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Daniel 12,

9 He replied, "Go your way, Daniel, because the words are closed up and sealed until the time of the end. 10 Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.

11 "From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. 12 Blessed is the one who waits for and reaches the end of the 1,335 days.

13 "As for you, go your way till the end. You will rest, and then at the end of the days you will rise to receive your allotted inheritance."

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Now here’s where it gets fun!

30 C.E. the crucifixion, 11 "From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days.

My translation (Artscroll Tanach) has ‘years’ instead of ‘days’ and the Hebrew here is Yud Mem Yud Mem which can be translated days or years. But here years works. Watch, count 1290 years from 30 C.E. and you arrive at 1320. Now what happened in Jerusalem that year?

The Story of Abu Madein Al-Ghouth’s Legacy (Waqf) to the Moors in Jerusalem

By Faisal Al-Kheiry

Jerusalem is one of the greatest and most honourable cities in the world particularly because it is the home of most of the Prophets (peace be upon them all). Al-Qazweeny describes it as follows: “It is a famous city, the home of most Prophets and messengers, the kiblah of all faiths, and the home of Revelation, as well as the fact that the Prophets prayed there and the Angels have been all over the city.” Moreover, Ben Al-Jawzy said that most of the scholars agreed that Allah made Jerusalem the kiblah because every Prophet or Messenger was sent there since the days of Adam, and Prophet Muhammad (peace be upon him) prayed toward Jerusalem. Consequently, it has become the home of hopes and expectations for all Muslims, especially the Moors, throughout the Islamic ages.

The history of the Moors in the city has been connected with Jerusalem because they believe in Islam, and they have been attracted by the same ties which tied them to Mecca and Medina. Most of them used to pass by the city on their way to Mecca for pilgrimage, and the scholarships to study in Jerusalem were most honoured by their recipients. Jerusalem has been the most important academic and educational Islamic institute since it was conquered by the Muslims. The Moors also came to defend the city against the Crusaders. Scholars and students come to it for education and learning, especially from Morocco.

Why Were the Moors Left a Legacy in Jerusalem?

Some may want to know when the legacy of Saidi Abu Madein was established in Jerusalem. To answer this question, we should refer to what was reported by the great Muslim traveler, Ben Jubeir, who visited both East and West between 578H and 581 H. He said that many Moors had volunteered in the army of Noureddin Zenky, and they fought well. In the process, they captured several castles and forts. He added that when Noureddin was sick, he vowed to free most of the captive Moors when and if he recovered from his illness. He fulfiled his vow, and the Moors were allowed to return to their home after Saladin defeated the Crusaders. However, most of the Moors preferred to stay in Jerusalem to defend Palestine against any emergency.

When King Al-Afdal succeeded his father, Saladin, to the throne of Damascus and then Jerusalem five years later in 589 H, he appropriated Al-Baqa’a, the area where the Moors used to stay, to both males and females to live and use its facilities. He also established a school named after himself—Al-Afdalia—but the Moors decided to own the estate because they realized the coming dangers against the city. The Moors went to Jerusalem mainly for seeking knowledge and defending the city. The Content of Abu Madein Al-Ghouth’s Legacy

It is noteworthy to register the contents of a document by the great learned scholar, Abu Madein Shu’eib Ben Al-Mujahed Abu Abdallah Moh’d Ben Al-Sheikh Al-Imam, the Blessing of the Muslims, and the rest of the ancestors, Abu Madein Shu’eib Al-Maghraby Al-Ottomany Al-Maleky, who was buried in Telmesan. This document, written on 29 Ramadan 720 H (2 November 1320 CE) during the life of the grandson, indicated that he had dedicated two places, which he had been running by himself. The first place was the village of Ein Karem and consisted of plains and rough terrain, houses for its people, orchards of pomegranate, olives, figs and oak trees, water wells, and old Roman vineyards. The document showed the borders of the village from the four directions: Al-Malha Al-Kubra south, Ein Qaroun, Qalounia, Harash, Sataf and Zawyet Al-Bukhtyari north, Ein Al-Sheqaq west, and Al-Malha Al-Kubra and Beit Marmeil east.

