وشهادات المخطوطات القرانية ويوحنا الدمشقي والمؤرخ سيبيوس الارميني
الوثائق والروابط وصور المخطوطات
- مخطوطة صنعاء
- مخطوطة توباكابي حوالي سنة 100 هجرية
- مخطوطة برمنغهام
- مخطوطة القرآن بجامعة برمنغهام
- مخطوطة القران الفرنسية
- محطوطة توبنغن
- قران برمنغهام
- جامعة برمنغهام2
- BL_ADD_14,461 الانجيل صاحب الهوامش التاريخية
- اعمال يوحنا الدمشقي
- المصحف الكوفي السمرقندي ، يعود تاريخه إلى أوائل القرن التاسع. وهي نسخة أصلية مزعومة من القرن السابع لطبعة الخليفة الثالث عثمان. هذا القرآن موجود في مسجد تيلياشايخ الصغير في طشقند
viewtopic.php?t=8281
روابط مهمة للمخطوطات
https://madainproject.com/historical_qu ... anuscripts
جامعة برمنغهام البريطانية
https://www.birmingham.ac.uk/news-archi ... -the-world
بعض المصادر المهمة
https://jamesbishopblog.com/2020/10/15/ ... -muhammad/
Early Islamic history is also reflected in sources written in Greek, Syriac, Armenian, and Hebrew by Jewish and Christian communities, all of which are dated after 633 CE.[2] These sources contain some essential differences with regard to Muslim sources, in particular regarding the chronology and Muhammad's attitude towards the Jews and Palestine.[2] According to Neva and Koren, no Byzantine or Syriac sources provide any detail on "Muhammad's early career ... which predate the Muslim literature on the subject".[47]
According to Syriac and Byzantine sources studied by historian S.P. Brock,[48] "The title 'prophet'" applied to Muhammad "is not very common, 'apostle' even less so. Normally he is simply described as the first of the Arab kings, and it would be generally true to say that the Syriac sources of this period see the conquests primarily as Arab, and not Muslim".[49][50]
There is a reference recording the Arab conquest of Syria (known as Fragment on the Arab Conquests), that mentions Muhammed. This much faded note is preserved on folio 1 of BL Add. 14,461, a codex containing the Gospel according to Matthew and the Gospel according to Mark. This note appears to have been penned soon after the battle of Gabitha (636 CE) at which the Arabs inflicted crushing defeat of the Byzantines. Wright was first to draw the attention to the fragment and suggested that "it seems to be a nearly contemporary notice",[51] a view which was also endorsed by Nöldeke.[52] The purpose of jotting this note in the book of Gospels appears to be commemorative as the author appears to have realized how momentous the events of his time were. The words "we saw" are positive evidence that the author was a contemporary. The author also talks about olive oil, cattle, ruined villages, suggesting that he belonged to peasant stock, i.e., parish priest or a monk who could read and write. It is worthwhile cautioning that the condition of the text is fragmentary and many of the readings unclear or disputable. The lacunae (gaps in the text) are supplied in square brackets:
Fragment on Arab Conquest
… and in January, they took the word for their lives (did) [the sons of] Emesa [i.e., ̣Hiṃs)], and many villages were ruined with killing by [the Arabs of] Muḥammad and a great number of people were killed and captives [were taken] from Galilee as far as Bēth [...] and those Arabs pitched camp beside [Damascus?] [...] and we saw everywhe[re...] and o[l]ive oil which they brought and them. And on the t[wenty six]th of May went S[ac[ella]rius]... cattle [...] [...] from the vicinity of Emesa and the Romans chased them [...] and on the tenth [of August] the Romans fled from the vicinity of Damascus [...] many [people] some 10,000. And at the turn [of the ye]ar the Romans came; and on the twentieth of August in the year n[ine hundred and forty-]seven there gathered in Gabitha [...] the Romans and great many people were ki[lled of] [the R]omans, ome fifty thousand [...][53]
The 7th-century Chronicle of 640 was published by Wright who first brought to attention the mention of an early date of 947 AG (635–36 CE).[54] The contents of this manuscript has puzzled many scholars for their apparent lack of coherence as it contains an assembly of texts with diverse nature.[55] In relation to Arabs of Mohamed, there are two important dates mentioned in this manuscript.
