Bismillah al-Rahman al-Rahim真主基地拉赫曼拉希姆
1. 1。 Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol.伊本萨`ð：达累斯萨拉姆Sadir）（四230），在他基地Tabaqat铝Kubra（转载贝鲁特，第一卷。 1 said: 1表示：
[p. [第 205] 205] Muhammad穆罕默德 ibn `Umar(*) narrated to us:伊本欧麦尔`（*）向我们叙述：
(1) Yunus ibn Muhammad ibn Fadala al-Zafari narrated to me: From his father who said: （1）伊本穆罕默德伊本Fadala尤努斯基地Zafari叙述对我说：谁从他的父亲说：
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd All?h ibn Hantab who said:- （2）从本宰德卡锡尔：来自al - Muttalib伊本阿卜杜勒所有H`伊本Hantab谁说： -
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." [（*）穆罕默德本奥马尔`铝Waqidi（四207），艾哈迈德本罕百里对他说：“他是个骗子。” Al-Bukhari and Abu Hatim al-Razi said: "Discarded."布哈里和Abu哈蒂姆基地拉齐说：“丢弃。” Ibn `Adi said: "His narrations are not retained, and their bane comes from him."伊本`阿迪说：“他的叙述是不保留，他们的祸根，从他而来。” Ibn al-Madini said: "He forges hadiths."伊本Madini说：“他伪造圣训。” Al-Dhahabi said: "Consensus has settled over his debility."铝Dhahabi说：“共识已经在他的衰弱解决。” Mizan al-I`tidal (3:662-666 #7993).]米赞铝余`潮（3:662-666＃7993）。]
All?h's Messenger – All?h bless and greet him – saw rejection coming from his people, so he sat in isolation, wishing to himself: Would that nothing is revealed to me that would drive them away from me. ？？所有H的使者 - 所有H祝福，迎接他 - 他的人民看到了排斥反应来了，于是他就坐在隔离，希望对自己说：请问，没有什么是透露给我，我会开车从他们走。 Thereafter All?h's Messenger – All?h bless and greet him – approached his people again and made overtures to them, and they responded to him.此后所有H的使者 - ？所有H祝福，迎接他 - 走近他的人再次作出姿态给他们，他们回答了他。 One day he sat with them in one of the usual public gatherings around the Ka`ba and he recited to them “By the Star when it setteth” (Sura 53, al-Najm).有一天，他坐在他们周围的嘉`广管局通常的公众集会之一，他念“的明星时，挑唆”（苏拉53，铝Najm）给他们。 When he reached the words:当他到达的话：
19. 19。 Have ye thought upon Al Lat and Al Uzza?有你们在北纬铝及铝乌撒的念头？
20. 20。 And Manat, the third, the other?与马纳特，第三，其他？
the devil interjected two phrases (kalimatayn) upon his tongue:魔鬼插话时，他的舌头两个短语（kalimatayn）：
“Those are the elevated cranes: truly their intercession is dearly hoped!” “这些都是高架起重机：真正的调解是深深地希望！”
All?h's Messenger spoke these two phrases then went on to finish the entire Sura, then he prostrated and all those in attendance prostrated.全部？h的使者以这两句话接着完成整个苏拉，那么他拜倒和所有出席拜倒。 Al-Walid ibn al-Mughira took a handful of earth and [applying it to his forehead] prostrated on it, for he was an aged old man who could not prostrate.沃利德伊本Mughira采取了地球和[应用到他的额头]一把它拜倒，因为他是上了年纪的老男人谁不能俯卧。 It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this….这也是说，阿布Uhayha萨`身份证的Ibn al -`由于是一个谁这样做...。 and some say both did it.有人说，都做到了。
They [the Quraysh] were elated at what All?h's Messenger – All?h bless and greet him – had spoken, saying: “We definitely know that All?h gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if you give them their share, we are with you.” This statement of theirs bore heavily on the Prophet – All?h bless and greet him – and he withdrew to his house.他们[Quraysh]是什么所有H的使者扬眉吐气 - 所有H祝福，迎接他 - 有话，说：？？？“我们肯定知道，所有H赋予生命，赋予死亡以及创造和维持，但这些我们我们祈求神在他面前，所以如果你给他们的份额，我们和你“这说明他们承担严重的先知 - 。？所有H祝福，迎接他 - 他撤回到自己的家。 When evening came, Gibril came to him and rehearsed the Sura with him, whereupon Gibril said: “Did I bring you those two phrases (al-kalimatayn)?” All?h's Messenger said: “Have I said on All?h's part something He never said?” Whereupon All?h revealed to him [p.当夜幕降临时，吉布里尔来到他和排练与他的苏拉，于是吉布里尔说：“难道我给你这两个词组（铝kalimatayn）？”所有H的使者说：“难道我说，所有H的部分吗？他从来不说？“于是所有？透露，他ħ [第 206] the verse: {And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.} (17:73) 206]的诗句：{和他们确实努力难以排遣你（穆罕默德）的距离，我们有你所受的启发，即要你发明以外对着我们，然后他们会接受你为朋友。}（17 ：73）
