Based on exclusive biographical data of the Bible, historians [1] sought to verify the historicity of Abraham. But the Arab-Islamic tradition also knows a Abraham, ancestor of the Israelites and Arabs. We stressed in the first paper on the critical study of the Koran, that the Koran ignore certain anachronisms found in the Bible and especially brought new details comforted by archeology. We supported the Israelite origin of divergent Qur'anic stories of Bible versions, including endemic original stories of Cohanim of Yathrib [2] were transmitted by Islamized Jews of Yathrib as Ka'b al Akhbar (652/653) Wahb ibn Munabbih (654/655) and Abdullah ibn Salam (650/630) that we have sent to turn the medieval Muslim scholars like Muhammad Ibn Jarir al-Tabari (839/923). If Abraham is an important figure of the modern monotheisms, nothing suggests that he is still mentioned in contemporary sources. If he existed, Abraham has been a single individual surrounded by his family, so that nothing leads the historian to conceive this one as important for his contemporaries because he is neither king, neither poet nor ambassador. It will be irrational to seek direct traces of his existence because Abraham, in his time, would be only a man among others. The historian therefore considers indirect evidence of his existence. However, all the academic research conducted to date are exclusively based on data contained in the biblical texts, and in fact the Bible contains anachronisms.
B. Biblical anachronisms
The Bible contextualizes Abraham within the Philistines (~ XIIth) and Chaldeans (~ IXth) [3], [4]. While on the other hand it mentions Abraham around 1850 BC, according to the chronology of Genesis. Similarly, the wanderings of Abraham are detailed through the Pentateuch, yet most of the mentioned cities are nonexistent in the XIX BC according to archaeological excavations [5], [6]. These anachronisms undermine these Bible stories and suggest a writing between the IXth and VIth, which precisely coincides with the emergence of the first Israelite kingdoms. Historians, however, have sought to situate migration of Abraham and his father from Havilla at Ur, then to Egypt and finally to Canaan. A dissertation on pastoral travels pushed by the invasion of the Amorites has been advanced which would be the corollary of these migrations supported in the Bible. But the movement in this case should be at opposite direction, and no form of pastoral nomadism was verified for that time slot throughout the Middle East. Abraham's chapter as a historical figure thus seemed permanently closed, containing numerous anachronisms and archaeological inconsistencies suggesting an imaginary writing. But what to say about for the Koran and Arab-Muslim version ?
Scene parabiblique absent in the Bible chronologically but also relevant given in the Talmud (Midrash Genesis Rabbah 38:16).
C. archaic pre-Masoretic the Koran and isrâiliyyât
"O people of the Scripture holders! Our Apostle has come to you, making clear to you much of Scripture that you hide and erasing [too] much of it." (5/115)
"O Messenger! That did not grieve you who compete in disbelief; among those who said, "We have believed" with their mouths without ever believed their hearts and among the Jews who love to listen to lies and listen to other people who have never come to you and which shift the words their terminals. They say: "If you are given this, accept it and if you have not received it, then beware". He whom Allah wishes to try, you did for him no protection against Allah. For them is Allah did not wish to purify their hearts. To them will have disgrace here and a great punishment in the Hereafter. »(5/41)
The Qur'an criticizes the Jews distort the Torah by reorganizing the arrangement of words (because the letters are still followed in some rolls continuously with no space and it did not exist in Hebrew vowel written in Muhammad's time) and it contains details corroborated by archeology. Midrashim of the Israelites of Yathrib join indeed Qur'anic stories, like the fact that Pharaoh was recovered dying water - intriguing point helped the Jews of Medina as isrâliliyyât reported in the books of hadith - important detail because none of the Pharaohs of the period preceding the implementation of proto-Israelites in Canaan was missing. The Qur'an therefore relates an archaic version of the stories, prior to the standardization of Masoretes who continued the work of the ancient sages (soferim, amoraim ...) time of Muhammad. So we have in the Koran, unprecedented and parabiblique very interesting version. It seems likely that the same Arab indigenous memories of the famous legendary patriarch accompany the pre-Masoretic version of the Jewish stories about Abraham.
The Masoretic version of the Bible, Massorah, bears claw Hellenistic cultural current Alexandrian and the Babylonian culture and contains anachronisms suggesting yahvite and priestly rewrite to Viies Ves and BCE. These anachronisms are actually artifacts marking the signing of the scholar deciphering and standardization of manuscripts in the circles scholars in exile in Babylonia and Egypt that a terminus ante quem is. These decryption studies the Torah derives, according to the midrashic biblical studies for closer Babylonian beliefs and myths. Also, emphasize the influence of the deportation of Jews to Babylon, did not spare the Hellenistic version as the Septuagint - translated into Greek around 270 BC - in the process of fixing the Greek canon; which connects the Hellenistic version and Massore further upstream, which deviating further down by the Greco-Roman influence on Greek codex. A secondary influence of the Septuagint on the final version of the Massore - the first enjoying a typical structure fixed by anciens- appears to have been used as reference for the general organization of segmentation into chapters, paragraphs and words of rolls when sorting manuscripts in Hebrew. Indeed, their strong structural proximity in comparison with the wide variety of construction chapters found in the manuscripts of the Dead Sea is not immune to a sustained paleographic analysis.
The fact that Muhammad criticizes the Israelites to turn the Torah, thus appears to be an echo of criticisms of Cohanim of Yathrib against Masoretes who sorted the manuscripts and grids readings at the time of the Prophet. The Koran joins marginal midrashim, which may go back to before the days of Jeremiah, during the exodus of the Levites to Saudi to escape deportation to Babylon. The Bible actually lose track them over time. The Israelite of the tribe of banu Qoraiza took residence in Yathrib was claiming to be from the line of Aaron the Levite according to the works of medieval Arab-Muslim history [7], [8]. But what is the contribution of the Koran concerning Abraham in this case?
