Aalamul Quran

In individual geography, he furnishes details of whereabouts of all the 26 Prophets mentioned in the Quran. He not only presents the contrary views about their location but also prefers one view, for example, describing the opposite views of descent of Prophet Adam either in Celon (Sirāndīp) or in Iraq between two waters of Tigris & Euphrates, he prefers the later view, but this view is not supported by majority. Secondly, he identifies Sirāndīp with Celon (modern day Sri-Lanka), while the modern geographers opine that Sirāndīp is modern day Maldev Islands. The latters view seems correct when the story of Rājah Dāhir, his loot, storm and deviation of the ship bearing the Muslim converts is kept in mind.[4] While alluding to the Prophets abode, he dilates on its present geography & even distance from other cities, for instance, Prophet Isḥāq dwelt at Bi’r Shībā, once a thriving city, near Kinʻān, which lies to south of Jerusalem, to the North of Wādī al-Sabā, & is 28 miles South West to Al-Khalīl.[4] While describing Prophets & others, he alludes to their relation to different geographical important cities or geographical achievements & areas of their empires, for example, the Prophet Dā’ūd made Ḥebraum his capital & then, shifted it to Jerusalem; secondly, Tubba, mentioned in the Qur’ān, whose empire lies to the North of Saba Empire, held Ḥimyar & Hadhar Maut in sway. While his father, says ʻAbd al-Mājid on the authority of Ibn-i Ḥabīb, got a road constructed from Madina to Yemen.[4]

In addition to Prophets, he introduced to good People, for example, Tubba, Zaid, Saul (Ṭālūt).[4] Vicious People like Āzar, Jālūt (Margoliuth), Pharaoh, Qārūn, Devil, Sāmrī, and so forth are also made familiarized.[5] Geography of groups like Aiders to Jesus (Naṣārā), the companions of Prophet Mūsā, Brothers of Prophet Yusūf, idols like Yāʻūq, Yāghūth, Uzzā, Lāt, Manāt, Wad, Suvāʻ, Nassar & Baʻl, etc. are geographically delineated.[5] The geographically represented groups of people like "The People of Ditch", "The People of Aikah", "The People of Ḥijr", "The People of Well", "The People of Saturday", "The People of Elephant", "The People of Town", "The People of Madyan" & "The People of Cave & Raqīm", and so forth, are fully introduced.[5] The people mentioned with attributes instead of names are also elaborately described, for example, "the person whom Allāh has blessed", "the person who was given knowledge", "the person who passed by a person", etc. are introduced to establish their historicity. Thus, geography helps establish the historicity of people & tribes.[5]

In tribal geography, he furnishes details regarding Quraysh, Thamūd, ʻĀd, Israelites, Yagot (Yājūj), Magot (Mājūj), and so forth.[5] Progeny of different Prophets is given ample space, for example, progeny of Prophet Dā’ūd (Āl-i Dā’ūd), progeny of Prophet Mūsā, of Prophet Lūṭ, of Aram, of Prophet Yaʻqūb, and so forth.[5]

Women or Feminine geography is also emphasized in the book: wives of Prophets & others, for example, of Prophet Lūṭ, Prophet Nūḥ, Pharaoh, ʻImrān, ʻAzīz; mothers like the mother of Prophet Mūsā are geographically delineated to assert their historicity.[5] Some others are expounded by appending possessive cases like his wife, his mother, her mother, and so forth.[5] Hārūn’s sister & Prophet Lūṭ’s daughters are also elaborated.[5]

Non-human personalities like angels (Gibrā’īl, Mikā’īl, Hārūt, Mārūt), Devil or Satan (Iblīs); idols (Lāt, Manāt, etc) are also geographically depicted.[5]