If you're new here, you may want to get regular updates via Ak ste tu nový, možno budete chcieť získať pravidelné aktualizácie cez RSS feed RSS feed . . Thank you for visiting! Ďakujeme vám za návštevu!

Reproduced from “The Life of Reprodukované z "Život Muhammad Muhammad ” by MH Haykal, translated by Isma'il Raji al-Faruqi "Od MH Haykal, prekladal Isma'il Raji al-Faruqi

The Emigrants Return from Abyssinia Návrat emigrantov z Abyssinia

The emigrants resided in Abyssinia three months during which 'Umar ibn al Khattab converted to Islam. Emigrantov býval v Etiópii troch mesiacov, počas ktorých 'Umar ibn al Chattáb konvertoval na islam. In their exile, they heard that upon 'Umar's conversion the Quraysh had stopped their persecution of Muhammad and his followers. Vo svojom vyhnanstve, oni počuli, že na 'Umar po premene Kurajšovcami sa zastavil ich prenasledovanie Mohameda a jeho nasledovníkov. According to one report a number of them had returned to Podľa jednej správy mnohé z nich sa vrátila do Makkah Makkah , according to another, all. , Podľa iného, všetky. On reaching Makkah they realized that the Quraysh had resumed persecution of the Muslims with stronger hatred and renewed vigor. Pri dosiahnutí Makkah si uvedomili, že Kurajšovcami sa pokračovalo prenasledovanie moslimov sa silnejší nenávisťou a novým elánom. Unable to resist, a number of them returned to Abyssinia while others entered Makkah under the cover of night and hid themselves away, It is also reported that those who returned took with them a number of new converts to Abyssinia where they were to stay until after the emigration to Madinah and the establishment of Muslim political power. Nemôžem odolať, mnohé z nich vrátila do Habeša, zatiaľ čo iní vstúpil Makkah pod rúškom noci a ukryli preč, je to tiež hlásili, že tí, ktorí sa vrátili sa s nimi mnoho nových konvertitov k Abyssinia, kde boli na pobyt až po emigrácia do Medíny a vytvorenia moslimského politickej moci.

We may ask what incited the Muslims of Abyssinia to return to Makkah three months after their emigration. Môžeme sa pýtať, čo podnecoval moslimami Abyssinia k návratu do Mekky do troch mesiacov po ich vysťahovaní. It is at this stage that the story of the goddesses is told by ibn Sa'd in his AL Tabaqat al Kubra, by al Tabari in his Tarikh al Rusul wa al Muluk, as well as by a number of Muslim exegetes and biographers. To je v tejto fáze, že príbeh je vyrozprávaný bohyňou Ibn Sad v jeho AL Tabaqat al Kubr, Al Tabarí v jeho Tarikh al wa al Rusul Muluk, rovnako ako mnoho exegétov moslimských a životopisov. This story arrested the attention of the western Orientalists who took it as true and repeated it ad nauseam. Tento príbeh zatknutý pozornosť západného Orientalists, ktorý to vzal ako pravdivé, a opakoval to do omrzenia. This story tells that realizing how alienated the Quraysh had become and how intensely they had persecuted his companions, Muhammad expressed the wish that a revelation might come that would reconcile his people rather than further alienate them. Tento príbeh rozpráva, že si uvedomil, ako odcudzil Kurajšovcami sa stali, a ako intenzívne oni prenasledovali jeho spoločníci, Muhammad vyjadril želanie, aby odhalenie by mohlo prísť, že by sa zmieriť jeho ľudia skôr než ďalšie odcudziť je. When, one day, he was sitting with the Quraysh in one of their club houses around the Ka'bah, he recited to them surah “al Najm.” After reading the verses, “Would you consider al Lat and al `Uzza? Keď jedného dňa sedel s Kurajšovcami v jednom z ich klubu domov okolo Ka'bah, on prednášal na ne Surah "al nájmu." Po prečítaní veršov, "Uvažovali by ste o al Lat a al` uza? as well as Manat, the third goddess?” [Qur'?n, 53:19-20] he continued the recitation with the statement, “They are the goddesses on high. rovnako ako Manati, tretia bohyňa? "[Qur '? n, 53:19-20] pokračoval v recitácie s vyhlásením:" Sú to bohyne na vysokú. Their intercession is worthy of being sought.” He then proceeded with his reading of the surah as we know it. Ich príhovor je hoden byť žiadané. "On potom pokračoval s jeho čítaním Surah, ako ju poznáme. When he finished he prostrated himself, and all the Quraysh likewise followed him. Keď skončil on padol, a všetci Kurajšovcami tiež za ním. At this moment, the Quraysh proclaimed its satisfaction with what the Prophet had read and said, “We have always known that God creates and gives life, gives food, and resuscitates. V tomto okamihu, Quraysh vyhlásil jeho spokojnosť s tým, čo Prorok čítali a povedal: "Vždy sme vedeli, že Boh tvorí a dáva život, dáva jedlo, a resuscitates. But our gods intercede for us with Him. Ale naše bohmi prihováram sa za nás s Ním. Now that you have allowed for them a place in your new religion, we are all with you.” Thus the difference between Muhammad and the Quraysh was dissolved. Teraz, keď máte možnosť pre ne miesto vo svojej novej náboženstvo, všetci sme s tebou. "Tak je rozdiel medzi Mohamedom a Kurajšovcami bola rozpustená. When the news of this reconciliation reached Abyssinia, the Muslims there decided to return to their beloved country and people. Keď správa o tomto zmierenia dosiahol Abesíniu, moslimovia sa rozhodol vrátiť do svojej milovanej krajiny a ľudia. As they reached the approaches of Makkah, they met some Kinanah tribesmen who informed them that Muhammad allowed the gods a good position in his religion, reconciled the Quraysh, and was now followed by everyone. Ako sa dostali prístupy Mekky, sa stretol s niektorými Kinanah domorodcami, ktorí informovala, že Muhammad nemá bohovia dobrú pozíciu vo svoje náboženstvo, zmieril Kurajšovcov, a teraz nasleduje každý. The story then relates how Muhammad reverted by blaspheming those gods and the Quraysh reverted to persecution. Príbeh potom opisuje, ako Muhammad sa vrátil do rúhanie tých bohov a Kurajšovcami sa vrátil k prenasledovaniu. It further adds that the returnees stopped to consider what their next course should be. Ďalej dodáva, že navrátilci zastavil, aby zvážila, čo ich ďalší chod by mal byť. They longed so much to see their relatives and next of kin that they went ahead and entered Makkah. Majú toľko túžil vidieť svojich príbuzných a najbližší príbuzný, že šli napred a vstúpil Makkah.

