Ibn Hazm (994CE-1064CE) was a Muslim scholar of great repute in Cordoba during the Muslim Spain era and is widely regarded as the “Father of Comparative Religion”. Ibn HAZMAT (994CE-1064CE) bol moslimský učenec s veľkou reputáciou v Córdobe počas éry moslimského Španielska a je široko považovaný za "otca porovnávacieho náboženstva". 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 Vo svojej preslávené magnum opus s názvom Kitab al-Fasl fi al-Milal wa al-Ahwa 'wa al-Nihal, on predznamenal modernej biblickej textovej kritiky niekoľko storočí a ako Krentz pripúšťa, Ibn HAZMAT kritiky všeobecne predstavuje prvú, aj keď základné, systematické historická kritika Bible Biblia ^{1 1} . . He had demonstrated his prowess in Biblical textual criticism by giving many examples of On demonštroval svoju statočnosť v biblickej textovej kritiky tým, že mnoho príkladov internal contradictions of the Bible vnútorné rozpory v Biblii . . The following Bible contradiction is 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 Nasledujúce Biblia rozpor sa extrahuje z moslimského chápania iných náboženstiev: Štúdia HAZMAT je Kitab Ibn al-Fasl fi al-al-Milal Ahwa 'wa wa al-Nihal ^{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 Insa `Alah a táto bude súčasťou pokračujúcej série reprodukovať výňatky z kritiky Ibn HAZMAT biblie a Christianity Kresťanstvo and we will make further elaboration on our part to refine his arguments and further strengthen our case against the Bible. a budeme robiť ďalší rozvoj našej strany rafinovať jeho argumenty a ďalej posilniť náš prípad proti Biblii.

Was Sarah really Abraham's sister? Ibn Hazm questions the status of Sarah as being Abraham's sister as well as his wife , as accepting that viz. , from the Biblical perspective, would result in various disagreements with other passages in the Old Testament concerning moral and theological issues that would contradict each other. Bola Sarah naozaj Abrahám sestra? Ibn HAZMAT otázky postavenia Sarah ako Abrahám sestra, rovnako ako jeho manželka, ako pripustil, že viď. Z biblického pohľadu, by viedlo k rôznym nezhodám s ostatnými pasáže v Starom Zákone o morálne a teologické problémy, ktoré by si navzájom odporujú. This is in reference to the stories of Sarah's seizure by Pharaoh and Abime'elech which was narrated in Genesis 12:10-18 and Genesis 20, Genesis 17:17 and Genesis 20:1-18. Toto je v odkaze na príbehy zabavenie Sarah tým, Pharaoh a Abime'elech, ktorý bol vyrozprávaný v Genesis 12:10-18 a Genesis 20, Genesis 17:17 a Genesis 20:1-18.

We cite the related passages on the story of the seizure of Sarah as follows. My citovať pasáže vzťahujúce sa k príbehu o zabavenie Sarah takto.

