Bismika Alllahuma

Ibn Hazm (994CE-1064CE)는 스페인 회교도 시대 동안에 코르도바에서 중대한 평판의 회교도 학자, 이었다. 그는 넓게 "비교 종교의 아버지" 주시된다. 제목이 붙는 그의 경축된 대작에서 Kitab 알루미늄 Fasl fi 알루미늄 Milal wa 알루미늄 Ahwa' wa 알루미늄 Nihal, 성경의 몇몇 세기 그리고 Krentz가 승인한 대로, Hazm가 비판 일반적으로 첫번째 대표하는 Ibn의, 이기는 하지만 기초의, 체계 역사적인 비판에 의하여 현대 성경 본문 비판이 그에 의하여 선행했다¹. 그는 성경에 있는 내부 모순의 많은 예를 들어서 성경 본문 비판에 있는 그의 용감을 설명했었다. 뒤에 오는 성경 모순은에서 추출되었다 다른 종교의 회교도 이해: Ibn Hazm Kitab 알루미늄 Fasl fi 알루미늄 Milal wa 알루미늄 Ahwa의 학문' wa 알루미늄 Nihal² 그리고 insha' 알라는 성경에 대하여 고형화하기 위하여 이것 그의 논쟁을 세련하도록 성경 및 기독교의 Ibn Hazm 비판 및 우리의 부분에 더 퇴고의 추출물을 재생하는 진행하는 시리즈의 책임 일부분일 것이다.

신 변화 생각을 바꾸지 않는다? Ibn Hazm에 따르면, 이주 32:10는 - 14와 33:3 - 14 돌린다 알루미늄 bada' (마음의 변화) 신에게 그러므로 이것은 그의 전지 속성에 관하여 신과 그의 특성의 본질에 문제를 선물한다.

우리는 다음과 같이 이주 32:10 - 14를 인용한다:

"… 지금 그러므로 저를 혼자 시키십시오, 저 나의 분노는 그들에 대하여 뜨거운 점화하골지도 나는 그들을 소모할지도 모른다; 그러나 당신의 나는 만들 것이다 중대한 국가를." 그러나 Moses 주를 간청하고, "O 주, 그의 신은 왜 thy 분노 점화하는가 강대한 손 가진 강대국과를 가진 이집트의 땅에서 thou hast에 의하여 생긴 thy 사람들에 대하여 뜨거운 말했는가? `는 왜 이집트인 말하는가, 나쁜 의향을 가진 그 산에서 그들을 학살하고, 지구의 얼굴에서' 소모하는 앞으로 데려왔는가 그들을, 일 것이는가? thy 맹렬한 분노에서 회전은 thy 사람들에 대하여 이 악의, 회개한다. Remember Abraham, Isaac, and Israel, thy servants, to whom thou didst swear by thine own self, and didst say to them, ‘I will multiply your descendants as the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it for ever.’” And the LORD repented of the evil which he thought to do to his people.

Yet in another passage, it seems that there was a different agreement. The following is from Exodus 33:3-14:

“And I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Per’izzites, the Hivites, and the Jeb’usites. Go up to a land flowing with milk and honey; but I will not go up among you, lest I consume you in the way, for you are a stiff-necked people.” When the people heard these evil tidings, they mourned; and no man put on his ornaments. For the LORD had said to Moses, “Say to the people of Israel, ‘You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now put off your ornaments from you, that I may know what to do with you.’” Therefore the people of Israel stripped themselves of their ornaments, from Mount Horeb onward. Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the tent of meeting. And every one who sought the LORD would go out to the tent of meeting, which was outside the camp. Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the door of the tent, and the LORD would speak with Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship, every man at his tent door. Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his servant Joshua the son of Nun, a young man, did not depart from the tent. Moses said to the LORD, “See, thou sayest to me, ‘Bring up this people’; but thou hast not let me know whom thou wilt send with me. Yet thou hast said, ‘I know you by name, and you have also found favor in my sight.’ Now therefore, I pray thee, if I have found favor in thy sight, show me now thy ways, that I may know thee and find favor in thy sight. Consider too that this nation is thy people.” And he said, “My presence will go with you, and I will give you rest.”

When one compares the above passages side by side, the internal contradictions between especially Exodus 32:10, 32:14 and 33:2-3 on the one hand and Exodus 33:14 on the other, clearly raises many problems of theological and moral concern from the Biblical context. In this case that was quoted above, in spite of God’s determination to punish the Israelites for their idolatrous conduct, He did not execute punishment due to the intercession of Moses who had “reminded” God of His promise made with Abraham and the patriachs for their descendents. This Biblical passage seems to implicitly suggest that this “reminder” had made God realise his “wrong” decision and have Him repenting for it. Such an obvious “error” or even to imply such a thing is hardly befitting any person of integrity, let alone God, the Almighty.³

Hence the implications of Exodus 33:2-14 compared to other Biblical passages on the chartacteristics of God as discussed by Ibn Hazm is manifold:

(1) God is accused of breaking His promise and changing His decision and mind;
(2) God is accused of violating the principles of justice and told lies.

With the problems that are evident in Exodus 33:2-14, one must either agree to the above accusations against God or admit that this is an internal contradiction which does not agree with passages concerning God and His characteristics in the other parts of the Bible. Most certainly in this case, Ibn Hazm’s criticism of the Bible with regard to God contradicting Himself is thus not without basis and here the Bible contradicts itself internally.

And only God knows best!

1. Edgar Krentz, The Historical Critical Method (Fortress Press, 1975), p. 41 [back]
2. See Ghulam Haider Aasi, Muslim Understanding Of Other Religions: A Study of Ibn Hazm’s Kitab al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal (Adam Publishers, 2004), pp. 92-114 for a summary of Ibn Hazm’s major criticisms of the Pentateuch. [back]
3. Ibn Hazm Kitab al-Fasl, pt. 1, pp. 163-164; Ghulam Haider Aasi, ibid., p. 105 [back]