The Masoretes were sorting manuscripts and versions at the time of writing the Koran.
D. Details on the life of Abraham according to the Qur'an
Surprisingly, all the details reported in the Qur'an about Abraham appear archaeologically plausible and stories of seemingly disjointed patriarch acquire - from the perspective of the critical-historical and reimplantation of them in the historical context considered to be one of Abraham - a deep coherence enhancing the relevance of their historicity. Chronobiographiques analyze the elements of the Qur'an in order to verify the historical and archaeological value for the period that interests us, namely the Isin-Larsa period (2004-1763 BC) to the beginnings of the Old Babylonian period.
D-1. The henotheism Mesopotamian and Abraham:
The Quran about the legendary patriarch? Abraham has favored the greatest of the gods of the pantheon of his city, abandoning the worship of tutelary gods (6 / 76-79), and destroying their effigies (21 / 51-70). Religion in the region as is clear from conducive to such a reform because the Mesopotamian writings of the time show that each deity was worshiped primarily based on its own locality.
It is obvious that the concept of monotheism time of Abraham will not achieve the rigor of the time of Muhammad, and this is a semantic and historical background to emphasize. Notice that the Bible itself is at a more recent period Hashem as a god opposing the idols of the nations. This is still the god of a people, which manifests itself exclusively to the Israelites. At the alleged time of Abraham, the semantic-cognitive dimension of gods still is a sense of superhuman powers, sometimes in war, sometimes in peace. According to the Koran, it appears that the God of Abraham, is still the Lord of the gods, held entirely dominate the gods guardian. We must therefore conceive the history of monotheism as a continuum, so that seek a form of modern type of monotheism in the alleged time of Abraham would be a historical-critical approach error. It is remarkable that the status of biblical Angels (ma'lak or Hebrew מלאך meaning power) seems largely overlap with the Old Babylonian Mesopotamia status of tutelary gods, but having suffered a semiotic reformulation over the drift semantic and linguistic.
D-2. Enlil, creator of heaven and Earth and Lord of the Gods:
Abraham said: "O my people, I am all that you associate with Allah. I turned my face towards Him Who created the heavens and the earth, and I am not of those who ascribe partners to Him. "» (6 / 76-79)
In Ur, Abraham's alleged native city, is Enlil who, according to the Song of the hoe, separate Heaven and Earth and thus created heaven and earth. It is therefore permissible to imagine that the Demiurge as the verse mentioned by Abraham was Enlil, king of the gods throughout the Old Babylonian period. The most important patron god pantheons at the discretion of upheaval, with a total powerlessness of local gods protectors of cities. Enlil decides the fate of kingdoms by controlling the gods and the stars. Thus, it is Enlil who delegates authority and missions Gods tutelary according to his purpose, which will provide food for the men ... So this passage from the Koran joined two beliefs about the greatest paleo-Babylonian gods: the creation and authority to delegate tasks to the tutelary gods (see point D-5.).
It is obvious that the concept of monotheism time of Abraham will not achieve the rigor of the time of Muhammad, and this is a semantic and historical background to emphasize. Notice that the Bible itself is at a more recent period Hashem as a god opposing the idols of the nations. This is still the god of a people, which manifests itself exclusively to the Israelites. At the alleged time of Abraham, the semantic-cognitive dimension of gods still is a sense of superhuman powers, sometimes in war, sometimes in peace. According to the Koran, it appears that the God of Abraham, is still the Lord of the gods, held entirely dominate the gods guardian. We must therefore conceive the history of monotheism as a continuum, so that seek a form of modern type of monotheism in the alleged time of Abraham would be a historical-critical approach error. It is remarkable that the status of biblical Angels (ma'lak or Hebrew מלאך meaning power) seems largely overlap with the Old Babylonian Mesopotamia status of tutelary gods, but having suffered a semiotic reformulation over the drift semantic and linguistic.
D-2. Enlil, creator of heaven and Earth and Lord of the Gods:
Abraham said: "O my people, I am all that you associate with Allah. I turned my face towards Him Who created the heavens and the earth, and I am not of those who ascribe partners to Him. "» (6 / 76-79)
In Ur, Abraham's alleged native city, is Enlil who, according to the Song of the hoe, separate Heaven and Earth and thus created heaven and earth. It is therefore permissible to imagine that the Demiurge as the verse mentioned by Abraham was Enlil, king of the gods throughout the Old Babylonian period. The most important patron god pantheons at the discretion of upheaval, with a total powerlessness of local gods protectors of cities. Enlil decides the fate of kingdoms by controlling the gods and the stars. Thus, it is Enlil who delegates authority and missions Gods tutelary according to his purpose, which will provide food for the men ... So this passage from the Koran joined two beliefs about the greatest paleo-Babylonian gods: the creation and authority to delegate tasks to the tutelary gods (see point D-5.).
Above, a representation of Enlil, king of the celestial gods. According to the Qur'an, it seems that Abraham would have left around the lord of the gods by destroying the idols of the other cities worshiped in the temple.
"Enlil, king of all countries, the Father of all the gods, in his unwavering decree was delimited border Ningirsu (the god of Lagash) and Shara (the god of Umma). Mesilim king of Kish, traced the Ishtaran under the inspiration of God and set up a pillar in this place. But Ush, ensi the Umma, violating both divine and human decision promise, and plucked the stele of the border and entered (District) Plain Lagash. So Ningirsu, the champion of Enlil, as prescribed by the latter, declared war on the people of Umma. On the order of Enlil, he cast upon them and settled in Grand Filet (District) Plain funeral tumuli (honoring its dead).
"(Extract from the cone Entemena.)
"(Extract from the cone Entemena.)
