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This is with reference to Christoph Heger's这是参照克里斯托夫黑格尔的 exegesis注释 on Sura' 4:125.在苏拉'4:125。 The correct rendering of Qur'an 4:125 is:古兰经4:125正确的渲染是：

“And who is there that has a fairer religion than he who submits his will to God being a good-doer, and who follows the creed of Abraham, a man of pure faith? “谁是那里有一个更加公平的宗教比他谁提交了上帝的意志是一个良好的善人，谁遵循亚伯拉罕的信仰，一个纯粹的信仰的人？ AND GOD TOOK ABRAHAM FOR A FRIEND.” (Arberry's translation).亚伯拉罕与上帝把一个朋友。“（阿伯里的翻译）。

Christoph Heger writes:克里斯托夫黑格尔写道：

In surah 4:125 there are both grammatical and exegetical reasons to assume that the word “Allah” better had not been substituted for a previous rasm “'lh” or ? 在surah 4:125有两种语法，训诂的理由认为这个词“安拉”更好尚未德赖斯姆取代以前的“'LH的”或？ with an Alif MaqSuwrah as second radical, which in those old Hijazi Qur'ans is not unusual? 与阿利夫MaqSuwrah作为第二激进，这在那些老赫加齐先生古兰经是不寻常？ “'lyh”, meaning “ilaah” or “aalaah” (the Syriac word for the Christian God, which became “Allah” in the Arabic language). “'lyh”，意思是“ilaah”或“aalaah”（叙利亚阿拉伯语言文字为基督教的上帝，而成为“阿拉”中）。

This entire statement is 100 percent false and has been cunningly wrapped in the classical deception outfit, which has become the hallmark of the likes of Christoph Heger and Ibn Warraq, etc., as will be demonstrated in the following.这全是百分之百虚假陈述，并已在古典巧妙地欺骗装备，已经成为了克里斯托夫黑格尔和伊本Warraq，喜欢标志包装等，这将在下面的演示。

DECEPTION 1: 诱骗1：

“… there are both grammatical and exegetical reasons to assume…” “...有两个原因，语法，训诂承担...”

COMMENT: 意见：

There is not a SINGLE “GRAMMATICAL” and/or “EXEGETICAL” reason to enable one to substitute “Ilah” for the Qur'anic “Allah” in the part of the verse 4:125 under consideration.没有一个单一的“语法”和/或“训诂”的原因，使一，以“伊拉”为古兰经“真主”在正在审议的诗句4:125的一部分。

FROM THE EXEGETICAL VIEWPOINT, the theme here is God taking Abraham as His friend – not man taking the “god of Abraham” as his “ideal.”从训诂的角度看，这里的主题是上帝以他的朋友亚伯拉罕 - 没有人以他的“理想是亚伯拉罕的”上帝“。”

This theme expressed in this Medinan verse (revealed in year 2 according to Bell), which was well-known to its addressees, has been used by the Qur'an to justify the faith of Abraham to which it wants to return.在这Medinan诗在第2年发现（表示这一主题据贝尔），这是众所周知的，它的对象，一直使用的古兰经，证明亚伯拉罕的信仰，它要回来。

FROM THE GRAMMATICAL VIEWPOINT, the final member of the verse 4:125 constitutes an independent sentence (see the “Waqf-e-Mutlaq” symbol immediately after “Han?” in the Arabic text).从语法角度看，最后的诗句4:125成员构成一个独立的句子（立即见“韩”教产，电子穆特拉克马“的象征？在阿拉伯文文本”）。 It is not however without an intimate relationship with the first part of the verse to which it is coordinated.这不是没有与该诗的第一部分亲密关系，但是它所协调。 The rhyme is maintained and the subject changes from the 3rd person to the 3rd person (ie, “he” to “All?quot;).韵是保持和从第三人向第三人（即主体的变化，“他”到“？quot;）。 This change of pronoun actually highlights the significance of the Creed of Abraham since God Himself was He (as per this final portion of 4:125), who took this Abraham for a friend.这种变化实际上代名词突出了亚伯拉罕的信仰意义，因为上帝是他（按4:125这最后一部分），谁参加了本亚伯拉罕为朋友。