2. 2。 Imam al-Baghawi (d. 510) said in his commentary of the Qur'?n entitled Lubab al-Ta'wil fi Ma`alim al-Tanzil (Dar al-Fikr ed. vol. 3) concerning the story of the cranes (qissat al-gharaaneeq):伊玛目Baghawi（四510）说，在他的评论的古兰经'？ñ题为Lubab基地Ta'wil科幻马`阿利姆铝Tanzil（达累斯萨拉姆基地- Fikr版。第一卷。三）关于起重机的故事（qissat铝gharaaneeq）：
[p. [第 293] Ibn `Abbas, Muhammad ibn Ka`b al-Qurazi and others of the commentators of Qur'?n said that when the Prophet – All?h bless and greet him – saw the turning away of his people from him and it bore heavily on him to see the distance grow between them and what he brought them on All?h's part, he desired in his soul (tamanna fi nafsihi) that there come from All?h something that would bridge the gap between him and his people, for he was deeply concerned that they should have faith. 293]伊本阿巴斯`，`b穆罕默德本嘉铝Qurazi及古兰经'n的评论家说，当别人先知 - ？所有H祝福，迎接他 - 看到了他，并把它从他的人离膛倚重他看到远处成长它们之间以及他带来的所有？h的一部分的时候，他希望在他的灵魂（tamanna科幻nafsihi）表示，从所有？ħ什么事来弥补他和妻子间的差距来了，因为他深为关切，他们应该有信心。 As he was in a gathering of the Quraysh one day, All?h revealed Sura al-Najm (53), whereupon All?h's Messenger – All?h bless and greet him — began to recite it, until he reached His saying: ？当他在一天的Quraysh聚会是，所有H透露苏拉铝Najm（53），届时所有H的使者 - 所有H祝福，迎接他 - 开始背诵它，直到他达到了他说的吗？？：
19. 19。 Have ye thought upon Al Lat and Al Uzza?有你们在北纬铝及铝乌撒的念头？
20. 20。 And Manat, the third, the other?与马纳特，第三，其他？
whereupon the devil interjected upon his tongue (alqa al-shaytan `ala lisanihi) in connection with that of which he spoke to himself and was hoping for:于是在他的舌头插话魔鬼（alqa铝shaytan`阿拉lisanihi）在与该说话，而他对自己和所希望的连接：
“Those are the elevated cranes: truly their intercession is dearly hoped!” “这些都是高架起重机：真正的调解是深深地希望！”
When the Quraysh heard this, they rejoiced greatly.当Quraysh听见这话，就大大欢喜。 All?h's Messenger proceeded with his recitation until the end of the Sura, at which point he prostrated, and the Muslims prostrated with him as well as all those of the pagans that were in the mosque.全部？h的使者与他进行背诵，直到苏拉，而此时他拜倒结束，穆斯林拜倒与他所有的异教徒那些在清真寺作为良好。 There remained no-one in the mosque, neither believer nor non-believer, except he prostrated, but for al-Walid ibn al-Mughira and Abu Uhayha Sa`id ibn al-`As who took a handful of earth and applied it to their foreheads, prostrating on it, for they were aged old men who could not prostrate.仍然有没有在清真寺之一，既不信奉或不信奉者，除了他拜倒，但沃利德伊本Mughira和阿布Uhayha萨`身份证的Ibn al -`，因为谁采取了一把泥土，并将其应用于他们的额头，它匍匐，因为他们年龄的老人谁不能俯卧。 Then the Quraysh dispersed in elation at the way they had heard their gods mentioned, saying: “Muhammad has mentioned our gods in the best way possible.” They also said: “We definitely know that All?h gives life and gives death as well as creates and sustains, but these our gods intercede for us before Him, so if Muhammad gives them their share, we are with him.” When evening came, Gibril came to All?h's Messenger – All?h bless and greet him – and said: “O Muhammad!然后Quraysh分散在得意洋洋他们所提到的方式听取他们的神，他说：“穆罕默德已经提到的最好的方式我们的神。”他们还说：“我们当然知道，所有H赋予生命，赋予死亡以及？ 。为创造和维持，但这些我们的神祈求，我们在他之前，所以如果穆罕默德给他们的份额，我们和他的“当夜幕降临时，吉布里尔来到所有H的使者 - ？所有H祝福，迎接他 - 说：“哦，穆罕默德！ What have you done?你做了什么？ You have recited to the people something which I never brought you from All?h Exalted and Almighty.” Hearing this, the Prophet – All?h bless and greet him – was deeply grieved and feared much from All?h .你必须背诵的人带来了一些东西，我从来没有从你所ħ崇拜和全能的“听，先知这 - ？。？所有H祝福，迎接他 - ？深感痛心和担心太大的所有H。 So All?h revealed to him the following verse in which he consoled him , as He was ever merciful towards him: ？所以所有H透露，他下面的诗句中，他安慰他，因为他曾经对他的仁慈：
