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Bismillah al-Rahman al-Rahim比斯米拉赫拉赫曼基地拉希姆
1. 1。 Ibn Sa`d (d. 230) in his al-Tabaqat al-Kubra (reprint Beirut: Dar Sadir), vol.伊颯`Ð（草230）在他的基地Tabaqat基地Kubra（轉載貝魯特：達累斯薩拉姆Sadir），第一卷。 1 said:一說：
[p. [山口 205] 205] Muhammad穆罕默德 ibn `Umar(*) narrated to us:伊本歐麥爾`（*）向我們敘述：
(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敘述對我說：誰從他的父親說：
(2) From Kathir ibn Zayd: From al-Muttalib ibn `Abd All?h ibn Hantab who said:- （2）從本宰德之光：從基地Muttalib阿卜杜拉伊本'呢？Ĥ伊Hantab誰說： -
[(*) Muhammad ibn `Umar al-Waqidi (d. 207), Ahmad ibn Hanbal said of him: "He is a liar." [（*）`奧馬爾穆罕默德本基地瓦基迪（草207），艾哈邁德本罕百里說他：“他是個騙子。” Al-Bukhari and Abu Hatim al-Razi said: "Discarded."鋁布哈里和阿布哈特姆基地拉齊說：“拋棄”。 Ibn `Adi said: "His narrations are not retained, and their bane comes from him."伊本`阿迪說：“他的敘述是不保留，其禍根是來自他。” Ibn al-Madini said: "He forges hadiths."伊本馬迪尼說：“他偽造聖訓。” Al-Dhahabi said: "Consensus has settled over his debility."鋁 Dhahabi說：“共識已經解決了他的虛弱。” Mizan al-I`tidal (3:662-666 #7993).]米贊人，我'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？Ĥ祝福，迎接他 - 看見他拒絕來自人民，所以他坐在隔離，希望自己說：其實，這沒有什麼是透露給我，會使他們遠離我。 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.此後所有？h的使者 - 所有？Ĥ祝福，迎接他 - 走近他的人，並作出姿態給他們，他們回答了他。 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，他坐在他們通常在一個公眾集會圍繞嘉`BA和他念給他們“到時 setteth星”（蘇拉 53的al - Najm）。 When he reached the words:當他到達的話：
19. 19。 Have ye thought upon Al Lat and Al Uzza?你們有沒有想到在北緯鋁和鋁烏撒？
20. 20。 And Manat, the third, the other?和馬納特，第三，其他？
the devil interjected two phrases (kalimatayn) upon his tongue:魔鬼插話兩句（kalimatayn）當他的舌頭：
“Those are the elevated cranes: truly their intercession is dearly hoped!” “這些都是高架起重機：真正的調解是高昂希望！”
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.所有？h的使者發言這兩句話接著完成整個蘇拉，然後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了一把泥土和[應用到他的額頭]拜倒於它，因為他是一個舊歲男子誰不能頂禮膜拜。 It is also said that Abu Uhayha Sa`id ibn al-`As was the one who did this….這也是說，阿布Uhayha薩`編號伊本'如同一個誰這樣做...。 and some say both did it.有些人說都做到了。
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.他們 [的quraysh]聽後非常高興在什麼呢？h的使者 - 所有？Ĥ祝福，迎接他 - 有話，說：“我們肯定知道這些嗎？Ĥ賦予生命，賦予死亡以及創造和維持，但這些我們神在他面前為我們求情，因此，如果你給他們的份額，我們和你在一起。“本聲明的嚴重依賴他們的孔聖人 - 所有？Ĥ祝福，迎接他 - 他撤回他的房子。 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.當夜幕降臨時，吉布里爾來到他和排練的蘇拉與他，於是吉布里爾說：“難道我給你這兩個詞組（基地kalimatayn）？”所有？h的使者說：“我說的呢？h的部分東西他從來沒有說過？“於是所有？Ĥ透露，他[山口 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]的詩句：（他們的確竭力欺騙你（穆罕默德）：93離我們有啟發你，你應比其他發明對我們，於是他們會接受你為朋友。）（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):伊瑪目Baghawi（四510）說，在他的評論的古蘭經'？ñ題為 Lubab基地Ta'wil科幻馬`阿利姆基地Tanzil（達累斯薩拉姆基地Fikr版。第一卷。三）關於故事的起重機（qissat基地gharaaneeq）：