D-3. The gods of the sun, moon and Venus in Mesopotamia:
"When the night covered him he saw a star and said," This is my Lord! " Then when it set he said, "I do not love those that set". When he saw the moon rising, he said: "This is my Lord!" But when it set, he said: "Unless my Lord guide me, I shall surely be among those who go astray". When he saw the sun rising, he said: "This is my Lord one is bigger!" Then when the sun set, he said: "O my people, I am all that you associate with Allah I turn. my face towards Him Who created the heavens and the earth. I am not of those who ascribe partners to Him "'(6 / 76-79)
Above left, a representation of Inanna / Ishtar, goddess Venus already attested in Sumer (c. 3400-2004 BC.) That the Qur'an mentions as rejected by Abraham. In the other picture, far right Nanna, moon god also mentioned as rejected by Abraham.
Mesopotamian astral gods worshiped side Nanna / Sin, the moon goddess, Utu / Shamash, the sun god, and Inanna / Ishtar, the goddess Venus ... But the Qur'an mentions the worship of these stars like that of Gods statues organized in a hierarchy with the Lord of the gods at their head, in accordance with the Mesopotamian landscape of the Old Babylonian period.
The many syncretism, constant changes of pantheons the liking of the conflict is that the story of the young Abraham disturbed by these incessant upheavals pantheons, reporting its denial ephemeral gods (powerless to stop the wars and destruction) seems very relevant. His emphasis on powerlessness through stories is indeed strong characteristic. The period considered is also characterized by advances in astrology that accomplish the stars, which are always held to the deities who preside the destiny of men, follow a predictable level through observation and mathematics. After careful observation of the stars centuries, written in cuneiform writing tablets called Enuma Anu Enlil were engraved, which are the oldest evidence of the identification of the periodicity of the stars. Thus, the tablet 63, called tablet Venus Ammisaduqa gives such the list of the Venus of sunrises and sunsets on a 21 year cycle. This periodic side of the stars who have led Abraham to deny their cults, to worship the God of destiny. This passage from the Koran joins the reality of the worship of the stars at the time sustained as that of the legendary patriarch. Abraham's reaction challenging the éphémaire side of tutelary gods and stressing the ordered movements of the stars controlled by Enlil, absolute Master of Destiny, chronologically and geographically corresponds with the incessant changes to suit pantheons battles determined by Enlil in total powerlessness of local gods protectors of city-states to guarantee their security. These points overlap and precisely at this time and in this geography, with incessant wars leaving the gods-local helpless guards, and with the discovery of the periodicity and predictability of the movements of the stars who were considered to determine the fate of men; and the ultimate power of the Master of Destiny on the fate of men.
The many syncretism, constant changes of pantheons the liking of the conflict is that the story of the young Abraham disturbed by these incessant upheavals pantheons, reporting its denial ephemeral gods (powerless to stop the wars and destruction) seems very relevant. His emphasis on powerlessness through stories is indeed strong characteristic. The period considered is also characterized by advances in astrology that accomplish the stars, which are always held to the deities who preside the destiny of men, follow a predictable level through observation and mathematics. After careful observation of the stars centuries, written in cuneiform writing tablets called Enuma Anu Enlil were engraved, which are the oldest evidence of the identification of the periodicity of the stars. Thus, the tablet 63, called tablet Venus Ammisaduqa gives such the list of the Venus of sunrises and sunsets on a 21 year cycle. This periodic side of the stars who have led Abraham to deny their cults, to worship the God of destiny. This passage from the Koran joins the reality of the worship of the stars at the time sustained as that of the legendary patriarch. Abraham's reaction challenging the éphémaire side of tutelary gods and stressing the ordered movements of the stars controlled by Enlil, absolute Master of Destiny, chronologically and geographically corresponds with the incessant changes to suit pantheons battles determined by Enlil in total powerlessness of local gods protectors of city-states to guarantee their security. These points overlap and precisely at this time and in this geography, with incessant wars leaving the gods-local helpless guards, and with the discovery of the periodicity and predictability of the movements of the stars who were considered to determine the fate of men; and the ultimate power of the Master of Destiny on the fate of men.
D-4. The city-states and kingdoms conflicts decided by Enlil:
[And remember] when Abraham said: "My Lord, make this city a place of safety, and make with fruits, those among its people have believed in Allah and the Last Day", the Lord says: "And whosoever will not believe, then I will grant him a short enjoyment [down here] and I compel the fire of punishment. What an evil destination! "(2/126)
"Enlil, when you defined the sacred spaces, you have also built Nippur, your own town. You [...] Ki-ur, mountains, pure tone instead. You'll have founded the Dur-an-ki, in the middle of the four sides of the earth. Its soil is the life of the country (Sumer), and the lives of all foreign countries. Its bricks are bright red, its foundations are lapis lazuli. You did it flicker off in Sumer, as if it were the horns of a wild bull. He shook with fear foreign countries. During his major holidays, people spend their time in abundance. "
(Enlil in Ekur, l. 65-73.)
According to the beliefs of the Old Babylonian era is Enlil who held the tablets of destiny (to bring the Lahw'il-Mahfudz), which pouvoyait nouriture men protecting their cities. It is still Enlil that determined the boundaries of kingdoms by appointing kings. The foundation of the sacred space of Mecca, held inviolable (CNFR. Surah al-Fil), and the prayer of Abraham and to secure supplies of food the inhabitants, seem to perpetuate beliefs anchoring directly in the socio-anthropological birthplace of Abraham. The promise of a territory and a great offspring that was given to Abraham in a dream by Enlil, having saved from the flames, seems to consist - with a / the forgotten kingdom of the Israelites in Egypt in the time of Jacob and b / with Canaan to Egyptian heritage removed under Ramses III after forty years of pastoral exile in the desert of Arabia (for the leak-taxation) -, with the equally powerful conservation such memories that were initially perpetuate and justify the history of the foundation of the kingdoms of Israel by the powerful hand of Enlil. The disjointed patriarchal narratives perpetuated until the foundation of the kingdoms of Israel and originally would aim to explain the ultimate origins, which have been offset by the effect of acculturation, but find themselves throughout their substance and strength in Masoretic version of the pre-stored in the Koran. Let us not fail to note as sustained hermeneutic approach and advanced hisorico-critical rigor, make a deep coherence at several levels of the founding narratives spring in the background, which is a coercive index rebuttable arguing for a true historical origin.
