This week we read Parashat Ree where the issue of the shafan is again mentioned.
As you probably know, after the publication of the book “The Enigma of the Biblical Shafan” many blogspots and comments have been published in the Jewish blogosphere.
Now I would like to concentrate only in a specific point.
In the book we have tried to demonstrate that the rabbit is compatible with all the descriptions of the shafan that have been published in the Jewish classic literature, including Ibn Janach and Rishonim.
Rav Saadia Gaon expressed his identification of the shafan very shortly. In our book this issue was elaborated on chapter 5 (d).
In the short Arabic explanation to the Pentateuch (Leviticus 11:5) attributed to Rav Saadia Gaon, who lived over one thousand years ago,  we find the word shafan translated to a three (وبر)  or five (الوبر)  letter Arabic word, which can be transliterated to “wabar” (literally meaning “hair, wool or fur”) or “al-wabar” (“the hair, the wool or the fur”).   
This word (وبر) is also the modern common name in certain Arabic countries to describe the hyrax (Procavia capensis).
It is thus understandable that in the last 150 years, some Torah commentators and some researchers have claimed this source as evidence that Rav Saadia Gaon considered the hyrax, and not the rabbit, the Biblical shafan.
However, the results of our extensive research show that there is no conclusive evidence that this necessarily was Rav Saadia’s opinion, for the four reasons explained in the book.
After the book went to press, I found B"H the description of the “wabar” in Tafseer Ibn Katheer (Damascus, Syria 1301-1373) on Surah 103:1 where Ibn Katheer wrote the following two paragraphs:
"O wabar, o wabar! You are only two ears and a chest, and the rest of you is digging and burrowing...''
"And the wabar is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly." 
I think we could use this medieval source -whose description of wabar (“big ears” and "digging and burrowing") seems to match with the rabbit and not with the hyrax- as evidence that when Rav Saadia Gaon translated shafan as "al-wabar" perhaps he was speaking about the rabbit and not the hyrax.
As you remember the source of Ibn Janach -elaborated elsewhere- indicates the same.
 Born in
in 882; at the age of about thirty he moved to Israel
and Syria, until 921, when
he returned to Babylonia, where he remained
until his death in 942 CE.
http://vbm-torah.org/archive/parshanut/02parshanut.htm accessed 28/jul/13
http://archive.org/stream/saadiagaonhislif00malt/saadiagaonhislif00malt_djvu.txt accessed on 28/jul/13
 ערוך השלם, ד"ר חנוך יהודה קאהוט, חלק רביעי דף נ"ט ערך טפז, בהערה.
 פירוש רבינו סעדיה גאון ע"י יוסף קאפח מוסד הרב קוק, ירושלים, תשנ"ד על ויקרא י"א ה' ע' ק"כ
accessed on 16/jul/06
 http://ummah.com/forum/printthread.php?t=61361 accessed
 Stevenson Thomas B. "Domestication" of hyrax (Procavia capensis), in
Yemen. J. EthnobioI. Summer 1990;10(1):23-32.
 See Tafsir Ibn Kathir Juz' 30 (part 30): An-Nabaa 1 to An-NAS 6, 2nd edition, London 2009. By Muhammad Saed Abdul-Rahman. Page 221