REPLYING OBJECTIONS ON THE CALF AND SAMIRI STORIES

8/16/2019 REPLYING OBJECTIONS ON THE CALF AND SAMIRI STORIES

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1:A critique of the response of

Answering Islam’s Answer againstIslamic Awareness. First it is necessary to the produce Islamic Awareness’s Answer then AnsweringIsmam’s answer before beginning the criticism.

Answer Of Islamic Awareness

To Moo Or Not To Moo, That Is The Question!

Elias Karim, M S M Saifullah & Muh ammad Ghoniem

© Islamic Awareness, All Rights R eserved.

First Composed: 21st October 2001

Last Updated: 21st January 2006

Assalamu-`alaykum wa rahamatullahi wa barakatuhu:

1. Introduction

Christian missionaries have claimed that the Qur'an contains a historically impossible narrationwhen it mentions the name al-Samiri which some translate as the Samaritan !Qur'an "#$% , %and ( )* +hey claim that$

The Qur'an says that the calf worshipped by the Israelites at mount Horeb was molded by a Samaritan (Sura20:8 !8"# $ !$"%& et the term 'Samaritan' was not coined until "22 &) which is se*eral hundred yearsafter the e*ents recorded in +,odus& Thus# the Samaritan people could not ha*e e,isted durin- the life of.oses# and therefore# could not ha*e been responsible for moldin- the calf&

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2:e have already discussed the ori-ins of the Samaritans in the paper +he Samaritan Error in

the Qur'an * e had mentioned that until the middle of the "#th century it was commonly believed that the Samaritans ori-inated from a mi.ed race people livin- in Samaria at the time of

the /ssyrian con0uest ! "" 1CE)* 2n recent years however, new research based on a more carefulstudy of the Samaritan Chronicle has led to a re3evaluation of their ori-ins* +he Samaritans arethe direct descendants of the 4oseph tribes, Ephraim and Manasseh, and until the 5 th centuryC*E* they possessed a hi-h priesthood descendin- directly from /aron throu-h Elea6ar and7hinehas*

+he Qur'anic mention of the name al-Samiri sometimes translated as the Samaritan !Qur'an"#$% , % and ( ) is entirely consistent with modern investi-ations into the ori-in of theSamaritan sect*

+his paper responds to a different alle-ation, that the Qur'anic story mentioned in surah "#$ % 3( was in fact based on 4ewish myths and fables*

+he Christian missionary +isdall attempts to e.plain the ori-in of the Samaritan story in his boo8 The Original Sources Of The Qur'an $

This le-end also comes from the /ews# as is e*ident from the followin-e,tract which we translate from ir1 y 3abbi +li'e4er# 5 6 # 7 nd this calf came outlowin- 9the sound uttered by cattle moo; # and the Israelites saw it& 3abbi ehen literally# led to the

-rowth of a myth to e,plain it& The .uh ammadan commentator in e ,plainin- the words 7a calf in body7 in the

Qur'an as si-nifyin- that it had 7flesh and blood7 has only -one a step further# and he does this to e,plain

how it was that the animal could low& .uh ammad seems to ha*e understood most of the /ewish le-end

correctly# but the word Samma l pu44led him& ?ot understandin- that this is the /ewish name of the n-el of

@eath# and perhaps misled as to the pronunciation# he mistoo> the word for the somewhat similar 7Samiri7#

which means 7Samaritan&7 Af course he made this mista>e because he >new that the /ews were enemies of

Samaritans# and he fancied that they attributed the ma>in- of the calf to one of the latter& He was doubtless

confirmed in his belief by some indistinct recollection of ha*in- heard that /eroboam# >in- of what was

afterwards called Samaria# had 7made Israel to sin7 by leadin- them to worship the cal*es which he made and

placed in @an and eth!el (I Bin-s C2& 28# 2$%& ut since the city of Samaria was not built# or at least called

by that name# until se*eral hundred years later after .oses' death# the anachronism is at least amusin-# and

would be startlin- in any other boo> than the Qur'an# in which far more stupendous ones fre1uently occur& 95:

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3:;e believes that the story is entirely 4ewish in ori-in, and furthermore, he also mentions the

amusin- anachronism in the Qur'an concernin- the mista8en usa-e of the term Samaritan *+his amusin- anachronism has already been refuted *


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:be-innin- of the ninth century# for about that time the two sons of Harun al!3asid# +l! min and +l!.amun#

were rulin- o*er Islamic realm& 9%:

+hus, accordin- to +isdall, Muhammad composed the account found in surah "#$ % 3( usin- asource that had not yet been compiled until hundreds of years after his deathD on- before +isdallwrote The Original Sources Of The Qur'an , 4ewish scholars had already mentioned that Pirke

De- abbi !li'e"er post3dated 2slam* 1ut surprisin-ly the famous =ev* * St* Clair +isdall wasoblivious to this factD

/braham Gei-er's boo8 #as hat $ohamme% aus %em &u%enthume aufgenommen has also been subFect to recent criticisms by scholars such as now now that in some instances what was thou-ht to be a /ewishha--adic influence in an Islamic te,t mi-ht well be 1uite the re*erse& The

ir1e de 3abbi +li'e4er# for e,ample# would seem to ha*e been finallyredacted after the ad*ent of Islam &9(:

+his view of late compilation of Pirke De- abbi !li'e"er !as well as $i%rash Tanhuma D) is alsoechoed in !ncyclo(ae%ia Of )slam $

3e-ardless of how the story 9of al!Samiri; came about# the Bur'an appears to present theearliest record of this midrashic de*elopment aspects of it which arefound in the /ewish sources (e&- ir>e @e!3abbi +li'e4er and Tanh uma%would seem to date from after the rise of Islam &95#:

/ detailed analysis of the datin- and composition of Pirke De- abbi !li'e"er is available here *

Since +isdall lifted most of his material from his master /braham Gei-er, it is not at allsurprisin- to find that +isdall's sense of poor chronolo-y matches -reatly with Gei-er's* there.amples of +isdall's poor and embarrassin- scholarship are e.posed in his discussionsconcernin- the 7rophet's wives teachin- him stories from the 1ible , Salman the 7ersian and thestory of Cain & /bel as possible 4udeo3Christian sources of the Qur'an*

Ainally, Stillman advises us in his conclusion$

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! :In conclusion# it should be emphasi4ed that one should be e,tremely cautious about assi-nin- specific ori-ins

to the story discussed here ! or for that matter# any other story in the Qur'an& 955:

Christian missionaries would of course choose to i-nore this advice as +he 7romotion fChristian Knowled-e by any means is sometimes more important than accuracy and truthD

&. To Moo Or Not To Moo'

+he Christian missionaries seem to also have a problem with the -olden calf$ id the -olden calf mooH +hey write$

Has llah -i*en a miracle to this false idol e*en thou-h idolatery is so detested by him

e will simply reply by sayin- that Christians themselves report the idols or statues of Iir-inMary performin- miracles for believers* +his has been reported in both Europe and atin/merica* oes that now mean that their !+rinitarian) -od has -iven these idols the power to

perform miracles, even thou-h idolatry is so much detested by GodH

2t is 0uite clear in the Qur'an that God will test people$

@o men thin> that they will be left alone on sayin-# 7De belie*e7# and that they will not be tested De did testthose before them# and llah will certainly >now those who are true from those who are false& 9Qur'an 2$:2!=;

Some of these trials will e.pose the hypocrisy and falsehoods in the hearts of those who claim to

believeJ and for others it will stren-then their faith and resolve 3 for they are indeed the true believers* +his whole life is but a test for the true believer* 4ust as the Children of 2srael weretested, other nations were also tested* +he people of +hamud for e.ample were tested by the she3camel *

+here's no such thin- as a free tic8et to 7aradiseD

/nd /llah 8nows bestD

e#ated Artic#es

/ related article is on the 'historical' error in the Qur'an*

The ()a*aritan( "rror In The Qur$an

http://www.answering-islam.org.uk/Quran/Contra/qb007.htmlhttp://www.usc.edu/dept/MSA/quran/054.qmt.html#054.027http://www.usc.edu/dept/MSA/quran/054.qmt.html#054.027http://www.islamic-awareness.org/Quran/Contrad/External/samaritan.htmlhttp://www.answering-islam.org.uk/Quran/Contra/qb007.htmlhttp://www.usc.edu/dept/MSA/quran/054.qmt.html#054.027http://www.usc.edu/dept/MSA/quran/054.qmt.html#054.027http://www.islamic-awareness.org/Quran/Contrad/External/samaritan.html


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":e+erences

95: =ev* * St* Clair +isdall, The Original Sources Of The Qur'an , 5(# , Society Aor +he

7romotion f Christian Knowled-e, ondon, pp* 55"355>*

9": ibi% *, pp* *

9>: /* Gei-er, &u%aism An% )slam !En-lish +ranslation f #as hat $ohamme% aus %em &u%enthume aufgenommen ), 5( #, Ktav 7ublishin- ;ouse 2nc*, "*

9?: ibi% *, See footnotes on p* 5>"*

9 : =* Morey, The )slamic )n*asion: +onfronting The #orl%'s ,astest rowing eligion , 5((",

;arvest ;ouse 7ublishers$ Eu-ene ! =), p* 5 #*

9B: @/bdallah @/bd al3Aadi, )s The Qur'an )nfallible , 5(( , i-ht of ife$ Iillach !/ustria), p*>5B*

9 :


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#:To Moo Or Not To Moo, That Is The Question!

orThe Art of Selective Quotation and the Tu Quoque Fallac

Introduction+he 2slamic /wareness team desperately attempts to save the Qur'an from a serioushistorical and philosophical error 3 the Qur'an's claim that a Samaritan tempted the2sraelites to worship the Golden Calf and that the calf mooed*

Saifullah and Company use a combination of a% hominem attac8s a-ainst !in theirwords) the famous =everend and SaintN =ev* * St* Clair +isdall and his master/braham Gei-er , and incomplete and selective 0uotations from various publicationsin order to defend, what they believe to be, the ord of God*

" The #ase A$ainst %ir&e 'e(Ra))i *li+e er+he 2slamic /wareness team 0uotes the The &ewish !ncyclo(ae%ia which says thatthe Pirke De- abbi !li'e"er was written durin- the post32slamic period* +heyconveniently omitted a point that was made in another response to 2slamic/wareness 3 that there are at least two ancient manuscripts of the Pirke De- abbi

!li'e"er * +he ancient Iienna manuscript, which has only in recent years beentranslated into En-lish, shows every evidence of bein- pre32slamic*

+he 2slamic /wareness team cites the !ncyclo(e%ia Of )slam to bolster their casethat the Midrashic traditions !e*-*, Pirke De- abbi !li'e"er and Tanhuma ) whichcontain this story post3date 2slam* ;owever, this is not true*

Meyer a.man's A 0istory of &ewish 1iterature , a source also used by the 2slamic/wareness team, tells us on pa-e 5>($

$esides the cycle of %abba& i.e. 'arge (idrashim on the)entateuch& there e*ists another (idrashic cycle on these

boo+s +nown as the Tanhuma-Yelamdenu-Midrashim . ,he -rstname gi en to it because of the numerous homileticinterpretations of erses quoted in the name of ,anhuma& theson of Abba& a famous )alestinian Agadist who li edtowards the end of the fourth centur . ,he second name ofthis cycle arises from the fact that a ery large number of

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/ :homilies open with the formula Yelamdénu Rabénu i.e. may ourmaster teach us. It begins with a question in 0ala+ah& andwhile the 0ala+ic matter is dispensed with in a few words& the

discussion turns to Agada and homiletic interpretation.

f this 8ind of Midrashim, we have several versions$ !5) /n older Midrashwhich was 8nown to the early scholars of 2taly and Arance by thename 2elam%3nu, but which is now practically lost e.cept for a few fra-mentsJ!") the printed Tanhuma J !>) the manuscript Tanhuma which was edited and

published in 5%%> by the late Solomon 1uber* /ll three belon- to oneMidrashic cycle, and the 2elam%3nu seems to have been the earliet, ascollections of such homilies where the ;ala8ah was Foined to the /-ada,

inasmuch as the preacher was a teacher of both, e.isted in lar-e numbers* It isthese co##ections hich ser ed as the ackground and source ooks +or the#ate Midrashi*, the co* i#ers o+ hich dre u on the* in a undance. Aor this reason, we find the homilies be-innin- with the formula, May our masterteach us, scattered throu-h all Midrashic cycles such as the Tanhuma.

