If you're new here, you may want to get regular updates via Ja esat jauna šeit, jūs varat saņemt regulārus atjauninājumus, izmantojot RSS feed RSS feed . . Thank you for visiting! Paldies par apmeklējumu!

“He it is who cleaves out the morning, and makes night a repose, and the sun and the moon two reckonings (of Time). "Viņš tā ir kas cleaves no rīta, un padara nakts atpūtas un saules un mēness divi reckonings (of Time). That is the decree of the Mighty, the Wise.” [Qur'an 6:97] Tas ir dekrētu Mighty, Wise. "[Qur'an 6:97]

For years the Christian missionaries have been Jau gadiem ilgi kristiešu misionāri ir entertaining izklaides the idea that “Allah” of the Qur'an was in fact a pagan Arab “moon god” of pre-Islamic times. ideja, ka "Allah" ir Korāns faktiski bija pagānu arābu "Mēness dievs" ir pre-Islamic reizes. This theory was first popularised by a fanatical, mid-Western closet-fascist polemicist by the name of Dr. Robert Morey, of which his deceptive methods have already been exposed in the past. Šī teorija bija pirmā popularizēja ar fanātisku, mid-Western skapis-fašistu polemicist ar vārdu Dr Robert Morey, uz kuru viņa maldinošas metodes jau ir pakļauts pagātnē. The following page is found in “Appendix C: The Moon God And Archaelogy” from Morey's The Islamic Invasion and lies at the heart of the missionary propaganda today: Nākamajā lapā ir atrodams "C papildinājums: Mēness Dieva un Archaelogy" no Morey's Islamic Invasion un atrodas pie sirds misionāru propaganda šodien:

^{1 1}

Naturally the missionaries get very excited at the idea of anything that has the “potential” of demeaning Dabīgi misionāri iegūt ļoti satraukti par ideju, kaut kas ir "potenciāls" un pazemojošu Islam Islam and lifted (or should we say, plagiarised) this claim of Morey. un atcelt (vai mums vajadzētu teikt, plagiarised) šī prasība Morey. This “theory” later became widespread and gained notoriety among gullible Christians, so much so that Jack T. Chick, another Christian polemicist, drew a fictionalised racist cartoon story Šī "teorija" vēlāk kļuva plaši izplatīta un iegūta slikta slava vidū gullible kristieši, tik lielā mērā, ka Jack T. Chick citu kristiešu polemicist, pievērsa fictionalised rasistisku karikatūra stāsts entitled tiesības “Allah Has No Son”. "Allah Has No Son". More examples of this opportunistic propaganda being repeated at various missionary websites all over the WWW [ Vairāk piemēru šīs oportūnistisko propagandas vairs neatkārtotos dažādās misionārs mājas visā WWW [ 1 1 ][ ] [ 2 2 ][ ] [ 3 3 ] could also be found. ] Var arī atrast.

We have previously Mēs jau iepriekš discussed apspriesti the word “Allah” from an etymological perspective, as well as having shown how the word “Allah” is consistently vārdu "Allah" no etymological perspektīvas, kā arī rāda, kā vārdu "Allah" ir konsekventi translated tulkots as “Elohim” in a Hebrew translation of the Qur'an. kā "Elohim" in ivrita tulkojumu Qur'an. It is obvious that these “pseudo-scholars” have no idea about what they are dealing with, much less understand the subject matter. Ir skaidrs, ka šiem "pseido zinātnieki" nav ne jausmas par to, ko tās nodarbojas ar daudz mazāk saprast tēmu. It is therefore our intention here to expose the ignorance these missionaries have about one of the best-known objects from Israel/Palestine and is now currently on exhibition in the Israel Museum, Tas ir tāpēc mūsu mērķis šeit, lai atsegtu nezināšana šie misionāri ir par vienu no pazīstamākajiem priekšmetiem no Izraēlas / Palestīnas un tagad pašlaik izstāde Izraēlas muzejs, Jerusalem Jeruzāleme . . The findings in this paper has also been incorporated in Šajā dokumentā iekļautajiem datiem ir arī iekļauts Islamic Awareness Islamic Awareness ' latest publication, "Jaunākajā publikācijā Reply to Robert Morey's Moon-God Allah Myth: A Look At The Archaeological Evidence Atbildi uz Robert Morey's Moon-Dievs Allah Mīts: Look At arheoloģiskas liecības , of which this author is one of the co-writers. , No kuriem šis autors ir viens no sadarbības rakstniekiem.