This emphasis on the purity of the Creed of Abraham, by this shift in the pronoun, further strengthens the theme which the Qur'?employs in this verse (as stated above in the “exegetical viewpoint.”)这对亚伯拉罕的信条纯度强调这个转变中的代词，进一步加强了古兰经的主题就是'？在这节经文（正如在“训诂以上员工的观点。”）

DECEPTION 2: 诱骗2：

“… for a PREVIOUS rasm “'lh” or… “'lyh”, meaning “ilaah” or “aalaah” (the Syriac word for the Christian God, which became “Allah” in the Arabic language).” “德赖斯姆...上一个”'LH的“或...”'lyh“，意思是”ilaah“或”aalaah“（叙利亚阿拉伯语言文字为基督教的上帝，而成为”阿拉“中）。”

COMMENT: 意见：

The use of the word “PREVIOUS” in the above is sheer deception.这个词的使用“上一页”在上面，完全是欺骗。

There are NO variant readings, of ANY word, of the verse 4:125.有变无读数，任何字的诗句4:125。 Therefore, there is nothing concrete to suggest that the PREVIOUS rasm of the word All?in the verse 4:125 were ANY of the terms mentioned in the above quote.因此，没有什么具体的建议，该字词的上德赖斯姆呢？在诗4:125都是在上面的报价中提到的任何条款。

The above is therefore undeniably nothing other than an entirely baseless speculation.因此，无可否认上述无非是完全没有根据的猜测。

Furthermore, `LYH does not (as claimed by the above quote) mean: “ilaah” or “aalaah,” the Syriac word for the Christian God.此外，`LYH不（如上述报价索赔）是指：“ilaah”或“aalaah，他说：”叙利亚的基督教神字。

According to ar-R?'s “Maf?h”[1], `LYH means: “to be high,” “to be veiled,” which, according to the Basran grammarians, was the VERBAL NOUN of “LAH.” Further, there is no morphological and conceptual relation between the Arabic Ilah — which according to A. Jeffery[2] is an Old Semitic Form — and the Syriac Al?.据氩- R的？的“Maf的？h”的[1]，`LYH指：“要高”，“要含蓄”的，根据Basran语法学家，是“氢化铝锂动名词。”此外，两者之间没有阿拉伯文伊拉 - 它根据A.杰弗里[2]是一个老犹太人表 - 与叙利亚铝形态和概念的关系？。

Thus if the origin of the Arabic All?is to be taken (as the above quote claims) as the Syriac Al?, then the argument, that the previous Rasm of the All?of verse 4:125 was `LH or `LYH (again as claimed by the above quote) has to be forsaken, simply because of Arthur Jeffery's above-stated point[3].因此，如果所有的阿拉伯起源？是将要采取的叙利亚文基地？（如上述报价索赔），然后的论点，即对所有的诗句4:125？LH的是`或`LYH以前德赖斯姆（再度声称上述报价）必须放弃只是因为阿瑟杰弗里的上述表示来看，[3]。

Christoph Heger continues:克里斯托夫黑格尔写道：

The main disadvantage of this understanding is that it postulates a change of the grammatical subject, from “who” (as in A, B, C) to “Allah” (as in D), although D is of a construction exactly parallel to C: 在这种认识的主要缺点是，它假设一个主题更改语法，从“谁”（如甲，乙，丙）为“阿拉”（如在D），但D是平行至C建筑正是：

DECEPTION 3: 诱骗3：

“The MAIN disadvantage of this understanding…” “这种认识的主要缺点...”

