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A common Christian一個共同的基督教 objection異議 to the verse above is by claiming it to be a “scientific contradiction”:上面的詩句，聲稱它是一個“科學的矛盾”：

If the presence of scientific facts can prove the Qur'an's divine origins, the presence of scientific falsehood can disprove divine origins. 如果存在的科學事實可以證明古蘭經的神聖起源，存在的科學謬誤可以反駁神聖的起源。 For example, Sura' 18:86 : 例如，蘇拉'18:86：

“Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: “O Zul-qarnain! “在此之前，當他到達設定的太陽，他發現它設置在一個春天，黑暗的水面：在它附近，他發現了一個人：我們說：”啊，Zul - qarnain！ (thou hast authority,) either to punish them, or to treat them with kindness.” （祢管理局）或懲罰他們，或把他們的好意。“

Since we all know that the sun does not set in a spring of murky water and, therefore, this is a big error.因為我們都知道，太陽不設置在春天，黑暗的水面，因此，這是一個很大的錯誤。 However, Muslim apologists are quick to tell us that this is only poetic and not a “scientific miracle”!然而，穆斯林支持者很快告訴我們，這是詩意的，而不是只有一個“科學奇蹟”！ This type of apologetic is intellectually dishonest as well as a bit silly.這種類型是智力不誠實的歉意，以及一個有點傻。

Critics of this verse should be aware that the Qur'an is not descriptive prose, and the words of the Qur'an is of high poetical eloquence, something which the批評這首詩應該知道，古蘭經不是散文描述，而這句話的古蘭經是高詩的口才，單靠 Bible聖經 is not able to claim.無法索賠。 Since the beauty of the Qur'an is in its poetical nature, therefore it is only natural that the Qur'an uses emphatic expressions to describe something like a “sunset”.由於美的古蘭經是其詩歌的性質，因此它是理所當然的古蘭經使用有力的表現形式來描述類似的“夕陽”。 Keep in mind that the Qur'an is in poetical prose and is meant to be a challenge to the pagan Arabs in Mecca who prided themselves as writers of good poetry.請記住，古蘭經是詩的散文，其目的是挑戰，是一個異教徒的阿拉伯人在麥加誰自豪自己是作家的好詩。 Those neophytes who like to use this verse as a stick to beat這些新手誰喜歡使用這個詩句作為棍子打 Islam伊斯蘭教 with should try to study the Arabian Literature and應設法同阿拉伯文學研究 History歷史 of that period before coming up with silly conclusions.這一時期才與愚蠢的結論。

“Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: “O Zul-qarnain! “在此之前，當他到達設定的太陽，他發現它設置在一個春天，黑暗的水面：在它附近，他發現了一個人：我們說：”啊，Zul - qarnain！ (thou hast authority) either to punish them, or to treat them with kindness.” （祢當局）或懲罰他們，或把他們的好意。“

This English translation was taken from A. Yusuf Ali.這是從英文翻譯答優素福阿里。 Let us analyse the verse part by part.讓我們分析的詩句部分的一部分。

“Until, when he reached the setting of the sun…” : The translation of this part of the verse does not say that Zul-Qarnain reached the place where the sun sets LITERALLY, rather it means here that Zul-Qarnain was facing the direction in which the sun is setting. “在此之前，當他到達設定的太陽...”：這部分的翻譯的詩並沒有說Zul - Qarnain達成的地方，太陽下山3556，而是意味著在這裡，Zul - Qarnain面臨的方向其中太陽設置。 The “setting of the sun,” is an Arabic idiom meaning 'the western-most point' of his expedition.在“設置的太陽”，是一個阿拉伯成語意思是'西部的最點對他的遠征。 However, in general, idioms should not be literally translated.然而，在一般情況下，不應該成語直譯。

