#Ahmadis are always working backwards. Since they need to create arguments that support the family business of the Mirza family, they are constantly searching for new arguments. In 1947, Dard argued that Aaron (as) was subordinate to Musa (as). Dard was trying to make a parallel between MGA and Harun (as), and thus twisted 2:133, 20:30, 7:151, 7:143, 20:95, 20:94, and a few others. Nevertheless, Harun (as) was an independent nabi from Allah. He followed his own Kitab (revelations), not much is known of them however, nor were they written down. Aaron (as) had the same mission as Moses (as) they were both sent together (see 10:75). Remember, in the Quran, we are told that a Prophet only follows Allah (see 4:64), not other prophets.
Aaron (as) in the Quran
The Quran contains numerous references to Aaron (Arabic: هَارُون Hārūn), both by name and without name. It says that he was a descendant of Abraham (Quran 4: 163) and makes it clear that both he and Moses were sent together to warn the Pharaoh about God’s punishment (Quran 10: 75). It further adds that Moses had earlier prayed to God to strengthen his own ministry with Aaron (Quran 20:29-30) and that Aaron helped Moses as he too was a prophet (Quran 19:53), and very eloquent in matters of speech and discourse (Quran 28: 34). The Quran adds that both Moses and Aaron were entrusted to establish places of dwelling for the Israelites in Egypt, and to convert those houses into places of worship for God (Quran 10: 87).
The incident of the Golden Calf as it is narrated in the Quran paints Aaron in a positive light. The Quran says that Aaron was entrusted the leadership of Israel while Moses was up on Tur Sina’ (Arabic: طُـور سِـيـنـاء, Mount Sinai) for a period of forty days (Quran 7: 142). It adds that Aaron tried his best to stop the worship of the Golden Calf, which was built not by Aaron but by a wicked man by the name of ‘As-Samiri‘ (Quran 19: 50). When Moses returned from Mount Sinai, he rebuked Aaron for allowing the worship of the idol, to which Aaron pleaded with Moses to not blame him when he had no role in its construction (Quran 7: 150). The Quran then adds that Moses here lamented the sins of Israel, and said that he only had power over himself and Aaron (Quran 5: 25).
Aaron is later commemorated in the Quran as one who had a “clear authority” (Quran 23: 45) and one who was “guided to the Right Path” (Quran 37: 118). It further adds that Aaron’s memory was left for people who came after him (Quran 37: 119) and he is blessed by God along with his brother (Quran 37: 120). The Quran also says that people called ‘Isa‘s mother Maryam (Arabic: مَـرْيَـم, Mary) a “sister of Harun” (Quran 19: 28). Muslim scholars debated as to who exactly this “Harun” was in terms of his historical persona, with some saying that it was a reference to Aaron of the Exodus, and the term “sister” designating only a metaphorical or spiritual link between the two figures, all the more evident when Mary was a descendant of the priestly lineage of Aaron, while others held it to be another righteous man living at the time of Christ by the name of “Aaron”. Most scholars have agreed to the former perspective, and have linked Mary spiritually with the actual sister of Aaron, her namesake Miryam (Arabic: مِـرْيَـم, Hebrew: מִרְיָם), whom she resembled in many ways. The Quran also narrates that, centuries later, when the Tabut (Arabic: تَـابـوت, Ark of the Covenant) returned to Israel, it contained “relics from the family of Moses and relics from the family of Aaron” (Quran 2: 248).
Aaron in Muhammad’s time
Muhammad, in many of his sayings, speaks of Aaron. In the event of the Mi’raj, his miraculous ascension through the Heavens, Muhammad is said to have encountered Aaron in the fifth heaven. According to old scholars, including Ibn Hisham, Muhammad, in particular, mentioned the beauty of Aaron when he encountered him in Heaven. Martin Lings, in his biographical Muhammad, speaks of Muhammad’s wonderment at seeing fellow prophets in their heavenly glory:
Of Joseph he said that his face had the splendour of the moon at its full, and that he had been endowed with no less than the half of all existing beauty. Yet this did not diminish Muhammad’s wonderment at his brethren, and he mentioned in particular the great beauty of Aaron.
Aaron was also mentioned by Muhammad in likeness to ‘Ali. Muhammad had left ‘Ali to look after his family, but the hypocrites of the time begun to spread the rumor that the prophet found ‘Ali a burden and was relieved to be rid of his presence. ‘Ali, grieved at hearing this wicked taunt, told Muhammad what the local people were saying. In reply, the Prophet said: “They lie, I bade thee remain for the sake of what I had left behind me. So return and represent me in my family and in thine. Art thou not content, O ‘Ali, that thou should be unto me as Aaron was unto Moses, save that after me there is no prophet.”
Aaron, like Moses, was not permitted to enter Canaan with the Israelites because the two brothers showed impatience at Meribah (Kadesh) in the last year of the desert pilgrimage (Numbers 20:12-13), when Moses brought water out of a rock to quench the people’s thirst. Although they had been commanded to speak to the rock, Moses struck it with the staff twice, which was construed as displaying a lack of deference to the LORD (Numbers 20:7-11).
There are two accounts of the death of Aaron in the Torah. Numbers says that soon after the incident at Meribah, Aaron with his son Eleazar and Moses ascended Mount Hor. There Moses stripped Aaron of his priestly garments and transferred them to Eleazar. Aaron died on the summit of the mountain, and the people mourned for him thirty days (Numbers 20:22-29; compare 33:38-39). The other account is found in Deuteronomy 10:6, where Aaron died at Moserah and was buried. There is a significant amount of travel between these two points, as the itinerary in Numbers 33:31–37 records seven stages between Moseroth (Mosera) and Mount Hor. Aaron was 123 at the time of his death.
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