[p. [山口 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，穆罕默德伊本嘉`b的基地Qurazi和其他評論員的古蘭經'？N表示，當先知 - 所有？Ĥ祝福，迎接他 - 看到他的人轉身向他，並承擔依賴於他看到的距離增加他們與他所帶給他們的所有？h的一部分，他希望在他的靈魂（tamanna科幻nafsihi），有來自所有？Ĥ東西會縮小差距他和他的人民，因為他深切關注，他們應該有信心。 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:正如他在一次聚會的古萊什族一天，在所有？Ĥ透露蘇拉的al - Najm（53），屆時所有？h的使者 - 所有？Ĥ祝福，迎接他 - 開始背誦它，直到他達到他的話說：
19. 19。 Have ye thought upon Al Lat and Al Uzza?你們有沒有想到在北緯鋁和鋁烏撒？
20. 20。 And Manat, the third, the other?和馬納特，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:於是在他的魔鬼插話舌頭（alqa基地shaytan阿拉lisanihi）在與該連接，其中他談到自己，是希望為：
“Those are the elevated cranes: truly their intercession is dearly hoped!” “這些都是高架起重機：真正的調解是高昂希望！”
When the Quraysh heard this, they rejoiced greatly.當古萊什族聽見這話，就什歡喜。 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.所有？h的使者與他進行背誦，直到年底的蘇拉，此時他拜倒，以及穆斯林拜倒與他以及所有那些異教徒，已經於清真寺。 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.仍然有沒有人在清真寺，既不信奉或不信奉者，除他叩頭，但沃利德伊本Mughira和阿布Uhayha薩`編號伊本'作為誰了一把土，並將其應用到他們的額頭，匍匐於它，因為他們年齡老人們誰也不會頂禮膜拜。 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!然後，在得意的quraysh分散的方式在他們聽說過他們的神提到，他說：“穆罕默德提到我們的神在最好的方式。”他們還表示：“我們肯定知道這些嗎？Ĥ賦予生命，賦予死亡以及為創造和維持，但這些我們的神求情，我們在他面前，因此，如果穆罕默德給他們的份額，我們與他。“到了晚上，吉布里爾來呢？h的使者 - 所有？Ĥ祝福，迎接他 - 和說：“啊，穆罕默德！ What have you done?你做了什麼？ 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 .你必須向人民背誦的東西，我從來沒有把你從所有？Ĥ崇拜和全能的。“聽到這，先知 - 所有？Ĥ祝福，迎接他 - 是深感痛心和擔心多大呢？小時。 So All?h revealed to him the following verse in which he consoled him , as He was ever merciful towards him:因此，所有？Ĥ透露，他下面的詩句中，他安慰他，因為他曾經對他仁慈：
{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. （我們永遠不會發送或先知的使者在你面前，但是當他念（消息）撒旦建議（反對黨）在這方面，他背誦單位。 But All?h abolisheth that which Satan proposeth.但所有？Ĥ abolisheth認為這撒旦proposeth。 Then All?h establisheth His revelations.然後呢？Ĥ establisheth他的啟示。 All?h is Knower, Wise} (22:52)所有？h為諾爾，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同時那些先知的同伴在Abyssynia誰聽到這個消息的虛脫的古萊什族和傳聞的古萊什族和Meccans已接受 Islam伊斯蘭教 , so most of them returned to their kindred. ，所以他們大部分回到親戚。 But when they neared Mecca the news reached them that what they had heard of the Islam of the Meccans was false.但是，當他們靠近麥加的消息傳到他們，他們已經聽到了伊斯蘭教的Meccans是假的。 So no-one actually entered Mecca except under protection or stealthily.因此，沒有人真正進入麥加除根據保護或偷換概念。 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.當上述詩句透露，該古萊什族說：“穆罕默德遺憾他的話對地位的神面前呢？小時，現在已經改變了他們。”兩個詞組的魔鬼插話時，舌頭的呢？h的使者 - 所有？Ĥ祝福，迎接他 - 由當時在嘴裡的每一個崇拜者，他們的敵意增加強度對那些誰已經接受伊斯蘭教。
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.鋁塔巴里（四310）說，在他的評論題為雅米`基地巴彥科幻塔費爾基地古蘭經'？ñ（30卷）。貝魯特：達累斯薩拉姆基地Fikr，一千九百八十五分之一千四百〇五，轉載的Bulaq 1322年至1330年/ 04年至11年版。 vol.第一卷。 17: 17：
[p. [山口 186] The sayings concerning the interpretation of the verse: 186]關於解釋的說法的詩句：