“…he found it set in a spring of murky water” : The Qur'an is obviously describing what Dhul-Qarnain saw. “...他發現它設置在一個春天，黑暗的水面”：古蘭經是回歷顯然說明什麼，Qarnain看到。 What Dhul-Qarnain saw was the image of the sun setting in a dark body of water.回歷是什麼，Qarnain看到的是太陽的形象設定在一個黑暗的水體。 Since the Qur'an is clearly describing this from Dhul-Qarnain’s direct point of view (the Qur'an is quite explicit here in doing that), there is in fact no problem with the description of what Dhul-Qarnain saw.由於古蘭經顯然是從描述這種回歷，Qarnain的直接角度 （古蘭經是很明確的在這裡做），但其實是沒有問題的描述與回歷的東西，Qarnain看到。 Of course the Critic is right when he says that “the sun does not set in a spring of murky water”, but try standing at a beach during the time when the sun is about to set and the Critic would be able to see the sun “entering” the sea far in the horizon.當然，批評是正確的，他說，“太陽不設置在一個春天，黑暗的水面”，但嘗試站在海灘期間，當太陽正準備和評論家將能看到太陽“進入”海遙遠的地平線。 This therefore gives us the conclusion that Dhul-Qarnain was somewhere west and by a large body of water, possibly the sea.因此，這給我們的結論是回歷，Qarnain是某處西部和一個大型水體，可能是海洋。

Therefore, it is clear the verse says that Dhul-Qarnain went west and saw the sun setting over the horizon so that it looked to him as though it was setting into the sea, which is murky-looking.因此，很明顯的詩句說，回歷，Qarnain去西部，看到日落在地平線上，以便它都看著他，彷彿這是設置入海，這是黑暗的前瞻性。 Probably the critic have never stood by on the beach and observe the sun set.也許批評家從未站在海灘上，觀察太陽集。

For further clarification of our explanation, we reproduce two other translations of the same verse by MM Pickthall and Shakir.為了進一步澄清我們的解釋，我們重現了其他兩個翻譯同中有詩，莫斯利皮克索爾和基爾。

Translation by MM Pickthall: 翻譯用MM皮克索爾：

Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout.直到，當他到達設定位的太陽，他發現它設置在一個泥濘的春天，在那附近，發現一人。 We said: O Dhu'l-Qarneyn!我們說：噢，回歷 Qarneyn！ Either punish or show them kindness.無論懲罰或顯示他們仁慈。 (Qur'an 18:86) （古蘭經 18:86）

Translation by Shakir: 翻譯由基爾：

Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people.直到當他到達的地方，日落，他發現它會分解成一個黑色的海，發現它的人民。 We said: 'O Zulqarnain!我們說：'Ø Zulqarnain！ either give them a chastisement or do them a benefit.'要么給他們責罰或做他們的利益。' (Qur'an 18:86) （古蘭經 18:86）

We can see that the general agreement of the translations of this verse is that Zul-Qarnain saw the sun setting into the horizon that it looks like it is setting into a body of water (sea) that looks murky-looking.我們可以看到，一般協議的翻譯本詩是Zul - Qarnain看到日落到地平線，它看起來是一個機構的設置成水（海），看起來不明朗的前瞻性。 That this verse was never taken literally was not alien in the understanding of the early commentators.這節經文是從未從字面上看是不是外國人在理解早期評論家。

In his famous commentary known as Al-Game' Le Ahkam-el-Qur'an , Imam Al-Qurtubi (died 671 AH/1273 CE) wrote about this verse:在他的著名評論稱為鋁遊戲'樂Ahkam - EL系列古蘭經 ，伊瑪目Qurtubi（死於671 AH/1273 CE認證）寫的這首詩：

It is not meant by reaching the rising or setting of the sun that he reached its body and touched it because it runs in the sky around the earth without touching it and it is too great to enter any spring on earth.這並不意味著上升或達到所設置的太陽，他達到了身體和感動，因為它運行在地球周圍的天空不接觸它，它是太偉大了，進入地球上的任何春天。 It is so much larger than earth.就這樣遠遠大於地球。 But it is meant that he reached the end of populated land east and west, so he found it – according to his vision – setting in a spring of a murky water like we watch it in smooth land as if it enters inside the land.但它的意思是說，他到達終點的人口土地東，西，所以他發現 - 根據他的遠見 - 設置在春天的一個黑暗的水就像我們在順利地看著它，好像它進入內的土地。 That is why He said, “he found it rising on a people for whom we had provided no covering protection against the sun.” (Holy Qur'an 18:90) and did not mean that it touches or adheres to them; but they are the first to rise on.這就是為什麼他說：“他發現在一個上升的人，我們為他們提供了保障沒有覆蓋對太陽。”（古蘭經 18:90），也並不意味著它觸及或堅持他們，但他們首先是上升的。 Probably this spring is a part of the sea and the sun sets behind, with or at it, so the proposition takes the place of an adjective and God knows best.也許這是春天的一部分，大海和太陽下山後，或在它，所以主張採用取代了形容詞和上帝最清楚。