Other versions of the same story give detailed descriptions of Muhammad's attitude toward the gods of Quraysh. Iné verzie toho istého príbehu podrobné opisy pozícia Mohamedovho k bohom Kurajšovcov. They claimed that Quraysh's plea that if he but grant their gods a share in his religion the Makkans would all support him troubled the Prophet. Tvrdili, že Kurajšovcami je dôvod, že ak si ale priznať svoje bohmi podiel na jeho náboženstvo Makkans by všetky podporujú ho trápi proroka. They relate how Muhammad one evening reviewed surah “al Najm” with Gabriel when the latter made a timely appearance. Týkajú sa tak Muhammad jedného večera preskúmalo Surah "al prenájom" s Gabriel, keď tento sa včas vzhľad. When he arrived at the sentence in question, Gabriel asked where it came from. Keď prišiel na vetu v otázke, Gabriel opýtal, odkiaľ pochádza. Muhammad answered; “I must have attributed to God that which He did not say.” God then revealed the following verses: “They have almost succeeded in inducing you, under promise of their friendship, to attribute to Us, against Our command, that which We did not reveal to you. Muhammad odpovedal, "Ja musím mať pridelený k Bohu, ktoré Nepovedal." Boh potom odhalila tieto verše: "Majú takmer podarilo prinútiť vás, pod prísľubom o ich priateľstve, aby atribút na nás, na naše velenie, že ktoré sa nám nepodarilo odhaliť na vás. Had We not confirmed you in your faith, you might have been tempted and hence fallen under the inescapable punishment.”[Qur'?n, 17:73-75]. Keby sme nepotvrdené vo vašej viere, možno ste boli v pokušení, a tým klesol pod nevyhnutnou trest. "[Qur '? N, 17:73-75]. Thereafter, Muhammad returned to his condemnation of the gods, and Quraysh returned to their persecution. Potom, Mohamed sa vrátil k jeho odsúdeniu bohov, a Kurajšovcami sa vrátil k ich prenasledovanie.

Incoherence of the Story Nesúdržnosť z Story

Such is the story of the goddesses reported by more than one biographer, pointed to by more than one exegete of the Qur'?n, and singled out and repeated by a number of western Orientalists. Taký je príbeh bohyne hlási viac ako jeden životopisec, ukázal na viac ako jeden vykladač z? N Qur ', a vytipovali a opakované radom západných Orientalists. It is a story whose incoherence is evident upon the least scrutiny. Je to príbeh, ktorého nesúdržnosť je zrejmé, na najmenej kontrolou. It contradicts the infallibility of every prophet in conveying the message of his Lord. To je v rozpore s neomylnosť každého proroka sprostredkovávať posolstvo Pána svojho. All the more wonder, therefore, that some Muslim scholars have accepted it as true. O to viac preto divu, že niektorí moslimskí učenci ho prijali ako pravda. Ibn Ishaq, for his part, did not hesitate at all to declare it a fabrication by the zindiqs [Non-Muslims concealing their unbelief, falsely pretending that they are members of the ummah; mostly Zoroastrians and Manicheans - Tr.]. Ibn Ishak, pre jeho časť, neváhal vôbec vyhlásiť ju za výrobu do zindiqs [Non-Muslims utajiť svoju neveru, falošne predstierať, že sú členmi umma, väčšinou Zoroastrians a Manicheans - Tr.]. Those who were taken in by it rationalized it further with the verse, “Every prophet We sent before you was such that whenever he pressed for revelation to come, Satan would hasten to inspire him with something satisfying his wish and thus necessitate God's abrogation of it if scripture is to be kept absolutely pure and true. Tí, ktorí boli v jej zracionalizovať ju ďalej s veršami: "Každý prorok nás poslal pred vami bola taká, že vždy, keď pritisol k odhaleniu príde, bude Satan urýchlili inšpirovať mu niečo nevyhovuje jeho želanie, a teda nevyhnutne Božie zrušenie je ak Písmo má byť úplne čisté a pravdivé. God is all wise and all knowing. Boh je múdry a všetky poznať. That which Satan had given is a lure for those who are sick of mind and hard of heart. To, čo Satan dal je lákadlo pre tých, ktorí sú chorí mysle a tvrdé srdce. Surely the unjust are deep in error.” [Qur'?n, 22:52-53]. Iste nespravodliví sú hlboko v omyle. "[Qur '? N, 22:52-53]. Some explain the word “tamanna” in the foregoing verse as meaning “to read;” others give it the usual meaning of “to press wishfully.” Muslim and Western scholars who accept the story explain that the Prophet suffered heavily from the persecution the unbelievers directed at his companions. Niektoré vysvetliť slovo "Tamanna" vo vyššie uvedenej verše v tom zmysle, "čítať," iní dávajú to obvyklý význam "stlačiť túžobne." Moslimský a západnej učenci, ktorí prijímajú príbeh vysvetliť, že Prorok trpel ťažko od prenasledovania neveriacich zameraná na svojich spoločníkov. They tell how the unbelievers killed some Muslims, exposed others to burning by the sun while pinned down to the ground with heavy stones (as was the case with Bilal), and how these sufferings pressured Muhammad to permit his companions to migrate to Abyssinia. Rozprávajú, ako sa neveriaci zabitý niektorí moslimovia, ktorí sú vystavení ostatné pálenie slnka, zatiaľ čo připnul na zem s ťažkými kameňmi (ako tomu bolo v prípade Bilal), a ako tieto utrpenia pod tlakom Muhammad umožniť svojim spoločníkom sa sťahovať do Habeša. They underscore Quraysh's alienation and the psychological effect of their boycott upon the Prophet. Zdôrazňujú Kurajšovcami na odcudzenie a psychologický efekt ich bojkotu na proroka. Since Muhammad was very anxious to convert them to Islam and to save them from idol worship, they claim that his thinking; of reconciling them by adding a few verses to Sura' “al Najm” is not farfetched. Vzhľadom k tomu, Muhammad bol veľmi dočkať, až je previesť na islam a zachrániť je z uctievania idola, tvrdí, že jeho myslenie, zosúladenia ich pridaním niekoľkých veršov súry '"Al prenájom" nie je pritiahnuté za vlasy. Finally, they allege that Muhammad's jubilation was all too natural when, coming to the end of his recitation and prostrating himself, the Quraysh joined in, showing their preparation to follow him now that he had given a share to their gods with God. Napokon, oni tvrdia, že Muhammad je jasot bol až príliš prirodzené, keď prichádza ku koncu jeho prednesu a prostrating sám, Quraysh pripojil, ukazuje ich príprave, aby ho nasledovali teraz, že dal podiel na svojich bohov s Bohom.

