1/ Ja 1028, you suggested book of Daniel chapter 2
3/ ok, to my understanding, the muhammad mentioned in the quranic texts 4 time and the messenger of the same texts are the same person in the mind of the scribe/s
1/ I got Covid 19 and had some neuronal (only... but which continuing... there little progress...) sequels. So thanks to give me the link where I suggest Daniel 2.
Ja 1028 is here : http://dasi.cnr.it/index.php?id=dasi_prj_epi&prjId=1&corId=0&colId=0&navId=278522197&recId=2416
Robin addressing it (in French) here:
Robin 1991-1993 d: 151-152 Robin, Christian J. 1991-1993 . Du paganisme au monothéisme. Pages 139-155 in Christian J. Robin (ed.). L'Arabie antique de Karibʾîl à Mahomet. Nouvelles données sur l'histoire des Arabes grâces aux inscriptions. (Revue du Monde Musulman et de la Mediterranée, 61). Aix-en-Provence: Édisud.https://www.academia.edu/37597932/L_Arabie_antique_de_Karib%CA%BE%C3%AEl_%C3%A0_Mahomet_Nouvelles_donn%C3%A9es_sur_l_histoire_des_Arabes_gr%C3%A2ce_aux_inscriptions_sous_la_responsabilit%C3%A9_de_Christian_Robin_in_Revue_du_Monde_musulman_et_de_la_M%C3%A9diterran%C3%A9e_61_1991_3_Quelques_%C3%A9pisodes_marquants_de_l_histoire_sudarabique_pp_55_70_?auto=download
Robin, Christian J. 2008. Joseph, dernier roi de Ḥimyar (de 522 à 525, ou une des années suivantes). Jerusalem Studies in Arabic and Islam, 34: 1-125.
2011 English abstract from his French article:L’église des Aksûmites à Ẓafâr (Yémen) a-t-elle été incendiée ?
Was the Church of the Aksumites in Ẓafâr (Yemen) burned?https://journals.openedition.org/remmm/7101
The episode of the destruction of the church of the Aksumites at Ẓafâr by the troops of the Himyarite king Joseph in 522 allows us to study the practices of historical recording in pre-Islamic Arabia and the circulation of historical information between the various historiographies at work in the Near East. Analyzing contemporary inscriptions, this study sheds some light on the mechanisms of the transmission of information to Christian narrative sources, and shows that even later hagiographic sources may have preserved more reliable material than other older texts.
1/ is there any study that string from Sanaa lower text deduces that it is derived from a written copy, possibly damaged? And assuming the higher carbon dating of sanaa 648, how earlier this original text was compared to the sanaa lower copy?
4/ Mundi has responded to you. I do not know if Cellard says clearly this,( but that's what I think because I think that there is no 'oral' tradition
3/ I am trying to understand how, observing the sanaa palimpsest (and possibly Birmingham) we can agrue that the original was older more than 2 years so to say
2/ For me as well.