Pesiktu !Sec* %?) and in the boo8s of the abba !Sec* %")* +he date ofthe 2elam%3nu collection is, therefore, an early one and is probablycontemporaneous with the enesis abba , a out the eginning o+ the si/thcentur0 C.". , and the place of ori-in, 7alestine*

f the other two versions, namely the Tanhumas , the printed one seems to have been earlier, but it could not have been the wor8 of the author whose name it bears, as there are evidences which show definitely that the compiler wasa0uainted with the Karaite movement, with the wor8s of Geonim written in theei-hth century and other late events* +he date of compilation is, therefore,

placed by most scholars to be the second half of the ninth century**** +hemanuscript +anhuma is not much youn-er than the printed one* 2t dates most

li8ely from the end of the ninth century and is an incomplete version, as itcontains new material only on the first three boo8s of MosesJ the other two areali8e in both*

7lease notice that a.man tells us that the co* i#ation dates from the second half ofthe ninth century* +he man who compiled this Midrash, most li8ely included materialdatin- from his lifetime in addition to older material datin- from the pre32slamic


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: period* +his process is how the Midrashim evolved over the centuries* +he compilerwas not the author of the entire wor8, as another source 0uoted by 2slamic/wareness points out in another article*

Samuel 1erman's A 0istory of &ewish 1iterature , on pa-e 4, tells us$

,he name ,anhuma elammedenu was assigned arbitrarily tothis homiletical compilation and is found in a number ofmanuscripts and in se eral printed editions. ,he -rst half of thetitle& ,anhuma& was adopted from the name of ,anhuma barAbba& one of the most proli-c aggadists in ewish literature&who li ed in the fourth centur #"*" . 4umerous sayings

quoted in his name in the te*t account for the attribution ofthis wor+ to him. ,he second half of the title elammedenu& is&in fact& part of the formula yelammedenu rabbenu & 5may ourmaster teach us&5 which is repeated frequently in this (idrash.6cholars are in agreement that this formula was the title of amidrashic te*t that e-isted lon$ )efore our Midrash wascompiled . ,hough that wor+ has been lost to us& quotationsusing the formula are to be found in a number of other

(idrashim& as well as in our ,anhuma elammedenu.+he !ncyclo(e%ia Of )slam entry cited by the 2slamic /wareness team !pa-e 5#?B)has some interestin- perspectives concernin- how, and where, Muhammad lifted theinformation which he used to create his tale$

6peyer suggested a reference to the story of 7imri 8and thusal96amiri: ben 6alu from 4umbers 2!;1 & who was guilty ofdefying (oses in ha ing relations with a (oabite woman. (orerecently& 6chwarts cal es 8one of which& according to ,almudictradition& was able to tal+& thus being parallel to the =ur>anicidea of the golden calf 5lowing5: has merged with that of (osesand the golden calf. ,he con?ation stemmed from eroboam>sstatement 5here are your gods& Israel& that brought you up


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1@:from gypt5 8I =ings 22;2/: in reference to his two goldencal es& a statement which also appears in *odus 32; in themouth of Aaron. )ro iding the lin+ to al96amiri is the point that

eroboam>s capital was 6hechem 8I =ings 12;2!:& the 6amaritansacred centre.

." To Moo Or Not To Moo, or Tu Quoque

+he 2slamic /wareness team desperately attempts to side step the issue of /lmi-htyGod bein- so deceitful as to tric8 the 2sraelites into the worship of an idol, somethin-God detests, by causin- the Golden Calf to moo*

+he 0uestion of whether, or not, God would deceive people into sinnin- hi-hli-hts the

differences between the God of Christianity and the -od of 2slam* +he Quran testifiesthat /llah is a deceiver$

'oB the hypocrites see+ to beguile Allah& but it is 0e Chobeguileth them. Chen they stand up to worship they perform itlanguidly and to be seen of men& and are mindful of Allah butlittleD 86ura ;1 2:

Aurther passa-es which claim that /llah is a deceiver or schemer include Suras %$>#and >$ ?* /llah even misleads people and has actually created people to burn in ;ell$

5Chomsoe er Allah guides& he is rightly guided& and whom 0eleads astray& they are the losersB Ce ha e created for 0ellmany inns and men... Eo ye desire to guide him whom Allahled astray Chom Allah leads away& you will -nd no way forhim.5 6ura ;/#& @ 8c.f. 6. 11;11/& 12@:

+hose whom /llah wills to -uide, ;e opens their breast to 2slamJ +hose whom;e wills to leave strayin-, 3 he ma8es their breast close and constricted, as ifthey had to climb up to the s8ies$ thus does /llah lay abomination on those whorefuse to believe* Sura B$5"

Many are the 4inns and men we have made for ;ell* Sura $5 (


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11 :/llah leads astray whomsoever ;e will and -uides whomsoever he will* Sura

5?$?

ith this view of God, 2 wonder if the 2slamic /wareness team has ever consideredthe possibility that /llah is deceivin- themH 2f we compare the Muslim -od with theGod worshiped by Christians, we find that God is ;oly and Aaithful,

=now therefore that the 'O%E your God is GodD he is thefaithful God& +eeping his co enant of lo e to a thousandgenerations of those who lo e him and +eep his commands.Eeuteronomy #;

+he 0uality of Aaithfulness is essential to God's bein- because without it, ;e wouldnot be God* 2f God acted in a way that was unfaithful, it would be to act contrary to;is nature, and this is impossible$

5... if we are faithless& he will remain faithful& for he cannotdisown himself.5 2 ,imothy 2;13

et us hold fast the profession of our faith without waverin-J for ;e is faithfulthat promised* ;ebrews 5#$">

Aor God to mislead the 2sraelites into worshipin- an idol is unthin8able based on theAaithfulness and ;oliness of God* God does not test people throu-h deception$

5,here has no testing ta+en you but such as is common tomanD but God is faithful& who will not allow you to be testedabo e that you are ableD but will with the testing also ma+e away to escape& that you may be able to bear it.5 1 Horinthians1@;13

+he 2slamic /wareness team then employs the Tu Quo5ue fallacy in a somewhat bi6arre ar-ument$

Ce will simply reply by saying that Hhristians themsel esreport the idols or statues of irgin (ary performing 5miracles5for belie ers. ,his has been reported in both urope and 'atin


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12 :America. Eoes that now mean that their 8,rinitarian: god hasgi en these idols the power to perform miracles& e en thoughidolatry is so much detested by God

2n other words, if my reli-ion has a problem, then so does yours* /s a 1ible believin-Christian, 2 do not accept such thin-s as a si-n of anythin- 3 God is not the deceiver,that distinction belon-s to Satan* 1leedin- statues, cryin- icons, mil8 drin8in- Ganeshstatues, the Shahada in the tomato , and false prophets such as Muhammad, 4osephSmith, and Sun un- Moon are deceptions created by man andOor Satan*

+he 1ible warns us$

Eear friends& do not belie e e ery spirit& but test the spirits tosee whether they are from God& because many false prophetsha e gone out into the world. 81 ohn ;1:

Aor false Christs and false prophets will appear and perform -reat si-ns andmiracles to deceive even the elect33if that were possible* !Matthew "?$"?)

oes this prove that Muhammad borrowed his tales from the MidrashH


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13 : ,his does not imply that Kur’a;n 0ath borrowed it from $ible stated abo e. 6imilarlyif the same or similar story is found in some other boo+s li+e it is not impliedthat they ha e borrowed it from It.

,he borrowing theory is based from the A*iom of disbelea e.. ,he A*iom is that P JAlKur’a;n is neither a Ei ine %e elation nor a Ei ine Aspiration. ,his A*iom impliesthat what so e er is stated in Jal Kur’a;n must be borrowed either as it is or withsome modi-cations. An Atheist who does neither belie e in 6upreme $eingM GodLgodN not belie e in Ei ine %e elation belie es that these are borrowed& sinceIf Almighty $eing Eoeth not e*ist then it is impossible that I, can %e eal any thing.

$ut a theist or one who do belie e in a Ei ine 6upreme $eing consider the)ossibility of %e elation and Aspiration from the 6upreme $eing stated abo e. Inthis case a theist or a belie er cannot deny the )ossibility that what so e er ismensioned in 4oble Kur’a;n is a Ei ine %e elation in general and this Half storyinparticular. If %e elation is Impossible e en if there is a 6upreme $eing then notonly the claim of Kuran becometh incorrect but also the claims of $ible and 4ew

,estament.

,o claim that %e elation in Kur’a;n is impossible but the re elation of each ande ery boo+ in $ible and 4ew ,estament are )ossible is incorrect and impossible. ,oma+e such distinctions is incorrect and wrong.

If there is a 6upreme $eing and if Ei ine %e elations are )ossible then it is possiblethat not only Kuran or $oo+s of $ible are Ei ine %e elations but it is )O66I$' ,0A,they both are. In other words If there is a 6upreme $eing and if %e elations or

Aspirations or $oth types of them are )ossible D and if there is a 6upreme $eing thenit is not only possible for Kur’an or boo+s of ,anach or of 4ew ,estament to be%e elations or Aspiration or both but it is possible for each one of them to be Ei ine%e elation or Ei ine Aspiration or $oth.

