics of the God being mentioned in Quran – especially His Supreme Oneness characteristic. We just have to see beyond the linguistic elements used as tools in delivering meanings. This is actually the method implied in Ibrahim (14) verse 4. Moreover, if we look closely, the verses in Quran actually could be used to explain the history itself. We just have to keep our eyes and minds open and keep learning about Quran and the world itself. This is how we will understand the truth in Quran. The thing that we should remember is other religions will have their own views. Therefore, there would be a lot of views, whereas the view used here is from Quranic point of view. This is why this method is called The Quranic Versions; in which the history in general is explained through the verses of Quran.

The Vedas (or here mostly the Mandala X Hymn 121 in Rig Veda), for instance, might be a very important ancient texts for Islam itself. In a blog, some young people from Malaysia wrote about “Agama Hindu berasal dari Islam?” (roughly translated “Does Hindu Religion came from Islam?”). Now, before the title inciting any misunderstanding for the Hindus, Islam here means “to surrender oneself, to commit or resign oneself to the will of God” (Lewis and Churchill, 2008) . The word “Islam” used in the article actually refers to its meaning rather than the religion or "the people of the Quran". If I can take it roughly, the title actually implies that Hindus is essentially a religion that leads to the way to “salvation”, just like the Christian, Jewish, and “Islam” essentially are. I believe people in this forum can explain this matter more than me. This explanation is merely a just-in-case scenario for those who might misunderstand about the tittle – which may often happen.

Within the article written in Melayunese language, it is explained that there is possibility where Brahma is actually Ibrahim (Abraham) being mentioned in Quran. This explanation could be found under the subsection “Tuhan Brhama itu Ibrahim a.s?” (sic).  It could be roughly translated as “Is God Brahma Ibrahim AS?”. In this subsection, there is an explanation about the etymology of Abraham from the word “Ab” or “Ap”, which means “father” in Kashmir, and “Ram”. It is stated in that site that “the prototypical Jews will call Ram “Ab-Ram” or “father Ram”. It is also explained further in that page that the word “Brahm” (sic) is derived from the word “Ab-Ram” and not the vice versa. I personally believe that it could be the other way around. Unfortunately, I cannot contact the site owner to verify or clarify this. Honestly, I have not conducted my own research regarding this matter, so I cannot say anything further about it. You may want to contact the site owner for further explanation, since I failed to reach them. However, if Prajāpati (the “name” of the One Supreme God mentioned in Rig Veda) is indeed The Absolute One God mentioned in Quran, then there is a chance that Brahma is indeed the prophet Ibrahim (Abraham) mentioned in the Quran. It will also explains why Prajāpati appears late in the Vedas, why Prajâpati was the Supreme Entity and the father of Gods during the time of Brahmanas (George M Williams, 2008), and why Mandala X Hymn 121 is about "sacrifice". Maybe, only Quran that can explain this. However, I must warn you that before further study is conducted, this shall not be made into a final conclusion. I too want to be right about this, but the truth should always come from evidences - not a mere argument. Therefore, you may want to look up the ancient texts during the time of the Brahmanas. There, you will find the truth.

This is actually my whole point in reminding Mr Joseph of his article “‘ALLAH’ IS NOT AN EXCLUSIVE NAME FOR GOD”. It is true that the name of “Allah” is simply a linguistic element in Arabic that represent the concept of God itself. Therefore, it is equivalent with God in English, Tuhan in Indonesian, Dios in Spanish, Dieu in French and such. However, when Mr. Joseph started to enter specific “name of God”, preferably those who are mentioned in other Holy Books, maybe –just maybe- there is actually a better method to confirm it. Remember that these specific “names” such as Krishna, Khuda, Yahweh, Elohim, Adi Purush (Timeless being); Para Brahman (The absolute Truth), El, Eli, Eloi, and Jehovah are bonded with historical background, which in the end creates religious understanding. Without checking the historical background, I do think it would be quite risky and reckless. Sure, Para Brahman might be known as “The Absolute Truth” nowadays, but did it really refer to “The God” itself a long time ago? Time can really change many things. Therefore, a little precautions and background study might be required to determine whether it is a “reference” of God or something else. There is actually another lesson that can be learned from the Rig Veda Mandala X Hymn 121 as it is explained by Max Müller in Vedic Hymns. You can read it in


In his note about the 10th verse of Mandala X Hymn 121, Max Müller mentions about a misunderstanding in viewing the pronoun “Ka”, which means “who”. Müller explains that since “the authors of the Brâhmanas had so completely broken with the past that, forgetful of the poetical character of the hymns, and the yearning of the poets after the unknown god, they exalted the interrogative pronoun into a deity,' and acknowledged a god 'Ka, or Who’”. Müller further explains that the Brâhmans actually have invented “a God” named “Ka”. Thus, “in the later Sanskrit literature of the Purânas, Ka appears as a recognised god, as the supreme god, with a genealogy of his own, perhaps even with a wife; and that in the Laws of Manu, one of the recognised forms of marriage, generally known by the name of Pragâpati-marriage, occurs under the monstrous title of 'Kâya'”.

