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A Short Response To The Missionary Confusion 一个短的反应如何传教士的困惑

The missionaries have once again amused us with传教士们再次与我们逗乐 their attempt他们的企图 to “rebut” the solution to their claimed “contradiction” in the Qur'an.以“反驳”的解决方案，其声称“古兰经中的矛盾”。 In their latest treatise, as per their tradition of incoherent reasoning, they say:在他们的最新论文，按他们的不连贯推理的传统，他们说：

The first thing we would like to point out is that Yahya's claim that the four days of v. 10 are not separate from the first two days is simply an assumption.我们首先想指出的是，叶海亚的说法，认为4天的诉10名是不是从单独的头两天只是一个假设。

If that is the best that the missionaries can bring up with in their “rebuttal”, then there is nothing else to “rebut” except for their obstinate refusal to accept the proposed solution to the so-called “contradiction”.如果这是最好的传教士带来了他们的“反击”，那么就没有什么别的“反驳除了他们顽固地拒绝接受提议的解决所谓的”矛盾“，”同。 As Yusuf Ali duly notes in footnote 4470:由于充分注意到阿里优素福在脚注4470：

The Commentators understand the “four Days” in verse 10 to include the two Days in verse 9, so that the total for the universe comes to six Days. 评论员理解“4天”的10节，包括在诗9 2天，因此，宇宙总额为6天来。 This is reasonable, because the processes described in verses 9 and 10 form really one series. In one case it is the creation of the formless matter of the earth; in the other case it is the gradual evolution of the from of the earth, its mountains and seas, and its animal and vegetable life, with the “nourishment in due proportion”, proper to each. 这是合理的，因为过程中描述的诗句9日和10真正形成一个系列。在一个情况下，它是地球上创造的无形的事情，而在其他情况下，它是循序渐进的，从地，其高山和海洋，它的动物和植物的生命，在适当的比例“，”营养，适当的每个。 ^{1 一}

We have no problems accepting this explanation, so there is indeed nothing further to discuss if the missionary refuses to accept this explanation.我们没有问题接受这个解释，所以实在没有什么可以再讨论拒绝接受这个解释，如果传教士。 If the major commentators of the Qur'an had understood the verses in question as noted by A. Yusuf Ali, there is nothing left for the missionary use as an objection tool.如果古兰经主要评论家理解一些问题，答优素福阿里指出，经文，有异议的，就如一个传教士使用工具一无所有。 See our Appendix for the specific quotations of these major commentators.看到我们的报价主要评论家这些附录的具体。

It is also worth noting that the missionary tradition relies on character assasination, made apparent by the description of the cited author Harun Yahya as a “contemporary Muslim propagandist”.还值得一提的是教会的传统依赖于字符暗杀，由该作者引用哈伦叶海亚为“当代穆斯林宣传员”的描述明显。 Whether he is a “propagandist” or otherwise as per the missionary claim, it is the argument that really matters and the missionaries has failed to respond to the solution proposed apart from their “reluctance” to do so.无论他是一个“宣传员”，或以其他方式按传教士宣称，它是真正的问题和传教士没有回应他们提出的“不情愿”做这样的解决方案之外的论点。 This behaviour is no different from the attitude of the so-called “apostle”,这种现象是没有从所谓的“使徒的态度不同”， Paul of Tarsus保罗塔尔苏斯 , when he made several venomous attacks and character assasinations in his epistles on those who recognise his teachings for what it is and opposed him.当他在那些谁承认它是什么和反对他的教诲他的书信几个恶毒的攻击和人格暗杀。 This is a topic that we will, insha'allah, discuss in the near future.这是一个话题，我们将insha'allah，讨论在不久的将来。

The next argument of the missionaries is that they had purposely distorted the context of Qur'an, 41:9-12 by translating thumma as “then”.下一个参数的传教士的是，他们故意歪曲翻译“thumma那时一样”的情况下由古兰经，41:9-12。 The following is the distorted translation belonging to the missionaries:以下是扭曲的翻译属于传教士：

THEN ( thumma ) He turned to the heaven, and it had been smoke: He said to it and to the earth: “Come ye together, willingly or unwillingly.” They said: “We do come (together), in willing obedience.” So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. 然后（thumma）他转向了天堂，它已被烟雾：他说这个问题，并在地上：“你们一起来吧，情愿或不情愿。”他们说：“我们来（共同）服从，在愿意。 “因此，他完成了7个在两天苍天他们，他分配给每个天上的责任和指挥。 And We adorned the lower heaven with lights, and (provided it) with guard.而我们用灯光装饰下天堂，（前提是它）的后卫。 Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.这就是法令（他）的万能的，知识全面。

