المشاركة الأصلية كتبت بواسطة محمد سني 1989
اضافة ليضعها المنصر في باله اذا رد علينا :
كما قلنا سابقا من الموسوعة الكاثوليكية ان النصرانية في الجزيرة العربية انحصرت بشكل عام في شمال شرق و شمال غرب الجزيرة العربية و في جنوب غرب الجزيرة العربية
A HISTORICAL SURVEY OF THE RISE AND
SPREAD OF CHRISTIANITY INARABIA IN THE FIRST SIX CENTURIES AD page 2
((The subsequent sections of the paper will be broken down by different regionsof the Arabian Peninsula and will examine Christianity among the Arabs. The following regions that will be covered are: South Arabia, Syro-Arabia, Northwestern Arabia and Northeastern Arabia. Although various regions of the Middle East will be studied, we are primarily concerned with tracing Christianity in South Arabia. The author will use the majority of the article to cover Christianity in this region. Finally, after we haveexamined the rise and spread of Christianity in Arabia, the author will give a brief summary and conclude with any final remarks))
و نضيف على ما ذكرنا سابقا من الموسوعة الكاثوليكية لسنة 1967 ان الحجاز كانت خالية من التبشير المسيحي و خلو مكة من التاثير المسيحي بل و اثبات ايضا المعرفة السطحية للنصارى او اولئك القلة من الافراد النصارى في الحجاز
Christianity in western Arabia by John Turpin page 5
((Avoiding the evident difficulties of Nevo’s Quranic criticism and high level Byzantine politics, there is much to be said for combining Trimingham’s and Shahid’s seemingly opposed conclusions. Christianity played a more prominent role in Arabia than most scholars have suspected. Many Arabians, and some of Arabia, particularly in the northwest, were indeed “Christianized,” and for some, the Syriac language was indigenous enough to touch the soul. But Arabian identity, language, and religion was not uniform. There was never a complete Bible in northern or southern Arabic10 and it would be misleading to claim that “Arabia” was “Christianized.” Central and western Arabia, including Mecca and Yathrib (Medina) for instance, had contact with Christians and Jews, but were dominated by pagans with only vaguely monotheistic sensibilities. Jews were a significant presence, and Christianity, very little of which was Chalcedonian, faced a politicized divide between the Nestorian11 Church of the East in the east and miaphysite12 Syriac Orthodox Church in the west. Christianity, though spread broadly, was not universal, very divided, and, though a deep influence in the miaphysite northwest and the Nestorian northeast, did not penetrate the whole peninsula.))
و تشكك الدراسات الحديثة في الوجود المسيحي في الحجاز و انها اقتصرت على بضعة افراد و عبيد وهؤلاء العبيد كانت لهم مقبرة خاصة (وهذا يرد على اقتباسه من لويس شيخو حول مسالة المقبرة المسيحية)
من نفس المصدر الصفحة 15 - 16
((Surprisingly, even some recent studies are skeptical of any Christian presence in Hijaz before Muhammad. 43 Waraqa ibn Nawfal, one of Muhammad’s wives’ cousins, was a Christian. Some sources, both Muslim and secular, identify him as a Jewish‐Christian Ebionite (Ebionites denied the deity of Christ),
but sources are too limited to be certain.44 Mecca, where the Kaba already existed and which attracted polytheistic pilgrims in the name of Arab unity
,45 was certainly in communication with nearby Najran, which after the martyrdoms of the 520s had become a center for Christian pilgrimage.
In the central plateau of Arabia, the “law of generation and decay” had more tribes to send out. After the Ghassanids moved to the north and west, the Tanukhids, connected with but separate from the Nestorian Lakhmids, took up space between the two, paralleling the Euphrates but further west.46 The Kalb and Taghlib nomadic tribes also confessed Christianity. The height of this penetration was the substantial conversion of the Kinda, a central Arabian power originally from south Arabia.47 But the death of their most powerful king in 528 opened the way for influence by the Quraysh. That tribe, into which Muhammad would be born, had more of an east‐ west orientation from the desert into its hub at Mecca, and did not profess Christianity. Western Arabia was one of the least Christian portions of the region. Ghada Osman’s survey of Christianity in the region finds evidence of its existence that should be difficult to ignore, but that still demonstrates the distance of the faith from common life. Her study supports, in that one region, Trimingham’s assertion that Christianity did not touch the Arab soul.
She finds that the two common themes of Christian conversion were travel to foreign lands and encounters with desert monks.48 Both experiences inspired dramatic personal conversions, but neither type permeated the tribal structure of society. Still, in Mecca and Medina, Christianity did exist. Both cities hosted a multiplicity of tribes, thrived on trade, and participated in cultural life from Himyar up through Hijaz. Later sources record historical Qurayshi intermarriage with Jews, Ethiopians, “Nabateans,” and “Christians.”49 Mecca had an Ethiopian cemetery, undoubtedly full of Christians (though the Ethiopians’underclass status may have deterred urban Arabs from the faith))
و هنا مربط الفرس اذ ان الوجود المسيحي البسيط في مكة انحصر على بضعة عبيد من السريان و الحبشة كان حالهم كحال الطفلين جبر و يسار في المعرفة السطحية للدين المسيحي و يستحيل على امثالهم ان يعرفوا تفاصيل القصص في التلمود و المدراشات و ابوكريفا العهد القديم
و هذا ما قاله المستشرق مونتجمري وات (ردا على ما زعمه الدكتور جواد علي حول المعرفة الثقافية للعبيد النصارى القاطنين في مكة بالتراث اليهودي و المسيحي)
Mohammed in Medina page 315 , Montgomery Watt
((There were a few Christians in Mecca, of whom one, Khadijah’s cousin, Waraqah b. Nawfal, may have influenced Muhammad considerably; but the majority were probably Abyssinian slaves and not well instructed in the faith . Muhammad would also have seen something of Christianity while trading in Syria.))
https://academia.edu/resource/work/27834391
و اذا اراد المنصر ان يحتج علينا بما ذكره مونتجمري وات حول ورقة بن نوفل فقد اجبنا عليها سابقا
هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم
رد مع اقتباس
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