Imam Fakhr-ud-Deen Ar-Razi wrote in his commentary on the same verse, that:伊瑪目Fakhr -烏德 -德恩氬拉齊說在他的評論在同一詩句，即：

When Zul-Qarnain reached the furthest west and no populated land was left, he found the sun as if it sets in a dark spring, but it is not in reality.當 Zul - Qarnain達成的最遠的西部和人口沒有離開土地，他發現太陽彷彿它設置在一個黑暗的春天，但它不是現實。 The same when sea traveler sees the sun as if it sets in the sea if he cannot see the shore while in reality it sets behind the sea.同樣的海上旅行時，看到太陽好像它設置在海上，如果他看不到岸，而實際上它設置背後的大海。 ^{1 一}

Imam Ibn Kathir (701-774 AH/1302-1373 CE) wrote in his commentary about this verse, that:伊瑪目伊本之光（701-774 AH/1302-1373行政長官）說在他的評論對這個詩句，即：

“Until, when he reached the setting of the sun” means he followed a certain way till he reached the furthest land he could go from the west. “在此之前，當他到達設定的太陽”是指按照一定的方式，他直到他到達最遠的土地，他可以從西面。 As for reaching the setting of the sun in the sky, it is impossible.為達到設定的太陽在天空中，它是不可能的。 What narrators and story tellers say that he walked for a period of time in earth while the sun was setting behind him is unreal, and most of it is from myths of People of the Book and inventions of their liars.什麼，講故事敘述者說，他走了一段時間，而在地球上設置的太陽在他身後是虛幻，最它是從神話的人們對圖書和發明的騙子。 “he found it set in a spring of murky water” means he saw the sun according to his vision setting in the ocean and this is the same with everyone ending to the shore seeing as if the sun sets inside it (ie the ocean). “他發現它設置在一個春天，黑暗的水面”是指他看到太陽照在他的遠見設立的海洋，這是一樣的，大家結束上岸seeing猶如夕陽西下 inside它（即海洋）。 ^{2 2}

And finally, to strengthen our observation that the part of the verse above is indeed poetical in nature and that the Qur'an had never meant the statement to be “scientific”, let us now see a picture of the sun setting in the horizon.最後，要加強我們的觀察，該部分確實是詩的詩句以上的性質，而古蘭經從來沒有意思的聲明是“科學”，現在讓我們看到圖片的太陽在地平線上。

Thus, it is clear to us that the above-mentioned verse is only considered “unscientific” if we would also consider that similar emphatically-used phrases such as “Japan, the land of the rising sun” or “Sabah, the land beneath the wind” to be “unscientific” as well.因此，這是我們清楚地看到上述詩句，只是認為是“不科學”如果我們還認為，類似強調使用的詞語，如“日本的土地升起的太陽”和“沙巴，土地下方風“為”不科學“為好。

So who is the one that is actually “intellectually dishonest as well as a bit silly”?那麼，誰是那個實際上是“智力不誠實以及有點傻”？ Our advice to those neophytes is that before they try to find any more “discrepancies” in the Qur'an they should consider the following discrepancy of the Bible to clarify which Book actually has a severe defect:我們奉勸那些新手是，在他們試圖找到更多的“差異”的古蘭經，他們應考慮以下差異的聖經澄清哪本書實際上有一個嚴重的缺陷：

And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.與兔子，因為他cheweth的反芻的食物，但不是蹄的分別，他是你們不潔淨。 (Levictus 11:6) （Levictus 11:6）

Now we all know that the hare (or anything related to rabbits) do not chew cud.現在大家都知道，兔子（或任何有關兔子）不咀嚼反芻的食物。 Is this a “poetical” expression of the Bible?這是一個“詩意”表達的聖經？ And only God knows best.而且，只有上帝知道最好的。

1. At-Tafsir-ul-Kabeer by Ar-Razi, Vol. 在-塔費爾- UL認證凱比爾由氬拉齊，卷。 21, p. 21，第 166 [ 166 [ back背面 ] ]
2. Tafsir-ul-Qur'an Al-'Azeem by Ibn Kathir, Vol. 塔費爾- UL認證古蘭經鋁'Azeem伊本之光，卷。 5, p. 5，第 120 [ 120 [ back背面 ] ]