Hast thou not know (the history of) that which, because Allah had ro i, argued against Abraham about his Lord? Abraham said: "My Lord is He who decides life and death "," Me too, 'said the other, I decided life and death. "Abraham said:" Puisqu'Allah brought the sun from the east, do it therefore come from the West. "The miscreant was he confounded. Allah does not guide the unjust people. (2/258)
"Without Enlil the Great Mountain, no city was built, no habitat would have been erected; no cattle enclosures would have been built, no sheep would have been established; no king would have been higher, no lord was born; no high priest or high priestess would accomplish the extispicine; the soldiers would not generals or captains.
"(Enlil in Ekur, s. 109-114.)
"(Enlil in Ekur, s. 109-114.)
We have repeatedly stressed that it is Enlil determined the pantheons of upheaval at the option of war. It was he who would delegate powers to the gods by his decisions. The worship of the gods of the moon, sun and Venus circulated in Mesopotamia around this time at the discretion of the kingdoms of conflicts in the region, particularly during the confrontations between the kingdoms of Isin and Larsa. As an example of the many changes in Ur pantheons include the example of King Shu-ilishu (1984-1975 BC), which restaurant Ur a century before Abraham will return including the statue of the moon god Sin (Nanna) Elam carried on in 2004 in the birthplace of the patriarch. The reproach made against Abraham ephemeral gods appear plausible at a time when pantheons change incessantly at the option of conflict orchestrated by Enlil between the city-states by syncretism or acculturation, coincide precisely with the discovery of the periodicity of the movements of the stars and their predictability, strengthening the role of master of Destiny Enlil, Lord of the gods. This passage mentioning an Abraham confrontation King of Ur parrait disjointed also acquires a deep consistency, since it links the gift of royalty to it by the greatest of the gods (Enlil) in Abraham's arguments about the omnipotence of Enlil. Remember this is Enlil decreed that kings according to the beliefs of that time. Abraham arguing that it decides life or death, another feature of Enlil according to the beliefs of the time, and acquires a new dimension. The allusion to sunrise decreed by Enlil Forgot completes the semantic background of confrontation, namely that in deciding the movements of the stars, Enlil defines the destiny of men that their movements were to preside. Enlil finally commanding the same time fully tutelary gods. Thus, we find the primitive reasoning of Abraham: it is Enlil who appointed the speaker of Abraham King of Ur, which refuses to renounce the protective gods powerless to ensure peace, or only Enlil decides life or of death and not the idols. And, it is Enlil who fully intended ultimate master their fate by controlling these stars they worship, causing them to die or to live according to his immutable purpose.
D-5. Mesopotamian gods form a hierarchy, Abraham would have pushed henotheism towards a form of monolatry:
"Indeed, We have Abraham previously on track. And We had good knowledge. When he told his father and his people: "What are these statues to which you cling? '. They said, 'We found our fathers worshiping them. " He said: "Certainly you have been, you and your fathers, in manifest error." They said, "Have you brought us the Truth, or jest?". He said, "But your Lord is the Lord of heaven and earth, and it is He who created them and I am one of those who evidenced And by Allah I certainly ruserai against your idols after..! you'll be gone. "He put the pieces apart [the statue] the greatest. Maybe they return to it. They said, "Who has done this to our gods It is certainly among the unjust?". (Some) said, "We heard a youth talk of them: he is called Abraham." They said, "Then bring him before the people's eyes that they may testify" (So) they said: "Is it you who did this to our gods, O Abraham?" He said, "This is the most that great of them here, that did it. Ask them, if they can speak. " Then changing his mind, they said to one another: "It is you who are the wrongdoers." Then they turned round and said, You know they do not speak. "He said," Do you then worship, besides Allah, which can be in you nothing useful nor hurt you either . Fie on you and what you worship besides Allah! Do you not understand? "They said: 'Burn him and help your gods, if you want to do something (for them)" We said. "O fire, be Abraham coolness" They sought a stratagem against him, but they are the ones we. proceeded the biggest losers. "(21 / 51-70)
Sumerian pantheon of statues such as found in a Sumerian temple dating from the third millennium.
It is quite characteristic, as he can see from the image above, in Mesopotamia, the most influential idols were, as emphasized in the Qur'an through the mouth of Abraham the most imposing in size. This also increases the likelihood of an authentic souvenir perpetuated the liking of generations. Knowing that the writing written with the Israelites began to IXth BC, oral transmission of these stories had to be perpetuated orally around for thirty sages generations. These stories constituting the root of the promise of the kingdom in Canaan Promised Abraham, in accordance with this feature of Enlil, master of destiny which determines the borders, destroys or protects cities. Abraham destroying idols protective cities, seems to want to show their worthlessness and helplessness.
D-6. Demon, hell, judgment and resurrection:
D-6.1. Protective gods powerless to stop wars:
When he said to his father: "O my father, why do you worship what neither hears nor sees, and can profit thee nothing? O my father, I can came from the science that you have not received; follow me, so, I will guide you on a right path. O my father, do not worship the devil, because the devil disobeys the Most Merciful O my father. I fear that a punishment from the Beneficent God touches you, and you should be a friend of the devil. "He said, '? O Abraham, would you disdain my gods If you do not stop, certainly I would chase you with stones, get away from me for a long time ". "Peace be upon you," Abraham said. "I will pray to my Lord to forgive you because He has always Gracious. I separate myself from you and what you invoke besides Allah, and call upon my Lord. I ' hope not to be unhappy in my call to my Lord. " So when he turned away from them and what they worshiped besides Allah, We gave him Isaac and Jacob; and every one We made a prophet. (19.42 to 49)
This story seems to relate the incescentes wars and a usurper demon. It seems possible to glimpse in this exchange of Abraham with his father about idols definitely not managing to stop wars and justify their role as protectors of the cities, a fear in young Abraham a misdirection caused by destructive vicious demon. The inability and helplessness statues to stop the wars seems to be related to a challenge by Abraham to Enlil by a vicious demon Nergal or causing destruction. It is emphasized that Nergal seems to appear in the paleo-Babylonian writings at that time or of chaos and destruction. What gives this transition Koranic obvious relevance.