To these tales of some books of biography and exegesis, Sir William Muir adds what he thinks is a final and conclusive proof. Ak chcete tieto príbehy niektorých kníh biografie a exegézy, Sir William Muir dodáva to, čo si myslia, že je konečný a nezvratný dôkaz. He says that the emigrants to Abyssinia had hardly spent three months there during which the Negus had tolerated as well as protected them when they decided to return to Makkah. Hovorí, že emigranti, aby Abyssinia sotva strávil tri mesiace tam, počas ktorého mal Negus tolerovať, rovnako ako chránené, keď sa rozhodli pre návrat do Mekky. Had they not heard news of a reconciliation between Muhammad and Quraysh nothing would have caused them to return so soon. Keby nepočuli správy o zmierenie medzi Mohamedom a Kurajšovcami nič viedlo by ich vrátiť sa tak skoro. But, reasons Muir, how could there be reconciliation between Muhammad and Quraysh without a determined effort to that effect on the part of Muhammad? Ale dôvody Muir, ako by mohol existovať zmierenie medzi Mohamedom a Kurajšovcami bez odhodlané úsilie v tomto zmysle na strane Muhammad? In Makkah, the Muslims had then been far fewer and weaker than the Quraysh. V Mekke, že moslimovia sa potom bolo oveľa menej a slabšie než Kurajšovcami. They were still incapable of protecting themselves against the injuries which the Quraysh had been inflicting upon them. Boli stále nedokáže ochranu proti zraneniu, ktoré Kurajšovcami boli spôsobili na nich. Why, then, should the Quraysh have taken the initiative in such reconciliation? Prečo teda by Quraysh prevzali iniciatívu v takom zmierenia?

Refutation of These Arguments Vyvrátenie týchto tvrdení

These are the arguments on which stands the claim for veracity of the story of the goddesses. To sú argumenty, na ktorých stojí tvrdenie o pravdivosti príbehu bohyne. They are all false, incapable of standing any scrutiny or analysis. Všetci sú falošné, neschopná postaviť akejkoľvek kontroly alebo analýzy. Let us begin with the argument of the Orientalist Muir. Poďme začať s argumentom, ze orientalista Muir. The Muslims who returned from Abyssinia did so for two reasons. Moslimovia, ktorí sa vrátili z Etiópie sa tak z dvoch dôvodov. First, `Umar ibn al Khattab was converted to Islam shortly after their emigration. Po prvé, `Umar ibn al Chattáb bol konvertoval na islam krátko po ich vysťahovaní. With him, he brought to the Muslim camp the same boldness, determination, and the tribal standing with which he had been fighting the Muslims before. S ním, on priniesol do tábora moslimských rovnakú odvahu, odhodlanie a Tribal stojace, s ktorou bol v boji proti moslimom predtým. He never concealed his conversion nor did he ever shun the Quraysh opponents. On nikdy netajil svojou konverziu ani on nikdy vyhýbať Quraysh súpera. On the contrary, he proclaimed his conversion publicly and challenged the Quraysh openly. Naopak, on vyhlásil jeho konverzie verejne a otvorene napádal Kurajšovcov. He did not approve the Muslim's concealment of themselves, their secret movement from one end of Makkah to the other, and their holding of prayers at a safe distance from any Quraysh attack. Nemal schváliť moslimskej zatajenie seba, svoje tajomstvo pohyb z jedného konca na druhý Mekky, a ich držanie modlitieb v bezpečnej vzdialenosti od Kurajšovcov útoku. `Umar began to fight the Quraysh as soon as he entered the faith of Islam, constantly pressed his way close to the Ka'bah, and performed his prayer there in company with whatever Muslims that decided to join him. `Umar začal bojovať Kurajšovcami, akonáhle vstúpil do víru islamu, neustále tlačil tak blízko Ka'bah, a hral jeho modlitba je v spoločnosti bez ohľadu na moslimami, ktorá sa rozhodla pripojiť sa k nemu. It was at this new challenging turn of events that the Quraysh came to the realization that any further injury inflicted upon Muhammad or his companions would henceforth create a civil war of which nobody knew the consequences. To bolo v tomto novom náročné vývoj udalostí, že Kurajšovcami dospel k poznaniu, že akékoľvek ďalšie ujma spôsobená na Muhammad alebo jeho spoločníci by odteraz vytvoriť občiansku vojnu, ktoré nikto nepoznal dôsledky. By this time, a great number of men from the various clans of Quraysh had joined Islam. Do tejto doby, veľký počet ľudí z rôznych klanov z Kurajšovcov sa pripojil islamu. To kill any one of these would necessarily imply the rise to war not only of his fellow Muslims but of all the clans of which the various Muslims or allies were members, even though the rest of the clan or the tribe were still of a different religion. Zabiť niektoré z nich by nevyhnutne znamenalo viesť k vojne a to nielen z jeho kolegov moslimovia, ale zo všetkých klanov, ktoré jednotlivé moslimovia alebo spojencami boli členmi, aj keď zvyšok klanu alebo kmeňa ešte z rôznych náboženstiev . After the conversion of `Umar and the entry of so many members of other clans into the faith, it became impossible to fight Muhammad in the same way as before. Po konverzii "Umar a vstup toľko členov iných klanov do víru, to stalo sa nemožné bojovať Muhammad rovnakým spôsobom ako predtým. Such a course could easily expose the whole of Quraysh to terrible peril. Takýto kurz by mohlo ľahko odhaliť celú Kurajšovcami k strašné nebezpečenstvo. It was necessary to find a new way which did not incur such risks, and until such way was found, the Quraysh thought it advantageous to enter into an armistice with Muhammad and the Muslims. Bolo potrebné nájsť nový spôsob, ktorý si nepripustí týchto rizík a kým tak sa zistilo, že Kurajšovcami považoval za výhodné vstúpiť do prímerie s Mohameda a moslimov. It was this news which reached the emigrants in Makkah and prompted them to return home. Bolo to novinky, ktoré dosiahol emigrantov v Mekke a vyzval ich, aby sa vráti domov.