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. {从来没有送我们一使者或先知，但在你面前时，他背诵（消息）撒旦建议在该哪方面（反对），他背诵公斤。 But All?h abolisheth that which Satan proposeth.但所有？ħ abolisheth这里面撒旦proposeth。 Then All?h establisheth His revelations.然后，所有？ħ establisheth他的启示。 All?h is Knower, Wise} (22:52)全部？H是能知，智者}（22:52）
Meanwhile those of the Prophet's Companions who were in Abyssynia heard the news of the prostration of the Quraysh and the rumor that the Quraysh and the Meccans had accepted同时，那些先知的同伴在Abyssynia谁是那些听到消息的Quraysh虚脱以及该Quraysh和麦加已经接受了谣言 Islam伊斯兰教 , so most of them returned to their kindred. ，所以他们大多回到了亲戚。 But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false.但是，当他们接近麦加的消息传到了他们，他们对伊斯兰教的麦加听说是假的。 So no-one actually entered Mecca except under protection or stealthily.因此，没有人进入保护或悄悄除非在麦加。 When the above verse was revealed, the Quraysh said: “Muhammad regrets his words about the status of our gods before All?h and has now changed them.” The two phrases that the devil had interjected upon the tongue of All?h's Messenger – All?h bless and greet him – by then were in the mouth of every idolater, and their hostility increased in intensity against those who had accepted Islam.当上述诗句透露，该Quraysh说：“穆罕默德遗憾之前所有H对我们的神的地位他的话，现在已经改变了他们？。”两位是魔鬼的插话在全舌h的使者短语 - ？ ？所有H祝福，迎接他 - 那时在每一个崇拜者口人，他们的敌意和强度的增加对那些在谁接受伊斯兰教。
3. 3。 Al-Tabari (d. 310) said in his commentary entitled Jami` al-Bayan fi Tafsir al-Qur'?n (30 vols.) Beirut: Dar al-Fikr, 1405/1985, reprint of the Bulaq 1322-1330/1904-1911 ed.铝塔巴里（四310）说，在题为雅米`铝巴彦科幻经注铝古兰经'东经他的评注（30卷。）贝鲁特：达累斯萨拉姆基地，Fikr，一千九百八十五分之一千四百〇五，1322年至1330年再版的Bulaq / 04年至11年版。 vol.第一卷。 17: 17：
[p. [第 186] The sayings concerning the interpretation of the verse: 186]的说法有关的诗句的解释：
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. {从来没有送我们一使者或先知，但在你面前时，他背诵（消息）撒旦建议在该哪方面（反对），他背诵公斤。 But All?h abolisheth that which Satan proposeth.但所有？ħ abolisheth这里面撒旦proposeth。 Then All?h establisheth His revelations.然后，所有？ħ establisheth他的启示。 All?h is Knower, Wise} (22:52): ？所有H是能知，智者}（22:52）：
It was said that the reason for which this verse was revealed upon the Messenger of All?h – All?h bless and greet him – is that the devil had interjected upon the Prophet's tongue – All?h bless and greet him – during some of his recitation of the Qur'?n as it had been revealed to him by All?h, something which All?h had not revealed.有人说，之所以提出本诗是后所有H使者透露 - ？所有H祝福，迎接他 - 就是魔鬼对先知的舌头插话 - ？所有H祝福，迎接他的 - 在某种他的古兰经'？ñ背诵，因为它已透露给他的全部？小时，所有这一切的东西？ħ没有透露。 Then this bore heavily on All?h's Messenger – All?h bless and greet him – who became despondent, whereupon All?h Almighty comforted him by revealing to him the above….那么这在很大程度上承担所有H的使者 - ？所有H祝福，迎接他 - 谁成为沮丧，于是所有H全能安慰他透露上述...他呢。
[Then al-Tabari proceeds to narrate reports to that effect, all of them weak, but the collective weight of which suggests authenticity as stated by Ibn Hajar in Fath al-Bari (see below).] [然后基地塔巴里收益报告，讲述这种效果，他们都较弱，但其中的真实性提出集体重量为伊本哈吉尔说在法特赫铝巴里（见下文）。]
[p. [第 190] The gist of the interpretation of the verse is: “We never sent before you any Messenger nor Prophet except that, when he uttered All?h's Book in recitation, or discoursed and spoke, the devil interjected something into what he uttered of All?h's Book in recitation or into his discourse and speech, {But All?h abolishes that which the devil interjects}, ie He removes whatever suggestion the devil interjects upon the Prophet's tongue and nullifies it.” 190]的这些诗句的解释的要点是：“我们永远不会发送之前，惟任何使者也不先知，当他说出背诵所有H的书，或discoursed并讲话，魔鬼把他所有说出插话吗？ ？h的预订朗诵或到他的话语和讲话，但所有的{？ħ废除这里面魔鬼插言道}，即他删除后，先知的舌头任何建议魔鬼插言道和否定它。“