D-6.2. Worship the gods without the agreement of
Enlil:. Thus did We show Abraham the kingdom of heaven and earth, that he might be of those who believe with conviction When night covered him he saw a star and said, "This is my Lord!" But when it set, he said: "I do not love those that set." When he saw the moon rising, he said: "This is my Lord!" But when it set, he said: "Unless my Lord guide me, I shall surely be among those who go astray." When he saw the sun rising, he said: "This is my Lord one is bigger!" Then when the sun set, he said: "O my people, I am all that you associate with Allah [Abraham. said] "I turned my face towards Him Who created the heavens and the earth; and I am not of those who ascribe partners to Him. "His people argued with him, but he said:" Do you dispute with me concerning Allah when He hath guided me? I am not afraid that you associate with Him. I fear that what my Lord wants. My Lord encompasses all things in His knowledge. Do you not remember? And how should I fear you associate with Him, then you have not been afraid to associate with Allah that for which He has not sent down to you any proof? So which of the two parties has more right to security? (Say) if ye know. Those who believe and have not disturbed the purity of their faith by quelqu'iniquité (association), these have security; and they are the rightly guided. "Such is the argument that We gave Abraham against his people. We raise up whom We will. Your Lord is Wise, Knowing. (6.79 to 83)
We have already argued above socio-anthropological context in Mesopotamia to the Old Babylonian period favorable to the emergence of an archaic form of monolatry. The characteristic henotheism consisting Aboriginal worship in every city with a protective god pantheons incessant upheavals orchestrated by Enlil, master of destiny and lord of the gods, and as raised in this passage from the Koran: the discovery of the periodicity of movements of celestial bodies that are ordered by Enlil, determining the destiny of men and towns ... So many elements that could have led, as described in the Quran, to doubt and deny the worship of tutelary gods to worship only the one who is master of destiny, and all that is in the heavens as on Earth.
D-6.3. The returns from the dead to life:
And when Abraham said, "Lord! Show me how You raise the dead, "Allah said:" Do not you think now? " " Yes ! Abraham said; but that my heart may be at ease. " "So take, say Allah, four birds, tame them (and cut them) and on each hill, put it in then call them: they will come to you in haste. And know that Allah is Mighty, Wise. "(2.260)
This verse mentions the returns from the dead than the living. Whatever the idea of a day of universal judgment may appear foreign to the XIX BC in Mesopotamia, the belief in the out of hell after a judgment by seven Anunnaki's claim says in the story of the Innana Descent into Hell. This brings the stories of the resurrection of Osiris, which according to the Book of the Dead, is the belief of the resurrection of the body. A certain resemblance between the book out of darkness into light in Ancient Egypt and the roller says Abraham suggests some continuity possible between these various beliefs about the history and timeline. He remains in all cases granted that belief in the possible returns from the dead to life was corroborated at the time in the region.
D-7. The ordeal is a proven practice for this time in Mesopotamia:
D-6.1. Protective gods powerless to stop wars:
When he said to his father: "O my father, why do you worship what neither hears nor sees, and can profit thee nothing? O my father, I can came from the science that you have not received; follow me, so, I will guide you on a right path. O my father, do not worship the devil, because the devil disobeys the Most Merciful O my father. I fear that a punishment from the Beneficent God touches you, and you should be a friend of the devil. "He said, '? O Abraham, would you disdain my gods If you do not stop, certainly I would chase you with stones, get away from me for a long time ". "Peace be upon you," Abraham said. "I will pray to my Lord to forgive you because He has always Gracious. I separate myself from you and what you invoke besides Allah, and call upon my Lord. I ' hope not to be unhappy in my call to my Lord. " So when he turned away from them and what they worshiped besides Allah, We gave him Isaac and Jacob; and every one We made a prophet. (19.42 to 49)
This story seems to relate the incescentes wars and a usurper demon. It seems possible to glimpse in this exchange of Abraham with his father about idols definitely not managing to stop wars and justify their role as protectors of the cities, a fear in young Abraham a misdirection caused by destructive vicious demon. The inability and helplessness statues to stop the wars seems to be related to a challenge by Abraham to Enlil by a vicious demon Nergal or causing destruction. It is emphasized that Nergal seems to appear in the paleo-Babylonian writings at that time or of chaos and destruction. What gives this transition Koranic obvious relevance.
Enlil:. Thus did We show Abraham the kingdom of heaven and earth, that he might be of those who believe with conviction When night covered him he saw a star and said, "This is my Lord!" But when it set, he said: "I do not love those that set." When he saw the moon rising, he said: "This is my Lord!" But when it set, he said: "Unless my Lord guide me, I shall surely be among those who go astray." When he saw the sun rising, he said: "This is my Lord one is bigger!" Then when the sun set, he said: "O my people, I am all that you associate with Allah [Abraham. said] "I turned my face towards Him Who created the heavens and the earth; and I am not of those who ascribe partners to Him. "His people argued with him, but he said:" Do you dispute with me concerning Allah when He hath guided me? I am not afraid that you associate with Him. I fear that what my Lord wants. My Lord encompasses all things in His knowledge. Do you not remember? And how should I fear you associate with Him, then you have not been afraid to associate with Allah that for which He has not sent down to you any proof? So which of the two parties has more right to security? (Say) if ye know. Those who believe and have not disturbed the purity of their faith by quelqu'iniquité (association), these have security; and they are the rightly guided. "Such is the argument that We gave Abraham against his people. We raise up whom We will. Your Lord is Wise, Knowing. (6.79 to 83)
We have already argued above socio-anthropological context in Mesopotamia to the Old Babylonian period favorable to the emergence of an archaic form of monolatry. The characteristic henotheism consisting Aboriginal worship in every city with a protective god pantheons incessant upheavals orchestrated by Enlil, master of destiny and lord of the gods, and as raised in this passage from the Koran: the discovery of the periodicity of movements of celestial bodies that are ordered by Enlil, determining the destiny of men and towns ... So many elements that could have led, as described in the Quran, to doubt and deny the worship of tutelary gods to worship only the one who is master of destiny, and all that is in the heavens as on Earth.
