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A Short Response To The Missionary Confusion 一個短的反應如何傳教士的困惑

The missionaries have once again amused us with傳教士再次逗樂我們與 their attempt他們的企圖 to “rebut” the solution to their claimed “contradiction” in the Qur'an.以“反駁”的解決方案，其聲稱“矛盾”的古蘭經。 In their latest treatise, as per their tradition of incoherent reasoning, they say:在他們的最新論文，按他們的傳統的非相干推理，他們說：

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.我們首先想指出的是，葉海亞的說法，認為訴的4天有10個不分開的頭兩天只是一個假設。

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”.如果這是最好的傳教士帶來了與他們的“反擊”，那麼就沒有什麼別的“反駁”除了他們頑固地拒絕接受提議的解決所謂的“矛盾”。 As Yusuf Ali duly notes in footnote 4470:由於充分注意到阿里優素福在腳註 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. 評論員理解“4天”的10節，包括兩天在詩九，因此，總的宇宙都在6天。 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. 這是合理的，因為過程中描述的詩句9日和10真正形成一個系列。在一個情況下，它是創造的無形物質的地球，而在其他情況下，它是循序漸進的，從地，其高山和海洋，它的動物和植物的生命，以“在適當的營養比例”，每一個恰當。 ^{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.我們沒有問題接受這個解釋，所以實在沒有什麼可以再討論，如果傳教士拒絕接受這個解釋。 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.如果主要評論家的古蘭經經文的理解的問題，正如在由A.優素福阿里，一無所有的傳教士以此作為反對的工具。 See our Appendix for the specific quotations of these major commentators.見我們附錄的具體報價這些主要評論家。

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”.還值得一提的是教會的傳統依賴於字符暗殺，取得明顯的說明引用哈倫葉海亞的作者為“當代穆斯林宣傳員”。 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.無論他是一個“宣傳員”，或以其他方式按傳教士宣稱，它是真正重要的論點和傳教士沒有回應提出的解決辦法，除了他們的“不情願”這樣做。 This behaviour is no different from the attitude of the so-called “apostle”,這種現象是沒有什麼不同的態度，所謂的“使徒” Paul of Tarsus保羅塔爾蘇斯 , 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.當他提出了幾項惡毒的攻擊和暗殺他的性格在這些書信誰認識他的教誨，為的是什麼，反對他。 This is a topic that we will, insha'allah, discuss in the near future.這是一個話題，我們將 insha'allah，討論在不久的將來。

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”.下一個參數的傳教士，他們是故意歪曲了古蘭經的背景下，通過翻譯thumma 41:9-12為“然後”。 The following is the distorted translation belonging to the missionaries:以下是扭曲的翻譯屬於傳教士：

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. 然後（thumma）他轉向了天堂，它已被煙霧：他說這個問題，並在地上：“你們一起來吧，情願或不情願。”他們說：“我們來（合），在願意服從。 “因此，他完成了他們在七蒼天兩天，和他分配給每個天上的責任和指揮。 And We adorned the lower heaven with lights, and (provided it) with guard.和我們裝飾燈光下天上，以及（只要它）與後衛。 Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.這就是法令（他）的萬能的，全知的。

In his translation Yusuf Ali has translated thumma as “moreover”, which is more suited for the context of the verse in question.優素福阿里在他的翻譯翻譯了thumma為“而且”，這是更適合於上下文的詩句中的問題。 This is further confirmed by The Hans Wehr Dictionary of Modern Written Arabic這進一步證實了漢斯韋漢弗現代書面阿拉伯語詞典 ^{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，這無疑支持了先前的論點，即“...的過程描述的詩句 9日和10形成一個系列真的”。 ^{3 3}

Imam Al-Baidawi himself had something to say on the issue:伊瑪目巴大維本人有話要說的問題：

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. 很明顯，這裡指的差異thumma的兩個創作（也就是說，地球和天）不懈怠的時間。 ^{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，伊瑪目巴大維說，在這方面thumma分隔創造地球和創造的東西，它從天壇兩個不同的過程，而不是與他們分離的時間間隔。

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).鑑於上述解釋，我們有充分遵循的原則古蘭經解釋古蘭經 ，按照塔費爾如何執行，即鋁古蘭經yufassiru ba'duhu ba'dan（不同的地區對方解釋古蘭經）。 What is given in a general way in one place is discussed in detail in some other place in the Qur'an.什麼是由於在一般的方式是在一個地方詳細討論了在其他一些地方的古蘭經。 What is dealt with briefly at one place is expanded in some other place.什麼是簡單處理，在一個地方是擴大在其他一些地方。 Hence there is little to add from here.因此，有沒有什麼可以補充從這裡。

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.為了結束這短暫的反應，我們規定的方法為解釋“當代穆斯林宣傳員”哈倫葉海亞是符合大多數人的古蘭經評論員和確實解決了這一設想“矛盾”是存在於 purid想起了傳教士。 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”.它給我們留下了確鑿的解釋可蘭經，因而迅速駁斥了傳教士的謊言“古蘭經是不是上帝的話”。 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. 所有的讚美是全能的上帝，對上帝的世界。 He has no Son and has no need for a Son. 他沒有兒子，也沒有必要為一個兒子。 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. 因為他們是在那些誰不信道，當他們說“上帝有一個兒子！”，但他是不受任何屬性的傳教士都歸功於他。 And it is to Him alone we submit in total obedience, even though the disbelievers may dislike it. 它是我們向他總共只服從，即使不信可以不喜歡它。 Amin! 阿明！ Amin! 阿明！ Thumma Amin! Thumma阿明！

1. A. Yusuf Ali, The Holy Qur'an: Text, Translation & Commentary , p.答：優素福阿里， 神聖的古蘭經：文本，翻譯及評論 ，第 1288 [ 1288 [ back背面 ] ]
2. JM Cowan, The Hans Wehr Dictionary of Modern Written Arabic , p. JM科安， 漢族韋漢弗詞典現代阿拉伯文寫 ，第 106, under “thumma”. 106，在“thumma”。 [ [ back背面 ] ]
3. Yusuf Ali, op.優素福阿里， 同前。 cit. [ 同前。[ back背面 ] ]
4. Tafsir-ul-Baidawi , Vol. 塔費爾- UL認證，巴大維 ，卷。 5, p. 5，第 26 [ 26 [ back背面 ] ]