Bismika Alllahuma

Asif Iqbal

"응답 이슬람교"에 모순"는, padres "Qur'의 그들의 편향적인 명부에서는 있었다 지적하는 Qur에 있는 몇몇 모순'? "아주" 복잡한 찾아내는 Israelites 에의한 금송아지의 숭배의 nic 설화. 시도는 뒤에 올 것이다 것에서 그러므로 이 2를 "모순" 제시하고 그들의 "혼란"를 극복하기 위하여 padres를 돕는 할 것이다.

(i)

… 7:149 의 금송아지 숭배에 관하여, 그러나 20:91에 따르면 회개된 사람들에서 Moses가 돌려보내기 전에 그들은 Moses가 돌아올 때까지 회개하는 것을 사절하고 그러나 오히려 그것 종아리를 숭배하는 것을 계속했다. (따옴표에서 강조 이미)

정확한 연출은 Qur의' 여기에서 있는가? nic 운문은 위 따옴표에서를 언급했다:

그러나 그들이 그들의 손에 떨어질 때, 타락했었다는 것을 그리고, 말했다 보았다: "우리의 주가 저희 자비를 보여주지 않으며 저희를 용서하지 않는 경우에 확실하게, 우리는 분실자의 일 것이다." (7개: 149)

Moses가 성날 애도될 그의 사람들에게 돌려보낼 때, 그는 말했다: "나는 나의 후임으로 나가 당신을…" 남겨둔 후에 ye가 작동했다 있을 것이다 (7개: 150)

그들은 말했다: "우리는 저희 Moses 반환까지 그것에 쪼개는 것을 정지하지 않을 것이다." (20: 91)

그들에 짧은 보기 조차 above-cited 따옴표의 저자의 추론에 있는 착오의 ID를 위해 근면한 것을 위해 충분하다 만든다: Israelites가 발생에 의하여 회개하는 원인이 된 요인의 그의 오해.

저 요인 발생 Moses 그의' 회개된 (p) 사람들 후에, 타락하는 그들의 그들의 현실화로 운문 7:149에서 지정되는:

"그러나 그들의 손에 떨어질 때, 타락했었다는 것을, 말했다 보고: …"

이 운문, 또는 운문 7:150는, 또는 이 문맥에 있는 다른 어떤 운문, Israelites가 깨달았다고 말하기 위하여 전에 Moses' (p)는 때 맞추어 점에 돌려보내는가 위하여 타락했었는가? 또는 Israelites가 그들의 과실을 전에 Moses' (p) 반환 깨달았다는 것을, 즉 운문 7:149 또는 7:150는 저희에게 말하는가?

아니다. 운문 7:149가 Israelites를 회개하는 원인이 된 요인으로 기술하는 무엇을," 회개해 비틀거릴 때) 그들의 과실의 그들의 현실화는 이었다 (i.e, ".

그들이 Moses' (p) 반환 전이나 후에 회개해 비틀거렸다는 것을 여부 아무 정보도 이 운문에서 제공되지 않는다. 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.