In this case the claim that PKur’a;n 0ath borrowed some material from some boo+swhich were written prior to the emergence of Al Kur’an with certainty andcertitudeQ is falsi-ed. ,here is a )ossibility that Kur’a;n is a Ei ine %e elation orEi ine Aspiration or $oth. As the certainty Heaseth it reduces to the case of)robability. Chether it is a high probability or a low &it is an other matter. ,his ishowe er the case that the claim of certainty of borrowing is False.

It may be claimed that there are two types of Impossibilities. 1N AbsoluteImpossibility. 2N %elati e Impossibility. )robability in both cases is 7ero or Hipher.

For e*ample probability that GodLgod 6hall ma+e 0imself Hease to *ist is 7eroe en according to ,rinitarian 6tandard& and the )robability that the 0ypostatic Rnion6hall Hease to *ist is also 7ero or HipherD yet the former mentioned act isAbsolutely Impossible& while the latter mentioned act is %elati ely Impossible. An


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1 :other e*ample is that to incarnate in an other human nature & other then of Iesous is%elati ely impossible and to incarnated in lower or higher natures are absolutelyimpossible.

et the probability of both acts is 7ero.

6o the only thing which can be claimed by a rational opponent of Kur’a;nic ,ruth isthat the PIt is absolutely )ossible that Kur’a;n is a Ei ine Aspiration or a Ei ine%e elation and there is neither logical impossibility nor Absolute Impossibility in itthat Kur’a;n is Ei ine& and From the 6upreme $eing& yet it is %elati ely Impossible.6o the claim of certainty is not falsi-ed.

%efutation Of ObSection;T

If a thing is 4ot Absolutely Impossible then it is Absolutely )ossible.

If it is Absolutely )ossible then in a number of cases it is %elati ely Impossible& li+ethe incarnation of First or ,hird 0ypostases in the Ei ine Ousia of God the ,rinity asaccording to Athanasian Hhristianity& and in an other number of cases it is not.

$ut the original claim that Kur’a;n is not a Ei ine %e elation is based on at least oneof the following preliminaries ;T

1N ,he *istence of 6upreme $eing is Absolutely Impossible.

If there is no 6upreme $eing then It Is Absolutely Impossible for the for the 4on*istent to %e eal or to Aspire any thing. Only an A theist can hold this )reliminary.

2N ,he %e elation or Aspiration is Absolutely Impossible& e en if there is a 6upreme$eing.

$ut this iew if it is assumed to be true Falsi-es not only Kur’a;n but each ande ery $oo+ of $ible and 4ew ,estament.

3N Ei ine %e elation is )ossible in case of $oo+s other than Kur’a;n stated abo e&and Absolutely Impossible for Kur’an.

,his is the most illogical claim and is it self Absolutely Impossible wrong andincorrect.

6o any claim based on the Absolute Impossibility is incorrect.

,uring bac+ our attention to words %elati e Impossibility one does require anyargument as according to

,he standard of other %elati e Impossibilities.


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1! :$ut uptill now there is none.

6o if a thing is Absolutely )ossible and not %elati e Impossible its )robability cannotbe 7ero or Hipher.

,his does falsify the claim of certainty stated abo e.

4ow we come to an other problem.

If it is said that it is howe er Absolutely )ossible that 6upreme $eing Eoeth %e ealKuran yet 6upreme $eing Eoeth lac+ the )ower to do so& is Sust to belie e thatEi ine )ower is not Omnipotence.

Anti Islam elements ha e coined a formula type argument to disbeliebe in Kur’a;n inany case.

1N If Kur’an or Hanonical 0adis reporteth any thing at it is which is found in boo+se*isting on earth prior to Kur’a;n & the claim that this is a case of borrowing.

2N If Kur’a;n or 0adis reporteth any thing which is found in boo+s e*isting on earthprior to Kur’an with some diUerences& they claim that the material was borrowedwith some modi-cation or errors D distorting the materials from their original sourceswhat so e er.

3N If Kur’a;n or 0adis reporteth some thing unique not found in pre ious wor+& theyclaim that it is a wor+ of pure imagination.

6o to any logically possible case as there is no forth case they are ma+ing one ofthe three claims& in order to disbelie e in Kur’a;nic ,ruth.

$ut one thing they are certainly not going to do and that they are not going toaccept the )ossibility of being re ealed or aspired from 6upreme $eing. In e*tremecase they are not accepting the Absolute )ossibility& in some moderate cases theyare not accepting the %elati e )ossibility since they do not deny the Absolute)ossibility. An other e*treme le el is not to specify the type of Impossibility.

O(4I6HI 4, CI,4 66.

As the 6upreme $eing is Omniscient and Citness of e ery act and e ent & it isAbsolutely )ossible that 6upreme $eing 0ath 4arrated the actual e ents of the )astin Kur’an to the 0oly )rophet M)$R0N.

In this case there is no borrowing at all.

A4 VA()' .

6uppose that ent did occur in time t @ .


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1" :6uppose that Obser ers O1&O2& .On reported this e ent .

6uppose that this report was distorted by secondary reports and e en by someobser ers.

6uppose that there is a silent yet authenticreporter who reports it in the last accurately.

$ut a number of supporters of the other reporterscritici


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1#

1# :Omniscient 6upreme )erfect $eing is narrating andre ealing it $y 0is Omniscience and not by

borrowing the information fromOther sources.

If it is argued that how one can belie e that Kur’anis a re elation of 6upreme $eing is Sust li+e thequestion how one can belie e that the boo+s of$ible and 4ew ,estament are re ielations of6upreme $eing.

,o discuss how and why $ible and 4ew ,estamentare belie ed to be Ei ine %e elations and how andwhy Kur’a;n is not by these obSection ma+ers isbeyond the scope of the discussion. ,he pointwhich must be focused at this part of the article isthat as these possibilities rather Absolute)ossibilities cannot be replaced by AbsoluteImpossibilities the arguments in fa our ofborrowing

Are falsi-ed.

EO ,0 KR%’A4 HO4,%AEIH, 0I6,O%IHA' ,%R,0.


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1/ : ,his claim is based on some more a*ioms. 'et it be studied in detail.

1N 6ome e ents did Occur in )ast.

2N ,hey are con eyed to latter generations orally or in written form or both to lattergenerations with 0istorical Hertainty. M (athematical Hertainty is out of thequestionN.

3N 6ome contents of the ,e*t of JAl Kur’a;n do contradict these oral or writtenmaterials stated abo e.

As ,ruth of these (aterials whether oral or written or both is historically certain&any thing which contradicts them is historically false.

As Kur’a;n Hontradicteth them& falsehood of 0oly Kur’an is 0istorically Hertain.

,his is the general case of obSection upon Kur’an& how e er it is used for the story of calf in this case.

At diUerent times and in diUerent obSections & this formula time obSection is used fordiUerent Kur’anic %eports.

One of the most fallacious tools in ented to combat Kur’aDnic ,ruth.

A E ,AI' EI6HR66IO4 O4 ,0 A%GR( 4,.

As a general case this depend upon the claim that the truth of the recei edhistorical materials is historically certain. $ut e en on secular le el they are at mostprobable not certain. ,hat the truth is probable not certain.One may use fu


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1 :%e elation. Other wise 0e or 6he must ha e to deny that there is no )ossibility ofEi ine %e elation and this implies that the $oo+s in $ible and 4ew ,estament arenot %e ealed .

A46C %I4G ,0 O$ H,IO4 OF A'' G E$O%%OCI4G.

,here are two types of problems in addition tothe stated abo e problems that are faced bysome obSection ma+ers Mli+e N

1N 6uppose that Kur’a;n 0ath borrowed from any boo+ say boo+ V1&

which is authored prior to the emergence of Kur’a;n on earth

then the questions is that whether the boo+ V1 hath in ented it or it hathborrowed it from another boo+ V2 which is authored prior to the emergenceof V2 on earth

. If it hath borrowed From the boo+ V2 then the question is whether the boo+V2 hath borrowed it from a boo+ V3 which is authored prior to theemergence of V3on earth& and so on.

A6 in-nite series of $oo+s one borrowing from an other boo+ authored priorto it is Absolutely Impossible then then there is at least one boo+ which hathin ented it. If a boo+ 0ath in ented it then the same canbe said for Kur’a;n&that Kur’a;n hath in ented it independent of this boo+ and the -nite series of boo+s borrowing the material from it. 6ince parallel in entions are alsopossible.

,his is a better obSection than the one presented by the opponents of Kur’a;nin their supposition of borrowing.

$ut this obSection is incorrect once again that it is based upon theAbsolute Impossibility of %e elation from 6upreme $eing ordenying the Omnipotence of the 6upreme $eing& if not on the 4on

*istence of the 6upreme $eing.


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2@:2N ,here are some similar types of obSections on the stories in $ible and 4ew

,estament.

,he claim that Kur’a;n 0ath borrowed from the from some other $oo+s & is Sust li+e

the claim that $iblical (onotheism is borrowed from gyptian (onotheistictendencies whether in Atenism or outside it.Or it is li+e the claim that the 4ew

,estamental Eogmas of Hruci-*ion and %esurrection are borrowed from somereligions which e*isted prior to Hhristianity.

For e*ample the dogma of resurrection is said to be borrowed from a number of 6unGods.

$ut in these cases the Hhristian response is that they point at the dissimilarities toshew that this is not a case of borrowing.

$ut in the case of Kur’a;n the attitude of some of the obSection ma+ers is not li+ethat.

,his does pro e that some of those who ha e a defensi e approach in the case ofboo+s of $ibles and 4ew ,estament ha e an oUensi e approach against Kur’an&e en if all the conditions &states and situations are appro*imately the same.

,here are many stories in $ible that ha e similarities with the stories of otherancient religion.

One of 6ecularists and atheists fa orite obSection against the $ible and 4ew ,estament is their claim that they are based on the old pagan stories and that $ibleis the collection and adaptation of these pagan stories if not in details then inessence and substance.

,his is the ery same claim that is used by some of the s+eptics against the Kur’a;n

A general trend of defending $ible and 4ew ,estament is to focus on thedissimilarities to refute the claim of borrowing

Chile in the case of Kur’a;n some of the defenders of 4ew ,estament and $ible M4otAllN borrow the ery same technique from these s+eptics and s+eptics.

$oth claims are uncertain and incorrect. ,he obSection ma+ers on Kur’a;n becomemore s+eptic and illogical since the methods which they borrow to distort theKur’anic ,ruth is the same which is used by Anti $iblical elements against $ible and4ew ,estament.

6o a method which they generally opine incorrect for $ible and 4ew ,estament isbelie ed to be Horrect and alid against Kur’a;n. A ery illogical way of arguingagainst the Kur’anic ,e*t. An Argument if supposed to be alid on Kur’a;n if it is also


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21 :alid against $ible or 4ew ,estament or both then either the argument is alid for all

of them or none of them.

Hhristian argument against the borrowing theories;

In general Hhristian Apologists use the argument that a religion with some similaritywith Hhristianity is the In?uence of Hhristianity on the religion and not the in?uenceof the religion on Hhristianity.