[Al-Tabari goes on to state that the verses that follow make explicit the fact that the reason for this incident was to test the belief of those who harbored a disease in their hearts and increase the belief of those who were rightly-guided - and this test continues until our time: [铝塔巴里接着指出，诗句后面作出明确的事实，对这一事件的原因是为了测试那些谁在他们心中怀有一种疾病的信念和提高这些谁是正确引导的信念 - 和这次试验将持续到我们的时间：
22:53 {That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened. 22:53 {他可说是魔鬼proposeth为那些在他的心中是一种疾病的诱惑，是那些心硬。 Lo!瞧！ the evil-doers are in open schism.}在恶人是在公开的分裂。}
22:54 {And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. 22:54 {和那些谁已获得的知识可能知道这是你的主的真理，让他们相信，他们的内心内可提交虚心祂。 Lo!瞧！ All?h verily is guiding those who believe unto a right path.}全部？ħ实在是指导那些谁相信你们的正确道路。}
22:55 {And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day.} 22:55 {和那些谁也不会怀疑到肯定会停止，直到其中一个小时后，他们来到措手不及，或者有他们面前的一个灾难性的一天厄运。}
22:56 {The Sovereignty on that day will be All?h's. 22:56 {当日主权将会全部？h的。 He will judge between them.他会判断他们之间。 Then those who believed and did good works will be in Gardens of Delight,}然后，那些谁相信好的作品，也将在花园的喜悦是，}
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}] 22:57 {虽然这些谁不信，否认我们的启示，对他们将是一个可耻的厄运。}]
4. 4。 Al-Jassas (d. 370), Ahkam al-Qur'?n (5 vols.), ed.铝Jassas（四370），Ahkam铝古兰经'？ñ（5卷）。主编。 Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse:穆罕默德萨迪克Qamhawi（贝鲁特：达累斯萨拉姆Ihya'基地Turath铝`阿拉比，1985分之1405）5:83-84：关于诗句：
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. {从来没有送我们一使者或先知，但在你面前时，他背诵（消息）撒旦建议在该哪方面（反对），他背诵公斤。 But All?h abolisheth that which Satan proposeth.但所有？ħ abolisheth这里面撒旦proposeth。 Then All?h establisheth His revelations.然后，所有？ħ establisheth他的启示。 All?h is Knower, Wise} (22:52): ？所有H是能知，智者}（22:52）：
It was narrated from Ibn `Abbas, Sa`id ibn Jubayr, al-Dahhak, Muhammad ibn Ka`b, and Muhammad ibn Qays that the circumstance of revelation fof this verse was that when the Prophet – All?h bless and greet him recited {Have ye thought upon Al Lat and Al Uzza?这是传自伊本阿巴斯`，`萨伊本Jubayr身份证，基地Dahhak，穆罕默德伊本嘉`b和穆罕默德伊本Qays说，这段经文启示FOF的情况是，当先知 - ？所有H祝福，迎接他念北纬{请对铝及铝乌撒你们想过吗？ And Manat, the third, the other?} (53:19-20), the devil interjected (alqa) into his recitation: “Those are the elevated cranes: truly their intercession is dearly hoped!”与马纳特，第三，其他}（53:19-20），他的插话背诵（alqa）魔鬼：“那些人是高架起重机：！确实是沉重的代价，希望他们说情”
There is difference of opinion over the meaning of “the devil interjected.” Some said that when the Prophet – All?h bless and greet him – recited this sura and mentioned in it the idols, the pagans knew that he would vilify them and so one of them said, at the time the Prophet – All?h bless and greet him – reached the words {Have ye thought upon} etc. “Those are,” etc. in full presence of the multitude of the Quraysh in the holy Mosque. 。“魔鬼的插话道：”有过的含义不同的意见有人说，当先知 - ？所有H祝福，迎接他 - 苏拉和背诵这在它提到的偶像，是异教徒知道他会诋毁他们，所以其中一人说，当时的先知 - ？所有H祝福，迎接他 - 达成的话，你们{}有思想对等“这些都是，”在众多的充分存在的Quraysh在神圣的清真寺等。 At that time the generality of the pagans who were far back said: “Muhammad just praised our divinities!” and they conjectured that this was part of his recitation.在那个时候，谁是异教徒早一般性说：“穆罕默德只是称赞我们的神灵！”，他们猜测，这是他朗诵的一部分。 Thereafter, All?h declared this claim of theirs false, and showed that the Prophet – All?h bless and greet him – never recited it in the first place, but that it was only recited by one of the pagans. ？此后，所有H宣布他们这假索赔，并表明先知 - ？所有H祝福，迎接他 - 从来没有在第一时间背诵它，但它只能由一个异教徒背诵。 All?h named that person “Satan” because he was one of the devils of humankind… “shaytan” being a name for every obdurate rebel among jinn and humankind.全部？ħ命名的人“撒旦”，因为他是一个对人类的恶魔...“shaytan”是一个为每间顽固的反叛精灵和人类的名称。 It was also said that it is possible that he was one of the devils of the jinn.也有人说，这是可能的，他是魔鬼的精灵之一。