This explanation given by Max Müller could be a good example or even hard evidence of Al A’raf (7) 71, Yusuf (12) 40, and An Najm (53) 23 in the Quran. Müller explanation is also the reason why we may want to be very cautious in mentioning “specific reference” of God, mostly those who are mentioned in other sacred books or ancient texts. However, it does not necessarily some “names” of God in ancient texts are not the ancient “names” of Islamic God. It is just that these “names” of God mentioned in other sacred books or ancient texts must fit the characteristics of God as they are mentioned in Quran – mostly His Absolute Oneness character.

They are actually some benefits in applying this method for us. It can improve our knowledge or understanding about history or other religions. It can show us the truth that other ancient texts have already mentioned similar concept as it has been informed in Quran even far before the Christian Bible. But, for me, the most important thing is that we will know the “names” of God in the ancient time. As I am a believer of His Exalted Authority, these “names” are very important to me – no matter how people often laugh and underestimate me for this. For me, these “names” actually the evidence of the truth within Quran itself.

Again, Mr. Joseph is right that God Himself is far beyond our limited capability to understand. Thus, essentially, He simply cannot be represented by any linguistic elements. Therefore, when He sent us His words through His prophet including His Beautiful Names, there must be a very good reason behind it. Allah is the All-Acquainted (Al Khabir/Khobiiro ) after all. This is also what makes me believe that the verses Mr. Joseph mentioned 017:110 and 007.180 are actually still within the context, which is the Quran itself - not out of it.

I do not say there are 99 Names of Him, since I haven’t counted them. I personally count His Names that are mentioned together as one name, not separately. Now, the question is: how if we use His Beautiful Names mentioned in Quran for our benefits, like to search His other “names” in the timeline of history?

Can this be proven?

Sure! Why not?

There is a way to prove it by using the same method. If we look deeper in the historical timeline, there is actually another ancient text that already mentioned Beautiful Names of God within the Quran in an extinct language several hundred years before the Bible – an ancient text that might often be forgotten by us: the Avestan Gathas. However, since the Avestan Gathas are quite long than "The great Hymn to the Aten" and "Mandala X Hymn 121 of the Rig Veda", I will need more time to prepare it.

In the end, I apologize if there are some "inappropriate" things in my writing or if you find this offensive, as I have no intention to do so. Please remember that any mistakes I made in this writing is mine alone as a limited being. Yet, if this turns out to be truth, please remember that it is Quran that tells you the truth. I am among you who know this kind of truth from the Quran. Therefore, please read your Quran and try to understand its messages. And you will see even more than this piece of writing.
"I’ve had enough of someone else’s propaganda.…I’m for truth, no matter who tells it. I’m for justice, no matter who it is for or against. I’m a human being first and foremost, and as such I’m for whoever and whatever benefits humanity as a whole." - Malcolm X (Chapter Nineteen, 1965)

Offline Ocyid

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Re: The "Names" of God in Ancient Texts (Part 2)
« Reply #2 on: August 15, 2018, 05:29:14 AM »
Further Readings:

This is the reference that I used in this writing. Yet, since I copied this from Word, this reference will trouble you a bit. I just hope it is worthy. I have the MS Word version. Yet, since I do not know where to upload, I apparently cannot share it with you here.

1.Wikipedia page about “Aten” with the source mentioned Redford, Donald (1984). Akhenaten: The Heretic King. Princeton University Press. pp. 170–172. ISBN 0-691-03567-9. Being honest, I have my own limitation to see the original source and thus need more information about it to conclude whether the word “Aten” is a translation which has guidance or it is an interpretation because it is simply pictured with shining circle. The understanding of it will make everything clear. Therefore, any information about where I could read the book for free is much appreciated. Regards, Ocyid.
3. I use the Sahih International version in this quotes.

19.Bernard Ellis Lewis and Buntzie Ellis Churchill, Islam: The Religion and the People (
20. with the source mentioned Jesse Russel & Ronald Cohn (2012). Anacalypsis: An Attempt to Draw Aside the Veil of the Saitic Isis or an Inquiry into the Origin of Languages,Nations and Religions, Book Of Demand, Jilid 1, hlm 396

I hope nothing but the best for you, may peace be with you.

Salamun Alaikum,
With Regards

"I’ve had enough of someone else’s propaganda.…I’m for truth, no matter who tells it. I’m for justice, no matter who it is for or against. I’m a human being first and foremost, and as such I’m for whoever and whatever benefits humanity as a whole." - Malcolm X (Chapter Nineteen, 1965)

Offline Ocyid

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Re: The "Names" of God in Ancient Texts (Part 2)
« Reply #3 on: August 15, 2018, 06:06:39 AM »
can anyone inform me how to modify my writing?

since i cannot modify it.

Thank you
"I’ve had enough of someone else’s propaganda.…I’m for truth, no matter who tells it. I’m for justice, no matter who it is for or against. I’m a human being first and foremost, and as such I’m for whoever and whatever benefits humanity as a whole." - Malcolm X (Chapter Nineteen, 1965)