For e*ample in the case of Adonis it is claimed that ;T

'ate te*ts& in?uenced by Hhristians& claim a subsequent day ofcelebration for Adonis ha ing been raised from the dead. ,heearliest of these is alleged to be the 2nd century AE ambiguousreport of 'ucian 8 Syrian Goddess "9#: that& on the 5third day5 of theritual& a statue of Adonis is 5brought out into the light5 and5addressed as if ali e.5

/ut this is not the onl proof , there are several other t pesof proofs which shew that some similarit does not impl actof )orrowin$" *ven if the Ante #hristian te-ts have shewnthis, it would not have )een a valid proof"

For e-ample the ancient %a$an 0od /a1al son of *l was &illed

and was resurrected" There are some similarities, which areundenia)le" /ut #hristian Scholars often tr to use thedi2erences )etween /a1al And the New Testamental #hristto refute the claim of )orrowin$"

An e-ample is provided from the #ristian sitein thefootnotes"

Similarl it is ar$ued that the *l ,father of /a1al and

3ahavah43ahuvah are the same since the word *l is used for 3ahuvah43ahavah43ehveh as well" *$ see the noun Immanu(el" The word *l is used for 3565" /ut such partial similaritiescannot prove the claim of )orrowin$ in the least meanin$"


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22 :imply the $orrowing whether in parts or in totality. et these similaritiesdoes not pro e the case that Hhristianity borrowed & according to Hhristianapologists. ,hey are correct as according to all logic some similarity EO 6 4O,

The same is true in the case of Touch me not 7anderer andAs Samiri"

*ven if the )oo& tellin$ the stor of the 7anderer %redatesthe *mer$ence of Qur1a8n on *arth, even then there is not)orrowin$ which is claimed to )e occurred"

Now we come to 9rishna" 5e is )elieved to )e a Savior )5indus" Some #hristian scholars opine that #hrisna 49rishnaos not a savior" There misconception ma )e corrected if theas& 5indus )elievers and 5indu Scholars of 9rishna Sects"

=rishna was +illed though not cruci-ed. ,o be +illed is an undeniable 6imilaritythogh a wea+ one yet it is. Hase of death may be diUerent yet +illing MRnnaturaldeath is HommonN. %esurrection of =rishna is also found in (aha $harta.

3et these similarities does not prove the case that #hristianit )orrowed ,accordin$ to #hristian apolo$ists" The are correct as accordin$ to all lo$ic

some similarit 'O*S NOT impl the /orrowin$ whether in partsor in totalit "

$alarama& e*ed with the battles of life& sat down inmeditation and ery soon the thousand headed serpent&

Adi6esha& came out from his mouth and oUering itssalutations to =rishna& glided towards the sea 8$alaramais said to be an incarnation of Adisesha:. 6eeing the deathof his dear brother& =rishna became o erwhelmed withgrief and sat down besides $alarama& by some bushes.


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23 :$y the ama


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2

2 :FEEDBACK FEEDBACK

The unedited full-text of the 1906 Jewish Enc clopedia

ABCDEFGHIJKLMNOPQRSTUVWXYZ Morris $astro%& $r.'eorge A. (artonMar"us$astro%Isaa" )usi* &Ma+ S"hloessinger

Table of ,ontents• —Bibli !l D!"!#• —I$ R!bbi$i !l Li"%&!"'&%#• I$ "(% K)&!$*• —I$ M)(!++%,!$ Li"%&!"'&%#• S!+i&i-. I,%$"i"/ 0i"( S!+!%l*• —C&i"i !l Vi%0#

—Bibli !l D!"!# A 1)&"!bl% i+!2% )3%&l!i, 0i"( 2)l,4 +!,% b/ A!&)$ !" M)'$" Si$!i 5E6* 666ii*7* A. "(% "%6" ."!$,.4 i"$!&&!"%. ()0 M).%. (!, 2)$% '1 i$") "(% +)'$"!i$ ") &% %i3% "(% T%$ W)&,.4 !$, &%+!i$%, 8)&"/ ,!/.*W(%$ "(% 1%)1l% 8)'$, (i. &%"'&$ ,%l!/%, "(%/ !.9%, A!&)$ ") +!9% 8)& "(%+ 2),. 0(i ( .()'l,2)b%8)&% "(%+* A" A!&)$-. &%:'%." "(%/ "))9 )88 "(% 2)l, &i$2. 0)&$ b/ "(% 0)+%$ !$, (il,&%$ i$ "(% !+1*T(%.% (% "))9 !$, ;8!.(i)$%, i" 0i"( ! 2&!3i$2 "))l !$, +!,% i" ! +)l"%$ !l8*; A$ !l"!& 0!. b'il" b%8)&% i"!$, ! 8%!." ") Y(0( %l%b&!"%,*

M%!$"i+% M).%. i$ "(% +)'$"!i$ (!, b%%$ 0!&$%, b/ Y(0( )8 "(% ,%8% "i)$ )8 "(% 1%)1l%4 !$, (% $)0!+% ,)0$* M' ( .'&1&i.%, !$, !$2%&%, 0(%$ (% 8)'$, 0(!" 0!. ! "'!ll/ 2)i$2 )$4 (% !." "(% "!bl%.

)8 "(% T%$ W)&,. ") "(% 2&)'$, !$, b&)9% "(%+* H% "))9 "(% !l8—0(i ( .%%+. ") (!3% &%!ll/ b%%$ )80)), )3%&l!i, 0i"( 2)l,—!$, b'&$%, i" "ill "(% 0)), 0!. (!&&%,4 !$, "(%$ 1'l3%&i7* T(%$4 .%%i$2 "(!" "(%1%)1l% 0%&% ;b&)9%$ l)).%4; M).%. !ll%, 8)& !ll )$ "(% .i,% )8 Y(0( ") )+% !$, ."!$, b/ (i+40(%&%'1)$ !ll "(% .)$. )8 L%3i 2!"(%&%, "(%+.%l3%. ")2%"(%&4 !$, !" "(% )++!$, )8 M).%. 0%$""(&)'2()'" "(% !+1 !$, .l%0 ?4@@@ +%$—!11!&%$"l/ !ll "().% "(!" (!, b%%$ l%!,%&. i$ "(% i+!2%0)&.(i1* A" M).%.- )++!$, "(%.% !3%$2%&. "(%$ 2!"(%&%, ") &% %i3% "(% bl%..i$2 )8 Y(0(*

O$ "(% +)&&)0 M).%. !..%+bl%, "(% 1%)1l%4 !$, ")l, "(%+ "(!" "(%/ (!, 2&i%3)'.l/ .i$$%,4 b'" "(!"1)..ibl/ (% )'l, !")$% 8)& "(%+* H% "(%$ 1&!/%, "(!" (% +i2(" (i+.%l8 b% 1'$i.(%, !$, "(% .i$ )8 "(%1%)1l% 8)&2i3%$4 !$, 0!. ")l, b/ Y(0( ") 2) )$ !$, l%!, "(% 1%)1l% 8)&0!&, "(!" "().% 0() (!, .i$$%,.()'l, b%!& "(%i& )0$ .i$4 !$, "(!" )$% ,!/ H% 0)'l, 1'$i.( "(%+*

—I$ R!bbi$i !l Li"%&!"'&%#N%6" ") "(% 8!ll )8 +!$4 "(% 0)&.(i1 )8 "(% 2)l,%$ !l8 i.4 i$ &!bbi$i !l "(%)l)2/4 &%2!&,%, !. "(% .i$ 8&!'2("0i"( "(% ,i&%." )$.%:'%$ %. ") "(% 1%)1l% )8 I.&!%l* ;T(%&% i. $)" ! +i.8)&"'$% "(!" I.&!%l (!. .'88%&%,

0(i ( i. $)" 1!&"l/ ! &%"&ib'"i)$ 8)& "(% .i$)8 "(% !l8; 5S!$(* @=!7*

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.%!& (

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T(i. )$3i$ %, "(%+ "(!" M).%. 0!. &%!ll/ ,%!, !$, "(%/ ,%+!$,%, "(!" A!&)$ +!9% "(%+ ! 2),5S(!b* ! T!$*4 Ki Ti..!4 7* H%&%'1)$ H'& ."%11%, i$ !$, &%b'9%, "(%+ 8)& "(%i& i$2&!"i"',% ") "(%G), 0() (!, 1%&8)&+%, .) +!$/ +i&! l%. 8)& "(%+* H% 0!. !" )$ % 1'" ") ,%!"(4 !$, A!&)$ 0!."(&%!"%$%, 0i"( "(% .!+% 8!"%* T(% l!""%& .!0 "(!" (% +'." ! %,% ") "(%i& &%:'%."4 b'" (% .)'2(" !,%3i % 0(%&%b/ "(% %6% '"i)$ )8 "(%i& ,%+!$, 0)'l, %i"(%& b% +!,% i+1)..ibl% )& !" l%!." b% ,%l!/%,'$"il M).%. !+% 8)& (% 0!. $)" %$.$!&%, b/ "(% 0il%. )8 S!"!$* S) (% )&,%&%, "(%+ ") b&i$2 "(% 2)l,%$)&$!+%$". )8 "(%i& 0i3%. 9$)0i$2 "(!" "(% 0)+%$ 0)'l, b% +)&% 2&!"%8'l ") G),4 !$, 0)'l, &%8'.% ")1!&" 0i"( "(%i& %0%l. 8)& i,)l!"&)'. 1'&1).%.* Hi. %61% "!"i)$ 0!. &%!li!7*

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&%+i$,%, "(% 1%)1l% "(!" "(% )&$!+%$". 0(i ( "(%/ (!, 0%&% .")l%$ b))"/4 !$, ")l, "(%+ "(!" "(%/ +'."b'&/ "(%+ i$ ! )++)$ ()l% '$"il M).%. .()'l, ,% i,% 0(!" 0!. ") b% ,)$% 0i"( "(%+* T(i. "(%/ ,i,*S!+i&i "(&%0 ! l), )8 "(% %!&"(4 0(i ( "(% ()&.% )8 "(% +%..%$2%& G!b&i%l (!, "(&)0$ '14 )$ "(% .1)"0(%&% "(%/ (!, (i,,%$ "(%i& )&$!+%$". !$, "(%&%'1)$ G), b&)'2(" 8)&"( "(% !l8 5T!b!&i7*

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)+% $)" $%!& (i+4 .%%+. ") b% )$% )8 "(% %!&li%." 8)&+. i$") 0(i ( 0!. !." "(% l!"%& .")&/ )8 "(%W!$,%&i$2 J%0 '&&%$" !+)$2 C(&i."i!$.* Y%" )$ "(% 0()l% "(i. !..'+1"i)$ i. i$!,+i..ibl%* S!+i&i! )&,i$2 ") G%i2%&4 i. i,%$"i !l 0i"( S!+!%l*