AG 945, indiction VII: On Friday, 4 February, [i.e., 634 CE / Dhul Qa'dah 12 AH] at the ninth hour, there was a battle between the Romans and the Arabs of Muḥammad [Syr. tayyāyē d-Mḥmt] in Palestine twelve miles east of Gaza. The Romans fled, leaving behind the patrician YRDN (Syr. BRYRDN), whom the Arabs killed. Some 4000 poor villagers of Palestine were killed there, Christians, Jews and Samaritans. The Arabs ravaged the whole region. AG 947, indiction IX: The Arabs invaded the whole of Syria and went down to Persia and conquered it; the Arabs climbed mountain of Mardin and killed many monks there in [the monasteries of] Kedar and Benōthō. There died the blessed man Simon, doorkeeper of Qedar, brother of Thomas the priest.[56]
It is the first date above which is of great importance as it provides the first explicit reference to Muhammad in a non-Muslim source. The account is usually identified with the battle of Dathin.[57] According to Hoyland, "its precise dating inspires confidence that it ultimately derives from first-hand knowledge".[58]
Another account of the early seventh century comes from Sebeos who was an Armenian bishop of the House of Bagratuni. His account indicates he was writing at a time when memories of sudden eruption of the Arabs were fresh. He knows Muhammad's name, that he was a merchant by profession, and hints that his life was suddenly changed by a divinely inspired revelation.[59] Sebeos is the first non-Muslim author to present a theory for the rise of Islam that pays attention to what the Muslims themselves thought they were doing.[60]
At that time a certain man from along those same sons of Ismael, whose name was Mahmet [i.e., Mụhammad], a merchant, as if by God's command appeared to them as a preacher [and] the path of truth. He taught them to recognize the God of Abraham, especially because he was learnt and informed in the history of Moses. Now because the command was from on high, at a single order they all came together in unity of religion. Abandoning their vain cults, they turned to the living God who had appeared to their father Abraham. So, Mahmet legislated for them: not to eat carrion, not to drink wine, not to speak falsely, and not to engage in fornication. He said: 'With an oath God promised this land to Abraham and his seed after him for ever. And he brought about as he promised during that time while he loved Israel. But now you are the sons of Abraham and God is accomplishing his promise to Abraham and his seed for you. Love sincerely only the God of Abraham, and go and seize the land which God gave to your father Abraham. No one will be able to resist you in battle, because God is with you.[61]
From this chronicle, there are indications that he lived through many of the events he relates. He maintains that the account of Arab conquests derives from the fugitives who had been eyewitnesses thereof. He concludes with Mu'awiya's ascendancy in the Arab civil war (656–661 CE), which suggests that he was writing soon after this date.
According to Syriac and Byzantine sources studied by historian S.P. Brock,[48] "The title 'prophet'" applied to Muhammad "is not very common, 'apostle' even less so. Normally he is simply described as the first of the Arab kings, and it would be generally true to say that the Syriac sources of this period see the conquests primarily as Arab, and not Muslim".[49][50]
There is a reference recording the Arab conquest of Syria (known as Fragment on the Arab Conquests), that mentions Muhammed. This much faded note is preserved on folio 1 of BL Add. 14,461, a codex containing the Gospel according to Matthew and the Gospel according to Mark. This note appears to have been penned soon after the battle of Gabitha (636 CE) at which the Arabs inflicted crushing defeat of the Byzantines. Wright was first to draw the attention to the fragment and suggested that "it seems to be a nearly contemporary notice",[51] a view which was also endorsed by Nöldeke.[52] The purpose of jotting this note in the book of Gospels appears to be commemorative as the author appears to have realized how momentous the events of his time were. The words "we saw" are positive evidence that the author was a contemporary. The author also talks about olive oil, cattle, ruined villages, suggesting that he belonged to peasant stock, i.e., parish priest or a monk who could read and write. It is worthwhile cautioning that the condition of the text is fragmentary and many of the readings unclear or disputable. The lacunae (gaps in the text) are supplied in square brackets:
Fragment on Arab Conquest
… and in January, they took the word for their lives (did) [the sons of] Emesa [i.e., ̣Hiṃs)], and many villages were ruined with killing by [the Arabs of] Muḥammad and a great number of people were killed and captives [were taken] from Galilee as far as Bēth [...] and those Arabs pitched camp beside [Damascus?] [...] and we saw everywhe[re...] and o[l]ive oil which they brought and them. And on the t[wenty six]th of May went S[ac[ella]rius]... cattle [...] [...] from the vicinity of Emesa and the Romans chased them [...] and on the tenth [of August] the Romans fled from the vicinity of Damascus [...] many [people] some 10,000. And at the turn [of the ye]ar the Romans came; and on the twentieth of August in the year n[ine hundred and forty-]seven there gathered in Gabitha [...] the Romans and great many people were ki[lled of] [the R]omans, ome fifty thousand [...][53]
The 7th-century Chronicle of 640 was published by Wright who first brought to attention the mention of an early date of 947 AG (635–36 CE).[54] The contents of this manuscript has puzzled many scholars for their apparent lack of coherence as it contains an assembly of texts with diverse nature.[55] In relation to Arabs of Mohamed, there are two important dates mentioned in this manuscript.