Two Revolutions in Abyssinia Dva Revolúcia v Etiópii

The emigrants would have hesitated to return to Makkah were it not for another reason. Emigranti by neváhal vrátiť do Mekky, keby nebolo iného dôvodu. A revolution broke out against the Negus in which his personal faith as well as his protection of the Muslims were under attack. Revolúcia vypukla proti Negus, v ktorom jeho osobné vieru, rovnako ako jeho ochranu moslimov boli pod útokom. For their part, the Muslims had prayed and wished that God would give the Negus victory over his enemies. Pre ich časť, moslimovia sa modlil a prial si, že Boh dáva víťazstvo Negus nad svojimi nepriateľmi. But they could not participate in such a conflict since they were foreigners who arrived there too recently. Ale oni nemohli zúčastniť v takom konflikte, pretože oni boli cudzinci, ktorí prišli tam taky nedávno. When, at the same time, they heard of the news of an armistice between Muhammad and Quraysh favorable to the Muslims and protecting them from injury, they decided to escape from the Abyssinian revolution and return home. Keď sa v rovnakej dobe, oni počuli správu o prímerí medzi Mohamedom a Kurajšovcami priaznivejšie pre moslimov a chrániť ich pred zranením, sa rozhodli utiecť z abesínskych revolúcie a návrat domov. That is exactly what all or some of them did. To je presne to, čo všetky alebo niektoré z nich urobil. They hardly reached Makkah, however, when Quraysh decided upon a course of action against the Muslims and entered into a pact with their allies to boycott Banu Hashim completely in order to prevent any intermarriage with them and to stop any purchase by or sale to them. Sotva dosiahol Mekky, však, keď Kurajšovcami rozhodne postup proti moslimom a vstúpila do paktu s ich spojencami k bojkotu Banu Hashim úplne, aby sa zabránilo akejkoľvek sobáš s nimi, a aby zastavila nákup alebo predaj na ne. As soon as this new alliance was concluded, open war broke out again. Akonáhle táto nová aliancia bola uzavretá, otvorený vojna vypukla znova. The returning Muslims sought immediately to re-emigrate and take with them all those who could manage to go. Vracajúci sa moslimovia snažil okamžite re-emigrovať a vziať so sebou všetky tie, ktorí to dokázali ísť. These were to meet greater difficulties as the Quraysh sought to impede their move. Títo boli stretnúť s väčšími ťažkosťami, ak Quraysh snažili brániť ich pohybu. What caused the Muslims to return from Abyssinia, therefore, was not, as Orientalist Muir claims, the reconciliation of Muhammad with Quraysh. Čo spôsobilo, moslimov, aby návrate z Abyssinia, preto nebol, ako orientalista Muir tvrdí, zladenie Muhammad s Kurajšovcov. Rather, it was the armistice to which the Quraysh was compelled to resort following the conversion of `Umar and his bold support of the religion of God with his tribal relations. Skôr to bolo prímerie, na ktoré sa Kurajšovcami bol nútený uchýliť sa po konverzii "Umar a jeho odvážne podporu náboženstvo Boha s jeho kmeňovými vzťahy. The so-called reconciliation, therefore, constitutes no evidence for the story of the goddesses. Takzvaný zmierenia, teda predstavuje žiadny dôkaz pre príbeh bohyne.