5. 5。 Al-Tha`alibi's (d. 876) al-Jawahir al-Hisan fi Tafsir al-Qur'?n (4 vols.), Beirut: Mu'assasa al-A`lami li al-Matbu`at, 1970?, Reprint of the original 1323/1905 Algerian edition, 3:84:基地临屋区`借口的（草876）铝Jawahir铝Hisan科幻经注铝古兰经'东经（4卷。），贝鲁特：Mu'assasa铝锂一个'拉米铝Matbu`在1970年？重印版原1905分之1323阿尔及利亚，3:84：
Al-Qadi `Iyad said [in al-Shifa]: “Suffice it for you that this narration was not documented by any of the scholars of sound卡迪`阿拉维说，[在希法]：“足够了，你可以认为这不是通过叙述声音的学者任何记录 hadith圣训 , nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. ，也没有相关的健康，不间断链中的任何可信赖的叙述者。 The only ones to be interested in it are the type of commentators and historians who are interested in every strange matter, blindly compiling from the books everything their hands fall upon, whether it is sound or feeble.” Qadi Abu Bakr told the truth.之中，只有那些有兴趣在它是评论员，谁是在每一个陌生的事情感兴趣的历史学家类型，盲目编制从书本落在他们手中的一切，无论是声音或虚弱。“卡迪阿布巴克尔说了实话。
6. 6。 Abu al-Su`ud's (d. 951) Irshad al-`Aql al-Salim ila Mazaya al-Qur'?n al-Karim (9 vols.), Dar Ihya' al-Turath al-`Arabi, 6:113:阿布苏`乌德的（草951）Irshad人-`AQL的铝萨利姆国际法协会Mazaya铝古兰经'？ñ基地卡里姆（9卷。），达累斯萨拉姆Ihya'基地Turath铝`阿拉比，6:113 ：
Concerning the verse:关于诗句：
{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. {从来没有送我们一使者或先知，但在你面前时，他背诵（消息）撒旦建议在该哪方面（反对），他背诵公斤。 But All?h abolisheth that which Satan proposeth.但所有？ħ abolisheth这里面撒旦proposeth。 Then All?h establisheth His revelations.然后，所有？ħ establisheth他的启示。 All?h is Knower, Wise} (22:52): ？所有H是能知，智者}（22:52）：
It was said that he [the Prophet - All?h bless and greet him] hoped, because of his yearning that his people should have faith, that there be revealed to him something that would bring them nearer to him, and he persisted in this until he was among them and Sura al-Najm was revealed; whereupon he began to recite it, and when he reached {And Manat, the third, the other}, the devil whispered to him with the result that his tongue tripped in inattention and he said “Those are the elevated cranes: truly their intercession is dearly hoped!” Whereupon the pagans rejoiced and joined him in prostration when he prostrated at the end of the Sura, and there remained none in the Mosque – whether believer or pagan – except they all prostrated.有人说，他[先知 - ？所有H祝福，迎接他]希望，因为他渴望，他的人民应该有信心，有向他透露的东西，那会使他们更接近他，和他在这坚持直到他和苏拉其中铝Najm是被揭露，于是他开始背诵它，当他到达{和马纳特，第三，其他}，魔鬼低声的结果，是他的舌头在不注意绊倒他说：“这些都是高架起重机：！确实是沉重的代价，希望他们说情”因此，那些异教徒欢欣鼓舞，并加入虚脱他时，他在苏拉结束拜倒，留在清真寺中没有 - 无论是信徒还是异教徒 - 除了他们都拜倒。 After this, Gibril – upon him peace – warned him of the mistake, then All?h the Exalted rebuked him with this verse.在此之后，吉布里尔 - 和平后，他 - 他的错误警告，然后所有H上人与此诗句斥责他？。 This account is rejected by the scholars of verification.此帐户是拒绝核查的学者。
7. 7。 Ibn Hajar in Fath al-Bari, 1959 ed.伊本在法特赫基地巴里哈吉尔，1959年版。 vol.第一卷。 8: 8：