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T(i. ! )'$". !" )$ % b)"( 8)& "(% & l% (%&% !. &ib%, ") (i+ !$, "(% 8!"% +%"%, )'" ") (i+* M)(!++%,!&&i%, i$ (i. +i$, +!$/ &!bbi$i !l )$ %i".4 b'" i$ ! +' ( )$8'.%, 8)&+* H% (!, !$ i$,i."i$ "

i+1&%..i)$ )8 "(% &!bbi$i !l 1&% ',i %. !2!i$." "(% S!+!&i"!$.4 !+)$2 0(i ( "(% 8! " "(!" "(%/ 0)&.(i1%,!$ !$i+!l i,)l !$, 1)'&%, )'" lib!"i)$. ") i" )$ "(%i& ()l/ +)'$"!i$ 0!. $)" "(% l%!." 5Y%&* -Ab* Z!&!( 3*>>,4 !" 8))" H 'l* !7* B'" "(% 8! " "(!" "(% i,)l i+1'"%, ") "(% S!+!&i"!$. 0!. ! ,)3% !$, $)" ! !l8b% !+% )$8'.%, i$ (i. &% )ll% "i)$ )8 (%!&.!/ &!bbi$i !l .")&i%.* I" 0!. %$)'2( 8)& (i+ ") 9$)0 "(!" "(%S!+!&i"!$. 0%&% l))9%, '1)$ b/ "(% J%0. !. i,)l!"%&. )& %3%$ 0)&.% 5Y%&* T!-!$i" i3* b Y%&* M* K * iii*

?b4 +i,,l%74 ") +!9% "(% S!+!&i"!$ "(% !& ( .%,' %&4 !$, !&"i8i %&4 b/ ;+!2i 4; )8 "(% i,)l* T(!" "(% J%0.0)'l, ()l, $) i$"%& )'&.% 0i"( "(% S!+!&i"!$. +!/ !l.) (!3% b%%$ !+)$2 "(% ,i. )i$"%, 8&!2+%$". )8M)(!++%,-. Bibli !l !$, &!bbi$i !l l)&%* H%$ % '$,%& "(% ,% &%% (i. ;S!+!&i"!$; 0!. )$,%+$%, ")0!$,%& !$, $%3%& ") 1%&+i" !$)"(%& ") ,%8il% (i+.%l8 b/ l).% )$"! "*

,hat not Aaron& but another& was the real culprit in the ma+ing of the calf is also reported ina rabbinical account 86anh. 1@2& 2:& according to which (icah 8 udges * ii. et seq. : was itsma+er. ,he threatening of Aaron and the bleating of the calf are li+ewise founded onrabbinical sources 86anh. !D )ir 9 e %. l. !:.

B%8)&% "(% %61'l.i)$ )8 S!+i&i4 M).%. 5i$ ! )&,!$ % 0i"( E6* 666ii* =@ et se#! 7 )&,%&%, "(% !l8 ") b%&%,' %, ") ,'." !$, "(% 1)0,%& +i6%, 0i"( "(%i& ,&i$9i$2 0!"%& 5.'&! ii* 7* W(%$ "(%/ ,&!$9 "(% 0!"%& i"

!'.%, "(%+ 2&%!" 1!i$4 !$, "(%/ !ll%, '1)$ M).%. 8)& (%l1* T(%$ M).%. ")l, "(%+ ") .l!/ )$% !$)"(%&5.'&! ii* 7* T('. @4@@@ 0%&% 9ill%,* T(% L)&, .%$" !$ i$"%$.% ,!&9$%.. ") 1&%3%$" "(%i& .%%i$2 )$%

!$)"(%&4 .) "(!" &% )2$i"i)$ )8 "(% )&1.%. .()'l, $)" i$,' % "(%+ ") 8)&b%!& 5; !l!l !l ,i$;7* Fi$!ll/4 "(%&/i$2 )8 "(% 0)+%$ !$, (il,&%$ +)3%, "(% (%!&" )8 M).%.4 0() 1&!/%, ") G), ") .")1 "(% +'&,%&i$2

!$, (i. 1&!/%& 0!. !$.0%&%, i++%,i!"%l/*

Bibliography:• $ei%er& 'as (at )oha**ed aus de* Judenthu*e +uf%eno**en, pp! 16 -168.• 'eil& /i"lische e%enden der )usel* nner& pp! 169& 123.• )! $r4n"au*& 5eue /eitr %e ur 7e*itischen 7a%en unde& p! 169!


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2#

2# :—C&i"i !l Vi%0#

A. "(% E6),'. $!&&!"i3% ."!$,.4 i" i. l%!&l/ )+1).i"%* F)& %6!+1l%4 i$ 3%&.% M).%. i. 0!&$%, "(!" "(%1%)1l% (!3% .i$$%, !$, i$ 3%&.%. ") = (% .%%+. ") '$,%&."!$, l%!&l/ 0(!" "(%i& .i$ i.4 !$, /%" i$3%&.%. ") (% i. 2&%!"l/ .'&1&i.%, !" 0(!" (!. ) '&&%,* A2!i$4 3%&.%. ") = &%1&%.%$" M).%. !.1&!/i$2 8)& "(% .i$$%&. b%8)&% (% !+% ,)0$ 8&)+ "(% +)'$"4 0(il% 3%&.%. ?@ ") ?> &%1&%.%$" (i+ !.1&!/i$2 1&! "i !ll/ "(% .!+% 1&!/%& "(% ,!/ !8"%& "(% ,%."&' "i)$ )8 "(% i+!2% 0!. )3%&* P!l1!bl/ "(% "0)!&% )8 ,i88%&%$" !'"()&.(i1* A2!i$4 3%&.%. = ") = ,%. &ib% "(% 3%$2%!$ % "(!" 0!. %6% '"%, )$ "(%.i$$%&.4 0(il% 3%&.% ?> &%2!&,. i" !. ."ill 8'"'&%* C&i"i . "(%&%8)&% &%2!&, "(% $!&&!"i3% !. +!,% '1 )8 ."&!"!8&)+ "0) ,) '+%$". 5J!(3i." !$, El)(i."74 "()'2( "(%/ ,) $)" !l")2%"(%& !2&%% !. ") "(% 1)i$". )8 ,i3i.i)$*T(% +!i$ ."&!"'+ )8 "(% .")&/ i.4 ()0%3%&4 "()'2(" ") )+% 8&)+ "(% E1(&!i+i"i.( 0&i"%& 5El)(i."74 "()'2("(%&% !&% ! .'88i i%$" $'+b%& )8 1)i$". i$ "(% .")&/ "!9%$ 8&)+ "(% J!(3i." ") .()0 "(!" (i. 0)&9 !l.)

)$"!i$ "(% $!&&!"i3%*

T(% 1'&1).% )8 "(% )&i2i$!l .")&/ .%%+. ") (!3% b%%$4 !. B',,% "(i$9.4 ") ! )'$" 8)& "(% .%l% "i)$ )8 "(%"&ib% )8 L%3i 8)& "(% 1&i%."()),* A 2&%!" &i.i. i$ "(% 0)&.(i1 (!, !&i.%$ i$ 0(i ( "(% L%3i"%. (!, .")),8)& Y(0(4 !$, 1'$i.(%, !ll "(!" )11).%, "(%+.%l3%.4 .) "(!" "(%/ 0%&% )$.% &!"%, ") "(% .%&3i % )8 "(%1&i%."()), 5 .%% L%3i !$, "(% li"%&!"'&% i"%, b%l)07* M!$/ &i"i . .%% i$ i" ! 1)l%+i !2!i$." "(% !l80)&.(i1 )8 B%"( %l !$, D!$4 !$, $) ,)'b" !$ E1(&!i+i"i.( 0&i"%& )8 "(% 1&)1(%"i i& l%. )8 "(% "i+% )8

H).%! 0)'l, .(!1% "(% "!l% 0i"( ! 3i%0 ") "(% &%li2i)'. &%8)&+. i$ 0(i ( (% 0!. i$"%&%."%,* I" i. 1&)b!bl%"(!" !" "(i. "i+% "(%&% 0!. i$"&),' %, i$") "(% .")&/ "(% 3i%0 "(!" "(% )88%$.% 1'$i.(%, b/ "(% L%3i"%. 0!."(% +!9i$2 )8 ! !l8 b'" i" !l.) .%%+. li9%l/ "(!" "(%&% '$,%&li%. "(% 1&%.%$" $!&&!"i3% ! +' ( %!&li%& 8)&+)8 "(% "!l%4 ! 8)&+ "(!" 1i "'&%, .)+% )"(%& &i.i. i$ 0(i ( "(% L%3i"%. ,i."i$2'i.(%, "(%+.%l3%. !$, "('.0%&% %l% "%, !. "(% 1&i%."l/ "&ib%*

Bibliography:• uenen& (exateuch& p! 3 1& ondon& 1886.• ittel& (istor of the (e"rews& i! 199 et se#!& ondon& 189 .• /acon& Triple Tradition of the Exodus& pp! 132-1 8& (artford& 189;.• /udde& Reli%ion of


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2/

2/ :6o JAl Kur’a;n doeth state the actual person who was incorrectly replaced by Aaron.Cho did not ma+e it.

6o the Kur’a;n only diUer on the Identi-cation of the person.

,hat is the -rst diUerence between Kur’an and its predecessors.

Honsider the following.

S!"!$ .)+% ()0 )$3i$ %, I.&!%li"%. "(!" M).%. 0!. &%!ll/ ,%!, !$, "(%/ ,%+!$,%, "(!" A!&)$ +!9%"(%+ ! 2), 5S(!b* ! T!$*4 Ki Ti..!4 7* H%&%'1)$ H'& ."%11%, i$ !$, &%b'9%, "(%+ 8)& "(%i&i$2&!"i"',% ") "(% G), 0() (!, 1%&8)&+%, .) +!$/ +i&! l%. 8)& "(%+* H% 0!. !" )$ % 1'" ") ,%!"(4 !$,

A!&)$ 0!. "(&%!"%$%, 0i"( "(% .!+% 8!"%*

This is the point which is unaccepta)le for Islam that a %rophet is doin$the $reatest of all Sins and the stron$est of all trans$ressions" So this isnot %ossi)le for an Infalli)le %rophet to ma&e a calf" Aaron would have

preferred to die rather then to ma&e a false 0od for them" A!&)$ ,i, . %% "(!" (% +'." ! %,% ") "(%i& &%:'%."4 b'" (% .)'2(" ! ,%3i % 0(%&%b/ "(% %6% '"i)$ )8"(%i& ,%+!$, 0)'l, %i"(%& b% +!,% i+1)..ibl% )& !" l%!." b% ,%l!/%, '$"il M).%. !+% 8)& (% 0!. $)"%$.$!&%, b/ "(% 0il%. )8 S!"!$

This is what Qur1a8n re


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2

2 :is the #ersion that is read in synagogue in the aforementioned days% &n Deuteronomy , inthe #oice of 'oly (oses, who is making &sraelites to recall their )re#ious sin!