And when Abraham said, "Lord! Show me how You raise the dead, "Allah said:" Do not you think now? " " Yes ! Abraham said; but that my heart may be at ease. " "So take, say Allah, four birds, tame them (and cut them) and on each hill, put it in then call them: they will come to you in haste. And know that Allah is Mighty, Wise. "(2.260)
This verse mentions the returns from the dead than the living. Whatever the idea of a day of universal judgment may appear foreign to the XIX BC in Mesopotamia, the belief in the out of hell after a judgment by seven Anunnaki's claim says in the story of the Innana Descent into Hell. This brings the stories of the resurrection of Osiris, which according to the Book of the Dead, is the belief of the resurrection of the body. A certain resemblance between the book out of darkness into light in Ancient Egypt and the roller says Abraham suggests some continuity possible between these various beliefs about the history and timeline. He remains in all cases granted that belief in the possible returns from the dead to life was corroborated at the time in the region.
D-7. The ordeal is a proven practice for this time in Mesopotamia:
They said: 'Burn him and help your gods, if you want to do something (for them). " We said: "O fire, be coolness and Abraham". They sought a stratagem against him, but they are the ones that We gave the biggest losers. (21 / 68-70)
Fireproof mentioned in the Koran and the Talmud is also based as practiced at the time and consists of an ordeal. Indeed, those accused without proof were experienced by drowning, the stake or by throwing them off a cliff, and if they survived, they thought they were exonerated. This explains also that after the trial, Abraham is described as a present to his father and leaving quietly. What seemed a contradiction (as has occurred the scene of the stake, and what did the priests alive when Abraham came out of the fire?). This kind of apparent contradiction is with elucidating historical criticism reinforces the relevance of these stories. The Qur'an supports, without qualification that the stake that was to punish Abraham would be off (storm, heavy rain?) Ensure that it is held to be justified. The ratio of the protective function of local gods powerless to protect cities, which are destroyed by Abraham who survives the ordeal of fire by the powerful hand of Enlil, the justifying, also joined the common thread of Abraham narratives. Enlil was the only true god worthy of being prayed for protection ...
D-7.1. The ordeal Babylonian time of Hammurabi (1792-1750 BC):
D-7.1. The ordeal Babylonian time of Hammurabi (1792-1750 BC):
"2. A person who lays a charge against a man, and the accused goes to the river and jumped into the river, where the river flows into the accuser will take possession of his house. But if the river prove that the accused is not guilty, and he escapes unscathed, while the one who laid the charge will be put to death, while he who leaped into the river shall take possession of the house that belonged to his accuser. 25. When fire broke out in a house, and one of those who came to extinguish glances over the property of the owner of the house and appropriates it is thrown into the same fire. 108. When a tavern landlord refuses to accept grain in gross weight in payment of drink, but takes money, and the price of the drink is less than that of the grain, it is condemned and thrown in water. 129. If the wife of a man is caught in the act with another man, both will be bound and thrown into the water, though the husband may pardon his wife and the king his slaves. 132. If a man accuses the wife of another, and is surprised with another man, she must dive into the river for her husband. 133. If a man is a prisoner of war, and that there keeps in his house, but his wife left home and his faith, and went to another house: because this woman has not met its faith, and went to another house, it is doomed to trial and thrown into the water. 143. If she is not innocent, but leaves her husband, and ruins her house, neglecting her husband, then the woman should be thrown into the water. 155. If a man promises a daughter in marriage to his son, and his son consumes union with her, then the father then layer with the girl and is discovered, he will be bound and thrown into the water. "
(Extracts from the Code of Hammurabi mentioning the use of ordeal to try an accused and punishment by fire or drowning ..)
D-7.2. Midrash Genesis Rabbah story according 38.16:
Rabbi Hiya grand-son of Rabbi Ada Yaffo [said], Terah was an idolater. One day, he went out and ordered Abraham to the sale [idols]. If a man came to buy a statue, he asked: "How old are you?" [The customer] replied: "Fifty" or "Sixty years." [Abraham] said then: "It is sixty years old, and he wants to worship a statue of a day." [The customer] felt ashamed and left. A woman once came with a basket of flour. She said: "Here's to your gods." Abraham took a stick and smashed all the idols except the largest, in whose hand he put the stick. His father returned and asked what had happened. [Abraham] said, "I conceal whatever it was my father A woman came with a basket of flour and asked me to give them to these gods." When I offered, god said: "Me first!" Another, "No, me first!" So, the biggest rose and broke all the others. [His father] said, "You-you make fun of me How could anything?" [Abraham] said, "Your ears do not hear what your mouth is saying?" Terah took [Abraham] in Nimrod:
- [Nimrod] said, "Let us adore the fire."
- [Abraham] said, "In this case, love the water, since extinguished the fire."
- [Nimrod] said, "Let us adore the water."
- [Abraham] said, "In this case, love clouds, since they carry the water."
- [Nimrod] said, 'Let us worship the clouds. "
- [Abraham] said, "In this case, the wind love, since disperses the clouds."
- [Nimrod] said, 'Let us worship the wind. "
- [Abraham] said, "In this case, love the man, since wind-resistant."