Inverted Evidence of the Qur'?nic Text Obrátený Dôkaz Qur '? Nič Text

As for the argument of some biographers and exegetes that the verses, “They had almost succeeded in inducing you . Pokiaľ ide o tvrdenie niektorých životopisov a exegétov, že verše, "oni mali takmer podarilo prinútiť vás. . . .”[Qur'?n, 17:73-75] and “Every prophet We sent before you was such that, whenever he pressed for revelation . . "[Qur '? N, 17:73-75], a" Každý prorok nás poslal pred vami bola taká, že keď stlačil na zjavenie. . . .”[Qur'?n, 22:52-53] constitute evidence for the story of the goddesses, it is yet more incoherent than that of Sir Muir. . "[Qur '? N, 22:52-53] dôkazom o príbeh bohyne, to je ešte viac nevyvážené, ako sira Muir. It is sufficient to remember that the first group of verses include the statement, “Had We not confirmed you in your faith, you might have been tempted.” This group shows that even if Satan had actually hastened to inspire Muhammad with something satisfying his wish and thus induced him to favor the unbelievers, God had confirmed the Prophet in his faith and prevented him from falling to the temptation. Postačí si spomenúť, že prvá skupina veršov obsahovať vyhlásenie, "keby sme nepotvrdené vo vašej viere, možno ste boli v pokušení." Táto skupina ukazuje, že aj keby Satan skutočne ponáhľal inšpirovať Muhammad s niečím uspokojenie jeho prianie a tak presvedčil ho, aby pre neveriaci, Boh potvrdil Prorok vo svojej viere a zabrániť mu pred pádom do pokušenia. Had Muhammad really fallen, God would have inflicted upon him inescapable punishment. Keby Muhammad naozaj klesol, by Boh, dopúšťame sa na neho neodvratný trest. The point is, precisely, that he did not fall. Ide o to, práve, že nespadla. Hence, these verses prove the opposite of what these advocates assume them to prove. Preto, tieto verše preukázať opak toho, čo títo obhajcovi prevziať, aby preukázali. The story of the goddesses asserts that Muhammad did indeed incline toward the Quraysh, that the Quraysh had indeed induced him to add to the divine word, and that he indeed did attribute to God that which God had not said. Príbeh o bohyniach tvrdí, že Muhammad skutočne sklon k Kurajšovcov, že Kurajšovcami skutočne presvedčil ho pridať do Božie slovo, a že on naozaj robil atribút k Bohu, ktoré Boh nepovedal. The text,["Muhammad saw some of his Lord's greatest signs. Would you consider, after al Lit and al `Uzza, Manat, the third goddess? But would you give God the females and keep for yourselves the males? That is indeed an unjust division. But they are all mere names which you and your ancestors have named and for which God gave no authority. In this claim of yours you followed naught but conjecture and your own wishful thinking, while true guidance has arrived to you from your Lord" (Qur'?n, 53:18-23)] on the other hand, tells us the exact opposite, namely that God confirmed him in his faith and that he did not add to the divine word. Text, ["Muhammad videl niektoré z najväčších značiek svojho pána. Uvažovali by ste potom, čo al osvetlené a al` uza, Manati, tretia bohyňa? Ale by ste dať Bohu samíc a udržať pre seba muža? To je naozaj nespravodlivé rozdelenie. ale všetky sú iba názvy, ktoré vy a vaši predkovia pomenovali a pre ktoré dal Boh žiadnu právomoc. V tomto tvrdení váš ste sa nič, ale dohady a vlastné zbožným želaním, kým pravda, pokyny prišiel na vás od Pána vášho "(Qur '? n, 53:18-23)] na strane druhej, nám hovorí presný opak, a síce, že Boh potvrdil ho v jeho viere a že nebol pridať do Božie slovo. Moreover, we should well bear in mind the fact that the books of exegesis and the books dealing with the causes and circumstances of revelation regardless of whether or not they subcribe to the story in question affirm that these verses had been revealed at a time other than that during which the story of the goddesses had presumably taken place. Okrem toho by sme mali dobre mať na pamäti skutočnosť, že knihy exegéza a knihy zaoberajúce sa príčiny a okolnosti zjavenia, bez ohľadu na to, či alebo nie oni Subcribe na príbeh v otázke potvrdzujú, že tieto verše boli odhalila v inej dobe ako že počas ktorého príbeh bohyne sa pravdepodobne došlo. To resort to the story of the goddesses in order to disprove the infallibility of the prophets in their conveyance of divine messages not only runs counter to the whole Uchýliť sa k príbehu bohyne, aby sa vyvrátiť neomylnosť prorokov v ich prenášanie božskej posolstvo a to nielen v rozpore s celou history histórie of Muhammad but constitutes a fallacy of incoherent reasoning and, hence, a futile and perverse argument. Mohameda, ale predstavuje len klam nejednotného uvažovania, a teda márne a perverzné argument.

As for “Every prophet We sent before you…” these verses are utterly devoid of relation to the story of the goddesses. Pokiaľ ide o "Každý prorok nás poslal pred vami ..." Tieto verše sú naprosto bez vzťahu k príbehu bohyne. Moreover, they clearly affirm that God will abrogate all that the devil may bring forth, that Satan's work is only a lure to those who are sick of mind and hard of heart, and that God, the all wise and all-knowing, would keep His scripture absolutely pure and true. Okrem toho jasne potvrdzujú, že Boh zruší všetky, že diabol môže vzísť, že Satan práca je len lákadlo pre tých, ktorí sú chorí mysle a tvrdé srdce, a že Boh je všetkých múdry a všetci-vedieť, udržia Jeho Písma úplne čisté a pravdivé.