The goal of this )iece is to highlight some of the more striking differences to stimulatefurther study and engagement with the story! To fully a))reciate the difference "etween theaccounts and the challenges this )oses, we encourage you to read Exodus 32-3* andDeuteronomy 9-1 yoursel#es "efore continuing!

D

Details Abscent from Deuteronomy

1] Moses1 Tarr in$ on the Mountain

= Aaron1s Role

.= Statmemt >This is our $od?

@= oshua BIoshua=

C= 0old

D= The :evite *-ecutions

E= %la$ue

8] H. Drinking the Calf

Details Absent from Exodus

1] Fastin$

= Special %ra er for Aaron

.= #" The 7ooden #hest

4]


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3@

3@:

The differences are not ha)ha+ard, they reflect two different inde)endent stories, each tells

a different story! Two different stories from two different )ers)ecti#es ! This )ro#es withalmost certainty that what actually occurred in tha stated a"o#e )eriod of time is notrecorded with historical accuracy and it re uireth to "e corrected "y the $mniscient

u)reme .eing to re -narrate what had ha))ened in that )eriod of time!

There are some academic solutions that ex)lain in detail the s)ecific differences and therelationshi) of the two #ersions of the golden calf story to each other!

tudying the e#ents from the #ersion of story as )resented "y 'euteronom we find

that:/

10 The &sraelites as the sole offenders and offers them no mitigating circumstances!2

=7 (oses did not tarry o#erly long!

. Aaron did not lead the people astra "

>7 The e#ites didn t act any differently!

u)reme .eing confirms the third )oint stated a"o#e!

&n Deuteronomy,

1 (oses )resents his own "eha#ior as a"o#e and "eyond!

2 'e fasts and intercedes for the )eo)le forty days and forty nights!

3 4od is angry at 5aron and (oses e#en intercedes on his "ehalf as well!

And the 0od4$od BSupreme /ein$ = was an$r enou$h with Aaron todestro him )ut at that time I pra ed for Aaron" G8D( G"

/ut this verse does not indicate in the least meanin$ that theSupreme /ein$ 3ahavah B 3ahuvah43ehveh= was an$r at Aaron forhis Sin of ma&in$ the statue of the calf"


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31

31 :On the contrar it appears that Aaron what so ever his Sin was , it wasnot the ma&in$ of the animal statue"

Since in *-odus the followin$ sentence is found8H

And the :ord replied to Moses , who so ever sinned a$ainst Me , I shall)lot out of m )oo&" . 8.E"

This proves with certaint that Supreme /ein$ did not accepted Mosesalle$ed re uest for )lotin$ 5is Noun from the 'ivine /oo& in the casethe sinners are not for$ioven"

The sinners were $iven the punishment that their nouns were )lotted ,erased and deleted from the 'ivine )oo&"

'ivine Supreme /ein$ neither for$ave the Sinners nor accepted theRe uest of Moses that in the case the trans$ressors are not for$iventhen the Noun of Moses ma )e )lotted"

The word Sin is a common noun and not a proper noun, and can )eapplied to an sin , So Supreme /ein$ was an$r so that an sin with inthe period of time from $oin$ of Moses to his comin$, was not for$iven,*ven the re uest stated a)ove was not accepted"

/ut the noun of Aaron is found in the 'ivine /oo& and is not )lotted"This proves that Aaron was not $uilt of ma&in$ or worshippin$ thecalf"

This does shew that as the Noun of the real sinner was )lotted , thename of Aaron was incorrectl su)stituted in its a)sence"

6ow we come to the )ro"lem that if Exodus and Deuteronomy differ at least in the meaningthat each one is silent a"out some e#ent which the other one re)orts then many astonishingdetails may "e missing from "oth of them simultaneously! &t general s)eech and silence do


32/47

32

32 :not contradict each other yet if "oth forms of the stories in regard to same e#ents are studiedit "ecomes clear that there are two different authors and each one is unaware of the e#entsnarrated "y the other! $r at least each one is as if ignorant of the e#ents of the other one!

This shews that what had ha))ened in the )ast was incorrectly recorded and in theirconfusion they su"stituted the 6oun of 5aron in )lace of the original Transgressor!

&t is the "asic emitic 7onstitution the $mni)otent and $mniscient 6arrator the u)reme.eing 7an 6arrate the e#ents correctly and accurately , that ha#e occurred at the )eriod oftime "y 'is Di#ine $mniscience and Di#ine )ectatorness 8 itnessess !

The $mni)otent and $mniscient 6arrator the u)reme .eing did 6arrate the E#ents

7orrectly and 5ccurately! 5s Deuteronomy does not accuse 5aron guilty of the greatest ofins, the in of making the idol of calf!

Di#ine 6arration is that ------------ is incorrect in accusing 5aron! o it was 6ecessary if not 5"solutely 6ecessary then certainly elati#ely 6ecessary that 5aron was 6ot 4uilty ofcrafting the idol of the calf as the u)reme .eing the 4od of &srael! 'ow e#er the 6oun ofthe original 7riminal was out of the memories Di#ine $mniscient u)reme .eing informedthe 6oun 5s amiriy!

'e also informed a"out the )unishment gi#en to him!

There are many academic a))roaches that ex)lain in detail the s)ecific differences and therelationshi) of the two #ersions of the golden calf story to each other!

o to accuse 5l ;uran for distorting the actual e#ents is )urely "ased on the "elie#e that oneof the "ooks of


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33

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34/47

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THE PROBLEM OF ANCIENT COMMENTATORS#

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A$/ B))9 )8 C)++%$"!&/ )$ Q'& !#$ ()0 .) %3%& !'"(%$"i !. ! 0()l% i. i$!'"(%$"i i$

"().% 1!&"i 'l!& !.%. )8 )++%$"!&/ )8 3%&.%. 0(%&% i" b!.%"( i". )++%$"!&/ )$ U$ A'"(%$"i T&!,i"i)$.* W(!" i. "&'% 8)& T!b&i i. "&'% 8)& !$/ )"(%& B))9 )8 C)++%$"!&/*F)&

%6!+1l% B!i,#!3i %" *

S) )$% !$$)" )+1%l !$/ )$% ") !2&%% 0i"( B!i,#!3i )& T#!b&i )$ "(%.% i..'%.*

T(% T0) P&)bl%+!"i P)i$".#

I$."%!, )8 ! %1"i$2 "(% )&&% "i)$ )8 O+$i. i%$" &%1)&"%& ! $'+b%& )8 Ob % "i)$. M!9%&.

!$, S9%1"i . 0%&% )$8'.%, b/ "(% "0) "(i$2.*

T(% N)'$ )& E1i"(%" )& A11%ll!"i)$ A. S!+i&i*


35/47

3!

3! := T(% ."!"%+%$" T)' ( M% N)" *

A A. 8)& "(% 8i&." )$% 4 !. Al Q'& !#$ ,% l!&%"( A!&)$ "(% B&)"(%& )8 M).%. $)" G'il"/ )8 "(%

! " ."!"%, !b)3% (% i. i++'$% 8&)+ "(% %3%$"* T(% 0)&, A. S!#+i&i/ S!#+i&i !$$)" b%"&!$.l!"%, !. T(% S!+!&i"!$ 4 b'" %i"(%& !. S!+!&i!$ )& 6hamerin 0(i ( +%!$. T(%K%%1%&

O& T(% Ob.%&3%& *

H% +!/ b% ! 9%%1%& !11)i$"%, b/ M).%. )& %l.% !2!i$." "(% 1)." )8 9%%1i$2 )& )b.%&3i$2

.)+% "(i$2 **

T(% )"(%& ."!"%+%$" i. ! 1'$i.(+%$" !$, $)" b)&&)0%, 8&)+ "(% !ll%2%, W!$,%&%&*

I8 "(% .")&/ )8 "(% 0!$,%&%& i. 8!l.% !$, 8!b&i !"i)$4 ! )$ ) "i)$ "(%$ "(i. i+1li%. "(!" .)+%)$% ,i, (!3% .)+% i$8)&+!"i)$ b'" "(%/ )$ ) "%, ! $%0 "!l% 8)& i"*

I8 "(% .")&/ )8 W!$,%&%& i. $)" ! 8!b&i !"i)$ "(%$ !" +)." i" !$ b% .!i, "(!" A8"%& A. S!+i&i(% 0!. !$ )"(%& 1%&.)$ 0() 0!. 1'$i.(%, 0i"( "(% .!+% 1'$i.(+%$"*

T(% B!.i. O8 P&)bl%+#

T(% P&)bl%+ !. 2%$%&!"%, b/ "(% i$ )&&% " i,%$"i8i !"i)$ )8 "(% S'b % " )8 "(% 0)&,S!#+i"i/ *

I" 0!. i$ )&&% "l/ !..'+%, "(!" "(% S!#+i&i i. "(% A&!bi"i


36/47

3"

3" :

A4,I I6'A(IH O$ H,IO4 (A= %6 A4E ,0 I% , H04IKR 6.

A$"i I.l!+i El%+%$". !,)1" "(% 8)ll)0i$2 "% ($i:'%.#

I$ &%:!&, ") Q'& !#$ "(% +!9% )b % "i)$. !. i8 "(%/ 8)ll)0 "(% &'l%. )8 A"(%i.".4 !$, i$ &%:!&,

") "(%i& )0$ b))9. 0(!" .) %3%&/ "(%/ +!/ b%4 "(% '.%, ! ,i88%&%$" !11&)! (*

F)& %6!+1l% i8 Q'& !#$ i$8)&+%"( ! "(i$2 )8 1!." "(%/ )$.i,%& i" !. %i"(%& b)&&)0%, 8&)+.)+% 8)&+%& 0)&9 )& ,) '+%$" )& "&!,i"i)$ )& ! 1&),' " )8 i+!2i$!"i)$4 !$, i8 G%$%.i.

i$8)&+. ! "(i$2 )8 1!." "(%/ b%li%3% i" !. ! (i.")&i !l 8! "*

I$ "(% !.% )8 C!l8 Q'& !#$ I$8)&+%"( "(!" ! 1%&.)$ !ll%, !. A. S!+i&i#/ +!,% "(% !l8 !$,

$)" "(% H)l/ P&)1(%" H!#&'#$ A!&)$ P%! % B% U1)$ Hi+ *

Ob % "i)$ M!9%& "(i$9. "(!" i. !$ %&&)&4 0(%"(%& i" i. ! )&&% "i)$ b/ "(% Ab.)l'"% C)&&% ")&*

Ob % "i)$ M!9%& "(i$9. "(!" Q'& !#$ C)$8'.%. T(% W!$,%&%& .")&/ 0i"( "(% !l8 .")&/*

B'" (% ,i, $)" )$.i,%& "(% .li2("%." 1)..ibili"/ "(!" A. S!+i&i +i2(" b% "(% 8i&." 1%&.)$ ")

b% 1'$i.(%, li9% "(!" !$, !$/ )"(%& 1%&.)$ )$ %!&"( i8 1'$i.(%, b/ "(% .!+% 1'$i.(+%$"

)"(%& "(%$ (i+ b% $)" "(% 8i&." 1%&.)$* S1%!9i$2 +!"(%+!"i !ll/ i$ "(% .%&i%. )8 1%&.)$.8&)+ ." ") ηthε (% +!/ b% ε"( 1%&.)$ 40(%&%ε4η !&% $!"'&!l $'+b%&.*

B'" 0(%$ P%$"!"%' ( i$8)&+. "(!" "(%&% 0!. ! 1%&.)$ $!+%, A!&)$4 "(% l%!&$%, !$,

&%.1% "%, Ob % "i)$ M!9%& ,i, $)" "&/ ") 8i$, "(% %3i,%$ % )8 A!&)$ 8&)+ E2/1")l)2/ !$,)"(%& .% 'l!& .)'& %.* T(% &%!.)$ i. "(!" (% b%li%3%. "(%$ !. .%l8 !'"(%$"i 0(i ( ,) $)"

&%:'i&% !$/ )"(%& %3i,%$ %*

T(% .!+% (% ,) $)" ! %1" 8)& Q'& !#$*

ISLAMIC AWARENESS VS ANSWERING ISLAM

I$ "(% &%.1)$.% )8 "(% !$.0%& )8 I.l!+i A0!&%$%.. "(% A$.0%&i$2 I.l!+ "&i%, ") 1&)3% "(!"