COMMENT: 意见：

Surely, had this been the “MAIN” disadvantage, then Christoph Heger would not have brought shame to his face by not presenting the other disadvantages “of this understanding.”当然，如果这是“主”的缺点，然后克里斯托夫黑格尔也不会带来不提交的其他弊端，这样的认识：“耻辱，他的脸。”

Regarding the “main disadvantage” that since the rhyme of:关于“主要缺点”，自韵：

[D] wa-ttakhadha ll?研究[D] 桦ttakhadha当地雇员？ Ibrah? Ibrah？ khal? 卡尔？

(ie, “And God took Abraham for a friend,” Arberry's translation), （即“神花了一个朋友亚伯拉罕，”阿伯里的翻译）

is same as:是相同的：

[C] wa-'ttaba`a millata Ibrah? [ç] 桦'ttaba`1 millata Ibrah？ Han? 韩？

(ie, “and who follows the creed of Abraham, a man of pure faith,” Arberry's translation), （即“和谁如下亚伯拉罕的信仰，一个纯粹的信仰的人，”阿伯里的翻译）

so to fancy that this mere similarly of the rhymes of [C] and [D] should justify:所谓幻想，这对[C]和研究[D]的押韵同样应该仅仅理由：

(i) the substitution of `lh or `lyh for All? （一）LH的替代`或`全民lyh？ (which, BTW, if done, will not be equivalent to the Syriac Al?, as shown above, and thus would not imply what Christoph Heger's desired in the first place, of: “god of Abraham,” in the Syriac Christian sense!) （其中，顺便说一句，如果这样做，将不等于叙利亚文基地？，如上所述，所以并不会意味着what克里斯托夫黑格尔的首先desired的资料：“上帝的亚伯拉罕，在叙利亚基督教意义上的”！ ）

(ii) changing the well-known translation of “Khal?quot; of [D] from “A FRIEND” to “AN IDEAL,” (which, BTW, is not found in any Arabic dictionary!) is clearly totally incorrect and unfounded. （二）改变“卡尔著名翻译？quot;的研究[D]从”朋友“到”理想，“（其中，顺便说一句，是不以任何阿拉伯语词典中找到！）显然是完全不正确和没有根据的。

FINAL COMMENTS: 最后的评论：

1- The theme of “God taking Abraham as a friend” is well known, both in the Qur'?as well as in the literature of the Jews and the Christians. 1 - “上帝的主题以一个朋友”是众所周知的无论是在古兰经'？以及在犹太人和基督徒文学，亚伯拉罕。

Consider:考虑：

And when his Lord tested Abraham with certain words, and he fulfilled them.当他的主测试与某些词亚伯拉罕和他履行他们。 He said, 'Behold, I make you a leader for the people.'他说：'看哪，我让你为人民的领袖。 [2:124a] (Arberry's translation). [2:124 1]（阿伯里的翻译）。

Abraham – already linked to the Meccan worship by the Qur'an in the third Meccan period (ie, 14:35-7) – is claimed by the Qur'?as the founder of the “millat Ibrah?quot; (religion, as a social body, 2:132-3), whose inheritors, according to the Qur'?亚伯拉罕 - 已经连接到麦加朝拜的古兰经在第三Meccan期间（即14:35-7） - 是声称的古兰经'？作为创始人的“民族报Ibrah？quot;（宗教，一个社会团体，2:132-3），其继承人，根据古兰经'？ are the Muslims (3:68).是穆斯林（3:68）。 In him is for them a “fine model” (“Uswat-un-Hasana”, 60:4) He is a pure monotheist (Han? as in the verse under consideration, and elsewhere, oft-repeating.) And he is the one whom God took as a friend (Khal? 4:125), and who was made by God as the leader for his people (Im? 2:124)他是在为他们“好模式”（“Uswat，联合国Hasana”，60:4）他是一个纯粹的一神论（汉如正在审议的诗句？，和其他地方，经常重复的。）他是一人神为朋友（卡尔了？4:125），谁是由神作为他的人民（进出口领导人？2:124）

It is absolutely clear even to the blind that all these statements are integrally linked to a solid theme of Abraham's prominence in the Qur'?c prophetology.这是绝对清楚的甚至到了，所有这些陈述是密不可分的一个亚伯拉罕在古兰经'？ç prophetology突出主题扎实失明。 On the other hand, there isn't any indication in the Qur'?for the believers to “follow the god of Abraham as an ideal.” This very idea is clearly unfounded in the Qur'?c text.另一方面，没有任何古兰经'的信徒？“跟着的理想是亚伯拉罕的神的迹象。”这种想法是十分清楚的古兰经'？ç文字毫无根据的。