Fallacious Reasoning of the Claim Nepravdivé zdôvodnenie nároku

Let us now turn to a critical and scientific analysis of the story. Teraz sa pozrime na kritické a vedecká analýza príbehu. The first evidence which imputes suspicion to the story is the fact that it has been reported in many forms and versions. Prvý dôkaz, ktorý pripisuje podozrenie na príbehu je skutočnosť, že bola hlásená v mnohých formách a verziách. First there is the report that the fabricated verses consist of the following words: “Tilka al gharaniq al `ula; wa inna shafa`atahu-nna laturtaja.” Others reported them as consisting of, “al gharaniqah al `ula: inna shafa?atahum turtaja.” Still others reported that they consist of the following words, “Inna shafa`atahunna turtaja” without mentioning the word “al gharaniq” or “al gharaniqah” at all. V prvom rade je správa, že továrenské verše skladá z nasledujúcich slov: "Tielka al gharaniq al` ULA, wa Inna Shafi `atahu-nna laturtaja." Ostatné oznámili ako pozostávať z "al gharaniqah al` ULA: Inna Shafi? atahum turtaja. "Stále iní hlásili, že sa skladá z nasledujúcich slov:" Inna Shafi `atahunna turtaja" bez zmienky o slovo "al gharaniq" alebo "al gharaniqah" vôbec. According to a fourth version, they were supposed to consist of the words: “Innaha lahiya al gharaniq al ula..” A fifth version reads, “Wa innahunna lahunna al gharaniq al ula wa inna shafa'atahunna lahiya allati, turtaja.” The collections of Hadith have given us still more varied versions. Podľa štvrtej verzii, boli údajne skladá zo slov: "Innaha lahiya al gharaniq al ULA .." piata verzia znie: "Wa innahunna lahunna al gharaniq al ULA wa Inna shafa'atahunna lahiya állat, turtaja." The zbierky Hadith nám dali ešte pestrejšia verzie. The multiplicity of the versions proves that the report itself is fabricated, that it had been fabricated by the zindiqs-as ibn Ishaq had said earlier and that the forgers had sought thereby to spread doubt into the message of Muhammad and to attack his candidness in conveying the message of his Lord. Rôznosť verzií dokazuje, že správa samotná je vyrobená, že to bolo vyrobené zindiqs-ako Ibn Ishak povedal predtým, a že falšovatelia usiloval tým rozšíriť pochýb o tom, do správy Mohameda a napadnúť jeho otvorenosť v oblasti prenosu posolstvo svojho pána.

The Story's Violence to the Contextual Flow of Surah “al Najm” Príbeh je násilie na kontextové Tok Surah "al prenájom"

Another proof of the falsity of the story, stronger and more conclusive than the foregoing, is the fact that the contextual flow of surah “al Najm” does not allow at all the inclusion of such verses as the story claims. Ďalší dôkaz nesprávneho príbeh, silnejší a preukázateľné, ako vyššie uvedené, je skutočnosť, že systematický toku Surah "al prenájom" neumožňuje vôbec zahrnutie týchto veršov je príbeh pohľadávky. The Surah reads: Surah znie:

“He has witnessed many of the great signs of his lord. "Má svedkom mnohých veľkých znamení svojho pána. Would you consider the case of al Lat, al `Uzza, and of Manat, the third goddess? Mohli by ste zvážiť prípade al Lat, al `Uža, a Manati, tretí bohyne? Would you then ascribe to God the females and to yourselves the males? Chceli by ste potom pripisovať Bohu ženy a pre seba muži? Wouldn't that be a wretched ascription? Nebolo by to úbohé označením? All these are nothing but names, mere names which you and your ancestors had coined. Všetky tieto sú len mená, len mená, ktorá vás a vaše predkov razil. Men are so prone to follow opinion! Muži sú tak náchylné k následnej názor! They credulously fall for the product of their own wishful thinking. Oni credulously pokles za výrobok vlastný zbožné želanie. But true guidance has indeed come from the Lord.” Ale pravda, pokyny skutočne pochádza od Pána. "

The logical and literary flow of these verses is crystal-clear. Logické a literárne tok týchto veršov je krištáľovo jasný-. Al Lat, and al `Uzza are mere names devoid of substance given by the past and present unbelievers to works of their own creation. Al Lat, a al `uza sú samotná mená stratila svoju podstatu, ktorú minulé a súčasné neveriaci k dielam ich vlastnej tvorby. There is no deity such as the word name. Neexistuje žiadna božstvá, ako je slovo názvu. The context does not allow any such addition as is here claimed. Kontext neumožňuje žiadne také naviac, ako je tu tvrdilo. If, assuming such addition, the text were now to read: “Would you consider the case of al Lat, al `Uzza, and of Manat, the third goddess? Ak je, za predpokladu, že tieto navyše text bol teraz čítať: "Mohli by ste zvážiť prípade al Lat, al` Uža, a Manati, tretí bohyne? These are the goddesses on high. Jedná sa o vysoko bohyne. Their intercession is to be sought. Ich príhovor je potrebné hľadať. Would you then ascribe to God the females and to yourselves the males? Chceli by ste potom pripisovať Bohu ženy a pre seba muži? Wouldn't that be a wretched ascription?” its corruption and outright self-contradiction become obvious. Nebolo by to úbohý označením? "Korupciu a úplne self-rozpor byť zrejmá. The text would have praised al Lat, al `Uzza,, and Manat as well as condemned them within the space of four consecutive verses. Text by mal chválili al Lat, al `Uža, a Manati rovnako ako odsúdila im v priebehu štyroch po sebe idúcich veršov. Such a text cannot proceed from any rational being. Takýto text nemôže postupovať od akejkoľvek racionálne bytosti. The contextual background in which the addition is supposed to have been made furnishes unquestionable and final evidence that the story of the goddesses was a forgery. Kontextualizované pozadí, v ktorom sa okrem údajne došlo predloží nespornú a konečné dôkazy, že príbeh bohyne bola falzifikát. The forgers were probably the zindiqs; and the credulous whose minds are not naturally repulsed by the irrational and the incoherent, accepted the forgery and passed it as true. Falšovatelia boli pravdepodobne zindiqs a dôverčivý, ktorých mozgy nie sú prirodzene zahnanie iracionálne a nekonzistentné, prijal falšovania a prešiel ako pravda.

The Linguistic Evidence Lingvistický dôkaz

There is yet another argument advanced by the late Shaykh Muhammad `Abduh. Existuje ešte ďalší argument na konci Shaykh Muhammad "Abduh. It consists of the fact that the Arabs have nowhere described their gods in such terms as “al gharaniq.” Neither in their poetry nor in their speeches or traditions do we find their gods or goddesses described in such terms. To spočíva v tom, že Arabi majú nikde popísané ich bohovia v také pojmy ako "al gharaniq." Ani v ich poézii, ani v ich prejavoch alebo tradície sa však stretávame s ich bohmi alebo bohyne je opísané v týchto zmluvných podmienok. Rather, the word “al ghurnuq” or “al gharniq” was the name of a black or white water bird, sometimes given figuratively to the handsome blond youth. Skôr sa slovo "al ghurnuq" alebo "al gharniq" bol názov čiernou alebo bielou vodou vták, niekedy daný obrazne pekný blond mládeže. The fact is indubitable that the Arabs never looked upon their gods in this manner. Faktom je nepochybné, že Arabi nikdy nevyzeral na svojich bohov týmto spôsobom.

The Story Contradicts the Fact of Muhammad's Candidness Príbeh odporuje skutočnosť, že Muhammad je úprimnosť

There is yet one more final argument against the story of the goddesses that is based upon the nature of Muhammad's personal life. Je tu ešte jeden argument proti viac posledný príbeh bohyne, ktorá je založená na charaktere osobných Mohamedovho života. Ever since his childhood and throughout his adolescence, adulthood and maturity, he was never known to lie. Od tej doby svojho detstva a počas jeho dospievania, dospelosti a zrelosti, on bol nikdy nepoznal klamať. So truthful was he that he had been nicknamed “al Amin” before he reached his twenty-fifth year of age. Takže pravdivý bol, že on bol přezdíval "Al Amin" pred tým, než dosiahol jeho dvadsať-piaty rok veku. His truthfulness was unquestioned by anyone. Jeho pravdivosť bol nepochybný ktokoľvek. He himself once addressed the Quraysh after his commission to prophethood : “Suppose I were to tell you that an enemy cavalry was advancing on the other side of this mountain, would you believe me?” His enemies themselves answered: “Yes, indeed! On sám kedysi zaoberal Quraysh po jeho Komisiu, aby proroctvo: "Predpokladajme, že by som mal povedať, že nepriateľ kavalérie bola postupuje na druhej strane tejto hory, verili by ste aj mne?" Jeho nepriatelia sami odpovedal: "Áno, naozaj! As far as we are concerned, you are innocent, for we have never found you to lie at all.” How can we believe that such a man who had been known to be truthful in his relations with his fellow men from childhood to maturity, would be any less candid in his relation to God? Pokiaľ ide o nás, ste nevinní, pretože sme nikdy nenašiel vám klamať vôbec. "Ako môžeme veriť, že taký muž, ktorý bol známy byť pravdivý v jeho vzťahy s jeho blízkymi od detstva do dospelosti, by byť o nič menej úprimný vo svojom vzťahu k Bohu? How could such constant truthfulness allow him to lie and ascribe to his God that which He had not said? Ako by mohol takýto konštantnej pravdivosť umožní mu klamať a pripísať k svojmu Bohu, ktorá nepovedal? How could we believe that such a man did so in fear of the people and defiance of Almighty God? Ako by sme mohli veriť, že takýto človek robil tak v strachu z ľudí a napriek Všemohúceho Boha? That is utterly impossible. To je úplne nemožné. Its impossibility is evident to all those who have studied these great; strong and distinguished souls of the prophets and religious leaders known for their dedication to the truth pereat mundus. Jeho nemožnosť je zrejmá všetkým, ktorí študovali tieto veľké, silné a odlíšiť duše prorokov a náboženských vodcov známy pre ich oddanosť Mundus pravdu perom. How can we reconcile such an allegation with Muhammad's great declaration to his uncle that he will not adjure this cause even if his foes should put the sun in his right hand and the moon in his left? Ako môžeme zladiť takéto tvrdenie s veľkým vyhlásením Mohamed je jeho strýko, že nebude Zaklínám to spôsobiť aj keby jeho nepriatelia by mali dať slnka v pravej ruke a mesiac v jeho ľavej? How can we. Ako môžeme. accept such a claim when it imputes to the Prophet the heinous charge of attributing to God that which God had not said, of violating the very foundation of the religion he was commissioned to proclaim and teach to mankind? prijať takéto tvrdenia, keď to pripisuje na proroka ohavný zodpovedný za pridelenie k Bohu to, čo Boh nepovedal, že porušujú samotnú podstatu náboženstva bol poverený hlásať a učiť, aby ľudstvo?