The Shrine At Hazor (Area C) Ruins At Hazor (C apgabals)

It is known among Near Eastern archeological circles that the statue which the missionaries claim to be the “moon-god Allah” (as parroted from Robert Morey) comes from the ruins of Hazor (Area C), a very prominent bronze-age city in Galilee (in present-day Israel/Occupied Palestinian Territories) and belongs to a shrine, 4.75 x 3.4 m in size, furnished with an offering table, a lion orthostat, the statue in question, and ten stelae, all made from regional black basalt. Ir zināms, starp Tuvo Austrumu arheoloģijas aprindās, ka statuja, kas misionāriem apgalvot, ka ir "mēness dievs Allah" (kā parroted no Robert Morey) nāk no Hazor drupas (C apgabals), ļoti svarīgus bronzas laikmeta pilsēta Galilejas (mūsdienu Izraēlas / okupētajās palestīniešu teritorijās) un pieder svētnīca, 4,75 x 3,4 m izmēros, mēbelēts ar piedāvā tabulu, lauva orthostat, statujas jautājumu, un desmit stelae, visi, kas no reģionālās melns bazalts .

^{2 2}

The shrine is described as follows: Svētnīca ir aprakstīta šādi:

At Hazor, a small shrine in Area C of the Lower City probably served families residing nearby. Pie Hazor, maza svētnīca minēti Lower City D zonu, iespējams, kalpoja ģimenēm, kas dzīvo tuvumā. It comprised a single broad room and was built on the inner slope of the Middle Bronze Age rampart. Gadā tas veidoja vienu plaša telpa un tika balstīta uz iekšējās slīpums Tuvo bronzas laikmeta valni. A row of eleven stelae were erected in this room-the central one of which was carved in relief, depicting two hands in prayer Rinda vienpadsmit stelae tika uzcelts šajā telpā, galvenā no kurām viena bija izcirsts reljefs, kas attēlo divus rokas lūgšanā posture poza below a moon-and-crescent symbol. zem mēness-and-pusmēness simbolu. The shrine included also a miniature relief of a crouching lion, a statue of a sitting male figure (possibly depicting a god or a priest) and an offering table made of one stone slab. Svētnīca iekļauts arī miniatūru segšanu, crouching lauva, statuja sēdes vīriešu skaitlis (iespējams attēlojot Dievu vai priestera) un piedāvā galda, kurš izgatavots no viena akmens plātnes. ^{3 3}

The central stelae shows a pair of hands raised (stipulated to be in adoration) below a crescent plus circle symbol, usually considered to depict the crescent moon plus the full moon. Centrālā stelae rāda pāri roku palielināts (noteikti jābūt pielūgšana) apakšpunktā pusmēness plus aplis simbols, kas parasti uzskata attēlot pusmēness mēness plus pilns mēness. The other stelae are plain. Citi stelae ir skaidri. Therefore the whole shrine has been interpreted as refering to the moon-cult. Tāpēc viss svētnīca ir tikusi interpretēta kā atsauce uz mēness kulta.

Description of The Hazor Statue Apraksts Hazor Statue

It is without a shadow of doubt that Robert Morey has attempted to present the Hazor statue as “the moon god”. Tā ir bez ēnas šaubu, ka Roberts Morey mēģināja iesniegt Hazor statuja par "mēness dievs". Note the following description of Diagram #1 by Morey: Atzīmēt šādam aprakstam ir # 1 diagrammas ar Morey:

“The Moon god on all four sides…” "Mēness dievs uz visām četrām pusēm ..."

Now let us focus on discussing the object itself, which is currently being fawned upon by the rabid Christian missionaries and paraded by them as the “moon god idol, Allah. Tagad mums jākoncentrējas uz apspriešanas objektu,, kurš pašlaik fawned par ko traks kristiešu misionāri un paraded ko tie "mēness dievs elks, Allah.

