KARL-HEINZ OHLIG PDF

Puin continues the pioneering research begun in the first volume into the earliest development of Islam. Using coins, commemorative building inscriptions, and a rigorous linguistic analysis of the Koran along with Persian and Christian literature from the seventh and eighth centuries--when Islam was in its formative stages--five expert contributors attempt a reconstruction of this critical time period. Controversial and highly intriguing, this critical historical analysis reveals the beginning of Islam in a completely new light. Furthermore, most of the existing biographical traditions that can be used to substantiate the life of Muhammad date to nearly two centuries after his death, a time when a powerful, expansive, and idealized empire had become synonymous with his name and vision - thus resulting in an exaggerated and often artificial characterization of the prophetic figure coupled with many questionable interpretations of the holy book of Islam. On the basis of datable and localizable artifacts from the seventh and eighth centuries of the Christian era, many of the historical developments, misconceptions, and fallacies of Islam can now be seen in a different light. Excavated coins that predate Islam and the old inscription in the Dome of the Rock in Jerusalem utilize symbols used in a documented Syrian Arabic theology - a theology with Christian roots.

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Puin continues the pioneering research begun in the first volume into the earliest development of Islam. Using coins, commemorative building inscriptions, and a rigorous linguistic analysis of the Koran along with Persian and Christian literature from the seventh and eighth centuries--when Islam was in its formative stages--five expert contributors attempt a reconstruction of this critical time period.

Controversial and highly intriguing, this critical historical analysis reveals the beginning of Islam in a completely new light. Furthermore, most of the existing biographical traditions that can be used to substantiate the life of Muhammad date to nearly two centuries after his death, a time when a powerful, expansive, and idealized empire had become synonymous with his name and vision - thus resulting in an exaggerated and often artificial characterization of the prophetic figure coupled with many questionable interpretations of the holy book of Islam.

On the basis of datable and localizable artifacts from the seventh and eighth centuries of the Christian era, many of the historical developments, misconceptions, and fallacies of Islam can now be seen in a different light. Excavated coins that predate Islam and the old inscription in the Dome of the Rock in Jerusalem utilize symbols used in a documented Syrian Arabic theology - a theology with Christian roots.

The study shall demonstrate that the dogma of the Trinity is a product of historical developments. Jesus believed in Jahwe and called him Father. This monotheism was a central subject of the earliest Christian preachings. Since the fifth century the western Latin theology produced the doctrine of the three persons in God.

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Karl-Heinz Ohlig

Karl-Heinz Ohlig: All the information we posses on the origins of Islam is taken from later texts — "biographies" that were written in the 9th and 10th centuries. One of these texts, the Annals of at-Tabari 10th century , is also the source of further histories. As such, we lack any corroborating contemporary texts for the first two centuries. Can these later documents still be regarded as accurate? From a scholarly point of view, are they not something akin to falsifications? Ohlig: To categorize these texts, or similarly the books of Moses or the Romulus and Remus tale, as falsifications would be entirely wrong, as one has to take into consideration this specific literary genre. Religious-political foundation myths are not history texts and nor were they meant to be.

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Homepage Roland Sinsel

Its authors claim to be able to trace the actual emergence of Islam through recourse to "contemporary sources". Its authors advance the view that Islam began as a Christian heresy, having developed in Eastern Iran among Christians who had originally been deported from Mesopotamia mainly Hatra. After the downfall of the Sassanian Empire in CE, these Christians are supposed to have assumed power and transplanted their Christology to Damascus and Jerusalem, where, towards the end of the 7th century, texts that had been brought from Iran by the ruler Abd al-Malik were translated from Syrian into a Syro-Aramaic-Arabic hybrid language. Muhammad, "title of the Messiah Jesus"?

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