In the在 Bible圣经 , as well, the idea of God taking Abraham as a friend is well known. ，以及，上帝的观念以一个朋友是众所周知的亚伯拉罕。

Consider:考虑：

Ve ata Yisrael avdi Yaakov asher be khartikha zera AVRAHAM `OHAVI. (Isaiah 41:8; BHS) 味阿拉木图家园以色列阿夫迪雅各布舍是khartikha策拉亚伯拉罕`OHAVI。（以赛亚书41:8;行李处理系统）
(But thou, Israel, art my servant, Jacob whom I have chosen, the seed of ABRAHAM MY FRIEND) (KJV) （但是你，以色列，是我的仆人，雅各我所拣选，我的朋友的亚伯拉罕种子）（新译）

halo ata Eloheinu horashta et-yoshvei ha'arets hazot milifnei amkha Yisrael vatitna lezera AVRAHAM `OHAVKHA leolam (II Chronicles 20:7; BHS) 晕阿拉木图Eloheinu horashta等，yoshvei ha'arets hazot milifnei安卡家园以色列vatitna lezera亚伯拉罕`OHAVKHA leolam（历代志下20时07分，行李处理系统）
(Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of ABRAHAM THY FRIEND for ever?) (KJV) （你不是我们的上帝，谁复活，这片土地上赶出去的居民在你的民以色列，并赐给亚伯拉罕给你的朋友永远种子？）（新译）

kai eplhrwqh h grafh h legousa episteusen de abraam tw qew kai elogisqh autw eiv dikaiosunhn kai FILOV QEOU eklhqh. (James 2:23; Nestle-Aland 26th) 启eplhrwqh Ĥ grafh Ĥ legousa episteusen启德abraam tw的qew elogisqh autw EIV预侧dikaiosunhn偕菲洛夫QEOU eklhqh。（詹姆斯2:23;雀巢，奥兰26日）
(And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the FRIEND OF GOD.) (KJV) （而这就应验经上仰，亚伯拉罕信神，这就算为他的义你们：他被称为神的朋友。）（新译）

All this evidence only reinforces the Arberry's rendering of verse 4:125 and exposes the absolute ignorance and extreme deception of the likes of Christoph Heger.所有这些证据只是强化了阿伯里的诗句4:125渲染和暴露了绝对的无知和对克里斯托夫黑格尔喜欢极端欺骗。

2- Can the word Khal?of 4:125 be rendered as: “an ideal”? 2 - 卡尔对这个词可以被渲染为4:125？：“一个理想的”？ Certainly not!当然不是！

Here are the various interpretations of the Arabic term Khal?as recorded by Edward William Lane[4]:以下是阿拉伯语长期卡尔的各种解释？录得爱德华威廉巷[4]：

- A special, or particular, friend or true or sincere friend. - 一种特殊的，或特别，朋友或真或真诚的朋友。 Also signifies “veracious” [ie, truthful, Asif].也标志着“为己任”[即真实，阿西夫]。
- A friend in whose friendship is no “khalel” (ie, unsoundness or defect or imperfection). - 阿友谊是在其没有“khalel”（即不健全或缺陷或缺陷）的朋友。
- One who is pure and sound in friendship or love. - 一个谁是纯粹的爱情和友谊或声音。

All these interpretations are self-evident exposures of Christoph Heger's total ignorance of the Arabic language and his arrogant attempts of altering the Qur'?c text despite his ignorance.所有这些解释都是克里斯托夫黑格尔的阿拉伯语言和改变古兰经'？ç他的文字，尽管他的无知狂妄企图完全不了解不言而喻的风险。

Notes & References 注释与参考资料

[1] Vol. [1]卷。 I, pp.余页。 81-4 81-4

[2] “Foreign Vocabulary…” [2]“外国词汇...”

[3] Ibid., p. [3]同上。山口 66 66

[4] Arabic-English Lexicon (London: Willians & Norgate, 1865), book 1, part 2, p. [4] 阿拉伯语，英语词汇 （伦敦：威利昂＆诺盖特，1865年），第一册，第2部分，第 781, col. 781山口。 1一