[p. [第 439] All the paths of this hadith are either weak or cut off, except for that of Sa`id ibn Jubayr… However, the profusion of the chains show that the story has a basis, furthermore, there are two other “mursal” chains whose narrators are those of Bukhari and Muslim. 439]所有这圣训路径不是软弱或切断除萨说，`身份证伊Jubayr ...然而，丰富的枷锁表明，这个故事有一个基础，此外，还有另外两个“mursal”链其叙述者是布哈里和穆斯林人。 The first one is that narrated by al-Tabari through Yunus ibn Yazid from Ibn Shihab [al-Zuhri]: “Abu Bakr ibn `Abd al-Rahman ibn al-Harith ibn Hisham narrated to me,” etc. The second is what al-Tabari also narrated through al-Mu`tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Abu al-`Aliya….第一个是通过尤努斯叙述伊本耶齐德由Al -塔巴里由伊本谢哈布[铝祖赫里]：“阿布巴克尔伊本`阿卜杜勒拉赫曼伊本哈里斯伊本希沙姆叙述对我来说，”等第二个是什么人-塔巴里也传自伊本阿比欣德Dawud从阿布`阿利亚...通过人木`塔米尔伊Sulayman和伊本萨拉马哈马德。 Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all….相反的是艾布柏克尔本-`Arabi和卡迪`伊亚德据此声称是毫无根据的故事在所有...。 When the paths of a hadith are many and distinct, it shows that the report has a basis….当一个圣训的路径有很多，不同的，它表明的是，报告的基础...。 So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Sahihs but for the fact that they are 'mursal'.所以，正如我所说，其中有三个声音，但'mursal'因为链，满足了什么标准，但两个Sahihs的事实，他们是'mursal'。 These constitute proof for both those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains.这些都构成了那些接受'mursal作为证明和那些不报告，由于相互加强的连锁店证明。
This said, it is required to interpret the incident and address what appears to be reprehensible, namely the statement “the devil interjected upon the Prophet's tongue – All?h bless and greet him – the words 'Those are the elevated cranes: truly their intercession is dearly hoped.'” Such a thing is precluded from being accepted in literal terms for it is impossible for the Prophet – All?h bless and greet him – to add something to the Qur'?n that does not belong to it whether deliberately (`amdan) or erroneously (sahwan).这就是说，它必须解释事件和地址似乎是应受谴责的，即声明“对先知的舌头插话魔鬼 - 所有H祝福，迎接他 - 的话，这些都是高架起重机：？真正的代祷是沉重的代价，希望'“这样的事情是在它被接受文字方面排除是不可能的先知 - ？所有H祝福，迎接他 - 添加一些东西到古兰经'。n的不属于其是否故意？ （`amdan）或错误（sahwan）。 … ...
[p. [第 440] Al-Qadi `Iyad did well when he said: “It is possible the Prophet – All?h bless and greet him – was mentioning the belief of the pagans by way of derision, noting that at that time it was permitted to speak in the midst of prayer. 440]卡迪`伊亚德做的很好，他说：“这是可能的先知 - 所有H祝福，迎接他 - 提的是嘲笑的方式由异教徒的信仰，并指出，当时它被允许发言？在祈祷之中。 To this position leaned Ibn al-Baqillani.这一立场靠在伊本Baqillani。 It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza?也有人说，当他到达的话{有你们在北纬铝及铝乌撒的念头？ And Manat, the third, the other?} the pagans feared lest he would add something to mock their gods, so they hastened to interject and jeer so as to cover up what was coming next, as was their habit stated in the verse {Those who disbelieve say: Heed not this Quran, and drown the hearing of it; haply ye may conquer} (41:26).与马纳特，第三，其他？}异教徒免得他担心会增加一些嘲笑他们的神，所以他们赶紧插嘴和嘲笑，以掩盖接下来会是什么，因为是他们的习惯，这些规定的诗句{谁不信说：请注意这不是古兰经，并淹没了它的聆讯;或许你们可能征服}（41:26）。 This act on their part was attributed to the devil as it was he that inspired it to them.这对他们的一部分行为的原因是因为它是魔鬼，他给他们的启发。 Or, what was meant by the devil was the devil of humankind….或者，是由魔鬼的意思是人类的恶魔...。 It was also said that the Prophet – All?h bless and greet him used to recite the Qur'?n slowly, so that the devil lay in wait for one of the pauses and uttered the words in question with the same timbre of voice.也有人说，先知 - ？所有H祝福，迎接他用来背诵古兰经'东经缓慢，使恶魔在于等待停顿一说了一句相同的声音与音色有问题的话？。 Those that were near him heard it as if coming from the Prophet – All?h bless and greet him – and attributed it to him.那些接近他的人听到它，好像来自先知 - ？所有H祝福，迎接他 - 归因于他。 This is the best of all interpretations.”这是所有最好的诠释。“
