If you're new here, you may want to get regular updates via如果你是新这里，你可能想通过定期更新 RSS feed RSS提要 . 。 Thank you for visiting!谢谢您的访问！
Ibn Hazm (994CE-1064CE) was a Muslim scholar of great repute from Cordoba, during the Muslim Spain era.伊本哈兹目（994CE - 1064CE）是一个伟大的声誉来自科尔多瓦的穆斯林学者，在穆斯林西班牙时代。 He is widely regarded as the “Father of Comparative Religion”.他被广泛认为是“比较宗教学之父”。 In his celebrated magnum opus entitled Kitab al-Fasl fi al- Milal wa al-Ahwa' wa al-Nihal , he predated modern Biblical textual criticism by several centuries and as Krentz admits, Ibn Hazm's criticisms generally represents the first, albeit rudimentary, systematic historic criticism of the在他的著名代表作题为基塔基地Fasl的科幻基地的milal华铝阿赫瓦'华基地尼哈尔 ，他早地批评了几个世纪的现代圣经的文字和克伦茨承认，伊本哈兹目的批评通常是第一个，虽然简陋，系统历史的批评， Bible圣经 1 一 . 。 He had demonstrated his prowess in Biblical textual criticism by giving many examples of internal contradictions in the Bible.他已经证明了在圣经给内部矛盾的例子很多，他在圣经考证实力。 The following Bible contradiction was extracted from Muslim Understanding Of Other Religions: A Study of Ibn Hazm's Kitab al-Fasl fi al-Milal wa al-Ahwa' wa al-Nihal以下是摘自圣经矛盾穆斯林宗教的认识在其它：阿佤研究伊本哈兹目的基塔基地Fasl的科幻基地的milal华铝阿赫瓦'基地尼哈尔 2 2 and insha'allah this will be part of an ongoing series to reproduce extracts of Ibn Hazm's criticisms of the Bible and和insha'allah这将是一个持续的系列的一部分，再现了圣经和伊本哈兹目的批评摘录 Christianity基督教 and further elaboration on our part to refine his arguments in order to solidify the charges against the Bible.进一步制订和完善我们的一部分，他的论点，以巩固对圣经的指控。
Does God change or does not change His mind? According to Ibn Hazm, Exodus 32:10-14 and 33:3-14 ascribes al-bada' (changing of mind) to God and hence this presents a problem to the nature of God and His characters with regard to His All-Knowing attribute. 神是否改变或不改变主意？据伊本哈兹目，出埃及记32:10-14和33:3-14赋予基地巴达'（心改变），因此这对上帝提出了一个问题，上帝的性质以及关于他的全知属性性格。
We quote Exodus 32:10-14 as follows:我们报出埃及记32:10-14如下：
“…now therefore let me alone, that my wrath may burn hot against them and I may consume them; but of you I will make a great nation.” But Moses besought the LORD his God, and said, “O LORD, why does thy wrath burn hot against thy people, whom thou hast brought forth out of the land of Egypt with great power and with a mighty hand? “...因此，现在让我一个人，我的怒气可能对他们烧热水，我可以食用，但你，我会成为一位伟大的民族。”但摩西哀求耶和华他的神，说：“耶和华啊，为什么你对你的愤怒烧伤的人，你既带来了他们出了埃及地与大国和一个大能的手热吗？ Why should the Egyptians say, 'With evil intent did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth'?为什么埃及人说，他与邪恶的意图并把他们提出的'，在山上杀死他们，并使用来自地球的脸上呢？ Turn from thy fierce wrath, and repent of this evil against thy people.从你打开激烈的愤怒，对你这个人的罪恶忏悔。 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.记住亚伯拉罕，以撒，以色列，你的仆人，向谁祢发誓你自己的自我，复活，对他们说，'我要加倍如天上的星星你的后裔，而这一切，我已经答应我会给土地你的后裔，他们将继承以往任何时候都为'。“ 耶和华对人民忏悔的罪恶，他认为这样做对他的。