In his translation Yusuf Ali has translated thumma as “moreover”, which is more suited for the context of the verse in question.优素福阿里在他的翻译翻译了thumma为“而且”，这是更适合的问题，在上下文的诗句。 This is further confirmed by The Hans Wehr Dictionary of Modern Written Arabic这进一步证实了现代汉族韦汉弗书面阿拉伯语词典 ^{2 2} . 。 Therefore this certainly lends support to the earlier contention, that “…the processes described in verses 9 and 10 form really one series”.因此，这无疑支持了先前的论点，即“...的过程描述的诗句9日和10形成一个系列真的”。 ^{3 3}

Imam Al-Baidawi himself had something to say on the issue:伊玛目巴大维本人有话要说的问题：

It is apparent that thumma here refers to difference of the two creations (ie, that of earth and that of Heaven) not to laxity in time. 很明显，这里指的thumma）不同，两个作品（也就是说，地球和松弛，老天爷不及时。 ^{4 4}

So Imam Al-Baidawi asserts that thumma in this context separates the creation of earth and things in it from creation of Heaven as two distinct processes, not that they were separated with time interval.因此，伊玛目巴大维说，在这方面thumma他们分开间隔时间的分离与创造事物的地球和它创造的天堂，从两个不同的过程，而不是。

In light of the above explanations, we have duly followed the principles of the Qur'an explains the Qur'an , in accordance to how tafsir is performed, ie, al-Qur'an yufassiru ba'duhu ba'dan (different parts of the Qur'an explain each other).在解释鉴于上述情况，我们有充分遵循了古兰经的原则，根据古兰经的解释 ，如何塔费尔执行，即铝古兰经yufassiru ba'duhu ba'dan（地区不同对方解释古兰经）。 What is given in a general way in one place is discussed in detail in some other place in the Qur'an.什么是由于在一个地方进行了详细讨论了古兰经中的一些其他地方的一般方法。 What is dealt with briefly at one place is expanded in some other place.什么是处理在一个地方是在其他一些地方扩大了与简单。 Hence there is little to add from here.因此，有没有什么可以补充从这里。

To conclude this short response, our prescribed methodology as explained by “contemporary Muslim propagandist” Harun Yahya is consistent with the majority of the Qur'anic commentators and had indeed resolved this imagined “contradiction” that exists within the purid mind of the missionaries.为了结束这短暂的反应，我们按规定的方法“当代穆斯林的宣传解释”哈伦叶海亚与大多数的古兰经评论家一致，确实解决了这一设想“矛盾”内的purid头脑中存在的传教士。 It leaves us with a conclusive explanation of the Qur'an, and hence swiftly refutes the missionaries' lie that “the Qur'an is not God's word”.它留下了一个决定性的古兰经解释，并因此迅速驳斥了传教士的谎言“古兰经是不是上帝的话”我们。 And only God knows best.而且，只有上帝知道最好的。

All praise is for God Almighty, the Lord of the Worlds. 所有的赞美是全能的上帝，全世界的主了。 He has no Son and has no need for a Son. 他没有儿子，没有儿子需要一个。 For they are among those who disbelieve when they say “God has a Son!” and yet He is free from all the attributes the missionaries have ascribed to Him. 因为他们是在那些谁不信道，当他们说“上帝有一个儿子！”，但他是不受任何属性的传教士都归功于他。 And it is to Him alone we submit in total obedience, even though the disbelievers may dislike it. 它是我们向他总共只服从，即使不信可以不喜欢它。 Amin! 阿明！ Amin! 阿明！ Thumma Amin! Thumma阿明！

1. A. Yusuf Ali, The Holy Qur'an: Text, Translation & Commentary , p.答：优素福阿里， 神圣的古兰经：文本，翻译及评论 ，第 1288 [ 1288 [ back背面 ] ]
2. JM Cowan, The Hans Wehr Dictionary of Modern Written Arabic , p. JM科安， 汉族韦汉弗页词典现代写阿拉伯文 ， 106, under “thumma”. 106，在“thumma”。 [ [ back背面 ] ]
3. Yusuf Ali, op.优素福阿里， 同前。 cit. [ 同前。[ back背面 ] ]
4. Tafsir-ul-Baidawi , Vol. 塔费尔- UL认证，巴大维 ，卷。 5, p. 5，第 26 [ 26 [ back背面 ] ]