- [Nimrod] said, "What you say is absurd; I only bow before the fire I'll rush you there.. May the God before whom thou incline come and save you."
Haran was there. He [is] said, anyway, if Abraham is doing, I will say that I agree with Abraham; if Nimrod who triumphs, I will say that I support Nimrod.
After it was cast Abraham into the oven, and that he was unhurt, was questioned [Haran]: "Who are you [ally]"? He said: "I am with Abraham." They took him and threw him into the fire and burned his gut. He went out and died before his father Terah. The meaning of the verse, "Haran died before his father."
D-8. Sara, sterile offers slave wife to her husband:
In the Nuzi tablets, in the hometown of Abraham, many stories of infertile women asking their husbands to raise their children by their maids are reported. "In a marriage contract discovered Nuzi wife Kelim-ninu s 'agrees in writing to give his servant as wife to her husband Shennimma, in case it would prove itself barren. It further undertakes not to chase the offspring of such a union "[9]. This reinforces the credibility of Sara's story that failing to give birth either, offers her servant Hagar to Abraham to give him descendants. The story of the birth of children of the old Abraham reinforces the idea of the promise of the land promised to his descendants. Which joins the idea of God that determines the destiny of men, their purpose, their continuity and life.
The famous Code of Hammurabi also mentions such use appears to be steady throughout the region at the time we are interested ...
"144. If a man takes a wife and that the wife gives her husband a maid, and that it gives him children, but this man wishes to take another wife, this will not allow him; he will do not take a second wife. 145. If a man takes a wife, and she does not give her children, and he plans to take another wife: if he introduces the second wife in his house, this second wife can claim equality with the first. 146. If a man takes a wife and she gives this man a maid and that it gives him children, then if this handmaid will claim equality with the wife: because she gave him children her mistress may not sell against money, but it can keep as a slave, counting among his servants. 170. If a wife gives son a man, and her maid also wore son, and the father in his lifetime told the children born to his servant, "my son" and that the account with that of his wife; if then the father dies, then the son of the wife and the servant shall divide the paternal property in common. This is the son of the wife to share and choose. 171. If, however, the father in his lifetime did not tell the children born to his servant, "my son" and if then the father dies, then the son of the handmaid will not have to share with the son of wife, but freedom of the maid and her son will be their warranty. The son's wife will not have the right to take slaves for the son of the servant; the wife will take her dowry, and the gift that her husband will be made to him, and will live in the house of her husband as long as she lives she will wear, this house will not be sold against cash. All she will leave her children belong to. "
(Extracts from the Code of Hammurabi mentioning the gift of his handmaid to her husband to give her a child.)
D-9. Abraham's name is attested in the area at that time:
Among the thousands of tablets and fragments written in cuneiform tablets found in Ebla,
and dated from -2500 to -2250 Abraham we read the word. Which reinforces the plausibility of the existence of the patriarch in Mesopotamia to the Old Babylonian period.
Written at the time confirm that the name of Abraham [10] existed at that time, so in the Koranic version all existing elements are compatible in the details with the archaeologically proven facts and that both chronologically and geographically. This leads us to conclude that the Koran Abraham is credible, unlike the biblical Abraham [11].
D-10. The name of God only recognizes Abraham:
"He broke them into pieces, except [the statue] the greatest. Maybe they return to it." (21/58)
Apparently, as already argued above, whether Enlil was kept throughout the Old Babylonian period as the King of the gods. Anu being relayed to a lower status to hers at the time of interest. Enlil is a Sumerian word composed of An (sky) and Lil (breath), which will give the name El (meaning dieu.x Ilu.m in Akkadian) feature among the Canaanites and through the Bible. It is remarkable that the name of the Lord of the Old Babylonian Mesopotamian gods appear to have been preserved despite the semantic drift, since the name "Allah" (الله) is based on the sows El characteristic of monotheism. Its function of demiurge, absolute master of Heaven and Earth, as well as for having been perpetuated for several millennia. The survival of Abraham who defied the tutelary gods protective fire of punishment have been able to strengthen its exclusive worship among his progeny, and form the element founder of the most influential religions of history.
- Enlil, the Lord decided to produce what is useful.
- Enlil, the Lord whose decisions are immutable,
- imagined to separate Heaven from Earth.
- When Heaven had been away from the Earth.
- When the Earth had been separated from heaven.
- When the name of Man had been fixed,
- When An was carried Heaven.
- When Enki took away the earth ...
- Enlil made germinate the seed of the land of the country ... (Hymn to Enlil, anonymous poet Old Babylonian period.)
E. Koranic minimalist thesis, a common ancestor of Arabs and Jews to -1850 named Abraham in Mesopotamia is a scientific certainty
We have shown above that the name of Abraham is well founded as usual in Mesopotamia at the material time, to the beginning of IMEI. On the other hand, it is genetically determined, more than 3,000 years, each of Abraham in Mesopotamia helped the Israelites inhabitants of the peoples of genes and Arabs in the region. This is a well known fact in genetics that is named genetic coalescence. From a strict point of view, a common ancestor to the Israelites and Arabs named Abraham who lived in Ur to -1850 perfectly proves founded. What we can name the minimalist theory. The existence and the historicity of the common patriarch of Jews and Arabs is ultimately plausible, in its Koranic release. If the name of Abraham is based as existing at that time, that the scenes of his life described in the Qur'an are probable at this time, the Qur'anic story is scientifically relevant. Consistency advanced background that emerges by placing them disjointed appearance narratives of the patriarch throughout the Qur'an in their presumed context is a historical-critical rebuttable based on their degree of historicity. So here we have supported a minimalist thesis, advances based in genetics, archeology and historical criticism to complete our critical study.
Note the genetic proximity of Near Eastern Arabs with Jews being represented by triangles.
Dissemination of genes in the offspring at the mercy of generations.