Now there was a famine in the land. Teraz tam bol hladomor v krajine. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. Tak Abram zostúpil do Egypta, aby tam pobudol ako hosť, bol hlad v krajine ťažké. When he was about to enter Egypt, he said to Sar'ai his wife, “I know that you are a woman beautiful to behold; and when the Egyptians see you, they will say, 'This is his wife'; then they will kill me, but they will let you live. Keď sa chystal vstúpiť do Egypta, povedal Sar'ai svojej žene: "Viem, že si žena krásne na pohľad, a keď ťa vidím Egypťania, povedia, 'Toto je jeho žena', potom budú ma zabiť, ale oni vám umožní žiť. Say you are my sister, that it may go well with me because of you, and that my life may be spared on your account.” When Abram entered Egypt the Egyptians saw that the woman was very beautiful. Povedzme, že si moja sestra, že to môže ísť aj so mnou, pretože z vás, a že môj život môže byť ušetrený na Váš účet. "Keď Abram vstúpil Egypt Egypťania videli, že žena bola veľmi krásna. And when the princes of Pharaoh saw her, they praised her to Pharaoh. A keď kniežatá Faraónova ju videl, oni chválili ju faraónovi. And the woman was taken into Pharaoh's house. A žena bola vzatá do domu faraóna. And for her sake he dealt well with Abram; and he had sheep, oxen, he-asses, menservants, maidservants, she-asses, and camels. A kvôli nej sa zaoberal aj s Abramom, a mal ovce, dobytok, on-osly, otrokmi, otrokyne, ona-osly a ťavy. But the LORD afflicted Pharaoh and his house with great plagues because of Sar'ai, Abram's wife. So Pharaoh called Abram, and said, “What is this you have done to me? Ale Hospodin postihnutých faraóna a jeho dom s veľkou ranami, pretože Sar'ai, Abram manželka. Tak povolal faraon Abrama a povedal: "Čo je to ste mi to urobil? Why did you not tell me that she was your wife? Prečo si mi nepovedal, že ona bola vaša žena? ^{3 3}

From there Abraham journeyed toward the territory of the Negeb, and dwelt between Kadesh and Shur; and he sojourned in Gerar. Odtiaľ Abrahám cestoval k územie poludňajšiu, a usadil sa medzi Kádeša a Sur, a býval v Gerar. And Abraham said of Sarah his wife, “She is my sister.” And Abim'elech king of Gerar sent and took Sarah. Kdežto pravil Abrahám o Sáre manželke svoje: "To je moja sestra." A Abim'elech kráľ Gerar poslal a vzal Sarah. But God came to Abim'elech in a dream by night, and said to him, “Behold, you are a dead man, because of the woman whom you have taken; for she is a man's wife.” Now Abim'elech had not approached her; so he said, “Lord, wilt thou slay an innocent people? Did he not himself say to me, 'She is my sister'? Ale Boh prišiel k Abim'elech vo sne v noci, a povedal mu: "Hľa, si mŕtvy muž, pretože žena, ktorú ste užili;. Ona je pre jeho ženu" Teraz Abim'elech nemal blížil sa k nej, a povedal: "Pane, chceš zabiť nevinných ľudí? tak Vari on nie je sám mi povedal, 'To je moja sestra'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this.” Then God said to him in the dream, “Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me; therefore I did not let you touch her. A ona sama povedala, 'Je to môj brat.' V integritu môjho srdca a nevinnosť mojich rúk som to urobil. "I povedal Boh mu vo sne:" Áno, ja viem, že ste urobil v integritu svojho srdca, a to bol ja, kto držal si od hreší proti mne, preto som sa vás dotknúť sa jej. Now then restore the man's wife; for he is a prophet, and he will pray for you, and you shall live. Teraz teda obnoviť jeho ženu, pretože je prorok, a on sa bude modliť za vás, a budete žiť. But if you do not restore her, know that you shall surely die, you, and all that are yours.” So Abim'elech rose early in the morning, and called all his servants, and told them all these things; and the men were very much afraid. Ale ak nechcete obnoviť ju, viem, že určite zomrieš, vy a všetko, čo je vaše "Tak Abim'elech vstal ráno, povolal všetkých svojich služobníkov, a povedal im všetky tieto veci,. A muži boli veľmi veľa bojí. Then Abim'elech called Abraham, and said to him, “What have you done to us? Potom Abim'elech zavolal Abraháma a povedal mu: "Čo ste urobili pre nás? And how have I sinned against you, that you have brought on me and my kingdom a great sin? A ako som zhrešil proti tebe, že si uviedol na mňa a moje kráľovstvo veľký hriech? You have done to me things that ought not to be done.” And Abim'elech said to Abraham, “What were you thinking of, that you did this thing?” Abraham said, “I did it because I thought, There is no fear of God at all in this place, and they will kill me because of my wife. Ste urobili pre mňa veci, ktoré by nemalo byť robené. "A Abim'elech Abrahámovi povedal:" Čo si myslela na to, že ste túto vec? "Abrahám povedal:" Urobil som to, pretože som si myslel, nie je strach z Boha vôbec v tomto mieste, a oni ma zabije, pretože moja žena. Besides she is indeed my sister, the daughter of my father but not the daughter of my mother; and she became my wife. And when God caused me to wander from my father's house, I said to her, 'This is the kindness you must do me: at every place to which we come, say of me, He is my brother.'” Then Abim'elech took sheep and oxen, and male and female slaves, and gave them to Abraham, and restored Sarah his wife to him. Okrem toho, že je naozaj moja sestra, dcéra môjho otca, ale nie dcéra mojej matky; stala sa mojou ženou. A A keď Boh spôsobil mi odchádzať z domu môjho otca, ja som jej povedal, 'Toto je láskavosť, musíte mi: na každom mieste, kam sme prišli, hovoria o mne, On je môj brat '"Potom Abim'elech vzal ovce a voly, a otrokmi a otrokyne, dal ich k Abrahámovi a vrátil jeho žena Sára k nemu. . And Abim'elech said, “Behold, my land is before you; dwell where it pleases you.” To Sarah he said, “Behold, I have given your brother a thousand pieces of silver; it is your vindication in the eyes of all who are with you; and before every one you are righted.” Then Abraham prayed to God; and God healed Abim'elech, and also healed his wife and female slaves so that they bore children. A Abim'elech povedal: "Hľa, moja krajina je pred tebou;. Bývať, kde sa ti páči" Pre Sarah povedal: "Hľa, dal som tvoj brat tisíc šeklov striebra, je to vaša ospravedlnenie v očiach všetkých , ktorí sú s vami, a pred každým jeden ar narovnal si "modlil sa Abrahám k Bohu;. a Boh uzdravil Abim'elech, a tiež uzdravil jeho manželka a otrokyne tak, aby sa rodili. For the LORD had closed all the wombs of the house of Abim'elech because of Sarah, Abraham's wife. Lebo Hospodin zavrel všetky život ženský v dome z Abim'elech kvôli Sarah, Abrahám manželka. ^{4 4}