AG 945, indiction VII: On Friday, 4 February, [i.e., 634 CE / Dhul Qa'dah 12 AH] at the ninth hour, there was a battle between the Romans and the Arabs of Muḥammad [Syr. tayyāyē d-Mḥmt] in Palestine twelve miles east of Gaza. The Romans fled, leaving behind the patrician YRDN (Syr. BRYRDN), whom the Arabs killed. Some 4000 poor villagers of Palestine were killed there, Christians, Jews and Samaritans. The Arabs ravaged the whole region. AG 947, indiction IX: The Arabs invaded the whole of Syria and went down to Persia and conquered it; the Arabs climbed mountain of Mardin and killed many monks there in [the monasteries of] Kedar and Benōthō. There died the blessed man Simon, doorkeeper of Qedar, brother of Thomas the priest.[56]
It is the first date above which is of great importance as it provides the first explicit reference to Muhammad in a non-Muslim source. The account is usually identified with the battle of Dathin.[57] According to Hoyland, "its precise dating inspires confidence that it ultimately derives from first-hand knowledge".[58]
Another account of the early seventh century comes from Sebeos who was an Armenian bishop of the House of Bagratuni. His account indicates he was writing at a time when memories of sudden eruption of the Arabs were fresh. He knows Muhammad's name, that he was a merchant by profession, and hints that his life was suddenly changed by a divinely inspired revelation.[59] Sebeos is the first non-Muslim author to present a theory for the rise of Islam that pays attention to what the Muslims themselves thought they were doing.[60]
At that time a certain man from along those same sons of Ismael, whose name was Mahmet [i.e., Mụhammad], a merchant, as if by God's command appeared to them as a preacher [and] the path of truth. He taught them to recognize the God of Abraham, especially because he was learnt and informed in the history of Moses. Now because the command was from on high, at a single order they all came together in unity of religion. Abandoning their vain cults, they turned to the living God who had appeared to their father Abraham. So, Mahmet legislated for them: not to eat carrion, not to drink wine, not to speak falsely, and not to engage in fornication. He said: 'With an oath God promised this land to Abraham and his seed after him for ever. And he brought about as he promised during that time while he loved Israel. But now you are the sons of Abraham and God is accomplishing his promise to Abraham and his seed for you. Love sincerely only the God of Abraham, and go and seize the land which God gave to your father Abraham. No one will be able to resist you in battle, because God is with you.[61]
From this chronicle, there are indications that he lived through many of the events he relates. He maintains that the account of Arab conquests derives from the fugitives who had been eyewitnesses thereof. He concludes with Mu'awiya's ascendancy in the Arab civil war (656–661 CE), which suggests that he was writing soon after this date.