"(% 0)&9 i"%, b/ I.l!+i A0!&%$%.. i. $)" ! P)." I.l!+i W)&9 b'" ! P&% I.l!+i 0)&9*


37/47

3#

3# :I8 I.l!+i A0!&%$%.. "&i%, ") .(%0 "(!" i" i. $)" ! P&% I.l!+i 0)&9 !$, i. '$!bl% ") 1&)3% i"4

!$, A$.0%&i$2 I.l!+ i. !bl% ") P&)3% "(!" i" i. ! P&% I.l!+i 0)&94 "(%$ !$$)" 1&)3% "(%l!i+ )8 b)&&)0i$2*

I$ l)2i !l 8)&+#

I8 i" i. ! P)." I.l!+i W)&9 "(%$ "(% l!i+ )8 B)&&)0i$2 i. 8!l.i8i%,*

I8 i" i. ! P&% I.l!+i W)&9 "(%$ "(% l!i+ i8 B)&&)0i$2 i. N)" P&)3%, *

I$ %i"(%& !.% "(% l!i+ i. %i"(%& 8!l.% )& $)" 1&)3%,*

T(% 1&)bl%+ )8 Mi&! l%*

I" i. "&i%, ") !&2'%, "(!" !. Q'& !#$ i$8)&+%"( "(!" "(% !l8 1&),' %, ! .)'$,4 0(i (

+i.2'i,%, ! $'+b%& )8 1%)1l% "(/ Ob % "i)$ M!9%& !ll. i" Mi&! l%*

B'" "(i. i. ! Mi."!9% *

M'.li+ T(%)l)2i!$. ,i3i,% S'1%& N!"'&!l E3%$". i$ ,i88%&%$" "/1%.*

M' != K!&!#+!(* A$ A " "(!" !11%!&%"( )$ "(% H!$, )8 ! S!i$" )& Ri2("%)'. P%&.)$*

? i."!,&!# * A$ A " "(!" ) '&. b/ ! ,i.b%li%3%& )& ! 8!i"(l%.. 1%&.)$ )& ! (%&%"i *

M' !I8 "(% !11%!&%"( !. i8 ,)$% b/ ! R!"i)$!l C&%!"%, S'11).i"'+4 i" i. '." !$ !11%!&%$" ! " 4

$)" ,)$% b/ "(% ."!"%, !b)3% .'11).i"'+ b'" b/ Di3i$% S'1&%+% B%i$2 0i"( Hi. S'1&%+%

A'"()&i"/ !$, O+$i1)"%$ %*

W(!" S!+i&i# ,i, 0!. %i"(%& !$ ! " ,)$% b/ .)+% i$3%$"i)$ )& "% ($i:'% )& i" 0!. !$

I."!,&!# )& i" 0!. ! M!2i *

B'" i" 0!. $)" "(% M' !


38/47

3/

3/ : A $'+b%& )8 )++%$"!")&. 4 0() (!3% ! %1"%, "(% ."!"%+%$" )8 A. S!#+i&i/ !. "&'% 4(!3%

)1i$%, "(!" (% ,i, li8"%, .)+% +', 8&)+ "(% 8))"."%1 )8 !$ A$2%l Jib&i#l AS !$, "(i. !'.%,"(% S"!"'% ") 1&),' % ! .)'$,*

B'" .)+% )8 "(% C)++%$"!")&. ,) $)" ! %1" "(% ."!"%+%$" )8 A. S!+i"i !. "&'% b'" !.8!l.%* A )&,i$2 ") (i+ (% (!, $)" .1)9%$ "(% "&'"( b'" (% (!, .1)9%$ "(% 8!l.%()),*

T(% 1&),' "i)$ )8 .)'$, 0!. %i"(%& ! . i%$"i8i "% ($i:'% )& !$ %61%&i+%$" 0(i ( 0)&9%, )&

i" 0!. !$ I."!,&!# *

I8 "(% l%!&$%, Ob % "i)$ +!9%& "(i$9. "(!" .)+% )++%$"!&i%. )8 Q'& !$ !&% i$ )&&% " "(%$i" i. RESTRICTED ONLY TO THE COMMENTARY4 !$, i" i. $)" 3!li, ") "(% )$"%$" )8 T%6"

)8 H)l/ Q'& !#$*

I" +!/ b% .%%$ "(!" "(%&% !&% ,i88%&%$ %. C)++%$"!&i%. )8 Bibli !l V%&.%. !$, N%0

T%."!+%$"!l V%&.%.* I" i. $)" $% %..!&/ "(!" N%0 N%0 T%."!+%$"!l C)++%$"!")& AGREE

0i"( "(% )l, )$%. 4 /%" "(% .!+% +%"(), i. $)" ! %1"%, 8)& Al Q'& !$*

B'" i8 i" i. !..'+%, "(!" A. S!+i&i i. "%lli$2 "(% "&'"( %3%$ "(%$ "(i. !" +)." 1&)3%"( "(!" A.S!+i&i ,i, "))9 .)+%"(i$2 8&)+ "(% 8))" ."%1 )8 "(% A1)."l% A$2%l B'" "(% .)'$, 0!. $)"

1&),' %, b/ "(% "(i$24 i" +i2(" b% 1&),' %, b/ .)+% "% ($i:'% )& i$3%$"i)$* T(% C!l8 0!..)+% ()0 ,%.i2$%, "(!" ! .)'$, 0!. 1&),' %, 0(%$ "(% !i& 1!..%, "(&)'2( i"*

A. S!+i&i +'." b% i$.1i&%, b/ "(% S!"!$ ") +!9% !$ !$ i%$" 1&)") "/1% .)'$, 1&),' i$2./."%+*

I8 "(% !&2'+%$" )8 "().% A$"i I.l!+ Ob % "i)$ M!9%& "(!" i" i+1li%. "(!" S'1&%+% B%i$2Hi+.%l8 D% i%3%"( P%)1l% i. )&&% " "(%$ "(i. !"+)." i+1l/ "(!" "(i. )++%$"!&/ )8 .)+%

C)++%$"!")&. i. 0&)$2* I" ,)%. $)" i+1l/ "(!" "(% 3%&.% i. 0&)$2*

I+1!&"i!l L!0. )8 C&i"i i.+#

I8 !$ )b % "i)$ i. i$ 3!li, )$ Q'& !#$ )$ %&"!i$ !&2'+%$". !$, !&2'+%$"!"i)$.4 !$, "(%

.!+% )b % "i)$ )& .i+il!& )b % "i)$ i. i$3!li, )$ Bibl% )& N%0 T%."!+%$" )& !$/ )"(%& b))9


39/47

3

3 :)8 !$/ &%li2i)$ )$ .i+il!& !&2'+%$". !$, !&2'+%$"!"i)$. 4 "(% )b % "i)$ i. i$3!li, i$ !ll

!.%.*

= I8 !$ )b % "i)$ i. i$ 3!li, )$ )$ Bibl% )& N%0 T%."!+%$" )& !$/ )"(%& b))9 )8 !$/&%li2i)$ )$ %&"!i$ !&2'+%$". !$, !&2'+%$"!"i)$.4 !$, "(% .!+% )b % "i)$ )& .i+il!&

)b % "i)$ i. i$3!li, )$ Q'& !#$ )$ .i+il!& !&2'+%$". !$, !&2'+%$"!"i)$. 4 "(% )b % "i)$ i.

i$3!li, i$ !ll !.%.*

W!. A. S!+i&i "%lli$2 "&'"( )& (% 0!. "%lli$2 8!l.%()),*

I8 i" i. !..'+%, "(!" S!+i&i 0!. !$ %$2i$%%& )8 (i. ,!/. 0() %i"(%& (!, l%!&$%, ") 1&),' %

.)'$, i$ ."!"'%. )& (% (!, i$3%$"%, ! +%"(), ") ,) .) 4 "(% )b % "i)$ %!.%.*

O$l/ "(i. .(%0. "(!" (% ,i, 1)..%. "(% "% ($)l)2/ ") 1&),' % ! .)'$, i$ ! !l8 .)+% ()0*

Y%" (% 1'" .)+% "(i$2 1&)b!bl/ +', )& l!/ %" * B'" i" i. $)" ,'% ") "(% +', )& l!/ 0(i (

+!,% "(% !l8 . ."!"'% ") 1&),' % .)'$,* T(% .)'$, 0!. 1&),' %, %i"(%& b/ .)+%

"% ($i:'% )& b/ .)+% !$ i%$" "% ($)l)2/ )& "&i 9 0(!" .) %3%&* B'" 0(!" .) %3%& (% 1'" i$"(% ."!"'% 0!. '." 8)& .(%0*

WHAT IF IT IS ASSUMED THAT THE THING USED CAUSE THE STATUE TO PRODUCESOUND*

I" i" i. .'11).%, "(!" "(% "(i$2 0(i ( 0!. 1'" i$ "(% ."!"'% +!,% "(% !l8 ") %+i" .)'$,

4 !$, !. "(% "(i$2 0!. li8"%, 8&)+ "(% 8))" 1&i$" )8 "(% A1)."l% 0() .) %3%& (% +!/ b%* I"

+i&! 'l)'.l/ +!,% "(% ."!"'% TO PRODUCE SOUND4 "(% !$.0%& ") "(% )b % "i)$ i. "(!" i"0!. "(% +i.'.% )8 ! "(i$2 0(i ( (!, .)+% .'1%& $!"'&!l 1&)1%&"i%.* T(% !ll%2%, +i&! l%

0!. $)" i$ "(% 1&),' "i)$ )8 .)'$, b'" i$ "(% ."&!$2% .'1%& $!"'&!l 1&)1%&"i%. )8 "(% "(i$2*