The second place is located in Jerusalem itself known as Qantara Asabat Um Al-Banat at Bab Al-Selsela, including a large building (Ewan), a large house, a yard, a facility and an underground store and a cellar. Although the document had showed the limits in great detail of the one in Ein Karem, it did not do the same for this one; however, it did show its four limits, especially the eastern side which ends at Al-Buraq. The document added that this legacy will remain through the ages and it has been confirmed throughout its history. The document added that both Ein Karem and the Ewan have been dedicated to the Moors in Jerusalem or those visiting the city regardless of their color, trade, sex, age or status, and nobody could fight the Moors over this Waqf, which they could make use of it in different ways, such as rental, agriculture or sharing, and the priority will be for the newcomers then the indebted and so on. The document stated that the revenue of these estates should be given to the Moors in Mecca and Medina, but if there is nobody to take it, the revenues should be sent to the two Holy Shrines. Concerning the estate attendant, he should be elected by the Moors in the cities themselves after the death of Abu Al-Ghouth, and this attendant has to be an honest and pious Muslim who takes care of the estates and invests them properly.

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Al-Buraq - The Western Wall

So 1290 years after the crucifixion (It is finished!) the WAQF was set up, and when the Temple Mount collapses it will cause desolation.

And it also works with this verse.

Revelation 13

18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

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Patterns in the Tanach

You count the number (666) just like counting the omar.

666 years from 30 C.E. is 696.

The History of the Dinar & Dirham

In the beginning the Muslims used gold and silver by weight and the dinar and dirhams that they used were made by the Persians.

The first dated coins that can be assigned to the Muslims are copies of silver dirhams of the Sassanian Yezdigird III, struck during the Khalifate of Uthman, radiy'allahu anhu. These coins differ from the original ones in that an Arabic inscription is found in the obverse margins, normally reading "in the Name of Allah". Since then the writing in Arabic of the Name of Allah and parts of Qur'an on the coins became a custom in all mintings made by Muslims.

Under what was known as the coin standard of the Khalif Umar Ibn al-Khattab, the weight of 10 dirhams was equivalent to 7 dinars (mithqals)

In the year 75 (695 CE) the Khalifah Abdalmalik ordered Al-Hajjaj to mint the first dirhams, thus he established officially the standard of Umar Ibn al-Khattab. In the next year he ordered the dirhams to be minted in all the regions of the Dar al-Islam. He ordered that the coins be stamped with the sentence: "Allah is Unique, Allah is Eternal". He ordered the removal of human figures and animals from the coins and that they be replaced with letters.

This command was then carried on throughout all the history of Islam. The dinar and the dirham were both round, and the writing was stamped in concentric circles. Typically on one side it was written the "tahlil" and the "tahmid", that is, "la ilaha ill'Allah" and "alhamdulillah"; and on the other side was written the name of the Amir and the date. Later on it became common to introduce the blessings on the Prophet, salla'llahu alayhi wa sallam, and sometimes, ayats of the Qur'an.

Gold and silver coins remained official currency until the fall of the Khalifate. Since then, dozens of different paper currencies were made in each of the new postcolonial national states created from the dismemberment of Dar al-Islam.

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Khalifah Abdalmalik ordered Al-Hajjaj to mint the first dirhams, thus he established officially the standard of Umar Ibn al-Khattab. In the next year he ordered the dirhams to be minted in all the regions of the Dar al-Islam. He ordered that the coins be stamped with the sentence: "Allah is Unique, Allah is Eternal".

Blasphemy written on the heads.

So 666 years after the crucifixion Abd al Malik standardized Islamic currency (see buy or sell).

How are the Islamic dinar used?

1.- The Islamic Dinar can be used to save because they are wealth in themselves.

2.- They are used to pay zakat and dowry as they are requisite within Islamic Law.

3.- They are used to buy and sell since they are a legitimate medium of exchange.

From: The Islamic Mint

And check out this guy’s name, Abd al Malik

Abd Alef Beit Dalet, Strongs # 6

1) perish, vanish, go astray, be destroyed
a) (Qal)
1) perish, die, be exterminated
2) perish, vanish (fig.)
3) be lost, strayed
b) (Piel)
1) to destroy, kill, cause to perish, to give up (as lost), exterminate
2) to blot out, do away with, cause to vanish, (fig.)
3) cause to stray, lose
c) (Hiphil)
1) to destroy, put to death
a) of divine judgment
2) object name of kings (fig.)

Al – G-d

Malik – King

Abd al Malik, G-d King of Destruction

And see Strongs #12 Abadon Alef Beit Dalet Nun

1) destruction

And as always there’s lots more!