Yet in another passage, it seems that there was a different agreement.然而，在另一条通道，它似乎有一个不同的协议。 The following is from Exodus 33:3-14:以下是从出埃及记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. “我会送你一个天使之前，我会赶走迦南人，亚摩利人，赫人，Per'izzites，希未人，和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. 你们要土地流奶与蜜，但我不会去了你们中间，免得我吃你的，因为你是一个固执的人。“当人们听到这些邪恶的福音，他们哀悼;及对任何人提出他的首饰。 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.对于耶和华对摩西说：“你告诉以色列人民，'你是一个固执的人，如果单身的时刻我应该去你们中间，我会吞噬你。 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.所以，现在推迟从你的首饰，我可以知道怎样与你'。“因此，以色列人民被剥夺了自己的首饰，从芒特霍雷布前进。 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.摩西用采取帐篷和间距营外它，从遥远的营地;，他把它称为会幕。 And every one who sought the LORD would go out to the tent of meeting, which was outside the camp.和每一个谁寻求耶和华将出去的会议帐篷，营地外。 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.每当摩西出去的帐篷，所有的人站起来，和每个人在他站在帐篷门口，望着摩西之后，直到他进了帐篷。 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.当摩西进入帐篷，云柱会下降，并站在帐篷门口，耶和华将与摩西说话。 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.当所有的人看到了云在帐篷门口的支柱，所有的人都站起来和崇拜，每个人在他的帐篷门口。 Thus the LORD used to speak to Moses face to face, as a man speaks to his friend.因此，耶和华对摩西说话用面对面，一个人只要说话，他的朋友。 When Moses turned again into the camp, his servant Joshua the son of Nun, a young man, did not depart from the tent.当摩西再次变成了营地，他的仆人约书亚嫩的，一个年轻男子的儿子，从没有离开帐篷。 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.摩西对耶和华说：“瞧，你说我，'这百姓带来了'，但你不是让我知道你是谁送我的病。 Yet thou hast said, 'I know you by name, and you have also found favor in my sight.'然而，祢说，'我知道你的名字，你还发现在我的眼前蒙恩。 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.所以现在，我求你，如果我发现在你眼前蒙恩，你现在告诉我如何，我知道你和在你眼前的青睐。 Consider too that this nation is thy people.” And he said, “My presence will go with you, and I will give you rest.”考虑过这个国家是你的人。“ 他说，”我的存在将和你一起去，我就使你们得安息。“
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.当一个侧面比较并排上述通道之间的内部矛盾，特别是出埃及记32:10，32:14和一方面出埃及记33:14 33:2-3另一方面，明确提出了许多问题，神学和道德从圣经中的关注。 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 patriarchs for their descendants. 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.在这方面援引上述案件中虽然如此，神的决心，以惩罚他们的偶像崇拜行为的以色列人，他不执行处罚，由于对谁曾“提醒”他的承诺上帝与亚伯拉罕和对元老了摩西说情的后裔。 圣经的话，这似乎含蓄地表明，这个“提醒”已经意识到他的上帝“错误”的决定，并让他有后悔的。这种明显的“错误”，甚至暗示这样的事情是任何正直的人几乎没有合适的，更遑论上帝，全能的。 3 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:因此，出埃及记33:2-14的影响相比，作为神的伊本哈兹目讨论chartacteristics其他圣经段落是多方面的：
(1) God is accused of breaking His promise and changing His decision and mind; （1）神被指控犯有破坏自己的诺言，改变他的决定和精神;
(2) God is accused of violating the principles of justice and told lies. （2）神被指控违反正义的原则和说谎。
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.这些问题是在出埃及记33:2-14明显，人们必须要么同意上述指控，上帝或承认这是一个内部的矛盾不同意通道关于上帝和圣经的其他部分他的特点。 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.当然，在大多数这种情况下，伊本哈兹目的圣经批评关于上帝自己是矛盾的基础，因此在这里没有不违背圣经本身的内部。
And only God knows best!而且，只有上帝知道最好的！ 
- Edgar Krentz, The Historical Critical Method (Fortress Press, 1975), p.埃德加克伦茨，历史的批评方法 （城出版社，1975），第 41 [ 41 [ back背面 ] ]
- 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.看到古拉姆海德尔南印度汽车协会， 了解其他宗教的穆斯林：一个基塔伊本哈兹目研究的基地Fasl的科幻基地的milal华铝阿赫瓦'华基地尼哈尔 （亚当出版社，2004），页。 92-114 for a summary of Ibn Hazm's major criticisms of the Pentateuch. 92-114一的五伊本哈兹目的主要批评摘要。 [ [ back背面 ] ]
- Ibn Hazm Kitab al-Fasl , pt.伊本哈兹目基塔基地Fasl的角。 1, pp. 1，页。 163-164; Ghulam Haider Aasi, ibid. , p. 163-164;古拉姆海德尔南印度汽车协会， 同上。山口 105 [ 105 [ back背面 ] ]