From the passages that we have cited briefly above, Ibn Hazm raises the following objections which we note as follows: Z pasáže, ktoré sme citovali vyššie stručne, Ibn HAZMAT vyvoláva tieto námietky, ktoré berieme na vedomie, takto:

(a) it is inconceivable that a woman of more than 90 years (A), je nemysliteľné, aby žena viac ako 90 rokov ^{5 5} was fair and attractive enough to have lured Abime'elech; bol spravodlivý a dostatočne atraktívne, aby lákal Abime'elech;
(b) they told a lie to both the kings, ie, that Sarah was Abraham's sister, which is not acceptable for a Prophet of God to have told a lie; (B) povedali, že lož ako králi, tj, že Sarah bola Abrahám sestra, čo nie je prijateľné pre Boží prorok, aby neklamal;
(c) if Sarah was really Abraham's sister as the passages suggest, then either Abraham had violated the Mosaic Law which forbids one to marry one's sister or that the Torah had abrogated Abraham's Shari'ah , hence implying that there is abrogation which Jews and Christians vigorously deny (C) ak Sarah bol naozaj Abrahám sestra ako pasáže naznačujú, potom buď Abrahám porušil zákon Mosaic, ktorý zakazuje jedného oženiť sa so sestrou, alebo že Torah bol zrušený Abraháma Shari'ah, teda znamenať, že tam je zrušenie, ktorá Židov a kresťanov dôrazne popierajú ^{6 6}

Thus, based on the objections above pointed out by Ibn Hazm, we thus say that this story of Sarah being Abraham's sister is not without inconsistency when conferred with the other passages in the Bible and thus this is an internal contradiction of the Bible with no clear answer. Teda, na základe námietky vyššie poukázal Ibn HAZMAT, sme teda povedať, že tento príbeh Sarah sa Abrahám sestra nie je bez rozpore, keď titul s ostatnými pasáže v Biblii, a preto je to vnútorný rozpor v Biblii s žiadnym jasným odpoveď.

