المعرفة السطحية لغالبية نصارى الجزيرة العربية زمن البعثة النبوية .

المعرفة السطحية لغالبية نصارى الجزيرة العربية زمن البعثة النبوية .

بسم الله الرحمن الرحيم

تميز نصارى الجزيرة النبوية في القرن السابع بقلة علمهم بتفاصيل دينهم و كتابهم اذ نعلم انه لا توجد اي ترجمة عربية للعهدين القديم و الجديد زمن البعثة النبوية
كما لا نجد اي تدوين لاي سجالات لاهوتية قام بها نصارى الجزيرة العربية و لا اظهارا لعقائدهم و تفاصيلها في اشعارهم !!!و قد دفع هذا النقاد الى القول بان معرفة نصارى الجزيرة العربية بالنصرانية كانت معرفة سطحية و ساذجة جدا !!!

مصادر غير اسلامية :
نقرا من Spanish Islam: A History of the Moslems in Spain
By Reinhart Dozy page 13
In Mohammed's time, three religions shared Arabia - Judaism, Christianity and a vague form of Polytheism. The Jewish tribes alone were sincerely attached to their faith and were alone intolerant. In the early history of Arabia, persecutions are rare, and when they occur, it is usually the Jews to blame. Christianity could count but a few adepts, for most of those who professed the faith had but very superficial knowledge of its tenets.
https://1.bp.blogspot.com/-GKfmDcOoD...4C3DD8792.jpeg


و مما يلاحظ ان نصارى الجزيرة العربية و ان كانوا معظمهم من النسطورية او اليعاقبة الارثذوكس الا ان معرفتهم بكل هذا كانت سطحية و لم يختص هذا بعوامهم بل تعداه الى خاصتهم كبطارقتهم و رهبانهن و قساوستهم !!!!!
نقرا من الموسوعة الكاثوليكية :
Before the rise and spread of Nestorianism and Monophysitism, the Arian heresy was the prevailing creed of the Christian Arabs. In the fifth, sixth, and seventh centuries Arianism was supplanted by Nestorianism and Monophysitism, which had then become the official creeds of the two most representative Churches of Syria, Egypt, Abyssinia, Mesopotamia, and Persia. Like the Arabian Jews, the Christian Arabs did not, as a rule, particularly in the times immediately before and after Mohammed, attach much importance to the practical observance of their religion. The Arabs of pre-Islamic times were notorious for their indifference to their theoretical and practical religious beliefs and observances. Every religion and practice was welcomed so long as it was compatible with Arab freedom of conscience and sensuality; and, as Wellhausen truly remarks, although Christian thought and sentiment could have been infused among the Arabs only through the channel of poetry, it is in this that Christian spirituality performs rather a silent part (op. cit., 203).
Arabian Christianity was a seed sown on stony ground, whose product had no power of resistance when the heat came; it perished without leaving a trace when Islam appeared. It seems strange that these Christian Arabs, who had bishops, and priests, and churches, and even heresies, of their own apparently took no steps towards translating into their language any of the Old and New Testament books; or, if any such translation existed, it has left no trace. The same strange fact is also true in the case of the numerous Jews of Yemen (Margoliouth, op. cit., 35, and Harnack, Expansion of Christianity, II, 300). Of these Emmanuel Deutsch remarks that, "Acquainted with the Halachah and Haggada, they seemed, under the peculiar story-loving influence of their countrymen, to have cultivated the latter with all its gorgeous hues and colours" [Remains of Emmanuel Deutsch, Islam (New York), 92]. As to the Christians, at least the bishops, the priests, and the monks must have had some religious books; but as we know nothing of their existence, we are forced to suppose that these books were written in a language which they learned abroad, probably in Syria.
https://www.newadvent.org/cathen/01663a.htm

مصادر اسلامية :

من ذلك ما قاله علي رضي الله عنه في حق نصارى تغلب اذ كانت النصرانية بالنسبة لهم وسيلة لشرب الخمر فقط !!
نقرا من تفسير الطبري رحمه الله للاية الخامسة من سورة المائدة :
(( 11230- حدثنا يعقوب بن إبراهيم قال، حدثنا ابن علية, عن أيوب, عن محمد, عن عبيدة قال، قال علي رضوان الله عليه: لا تأكلوا ذبائح نصارى بني تغلب, فإنهم إنما يتمسكون من النصرانية بشرب الخمر. (180).....
قال أبو جعفر: وهذه الأخبار عن عليّ رضوان الله عليه, إنما تدل على أنه كان ينهى عن ذبائح نصارى بني تغلب، من أجل أنهم ليسوا على النصرانية, لتركهم تحليل ما تحلِّل النصارى، وتحريم ما تُحَرّم، غير الخمر. ومن كان منتحلا (182) ملّة هو غير متمسك منها بشيء فهو إلى البراءة منها أقرب منه إلى اللحاق بها وبأهلها. (183) فلذلك نهى عليٌّ عن أكل ذبائح نصارى بني تغلب, لا من أجل أنهم ليسوا من بني إسرائيل.))

قال الشيخ احمد شاكر رحمه الله في تحقيقه لتفسير الطبري رحمه الله :
(( (180) الأثر: 11230- رواه الشافعي في الأم 2: 196 ، والبيهقي في السنن 9: 284 ، وأشار إليه الحافظ ابن حجر في (الفتح 9: 549) ، وقال: "أخرجه الشافعي وعبد الرزاق بأسانيد صحيحة".))

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

اضافات :
نقرا من 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 نقرا 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))


بل و حتى اولئك النصارى العجم الذين كانوا من طبقة العبيد في مكة و غيرها كانت المعرفة عندهم سطحية جدا
نقرا من 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

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم