Bismika Alllahuma

Asif Iqbal

En su lista tendentious de “Qur' las contradicciones”, los padres en el “Islam que contestaba” tenían precisado ¿algunas contradicciones en el Qur'? narrativa del NIC de la adoración de un becerro de oro de los Israelites, a que encuentran “muy confusos”. Una tentativa por lo tanto será hecha en el siguiente tratar estos dos “las contradicciones” y de ayudar a los padres para superar sus “confusions”.

(i)

… en 7:149, la gente repented sobre adorar el becerro de oro ANTES DE QUE Moses volviera, pero según 20:91 ella rechazó a repent pero continuado algo adorando el becerro él hasta que se volvió Moses. (Énfasis ya en la cotización)

¿Aquí está una representación exacta del Qur'? los versos del NIC refirieron en a la cotización antedicha:

Pero cuando cayeron en sus manos, y ellos vio que se habían perdido, ellos dijo: “Assuredly, si nuestro señor no nos demuestra misericordia y no nos perdona, estaremos de los perdedores.” (7: 149)

Cuando Moses volvió a su gente enojada y se afligía, él dijo: “Tendré ye actuaba como mis sucesores después de que le dejara…” (7: 150)

Dijeron: “No dejaremos de hender a él hasta la vuelta de Moses nosotros.” (20: 91)

Incluso una breve mirada en ellos es suficiente para un diligente rinde para la identificación del error en el razonamiento del autor de la cotización susodicha: su misapprehension del factor, la ocurrencia de el cual causó a Israelites a repent.

Ese factor, después que de gente de Moses de la ocurrencia' (p) repented, se especifica en el verso 7:149 como su realización de su que se pierde:

“Pero cuando cayeron en sus manos, y vieron que se habían perdido, ellos dijeron: …”

¿Este verso, o el verso 7:150, u otro verso en este contexto, decir que los Israelites los realizaron se había perdido en un punto a tiempo antes de que Moses' (p) volvió? ¿O, es decir el verso 7:149 o 7:150 nos dice que los Israelites realizaran su error antes de que vuelta de Moses' (p)?

No. Qué el verso 7:149 describe como el factor, que causó a Israelites a repent, era su realización de su error (es decir, “cuando tropezaron repented”).

No se da ninguna información en estos versos si tropezaron repented antes o después de la vuelta de Moses' (p). Just because the verse 7:150 begins with the words:

“When Moses returned to his people, angry and grieved…”

does not imply that the stumbling/repenting of the Israelites was sequentially earlier than Moses’ (P) return to them. In short, the only factor, which the verse 7:149 actually mentions as having caused the Israelites to repent, was their realization of their having gone astray, which is independent of Moses’ (P) return.

On the other hand, since the (above-cited) other Qur’?nic verse 20:91 clearly makes the Israelites say that they would not abandon the golden calf until Moses’(P) return, therefore, this additional information leads us to conclude that the realization by the Israelites of their having gone astray, when Moses(P) told them that they had grievously sinned, is what caused them to repent, and which occurred only after Moses’(P) return.

Therefore, the verses 7:149-50 and 20:91 are complementary, and not contradictory.

(II)

> In Sura 20:85, Allah told Moses “We have tested
> thy people in thy absence; the Samiri has led them
> astray”. Allah did not place any blame on Aaron.
> Aaron admitted that he did no wrong: “O my people!
> Ye are being tested in this … so follow me and
> obey my command” (20:90).
>
> Since Moses knew this (because Allah told him already),
> why did he place the blame on Aaron? “O Aaron! What
> kept thee back, when thou sawest them going wrong,
> from following me? Didst thou then disobey my order?”
> (20:92). And why did he drag him by the hair (7:150)?
> These two accounts contradict.
>
> According to (7:151), Aaron was partly responsible
> for the sins of his people because Moses prayed for
> Aaron’s forgiveness. And this time (contrary to his
> other confession), Aaron admits to idol making/idol
> worshipping in verse 150 “because of the people who
> nearly killed him when he tried to resist it. But
> seemingly he gave in and did as they said.

All?h told Moses(P) that his people were being tested in his absence. That test was in the form of Samiri’s fraud. By definition, those submitted to a test can either pass or fail it depending upon their training and capability. So, the reason why Moses(P) upon return reprimanded Aaron (P) was not that he was holding the latter responsible for leading his people astray. On the contrary, the reason why Moses (P) rebuked Aaron (P) was that he had been made the man in-charge in his absence by Moses (P) (see 7:142) and was therefore expected by Moses (P) to have rescued his people by dint of his leadership, which he had been unable to do.

In contrast to Exodus 32, at no place in the Qur’?n is Aaron(P) blamed for the sin of the Israelites. In 7:151, Moses(P) prays for forgiveness, not just for Aaron(P), but for himself as well - not because they were responsible for making the Israelites sin, but because they were unable to stop them from sinning.

We have thus used the traditional method of Qur’?nic exegesis, i.e., al-Qur’?n yufassiru ba’duhu ba’dan (different parts of the Qur’?n explain each other). What is given in a general way in one place is discussed in detail in some other place in the Qur’?n. What is dealt with briefly at one place is expanded in some other place.

It is further interesting to note that the New Testament contradicts the Old Testament on the matter of blaming Aaron(P). Exodus 32 squarely puts the responsibility of making the calf on Aaron:

“HE (Aaron) took this from their hand, and fashioned it with a graving tool and made it into a molten calf.” (Exodus 32:4)

Compare this with Stephen’s speech in the Acts of the Apostles, which clearly shifts the blame on the Israelite people themselves by employing the plural number:

“At that time THEY made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands.” (Acts 7:41)

And only God knows best.