The historic rayonement proto-monotheistic beliefs of the descendants of Abraham seems to be confirmed from Abraham, with Akhenaten in Egypt where to Ya'qob har reigned among his descendants, and with Zarathustra in Iran, where the Israelites were deported under Nebuchadnezzar II.
F. peroratio:
The memory of an ancestor named Abraham who lived in Ur at that time is finally supposed plausible. The stories of his life retained by the Quran and isrâliyyât the Kohanim of Yathrib are perfectly compatible with historical and archaeological granted. We have argued here that the anachronisms of the Bible are after the flight of the Levites in the Arabian Peninsula before or during exile in Babylonia. Ensure that voyellisation and scholarly interference of the Bible have led to a share of anachronisms betraying an influence of the Babylonian community lives and VES, and also a reconciliation of the stories of Genesis with the same Babylonian mythology time. The study of the manuscripts of the Dead Sea has indeed revealed that the Torah manuscripts dating back to the IISS BC still had not systematically partitioning of the scriptures in words, and were organized in very different ways [12]. While the Qur'anic version of parabibliques stories would be a version prior to the exile of the Israelites in the time of Nebuchadnezzar II (605/662 BC), considered the time to which the Bible seems to have started to be reduced to writing [4]. So this version influenced by original midrashim conferring archaisms to Qur'anic narratives, yet later the available manuscripts of the Bible in his Hellenized version influenced by the Babylonian mythology and retained in the Massorah.
H. Here's a link that talks about this phenomenon of genetic mixing lines:
http://tedlab.mit.edu/~dr/Papers/Rohde-MRCA-two.pdf
-------------------------------
[1] By means such as archeology, paleography, etc.
[2] D. Sidersry. - The origins of legends Muslim in the Koran and in the lives of the prophets. ln-8 ° of wine + 161 pages. Paris, Geuthner, 1933.
[3] (Genesis 21: 32-34): "So they made a covenant at Beersheba: then Abimelech rose up with Phicol the commander of his army, and they returned to the land of the Philistines. . Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God, the everlasting God long Abraham sojourned in the land of the Philistines. ".
[4] The Bible unearthed: archeology's new vision of ancient Israel and the origin of ict sacred texts, New York, Free Press, 2001.
[5] Israel Finkelstein & Neil Asher Silberman, The Bible revealed, Bayard and Culture, 2002
[6] Mario Liverani, Scripture the invention of history, Bayard, 2008, p.352, 356
[7] For example, following an argument of some wives of the Prophet and original Safiyya Levite, the Prophet made the remark to it she should replicate them: "How would you be better than me, because Muhammad is my husband, my father is Aaron and my uncle is Moses. ". ibn Sa'd at-Tabaqat, II, 108, VIII, 127; Abdilbarr ibn, al sti'âb?, IV, 1872, al-Tirmidhi, Manaqib, 63.
[8] Henrich Graetz, History of the Jews, THIRD PERIOD - THE RELEASE First time - after the fall Recollection Chapter XII - Jews Saudi - (up to 650). 382p Nabu Press ISBN-10: 1142321827; I SBN-13: 978-1142321826 (January 2, 2010)
[9] The Bible in lulière archeology, Scripture Union, p. 32.
[10] Howard Fay, "Ebla: Splendour of an Unknown Empire," National Geographic Magazine, December 1978, p. 736; Bermant C. and M. Weitzman, Ebla: A Revelation in Archaeology, Times Books, 1979 Wiedenfeld and Nicolson, Great Britain, pp. 184.
[11] Dumper; Stanley, 2007, p.142.
[12] Michael Wise, Martin Abegg Jr., Edward Cook, The Dead Sea Scrolls, Perrin, 2003, ISBN 978-2-262-02082-8 (translated from English by Fortunato Israel).
[1] By means such as archeology, paleography, etc.
[2] D. Sidersry. - The origins of legends Muslim in the Koran and in the lives of the prophets. ln-8 ° of wine + 161 pages. Paris, Geuthner, 1933.
[3] (Genesis 21: 32-34): "So they made a covenant at Beersheba: then Abimelech rose up with Phicol the commander of his army, and they returned to the land of the Philistines. . Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God, the everlasting God long Abraham sojourned in the land of the Philistines. ".
[4] The Bible unearthed: archeology's new vision of ancient Israel and the origin of ict sacred texts, New York, Free Press, 2001.
[5] Israel Finkelstein & Neil Asher Silberman, The Bible revealed, Bayard and Culture, 2002
[6] Mario Liverani, Scripture the invention of history, Bayard, 2008, p.352, 356
[7] For example, following an argument of some wives of the Prophet and original Safiyya Levite, the Prophet made the remark to it she should replicate them: "How would you be better than me, because Muhammad is my husband, my father is Aaron and my uncle is Moses. ". ibn Sa'd at-Tabaqat, II, 108, VIII, 127; Abdilbarr ibn, al sti'âb?, IV, 1872, al-Tirmidhi, Manaqib, 63.
[8] Henrich Graetz, History of the Jews, THIRD PERIOD - THE RELEASE First time - after the fall Recollection Chapter XII - Jews Saudi - (up to 650). 382p Nabu Press ISBN-10: 1142321827; I SBN-13: 978-1142321826 (January 2, 2010)
[9] The Bible in lulière archeology, Scripture Union, p. 32.
[10] Howard Fay, "Ebla: Splendour of an Unknown Empire," National Geographic Magazine, December 1978, p. 736; Bermant C. and M. Weitzman, Ebla: A Revelation in Archaeology, Times Books, 1979 Wiedenfeld and Nicolson, Great Britain, pp. 184.
[11] Dumper; Stanley, 2007, p.142.
[12] Michael Wise, Martin Abegg Jr., Edward Cook, The Dead Sea Scrolls, Perrin, 2003, ISBN 978-2-262-02082-8 (translated from English by Fortunato Israel).
Aucun commentaire:
Enregistrer un commentaire