Bismika Alllahuma

Asif Iqbal

「返事のイスラム教」で否定」は、padres 「Qur」のtendentiousリストでは持っていた 指摘される Qurのある否定」か。「非常に」複雑見つける古代イスラエル人による崇拝の対象となる物質の崇拝のnicの物語。 従って試みは次でこれら二つの「否定」に演説し、「混乱」を克服するためにpadresを助ける試みられる。

(i)

… 7:149の崇拝の対象となる物質の崇拝について、20:91に従って後悔された人々でMosesが戻った前に彼らはMosesがもどって来たまで後悔することを断ったがが、むしろそれ子牛を崇拝し続けた。 (引用の重点既に)

正確なレンダリングはQurの」ここにあるか。nicの詩は上記の引用でに言及した:

しかしそれらが手で落ちた、そして紛失したことを、言ったときに見た: 「私達の主が私達に慈悲を示さないし、私達を許さなければ確実に、私達は敗者である」。 (7つ: 149)

Mosesが怒ってい、悲しんだ彼の人々に戻ったとときに彼は言った: 「私は私の後継者として私が…」残した後yeを機能した有する (7つ: 150)

彼らは言った: 「私達は私達へのMosesのリターンまでのそれに裂き終えない」。 (20: 91)

それらの短い一見はabove-cited引用の著者の推論の錯誤の同一証明のために勤勉ののために十分するである: 発生が古代イスラエル人が後悔した要因の彼の誤解。

その要因発生Mosesの」後悔される(p)人々の後で道に迷う彼等のの彼らの認識として詩7:149で指定される:

「しかし手で落ちた、紛失したことを、言ったときに見: …」

この詩、か詩7:150は、またはこの文脈の他のどの詩も、古代イスラエル人が彼らを実現したと言うために前にMoses」 (p)は時間のポイントで戻るために道に迷ったか。 またはすなわち、古代イスラエル人が彼らの間違いを前にMosesの」 (p)リターン実現したことを、詩7:149か7:150は私達に告げるか。

いいえ。 詩7:149が古代イスラエル人が後悔した要因として記述する何を」、後悔されてつまずいたときに)彼らの間違いの彼らの認識はあった(すなわち、「。

情報はこれらの詩で彼らがMosesの」 (p)リターンの前か後に後悔されてつまずいたかどうかについて与えられない。 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.