الرابط
https://en.wikipedia.org/wiki/Historicity_of_Muhammad
Early Middle Ages
The earliest written Christian knowledge of Muhammad stems from Byzantine sources, written shortly after Muhammad's death in 632 CE. In the anti-Jewish polemic the Teaching of Jacob, a dialogue between a recent Christian convert and several Jews, one participant writes that his brother "wrote to [him] saying that a deceiving prophet has appeared amidst the Saracens". Another participant in the Doctrina replies about Muhammad: "He is deceiving. For do prophets come with sword and chariot?, …[Y]ou will discover nothing true from the said prophet except human bloodshed".[10] Though Muhammad is never called by his name,[11] the author seems to know of his existence and represents both Jews and Christians as viewing him in a negative light.[12] Other contemporary sources, such as the writings of Sophronius of Jerusalem, do not characterize Saracens as having their own prophet or faith, only remarking that the Saracen attacks must be a punishment for Christian sins.[13]
Sebeos, a 7th-century Armenian bishop and historian, wrote shortly after the end of the first Arab civil war concerning Muhammad and his Farewell Sermon:
I shall discuss the line of the son of Abraham: not the one born of a free woman, but the one born of a serving maid, about whom the quotation from Scripture was fully and truthfully fulfilled: "His hands will be at everyone, and everyone will have their hands at him."[14][15]... In that period a certain one of them, a man of the sons of Ishmael named Muhammad, a merchant, became prominent. A sermon about the Way of Truth, supposedly at God's command, was revealed to them, and [Muhammad] taught them to recognize the God of Abraham, especially since he was informed and knowledgeable about Mosaic history. Because the command had come from On High, he ordered them all to assemble together and to unite in faith. Abandoning the reverence of vain things, they turned toward the living God, who had appeared to their father, Abraham. Muhammad legislated that they were not to eat carrion, not to drink wine, not to speak falsehoods, and not to commit adultery. He said: "God promised that country to Abraham and to his son after him, for eternity. And what had been promised was fulfilled during that time when [God] loved Israel. Now, however, you are the sons of Abraham, and God shall fulfill the promise made to Abraham and his son on you. Only love the God of Abraham, and go and take the country which God gave to your father, Abraham. No one can successfully resist you in war, since God is with you.[16]
Knowledge of Muhammad in Medieval Christendom became available after the early expansion of the Islamic religion in the Middle East and North Africa.[17][18] In the 8th century John of Damascus, a Syrian monk, Christian theologian, and apologist that lived under the Umayyad Caliphate, reported in his heresiological treatise De Haeresibus ("Concerning Heresy") the Islamic denial of Jesus' crucifixion and his alleged substitution on the cross, attributing the origin of these doctrines to Muhammad himself:[19]: 106–107 [20]: 115–116
And the Jews, having themselves violated the Law, wanted to crucify him, but having arrested him they crucified his shadow. But Christ, it is said, was not crucified, nor did he die; for God took him up to himself because of his love for him. And he [Muhammad] says this, that when Christ went up to heaven God questioned him saying "O Jesus, did you say that 'I am Son of God, and God'?" And Jesus, they say, answered: "Be merciful to me, Lord; you know that I did not say so, nor will I boast that I am your servant; but men who have gone astray wrote that I said this and they said lies concerning me and they have been in error". And although there are included in this scripture many more absurdities worthy of laughter, he insists that this was brought down to him by God.[19]: 107 [20]: 115–116
Later, the Latin translation of De Haeresibus, where he explicitly used the phrase "false prophet" in referring to Muhammad, became known in the Christian West.[21][22] According to the Encyclopædia Britannica, Christian knowledge of Muhammad's life "was nearly always used abusively".[1] Another influential source was the Epistolae Saraceni ("Letters of a Saracen") written by an Oriental Christian and translated into Latin from Arabic.[1] From the 9th century onwards, highly negative biographies of Muhammad were written in Latin.[1] The first two were produced in Spain, the Storia de Mahometh in the 8th or 9th century and the Tultusceptru in the 9th or 10th century. In the latter, Muhammad is presented as a young Christian monk duped by a demon into spreading a false religion.[23] Another Spaniard, Álvaro of Córdoba, proclaimed Muhammad to be the Antichrist in one of his works.[24] Christendom also gained some knowledge of Muhammad through the Mozarabs of Spain, such as the 9th-century Eulogius of Córdoba.[1]
