صديقي لوثر دوما لديك معلومات مفيدة جديدة علي، البعض يتشكك في أصالة تاريخ رسائل ليو الثالث، لكنها تعبر عن رأي مسيحي قديم في القرآن، واطلعت على كتب مترجمة عن الأرمينية لتاريخ أرمينيا وردت فيها قصة الرسائل المتبادلة بين ليو الثالث وعمر بن الخطاب، وتقول أنه كشف له كثيرا من معايب الإسلام وعوار تشريعاته، ولذلك أبطل عمر بن الخطاب بعضها، وقد ذكرت في بحثي بباب (مما تركه المسلمون من دينهم أو أضافوه) فعلا أشياء تركها عمر بن عبد الخطاب منها شبه تعطيل لشريعة القسامة (قسم خمسين شخصا بدون شهادة حقيقية ليقوم الحاكم بإعدام شخص بتهمة القتل) تحرير الإماء أمهات الأولاد وغيرها. إما أن الخبر صحيح تاريخيا أو حصل المؤلف على معلومات من مصدر عربي أو مسيحي واسع الاطلاع والثقافة وركَّب القصة على أساسها.
After Sulaiman, 'Umar (Omarh) held the lordship. It was 'Umar who wrote to the emperor Leo to get information about Christian doctrine. The emperor wrote an extremely learned reply, ridiculing 'Umar's faith. As soon as 'Umar read this, he was greatly embarassed, and began to remove some of the loathsome things in their religion. Although he did not make bold to annul all the iniquities, nonetheless he righted many things in their disorder, and thereafter was well-disposed toward all Christians and especially toward the Armenian people. ['Umar] ordered that those who had been taken into captivity be repatriated to Armenia. At this time, lord Vahan of Goght'n was returned from captivity. He was martyred in the days of Sham Hisham (Hesham); after 'Umar, Yazid (Izit) took power, then Sham, then Walid (Vlit'), followed by Marwan. [g66]
Kirakos Ganjakets'i's History of the Armenians
مصدر آخر يجعل الخليفة المراسل هو عمر بن عبد العزيز، وهذا الخليفة بدوره عطل شرائع معينة منها التعطيل التام النهائي لشريعة القسامة وتشريعات أخرى (راجع نفس الباب من موسوعتي):
After [Sulaiman], 'Umar [II] succeeded [as caliph, 717-720], ruling for two years and five months.
They say that ['Umar II] was more noble than all the men of his clan. He effected the release from captivity of
those whom Muhammad had led off from the land of the Armenians, after he had immolated the lords of our
land. For [Muhammad] had seized numerous fortresses and had enslaved men and women. But once 'Umar's
rule was established, he released all the captives to return to their own places and brought peace to the lands
under his dominion. This 'Umar wrote a letter to the Byzantine emperor Leo [III, the Isaurian, 717-740]
regarding the power of our faith, which was composed in the form of various questions. Below, briefly, we
shall summarize it [g42].
14.
[Translator's note: the letter from 'Umar II to Leo III and its reply (pages 42-98 of the 1887 St. Petersburg
edition) is regarded as a later interpolation and is not translated here. For an English translation and scholarly
commentary see A. Jeffrey, "Gevond's Text of the Correspondence between 'Umar II and Leo III," Harvard
12.
Theological Review (1944) pp. 269-332.]
15.
Such was the reply written by Emperor Leo and sent by one of his trusted servants to 'Umar, caliph of the
Ishmaelites. When the latter read it, he was overcome by shame. As a result of this letter ['Umar] became
more kindly and tolerant of Christian peoples and on every occasion demonstrated his benevolence. Indeed,
as we narrated earlier, he was the one who released the captives and pardoned everyone's offenses without
charge. He demonstrated the same good will toward his own people, more so than any of his predecessors
ruling before him. Opening up the treasuries, he gave out stipends to the cavalry officers.
After all these events, he died.
Ghewond's History
أما نص المراسلات المزعوم فورد في
Ghevond's Text of the Correspondence between 'Umar II and Leo III
وكما قلت النص يعكس وجهة نظر مسيحية نتفق معها في العموم، لو أضفنا اسمي عثمان بن عفان وزيد بن ثابت وطبعا قبلهم محمد نفسه كمؤلف أول للنص الأولي للقرآن قبل تنقيحه وتحريره.
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