^{4 4}

The statue, 40 cm in height, depicts a male person with an inverted crescent suspended from his necklace and holding a cup in his right hand, certainly as an offering. Statuja, 40 cm augstumā, ir attēlotas vīriešu persona ar apgrieztu pusmēness atstādināt no pienākumu kaklarota un turot tasi ar labo roku, protams, par piedāvājumu.

The statue was found decapitated, and the head was discovered lying on a floor at a lower level. Statuja tika konstatēts bezgalvu, un galva tika atklāts guļ uz grīdas ir zemākā līmenī. It depicts a man, possibly a priest, seated on a cubelike stool. Tajā attēlots cilvēks, iespējams, priesteris, sēž cubelike izkārnījumiem. He is beardless with a shaven head; his skirt ends below his knees in an accuentated hem; his feet are bare. Viņš ir jauneklīgs ar shaven galvu, viņa svārki beidzas zem viņa ceļgaliem in accuentated hem, viņa kājas ir tukša. He holds a cup in his right hand, while his left, clenched into a fist, rests on his left knee. Viņš tur kausu savā labajā rokā, bet viņa pa kreisi, clenched vērā dūre, balstās uz viņa kreisā ceļa. An inverted crescent is suspended from his necklace. Apgrieztā pusmēness ir atstādināt no pienākumu kaklarota. ^{5 5}

Pictures and descriptions of the shrine and the statue may be found in virtually every comprehensive publication on the archaeology of Israel/Palestine. Bildes un apraksti svētnīca un statuja var atrast praktiski visu visaptverošu publikāciju par arheoloģiju Izraēlas / Palestīnas. ^{6 6}

Is this statue therefore the “Allah” of the Muslims? Tas ir statuja tādēļ "Allah" ir musulmaņu? The answer is an obvious no . The statue is not even an “idol” at all — it does not represent any deity, but a human worshipper or priest of a deity which may well have been a Canaanite moon god . Atbilde ir acīmredzama nē. Statuja nav pat "idol" visos - tas nerada nekādas dievība, bet cilvēka worshipper vai priesteris dievības, kas varētu būt labi Canaanite mēness dievs. ^{7 7} The statue is also described in a caption as a “Basalt statue of deity or king from the stelae temple” . Statuja ir aprakstīta arī uzrakstu kā "Bazalts statuja dievība jeb karalis no stelae templis". ^{8 8}

But one is compelled to ask, was the decapitation of the head of the statue intentional or otherwise and if so, what was its significance? Bet viens ir spiests lūgt, bija galvas nociršana ar galvu statuja tīši vai citādi, un ja jā, kādi bija tās nozīme? This was addressed by Beth Alpert Nakhai as follows: Tas bija jārisina Beth Alperts Nakhai šādi:

A decapitated basalt statue of a seated man, his head lying nearby, was also found in the niche. Bezgalvu bazalts statuju, sēdoša cilvēka, viņa galva atrodas tuvumā, tika atrasti arī nišu. This statue resembled the decapitated statue from the Orthostat Temple and again the intentional beheading is considered indicative of the individual's special status…. Šis tēls līdzinājās bezgalvu statuja no Orthostat Temple un atkal apzināti galvas tiek uzskatīts, liecina par cilvēka īpašo statusu .... ^{9 9}

It should be noted that there are indeed dissenting opinions among scholars as to the nature of the statue, of which the more popular opinions are (a) a god, (b) a king, or (c) a priest. Jāatzīmē, ka patiešām locekļu atšķirīgos viedokļus starp zinātniekiem, lai raksturu statuja, kas vairāk populārs atzinumus () god, (b) karalis, vai (c) priesteris. ^{10 10} But to the scholars who reject opinion (a), it seems illogical that a god should hold offering vessels in his hand(s); the god is usually the one who receives offerings, therefore the statue should, in all probability depict a worshipper to a god, who himself is in a way considered present, either invisibly or in the upright stones (stelae) of the sanctuary. Taču, lai zinātnieki, kuri noraida atzinumu (), šķiet neloģiski, ka Dievs ir tur piedāvā kuģu rokā (s); dievs parasti ir tas, kurš saņem piedāvājumus, tāpēc statuja būtu visticamāk attēlot worshipper līdz Dievs, kas pats ir tā uzskata par klāt nu nemanāmi vai vertikāli akmeņiem (stelae) par patvērumu. Further, how could a god's statue be arranged anywhere but in the centre of the sanctuary? Vēl vairāk, kā varētu Dieva tēls izkārto jebkur, bet centrā svētnīca? The statue in question is seated at the left fringes of the shrine, which can hardly be the proper position for a revered god. Statuja attiecīgā sēž pie kreisā bārkstis no svētnīca, kas diezin vai var pareizu nostāju revered god. Regardless of the differing opinions, however, certainly no serious scholar — including those who considered the possibility that it could be a god — has ever identified the statue with Allah. Neskatoties uz atšķirīgajiem viedokļiem, bet, protams, neviens nopietns zinātnieks - tostarp tiem, kuri uzskatīja, iespēju, ka tas varētu būt Dievam - nekad identificēti statuja ar Allah.