It should also be mentioned in passing that Ibn Hazm had discussed the issue with a contemporary Jewish scholar of his era named Samuel Ben Joseph, or Ibn al-Naghrilah. Je tiež potrebné pripomenúť, mimochodom, že Ibn HAZMAT diskutoval problém s moderným židovského učenca svojej doby vymenoval Samuel Ben Jozefa, alebo Ibn al-Naghrilah. The question of the sister/wife motif still remains a puzzing and disturbing question to modern Biblical scholars who consider it to be different strands of traditions which were woven together in confusion. Otázka sestra / manželka motív zostáva puzzing a znepokojujúce otázka, do modernej biblickí učenci, ktorí sa domnievajú, že za jednotlivé oblasti tradícií, ktoré boli utkané spoločne v zmätku. Ibn al-Naghrilah had told Ibn Hazm that the word ukht (sister) as used in the passage means just a relative and not neccessarily a sister as understood by him. Ibn al-Naghrilah povedal Ibn HAZMAT, že slovo ukht (sestra), ako je použitý v prejazde znamená len relatívnu a nie nutne sestru ako rozumel pod ním. Ibn Hazm replied to this by citing Genesis 20:12 which reads as: Ibn HAZMAT odpovedal tým, že cituje Genesis 20:12 ktorý znie:

“Besides she is indeed my [Abraham's] sister, the daughter of my father, but not the daughter of my mother, and she became my wife.” "Okrem toho, že je naozaj moja [Abraháma] sestra, dcéra môjho otca, ale nie dcéra mojej matky a ona sa stala mojou ženou."

Needless to mention, this answer left Ibn al-Naghrilah confused and silent. Nie je potrebné spomenúť, túto odpoveď odišiel Ibn al-Naghrilah zmätený a mlčí. ^{7 7} Perhaps the today's Christian missionaries should take a leaf from the example of Ibn al-Naghrilah and remain silent as well. Možno, že dnešné kresťanskí misionári by mali list z príkladu Ibn al-Naghrilah a mlčať tiež.

And only God knows best! A len Boh vie najlepšie!

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1. Edgar Krentz, The Historical Critical Method (Fortress Press, 1975), p. Edgar Krentz, Historické kritickú metódu (pevnosť Press, 1975), s. 41 [ 41 [ back späť ] ]
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 extracts of Ibn Hazm's major criticisms of the Pentateuch. Pozri Ghulam Haider Aasi, moslimské porozumenie k iným náboženstvám: Štúdia HAZMAT je Kitab Ibn al-Fasl fi al-Milal wa al-Ahwa 'wa al-Nihal (Adam nakladateľstvo, 2004), str 92 do 114 o výpisy z Ibn HAZMAT je hlavný kritiky Pentateuch. [ [ back späť ] ]
3. Genesis 12:10-18 [ Genesis 12:10-18 [ back späť ] ]
4. Genesis 20:1-18 [ Genesis 20:1-18 [ back späť ] ]
5. See Genesis 17:17 which indicated Sarah's age: “Then Abraham fell on his face and laughed, and said to himself, “Shall a child be born to a man who is a hundred years old? Pozri Genesis 17:17, ktoré je uvedené Sarah veku: "Tu padol Abrahám na tvár a zasmial sa a povedal si pre seba," sa dieťa narodí, aby človek, ktorý je sto rokov? Shall Sarah, who is ninety years old, bear a child?” [ So Sarah, ktorá v deväťdesiatich rokov, porodiť dieťa? "[ back späť ] ]
6. Kitab al-Fasl, pt. Kitab al-Fasl, pt. 1, p. 1, s. 135 [ 135 [ back späť ] ]
7. ibid. [ id. [ back späť ] ]