Bismika Alllahuma

Ibn Hazm (994CE-1064CE)是伟大的声望的一位回教学者从科多巴，在回教西班牙时代期间。 他广泛被看待，比较宗教的“父亲”。 在他的被给权的庆祝的杰作 Kitab AlFasl fi Al Milal wa AlAhwa’ wa AlNihal他由圣经的几世纪和， Krentz承认， Hazm的批评一般代表一个的Ibn，虽然基本，系统的历史的批评把现代圣经的原文校勘日期填早¹. 他通过内部矛盾的许多举例子在圣经的原文校勘在圣经展示了他的英勇。 以下圣经矛盾被提取了从 对其他宗教的回教理解： Ibn Hazm的Kitab AlFasl fi AlMilal wa AlAhwa的研究’ wa AlNihal² 并且insha’阿拉这将是再生产Ibn Hazm的批评圣经和基督教和进一步阐述萃取物的一个持续的系列的一部分在我们的部分提炼他的论据为了变硬充电反对圣经。

上帝变动或不改变主意？ 根据Ibn Hazm，成群外出32:10 - 14和33:3 - 14把归咎 Albada’ (改变头脑)对上帝并且这提出一个问题对上帝和他的个性的本质关于他的全知属性。

我们引述成群外出32:10 - 14如下：

因此“…单独现在让我，那我的愤怒也许烧热反对他们，并且我也许消耗他们; 但您我将做一个巨大国家”。 但Moses祈请了阁下他的上帝，并且说， “O阁下，为什么thy愤怒烧热反对thy人民， thou hast带来在埃及土地外面用大国和用一只强大手？ 为什么应该埃及人说， `以邪恶的意向他带来他们，杀害他们在山和消耗他们从地球的面孔’ ？ 从thy剧烈愤怒转动，并且后悔这种罪恶反对thy人民。 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]