Conclusions Secinājumi

It is clear that, contrary to what Robert Morey or the Christian missionaries would like to themselves admit, the figure presented as the “moon-god” is not even remotely connected to Islam, much less related to the pantheon of the pre-Islamic Arab deities in the city of Ir skaidrs, ka, pretēji tam, ko Robert Morey vai kristiešu misionāriem vēlētos sev atzīties, skaitlis uzrāda kā "mēness dievs" nav pat attāli saistīts ar islāmu, daudz mazāk saistītu ar panteons of pre-Islamic Arābu dievības ir pilsētas Makkah Makkah and their claim is swiftly refuted by solid, overwhelming archaeological evidence. un to prasība ir ātri atspēkoti ar cietu, milzīgs arheoloģiskas liecības. Moreover, this figure was found in the ancient ruins of Hazor (located in present-day Israel) and is not neccessarily believed to have even represented a deity. Turklāt šis skaitlis tika atrasts senās drupas Hazor (atrodas mūsdienu Izraēla), un ne vienmēr ir uzskatīts, ka pat bija dievība.

Thus, the contents of the Morey's inconsequential polemic of the so-called “cult” of the moon-god have got nothing to do with serious ancient Near Eastern scholarship and should therefore be utterly dismissed outright by any objective person. Tādējādi, no Morey's inconsequential polemika par tā saukto "kults" ir mēness dievs saturs ir ieguvuši nekāda sakara ar nopietniem seno Tuvo Austrumu stipendiju un tāpēc ir pilnīgi noraidīja tieši ar objektīviem persona. Its obvious intention is clearly to defame the believers of Islam, and nothing else. Tā skaidrs nodoms ir skaidri apmelot islāma ticīgo, un nekas cits.

We would also like to add that the findings in this paper has also been incorporated in Mēs gribētu arī piebilst, ka šajā dokumentā iekļautajiem datiem ir arī iekļauts Islamic Awareness Islamic Awareness ' latest publication, "Jaunākajā publikācijā Reply to Robert Morey's Moon-God Allah Myth: A Look At The Archaeological Evidence Atbildi uz Robert Morey's Moon-Dievs Allah Mīts: Look At arheoloģiskas liecības , of which this author is one of the co-writers. , No kuriem šis autors ir viens no sadarbības rakstniekiem. The paper also looks at various aspects of the propagation of the moon-god myth not covered in the scope of this article, therefore we would implore the interested readers to have a look at the paper by Islamic Awareness in order to understand how the argument that “Allah is the moon-god” is, at best, fallacious. Papīra aplūko arī dažādus aspektus attiecībā uz pavairošanas mēness dievs mīts, kas nav minēti šā panta darbības jomu, tāpēc mēs ļoti lūgt ieinteresētajām lasītājiem būt, papīra izskatu islāma izpratni, lai saprastu, kā argumentu, ka "Allah ir mēness dievs" ir, labākajā gadījumā ir maldinošs.

And only Allah knows best! Un tikai Allah zina vislabāk!

Acknowledgement Apstiprinājums

The author would like to thank Dr. Stefan J. Wimmer from the University of Munich and the Friends of Abraham Society for the help offered in obtaining information and the relevant material on the statue of Hazor. Autors vēlētos pateikties Dr Stefan J. Wimmer no Minhenes Universitātes un draugu Ābrahāma biedrības palīdzību piedāvā iegūt informāciju un attiecīgos materiālus par statuja Hazor. Dr. Wimmer is not associated with Dr Wimmer nav saistīta ar bismikaallahuma.org bismikaallahuma.org . .