Ibn al-`Arabi also approved of the latter interpretation, saying: “This verse [{Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of his amaniyya (="that which he recited thereof")} (22:52)] is an explicit proof-text, in our school, to the innocence of the Prophet – All?h bless and greet him – of what was imputed to him.伊本阿拉比`还批准了后一种解释，他说：“这诗句[{从来没有送我们一使者或先知，但在你面前时，他背诵（消息）撒旦方面提出了他的amaniyya（=（反对）”受他背诵起“）}（22:52）]是一个明确的证明文本在我们学校，向无辜的先知 - ？所有H祝福，迎接他 - 什么是归功于他。 The meaning of 'amaniyya' in the verse being: 'recitation'. '背诵'：在'amaniyya在正在诗的含义。 All?h Almighty therefore informed us in this verse that His way with His Messengers is that when they say something, Satan adds something to it on his part.全部？ħ全能的，因此在这节经文告诉我们，他和他的使者的方式是，当他们说些什么，他的部分撒旦加上什么东西。 This is an explicit proof-text that it is Satan that conveys this statement inside the Prophet's words – All?h bless and greet him – and it is not the latter that says it.这是一个明确的证明文本，它是撒旦，传达这里面的先知的话声明 - ？所有H祝福，迎接他 - 这不是后者表示。 A precedent for this view was given by al-Tabari, in keeping with his high erudition, vast learning, and perspicuous analysis, and he declared it the correct interpretation, and settled on it.”这种观点的一个先例，是借着人，塔巴里，高与他的博学，广袤的学习，保持和清晰的分析，他宣布它正确的解释，它解决。“
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic:有两个从晚纳西尔Albani的印刷厂最近小册子，铝Maktab人伊斯兰出贝鲁特的主题：
1- Nasb al-Majaniq li-Nasf Qissat al-Gharaniq (“The Hoisting of Catapults for the Destruction of the Story of the Cranes”) by M. Nasir al-Albani, 3rd ed. 1 - Nasb铝Majaniq锂Nasf Qissat铝Gharaniq（他说：“该销毁的起重机吊装弹弓的故事”），由M.纳西尔铝Albani，第三版。 1996. 1996。
2- Al-Gharaniq: Qissatun Dakhilatun `ala al-Sirati al-Nabawiyya (“The Cranes: A Story Interpolated into the Prophetic Sira”) by Albani's student Salih Ahmad al-Shami, 1st ed. 2 - 铝Gharaniq：Qissatun Dakhilatun`阿拉铝Sirati铝Nabawiyya（“起重机：阿成的预言西拉故事插”）由Albani的学生萨利赫艾哈迈德沙米，第1版。 1998. 1998。
The first work argues for the invalidity of the story from the viewpoint of isnad, a weak argument as shown in the preceding discussion.第一个工作指出了从对isnad的角度来看，一个薄弱的论据前面的讨论中显示无效的故事。
The second work argues for the invalidity of the story from the viewpoint of chronology, a strong and conclusive argument from the face of it, making the following points:第二个工作辩称为从的年代学，从表面看来强的观点和结论性的论据故事无效，进行以下几点：
- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra. - 苏拉特铝Najm（其中有争议的诗句是声称属于）被发现在一个整体中的希吉拉第十个年头。
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal. - 第一希吉拉阿比西尼亚参加了第五个年头的地方，回历和Shawwal之间。
- How then could the revelation of Surat al-Najm and the subsequent events – prompting the rumors of mass conversion in Mecca – that all took place in the tenth year, be a cause for the return of the Abyssinian Emigrants in the fifth? - 又如何能在苏拉特基地Najm和随后发生的事件的启示 - 在麦加促使大规模转换的谣言 - 这一切发生在第十个年头的地方，是一个移民的阿比西尼亚在第五回的原因？
- The true reason for the return of the Muslims from the first Abyssinian Emigration was alienation and difficult conditions as spoken by Asma' bint `Umays in the narration of al-Bukhari in his Sahih: “Asma' bint `Umays went in to see Hafsa the wife of Rasulullah Sallallahu `alayhi wa Alihi wa Sallam, and she was one of those who had emigrated to the Negus. - 用于对穆斯林从第一阿比西尼亚移民返回的真正原因是异化和阿斯玛所说的困难条件下，在Al -布哈里圣训在他的叙述宾特`Umays：“阿斯玛'宾特`Umays进去看看哈芙赛对Rasulullah Sallallahu`alayhi佤佤萨拉姆Alihi，妻子和她是那种谁都有一个移民到内格斯。 Whereupon `Umar came in to see Hafsa while Asma' was with her.于是`欧麦尔进来观看赛神学院而阿斯玛与她了。 He asked who she was and Hafsa told him.他问她是谁告诉他和赛神学院。 `Umar said: She is the Abyssinian? `欧麦尔说：她是阿比西尼亚？ The one from accross the sea?从隔海相望的一？ Asma' said yes.阿斯玛'说好。 `Umar said: We all [emigrants to Madina] made Hijra before you all [emigrants to Abyssinia], so we are more entitled to the Messenger of All?h than you – All?h bless and greet him. `欧麦尔说：我们都[移民到麦地那]你希吉拉之前所有[移民到阿比西尼亚]，所以我们更有权获得都比你ħ使者 - 所有H祝福，迎接他？？。 She became angry and said: Not at all, by All?h!