I" i. '." li9% "(% +i.'.% )8 .)+% +%,i i$% +!,% ") '&% .)+% ,i.%!.%.4 /%" ! D) ")& )& !P(/.i i!$ '.%. i" ") 9ill ! 1%&.)$*

S) "(% +i.'.% )8 ! "(i$2 i. )$% "(i$2 !$, 1&),' i$2 "(% 1&)1%&"i%. ") b% '.%, i$ .'1%&

$!"'&!l ! ". i. !$)"(%& "(i$2*


40/47

@

@:I" +!/ &%:'i&% .)+% +)&% ,%"!il. .) "(!" )'& 8&i%$, i$ A$.0%&i$2 I.l!+ +!/ '$,%&."!$, "(%

1&)bl%+*

THE PROBLEM OF MIRACLES#

If The Supreme /ein$ 5ath #reated directl the sound in the statue itwould have )een a Miracle in support of the statue, which is RelativelImpossi)le , and some sonsider it as A)solutel Impossi)le BA)solutelA)surd="

/ut the situation , terms and comditions are difeerent in this case"

The Supreme /ein$ BAra)ic tetera$rammation B 7hose %roper nouns in5e)rew and Ara)ic are 3565 J(::(5, the 5e)raic Terera$rammation J(::(5 the Ara)ic Terera$rammation = 'id #reate some e-tra ordinarQualities and %roperties in the cla or mud or mud in the foot print"An event which occurred in Association of these ualities of the thin$is not the Miracle"

At )est in this case the Miracle is to produce such a thin$ )ut the useor misuse of the thin$ is not a Miracle"

One ma see some appro-imate e-amples from dail life"

One ma see that 9#N is a deadl %oison"

Its propert to ma&e li&e forms to cease is a creation of the Supreme/ein$"

It is A)solutel %ossi)le for the Onl Omnipotent Supreme /ein$ toMa&e the poisonhood of 9#N to cease with out chan$in$ its chemical

composition


41/47

1

1:and doin$ of these a)ilities of 9#N is certainl not independent of'ivine Omnopetence and 'ivine Omnivolens , the act li&e ma&in$ life of one who tast a Small portion of it" TO #*AS* is not termed as a the

'ivine Act )ut ascri)ed to the %ortion of 9#N" Althou$h the A)soluteNecessar #onditions for the a)ilit to ma&e ma&e :ife to cease )u theproperties of 9#N is still the 'ivine Omnipotence andOmnivolens4Omnivolence , et the act of &illin$ is not ascri)ed toSupreme /ein$"

That is inother words8H

>It ma )e noted that the A)solute Necessar #ondition for the

%roperties and A)ilities of 9#N of the %otential %roperties of 9#N arethe 'ivine Omnipotence and 'ivine Omnivolence" /ut these acts arenot termed as 'ivine Acts or 'ivine 'oin$"?

The #ase is appro-imatel similar in this case"

The %roperties in the thin$ li&e to produce sound in a thin$ if it comesin contact with it was #reated / 'ivine Supreme /ein$" /ut theMisuse of the act or use of the act is not the miracle"

The onl di2erence is that in the case of 9#N the properties of 9#N are#reated on re$ular )asis ) Supreme /ein$, and in the case of Miraclethe properties are crated on rarel and irre$ular )asis"

The di2erence )etween Nature and Miracle is that the former iscreated on re$ular )asis"

Another e-ample8H Accordin$ to laws of Motion of Newtonian %h sics,each and ever Action implies a Reaction" It is possi)le that SupremeAlmi$ht /ein$ ma&et this law to cease and actions ma occur with outreactions"

/ut if an action of a ph sical thin$ occureth its reaction is a creation, et it is not directl ascri)ed to 'eit "


42/47

2

2:Two acts each one created ) Supreme /ein$8H

K= One #reated 'irectl / 'eit the Supreme /ein$ and other one is

not )ut inconnection to the A)ilities,Qualities and %roperties of a thin$with 'ivine Omni(Qualities li&e Omnipotence, Omnivolens et cetera asthe A)solutel Necessar #onditions , the former is the 'ivine Act andthe :atter is the Act of the thin$ whose A)ilities et cetera do pertainwith the act"

=One 'irectl #reated On re$ular,0eneral and Normal /ases , and theother #reated on rare ,irre$ular or special or e-ceptional )ases theformer is Not a Miracle and the latter is a Miracle"

I8 S'1&%+% B%i$2 +!,% .)+% S'1%& N!"'&!l P&)1%&"i%. i$ ! "(i$2 i" i. "(% +i&! l%* I8 .)+%

)$% +i.'.%. "(% "(i$2 8)& .)+% %3il 1'&1).% i$."%!, )8 .)+% 2)), 1'&1).% i" i. !$ )"(%&"(i$2*

T(%&% !&% .)+% %6!+1l%.*

O$% )8 "(% 2&%!"%." %6!+1l% i. "(!" S'1&%+% B%i$2 S%$, S &i1"'&%. .!/ T)&!( 8)& 2)),1'&1).% /%" .)+% (%&%"i . +i.'.%, i". 3%&.%. ") ,% %i3% 1%)1l% %3%$ ! )&,i$2 ")

C(&i."i!$ S"!$,!&,*

S) i8 S'1&%+% B%i$2 +!,% .)+% %6"&! )&,i$!&/ 1&)1%&"i%. i$ ! "(i$2 "(i. i. ! +i&! l% )8

S'1&%+% B%i$2* I8 ,)+% )$% +i.'.%. ! "(i$2 i" i. $)" "(% +i&! l%* T(% !bili"/ )& :'!li"/ )8!bili"/ ") ,) ! "(i$2 i. "(% +i&! l%4 b'" "(% ! " ,)i$2 i. $)"*

T(%&%8)&% "().% 0() ,i."i$2'i.( b%"0%%$ ! :'!li"/ !$, ! ,)i$2 4 !$ l%!&l/ ! %1" "(i.)++%$"!&/ !$, "().% 0() ,) $)" 4 ,) $)" ! %1" "(i. )++%$"!&/* All "(% S'$$i.+ N)"

H%&%"i B!&!il3i.+ ! %1" "(!" Mi&! l%. !&% $)" i$ "(% P)0%& )8 P&)1(%". !$, !&% ,i&% "l/"(% Di3i$% A ".* I8 "(% .)'$, 0!. 1&),' %, b/ "(% "(i$2 1l! %, i$ "(% !l8 "(%$ i" i. "(%

1&)1%&"/ )8 "(% "(i$2 !$, $)" "(% Di&% " ! " )8 S'1&%+% B%i$2* B'" T(% Di&% " Di3i$% A "0!. ") M!9% S'1%& N!"'&!l P&)1%&"i%. !$, H/1%& N!"'&!l Q'!li"i%. i$ i"*


43/47

3

3:I" +!/ b% "(% !.% "(!" "(% R%.1% "!bl% Ob % "i)$ M!9%& +!/ $)" ! %1" "(%.%

%61l!$!"i)$. 4 "(%$ i$ "(i. !.% "(% %61l!$!"i)$ .(!ll -ot be A,,E TA( E the learned0bje"tion Ma*er.

So this means that the #ommentar of the verse of Some ancient#ommentators )e accepted with these deLnitions and e-planations asthe Necessar conditions of the acceptance of the #ommentar of someancient #ommentators" 5ow ever if some one discardeth them thediscarder 5ath no ri$ht to compel an one who do not accept this them, to accept the commentar under discussion"

THE PROBLEM OF BEGUILETH

+he 0uestion of whether, or not, God would deceive people into sinnin- hi-hli-hts thedifferences between the God of Christianity and the -od of 2slam* +he Quran testifiesthat /llah is a deceiver$

'oB the hypocrites see+ to beguile Allah& but it is 0e Chobeguileth them. Chen they stand up to worship they perform itlanguidly and to be seen of men& and are mindful of Allah butlittleD 86ura ;1 2:

It appears that the learned ObSection (a+er is too literalist anddoes not belie e in interpretation. In this case his literalismma+es problem e en in 4ew ,estament.

According to 2nd Corinthians 4:4:=

>In whom the $od of this world hath )linded the minds of

them which )elieve not, lest the li$ht of the $lorious $ospelof #hrist, who is the ima$e of 0od, should shine unto them" Q

If the learned ObSection (a+er belie es that the GOE OF ,0I6CO%'E is the First 0ypostasis of ,rinity or 6econd 0ypostasis of

,rinity or ,hird 0ypostasis Of ,rinity or ,he ery ,rinity It 6elf or the


44/47

:GOE0 AE then all his obSections are on the erse Of 4ew ,estamentstated abo e.

If the learned ObSection (a+er assumes that the ,0 CO%E GOE inthe erse of 2 nd Horinthians stated abo e is for 6atan then there are Sust to options left.

ither he belie es in two GOE6. In this case he is li+e a eho aCitness who are often accused for belie ing in two GOE6 by

,rinitarians of Hhristianity.

Or he is going to interpret the word GOE& in some other meanings&

li+e metaphor or -gure etc. In this case the same answer can beused in the case of Kur’anic erse cited abo e.

,o ma+e an obSection on a boo+ what so e er it may be but not toma+e the obSection on an other boo+ under similar reasoning andargumentations doeth shew that the ObSection (a+er is one sidedand baised.

If Supreme /ein$ 'oeth /lind some one whether mentall or

ph sicall , it )ecomes impossi)le if not A)solutelImpossi)le then Relativel Impossi)le for such )lind personsto see their respective paths and respective truths" #an a%erson )linded mentall ) the Supreme /ein$ see the truthwith out his4her si$ht or vision restored ) the Supreme/ein$

If it is the Satan who is called as 0od then , wh ehova7itness are to )e accused of 5enotheism as often the are) Trinitarians"

6ee an other e*ample;


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! :For there shall arise false #hrists, and false

prophets, and shall shew $reat si$ns andwonders insomuch that, if it were possi)le,

the shall deceive the ver elect" PMatthew

@8 @

Ma one as& Respecta)le O)


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" :7* S5A:: /* O/:I'0*' IF O;R ANS7*RS AR* ;S*' TO

R*F;T* AT5*ISTS AN' S*#;:ARISTS /3 T5* FO77*RS OF AN3

R*:I0ION IN #AS* OF O/ *#TIONS MA'* /3 S*#;:ARISTS AN'

AT5*ISTS"

SIN#* 7* 'O NOT /*:I*6* TO AR0;* :I9* AT5*ISTS *T#" A0AINST

SOM* R*:I0IONS AN' TO AR0;* :I9* A /*:I*6*R FOR SOM*

R*:I0IONS"

NOT*8 T5*R* MA3 /* SOM* S%*::IN0 *ROORS" T5*3 MA3 /*

R*MO6*' :ATT*R"

Some o)


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REPLYING OBJECTIONS ON THE CALF AND SAMIRI STORIES

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