1. Robert Morey, The Islamic Invasion: Confronting The World's Fastest-Growing Religion (Harvest House Publishers, 1992), p. Robert Morey, Islamic Invasion: Salīdzinot pasaulē visātrāk augošā reliģija (Harvest House Publishers, 1992), p. 214 [ 214 [ back atpakaļ ] ]
2. Yigael Yadin, Hazor (Hoffman und Campe, Hamburg, 1976), pp. Yigael Yadin, Hazor (Hoffman und Campe, Hamburg, 1976), pp. 44-45 [ 44-45 [ back atpakaļ ] ]
3. Amihai Mazar, Archaeology of the Land of the Bible (Doubleday, 1990), pp. Amihai Mazar, arheoloģiju zemes Bible (Doubleday, 1990), pp. 253-54 [ 253-54 [ back atpakaļ ] ]
4. Yigael Yadin, op. Yigael Yadin, op. cit. [ cit. [ back atpakaļ ] ]
5. Treasures of The Holy Land: Ancient Art From The Israel Museum (Metropolitan Museum of Art, NY:1986), p. Treasures of Holy Land: Ancient Art no Izraēlas muzejs (Metropolitan Museum of Art, NY: 1986), p. 107 [ 107 [ back atpakaļ ] ]
6. See for example Amnon Ben-Tor (ed.), The Archaelogy of Ancient Israel (New Haven, London, 1992) and Ephraim Stern (ed.), The New Encyclopedia of Archeological Excavations in the Holy Land , Vol 2 (The Israel Exploration Society, Carta, Jerusalem), cf. Skatīt, piemēram, Amnon Ben-Tor (ed.), Archaelogy Senās Izraēla (New Haven, London, 1992) un Ephraim Stern (ed.), Jaunā arheoloģiskie izrakumi enciklopēdija Holy Land, Vol 2 (Izraēla Exploration Society, Carta, Jeruzaleme), sal. the rest of the cited scholarly works in this article (with the exception of Morey's polemical work). pārējās iepriekš zinātnisko darbu šo rakstu (ar izņemot Morey's polemisks darbu). [ [ back atpakaļ ] ]
7. For the worship of the moon in the Canaanite realm the most recent comprehensive treatment is Gabriele Theuer, Der Mondgott in den Religionen Syrien-Palaestinas , OBO 173, Fribourg (Switzerland), 2000 (in German). Par pielūgšanu Mēness Canaanite karaļvalsts jaunākā visaptverošā attieksme Gabriele Theuer, Der Mondgott in den Religionen Syrien-Palaestinas, OBO 173, Fribourg (Šveice), 2000 (vācu valodā). [ [ back atpakaļ ] ]
8. Michael Avi-Yonah (ed., English), Encyclopedia of Archeological Excavations in the Holy Land , Vol. Michael Avi-Yonah (red., angļu), Encyclopedia of arheoloģijas izrakumos Holy Land, Vol. II (The Israel Exploration Society and Massada Press, Jerusalem, 1976), p. II (Izraēla izpētes sabiedrību un Massada Press, Jerusalem, 1976), p. 476 [ 476 [ back atpakaļ ] ]
9. Beth Alpert Nakhai, Archaelogy and the Religions of Canaan and Israel , (American Schools of Oriental Research, 2001), p. Beth Alperts Nakhai, Archaelogy un Reliģijas Kānaāna un Izraēlu (American Schools of Oriental Research, 2001), p. 130 [ 130 [ back atpakaļ ] ]
10. Yigael Yadin in Hazor (Hoffman und Campe, Hamburg, 1976) proposed all three opinions, of which he argues in favour of the first opinion, ie that the statue is a deity. Yigael Yadin in Hazor (Hoffman und Campe, Hamburg, 1976) ieteica visas trīs atzinumus, par ko viņš runā par labu pirmo atzinumu, proti, ka statuja ir dievība. However, he certainly neither makes mention of nor does he connected the statue to Allah. Taču viņš, protams, ne piemin, nedz viņš saistīts statuja Allah. [ [ back atpakaļ ] ]