她非常生气，说：不是所有的一切，轰！？ You were with the Messenger of All?h – All?h bless and greet him – at a time he fed your hungry ones and admonished your ignorant ones, while we were in the abode of alienation and detestation (dar al-bu`ada' wa al-bughada') in Abyssinia, all for the sake of All?h and for the sake of Rasulullah!你是同所有H使者 - ？所有H祝福，迎接他 - 他喂一次你饿了你的无知和告诫的，而我们在疏远和厌恶居留权（达累斯萨拉姆基地府`阿达是'华铝bughada'）在阿比西尼亚，所有的一切？ħ，也为了对Rasulullah酒！ And, by All?h, I shall not eat one morsel of food nor drink one drop of water until I mention what you said to Rasulullah!而且，所有？小时，我不会吃一种食物一口也不喝一滴水，直到我提起你所说的Rasulullah！ And how much did we suffer, and how we lived in fear!而我们遭受了多少，以及我们如何生活在恐惧之中！ But I shall mention this to the Prophet!但我提到这一点的先知！ etc.”等等“
- All the above does not preclude the fact that the Meccan unbelievers did prostrate upon hearing Sura al-Najm exactly as it was revealed, due to its majesty and the fear caused in them by the invocation of punishment pronounced towards its end. - 所有上述不排除一个事实，即麦加不信没人一听到苏拉- Najm完全一样匍匐透露，由于在它的威严和他们所造成的处罚明显调用实现其最终的恐惧。 One needs only to imagine them gathered together with the Muslims before the Ka`ba as the Prophet – All?h bless and greet him – himself recited this newly-revealed Sura to them from beginning to end.人们只需想象他们聚集在一起，然后与穆斯林的Ka`作为先知巴 - ？所有H祝福，迎接他 - 他自己念这个新发现从开始到结束苏拉给他们。 Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers.类似的例子是在调用他们的处罚从信徒听到不信的反应。 For example, `Utba ibn Rabi`a's reaction when he heard the verse {If they turn away, tell them I have warned you of a destruction similar to that of `Ad and Thamud} (Fussilat 13).例如，`Utba伊本拉比`a的反应时，他听到的诗句{如果他们转身离开，告诉他们我已经警告说，类似的破坏`广告和Thamud你}（Fussilat 13）。 Upon hearing this `Utba placed his hand on the mouth of the Prophet – All?h bless and greet him – so that the threat of punishment would be averted.当听到这个`Utba放在他的手口的先知 - ？所有H祝福，迎接他 - 因此，惩罚的威胁将是可以避免的。 And when Khubayb ibn `Adi pronounced a similar threat, Abu Sufyan lied down on the ground together with his son Mu`awiya to deflect its harm.当Khubayb伊`阿迪发音类似的威胁，阿布苏富扬撒谎倒在地上与他的儿子穆`awiya来转移其危害。
Al-Shami also makes note of the book “Hadha al-Habib” by the late Abu Bakr al-Jaza'iri in which the author advocates the position that the story did take place and that the Prophet – All?h bless and greet him – was in fact mislead.阿尔沙米也使得书“Hadha铝哈比”由已故阿布巴克尔基地Jaza'iri笔者主张在其中的立场是，故事并没有注意到发生，而先知 - ？所有H祝福，迎接他 - 其实就是误导。 This is the same man who used to sit in the Haram of Madina attacking the Awliya and Sufis, and who wrote that the father and mother of the Prophet – All?h bless and greet him – are in Hellfire.这是同一个男人坐在谁使用的攻击Awliya圣地麦地那和苏菲，谁写的父亲和母亲的先知 - ？所有H祝福，迎接他 - 在地狱火中。 He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz (“A Heedless Admonisher”).他驳斥了两书华``izun Ghayru Mutta工业区摩洛哥作家（“阿不顾劝诫”）等。
The late al-Sayyid `Abd All?h Siraj al-Din al-Halabi (died this March 2002 rahimatullah) also has a long, extremely detailed treatment of the story of the cranes in his masterful book Hady al-Qur'?n al-Karim ila al-Hujjati wal-Burhan, 2nd edition, 1994, p.已故铝赛义德阿卜杜勒所有`？ħ斯拉吉al - Din的人，哈拉比（2002年3月去世了rahimatullah）也已在他的一本权威书籍哈代铝古兰经'很久，非常详细的故事的起重机治疗？ñ人-卡里姆国际法协会铝Hujjati沃尔玛Burhan，第二版，1994年，第 155-182. 155-182。 He too concludes that it is a forgery.他也认为它是伪造的。
Wa All?hu ta`ala a`lam.佤族都？阿拉胡达`一个`林。 Blessings and salutations of All?h on the Prophet, his Family, and all his Companions.祝福和所有的先知，他的家人，和他的所有同伴？ħ致敬。 Praise belongs to All?h, Lord of the Worlds.赞美属于所有？h时，全世界的主。
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