Furthermore, we may ask, when, according to the story, did Muhammad turn to praise the gods of Quraysh ? Ďalej môžeme pýtať, kedy podľa príbehu, sa Muhammad zase chváliť bohov Kurajšovcov? Ten years or so after his commission to prophethood, is the reply. Desať rokov alebo tak nejako po svojom Komisiu, aby proroctvo, je odpoveď. But, then that is also after ten years of patient sufferance of all kinds of injury and harm, all kinds of sacrifices, after God had reinforced Islam with the conversion of Hamzah and `Umar, and, in short, after the Muslims had begun to feel themselves a significant power in Makkah and the news of their existence and exploits had begun to spread throughout Arabia, indeed to Abyssinia and other corners of the globe. Ale potom, že je aj po desiatich rokoch pacienta utrpenia všetkých druhov poranenia a poškodenia, všetky druhy obete potom, čo mu Boh posilnená islam s premenou Hamzah a `Umar, a, v krátkosti, potom, čo moslimovia začali cíti značnú moc v Mekke a správy o ich existencii a využíva sa začala šíriť po celej Arábii, skutočne do Habeša a ďalších kútov sveta. Such a claim is not only uninformed, it is positively silly. Takéto tvrdenie nie je len neinformovaní, je to hlúpe pozitívne. The forgers of this story themselves must have realized its inadmissibility and sought to conceal its falsehood with the claim, ?Muhammad hardly heard Quraysh?s words of reconciliation once he granted to their gods the honor of interceding with God, when his compromise appeared to him objectionable and he felt compelled to repent and to review the text of revelation with the angel Gabriel when he visited him that same evening.??? The falšovatelia tohto príbehu sami musia si uvedomili jeho neprípustnosti, a snažil sa zakryť svoje klamstvá s tvrdením,? Muhammad sotva počul Quraysh? S slová zmierenia, akonáhle mu poskytuje svojim bohom česť prihovára u Boha, keď jeho kompromis sa mu zjavil problematický a cítil nútený robiť pokánie a preskúmavať text Zjavenia sa anjel Gabriel, keď ho navštívil, že ten istý večer.?? This concealment, however, exposes the forgery rather than hides it. Toto utajenie sa však odhaľuje falšovaniu ako schová ho. As long as the compromise appeared objectionable to Muhammad no later than he had “heard Quraysh's words of reconciliation,” would he have not paused to reconsider it immediately and on the spot? Tak dlho, kým kompromis objavil závadný na Muhammad najneskôr on "počul Quraysh slová zmierenia", musel by sa zastavil, aby ho opätovne preskúma okamžite a na mieste? How natural it would have been then for him instantly to recite the true version of the text! Ako prirodzené, že by bolo potom pre neho okamžite prednášať skutočnú verziu textu! We may, therefore, conclude that this story of the goddesses is a fabrication and a forgery, authored by the enemies of Islam after the first century of the Hijrah. Môžeme teda urobiť záver, že tento príbeh je bohyňou výroby a falšovania, ktoré boli vypracované nepriatelia islamu po prvom storočí hidžra.

Attack Upon Tawhid Útok na Tawhid

The forgers must have been extremely bold to have attempted their forgery in the most essential principal of Islam as a whole: namely, in the principle of tawhid, where Muhammad had been sent right from the very beginning to make proclamations to all mankind in which he has never accepted any compromise whatever; he was never swayed by anything the Quraysh had offered him whether by way of wealth or royal power. The falšovatelia musí byť veľmi odvážny, aby sa pokúsili svoje falšovaniu najdôležitejšie princíp islam ako celok: teda v zásade tawhid, kde bol Muhammad bol zaslaný hneď od samého začiatku, aby sa proklamáciou k celému ľudstvu, v ktorom nikdy neprijal žiadny kompromis, čo, on bol nikdy zviklat nič Quraysh mu ponúkol, či formou bohatstva alebo kráľovskej moci. These offers had come, it must be remembered, at a time when Muhammad had very few followers within Makkah. Tieto ponuky prišiel, je potrebné pripomenúť, v čase, keď Mohamed mal veľmi málo nasledovníkov do Mekky. Later persecution by the Quraysh of his companions did not succeed in swaying Muhammad away from the call of his God or away from his mission. Neskôr prenasledovanie Kurajšovcami z jeho spoločníkov nepodarilo kymácející Muhammad od volania svojho Boha, alebo od jeho poslania. The zindiqs' strategy to work their forgery around the first principle of the faith, where Muhammad was known to be the most adamant, only points to their own inconsequence. Stratégia zindiqs 'to práca ich falšovaniu okolo prvej zásady viery, kde bol Muhammad známe, že sa najviac neoblomný, len poukazuje na ich vlastnú nedôslednosť. Acceptance of the forgery by the credulous only points to their naivet? Prijatie chybné dôverčivý len poukazuje na ich naivet? in the most conspicuous of cases. vo väčšine prípadov nápadné.

Conclusion Záver

The story of the goddesses, therefore, is absolutely devoid of foundation. Príbeh o bohyniach, preto, je absolútne chýba nadácie. It is utterly unrelated to the return of the Muslims from Abyssinia. Je úplne nezávislé na návrat moslimov z Abyssinia. As we said earlier, the latter returned after the conversion of `Umar, the strengthening of Islam with the same tribal solidarity with which he used to fight Islam hitherto, and the compulsion of Quraysh to enter into an armistice with the Muslims. Ako sme povedali skôr, tento sa vrátil po konverzii "Umar, posilňovanie islamu s rovnakým kmeňové solidarity, s ktorou on používal v boji proti islamu doteraz, a nutkaním Quraysh vstúpiť do prímeria s moslimami. Moreover, the Muslims' return from Abyssinia was partly due to the revolution which had broken out in that country and to their consequent fear of losing the Negus's protection. Okrem toho, že moslimovia, 'návrate z Habeša bol čiastočne kvôli revolúcii, ktorá vypukla v tejto krajine a ich následným strachom zo straty Negus ochranou. When the Quraysh learned of the Muslims' return, their fears reached a new level of intensity with the increase of Muhammad's followers within the city, and, therefore, they sought a new strategy. Keď Kurajšovcami sa dozvedel o moslimov 'vrátiť, ich obavy dosiahol nové úrovne intenzity s nárastom nasledovníkov Mohameda v rámci mesta, a preto hľadali novú stratégiu. Their search for a new strategy was concluded with the signing of a pact in which they and their allied clans and tribes resolved to boycott the Banu Hashim in order to prevent any intermarriage with them, to stop all commercial relations and finally, to seek to kill Muhammad if they could only find the means. Ich hľadanie novej stratégie bola uzavretá s podpisom paktu, v ktorom oni a ich spojenecké klany a kmene, rozhodol sa bojkotovať Banu Hashim, aby sa zabránilo akejkoľvek sobáš s nimi, k zastaveniu všetkých obchodných vzťahov, a konečne, snažiť sa zabiť Muhammad, či môžu iba nájsť prostriedky.