The earliest written Christian knowledge of Muhammad stems from Byzantine sources, written shortly after Muhammad's death in 632 CE. In the anti-Jewish polemic the Teaching of Jacob, a dialogue between a recent Christian convert and several Jews, one participant writes that his brother "wrote to [him] saying that a deceiving prophet has appeared amidst the Saracens". Another participant in the Doctrina replies about Muhammad: "He is deceiving. For do prophets come with sword and chariot?, …[Y]ou will discover nothing true from the said prophet except human bloodshed".[10] Though Muhammad is never called by his name,[11] the author seems to know of his existence and represents both Jews and Christians as viewing him in a negative light.[12] Other contemporary sources, such as the writings of Sophronius of Jerusalem, do not characterize Saracens as having their own prophet or faith, only remarking that the Saracen attacks must be a punishment for Christian sins.[13]
Sebeos, a 7th-century Armenian bishop and historian, wrote shortly after the end of the first Arab civil war concerning Muhammad and his Farewell Sermon:
I shall discuss the line of the son of Abraham: not the one born of a free woman, but the one born of a serving maid, about whom the quotation from Scripture was fully and truthfully fulfilled: "His hands will be at everyone, and everyone will have their hands at him."[14][15]... In that period a certain one of them, a man of the sons of Ishmael named Muhammad, a merchant, became prominent. A sermon about the Way of Truth, supposedly at God's command, was revealed to them, and [Muhammad] taught them to recognize the God of Abraham, especially since he was informed and knowledgeable about Mosaic history. Because the command had come from On High, he ordered them all to assemble together and to unite in faith. Abandoning the reverence of vain things, they turned toward the living God, who had appeared to their father, Abraham. Muhammad legislated that they were not to eat carrion, not to drink wine, not to speak falsehoods, and not to commit adultery. He said: "God promised that country to Abraham and to his son after him, for eternity. And what had been promised was fulfilled during that time when [God] loved Israel. Now, however, you are the sons of Abraham, and God shall fulfill the promise made to Abraham and his son on you. Only love the God of Abraham, and go and take the country which God gave to your father, Abraham. No one can successfully resist you in war, since God is with you.[16]
Knowledge of Muhammad in Medieval Christendom became available after the early expansion of the Islamic religion in the Middle East and North Africa.[17][18] In the 8th century John of Damascus, a Syrian monk, Christian theologian, and apologist that lived under the Umayyad Caliphate, reported in his heresiological treatise De Haeresibus ("Concerning Heresy") the Islamic denial of Jesus' crucifixion and his alleged substitution on the cross, attributing the origin of these doctrines to Muhammad himself:[19]: 106–107 [20]: 115–116
And the Jews, having themselves violated the Law, wanted to crucify him, but having arrested him they crucified his shadow. But Christ, it is said, was not crucified, nor did he die; for God took him up to himself because of his love for him. And he [Muhammad] says this, that when Christ went up to heaven God questioned him saying "O Jesus, did you say that 'I am Son of God, and God'?" And Jesus, they say, answered: "Be merciful to me, Lord; you know that I did not say so, nor will I boast that I am your servant; but men who have gone astray wrote that I said this and they said lies concerning me and they have been in error". And although there are included in this scripture many more absurdities worthy of laughter, he insists that this was brought down to him by God.[19]: 107 [20]: 115–116
Later, the Latin translation of De Haeresibus, where he explicitly used the phrase "false prophet" in referring to Muhammad, became known in the Christian West.[21][22] According to the Encyclopædia Britannica, Christian knowledge of Muhammad's life "was nearly always used abusively".[1] Another influential source was the Epistolae Saraceni ("Letters of a Saracen") written by an Oriental Christian and translated into Latin from Arabic.[1] From the 9th century onwards, highly negative biographies of Muhammad were written in Latin.[1] The first two were produced in Spain, the Storia de Mahometh in the 8th or 9th century and the Tultusceptru in the 9th or 10th century. In the latter, Muhammad is presented as a young Christian monk duped by a demon into spreading a false religion.[23] Another Spaniard, Álvaro of Córdoba, proclaimed Muhammad to be the Antichrist in one of his works.[24] Christendom also gained some knowledge of Muhammad through the Mozarabs of Spain, such as the 9th-century Eulogius of Córdoba.[1]
الرابط
https://en.wikipedia.org/wiki/Medieval_ ... n_Muhammad