{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. （我們永遠不會發送或先知的使者在你面前，但是當他念（消息）撒旦建議（反對黨）在這方面，他背誦單位。 But All?h abolisheth that which Satan proposeth.但所有？Ĥ abolisheth認為這撒旦proposeth。 Then All?h establisheth His revelations.然後呢？Ĥ establisheth他的啟示。 All?h is Knower, Wise} (22:52):所有？h為諾爾，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.有人說，原因在於這首詩被揭露後，使者呢？的H - 所有？Ĥ祝福，迎接他 - 就是魔鬼插話時，先知的舌頭 - 所有？Ĥ祝福，迎接他 - 在一些他背誦的古蘭經'？ñ，因為它已經向他透露了呢？小時，這是所有？小時後，均沒有透露。 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….然後，這在很大程度上承擔全部？h的使者 - 所有？Ĥ祝福，迎接他 - 誰成為沮喪，於是所有？Ĥ全能揭示安慰他給他的上面...。
[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).] [然後基地塔巴里收益報告敘述的作用，所有這些薄弱，但集體的重量提示真實性正如伊本哈吉爾在法特基地巴里（見下文）。]
[p. [山口 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]的精神的解釋的詩句是：“我們永遠不會發送之前任何信使或先知，只是，當他說出一切？h的預訂朗誦，或滔滔不絕，講，魔鬼插話東西到他說出所有？h的預訂朗誦或他的話語和講話，（但所有？Ĥ取消該項由魔鬼插話），即他建議刪除任何魔鬼插話時，先知的舌頭和否定它。“
[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: [鋁塔巴里接著指出，後面的詩句作出明確的事實，對這一事件的原因是為了測試誰相信那些懷有一種疾病在他們心中的信念，提高這些誰是正確引導 - 和這次試驗將持續到我們這個時代：
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（，他可以說是一個誘惑的魔鬼proposeth為那些在他們的心中是一種疾病，而那些心硬。 Lo!羅！ the evil-doers are in open schism.}在惡人在公開分裂。）
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時 54（和那些誰已獲得的知識可能知道這是從你的主的真理，讓他們相信他們的心內，並可以提出虛心祂。 Lo!羅！ All?h verily is guiding those who believe unto a right path.}所有？Ĥ眾志成城是指導那些誰相信你們一個正確的道路。）
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（和那些誰不信道，不會再是懷疑其中，直到小時臨到他們措手不及，或者有對他們的末日來到了一個災難性的日子。）
22:56 {The Sovereignty on that day will be All?h's. 22:56（主權，當天將全部？h的。 He will judge between them.他會判斷他們之間。 Then those who believed and did good works will be in Gardens of Delight,}然後，那些誰相信好的作品，也將在花園的喜悅，）
22:57 {While those who disbelieved and denied Our revelations, for them will be a shameful doom.}] 22:57（雖然這些誰不信，否認我們的啟示，對他們將是一個可恥的厄運。）]
4. 4。 Al-Jassas (d. 370), Ahkam al-Qur'?n (5 vols.), ed.鋁 Jassas（草370），Ahkam基地古蘭經'？ñ（5卷）。編。 Muhammad al-Sadiq Qamhawi (Beirut: Dar Ihya' al-Turath al-`Arabi, 1405/1985) 5:83-84: Concerning the verse:穆罕默德薩迪克 Qamhawi（貝魯特：達累斯薩拉姆 Ihya'基地Turath基地'阿拉比，1985分之1405）5:83-84：關於詩句：
{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. （我們永遠不會發送或先知的使者在你面前，但是當他念（消息）撒旦建議（反對黨）在這方面，他背誦單位。 But All?h abolisheth that which Satan proposeth.但所有？Ĥ abolisheth認為這撒旦proposeth。 Then All?h establisheth His revelations.然後呢？Ĥ establisheth他的啟示。 All?h is Knower, Wise} (22:52):所有？h為諾爾，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?這是傳自伊本阿巴斯`，`身份證薩伊久拜爾，基地Dahhak，穆罕默德伊本嘉`b和穆罕默德伊本Qays的情況脫節的這一詩句的啟示是，當先知 - 所有？Ĥ祝福，迎接他背誦（你們有沒有想到在北緯鋁和鋁烏撒？ 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!”和馬納特，第三，其他？）（53:19-20），魔鬼插話（alqa）到他的朗誦：“這些都是高架起重機：真正的調解是高昂希望！”
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.有不同的觀點上的含義“魔鬼插話。”有人說，當先知 - 所有？Ĥ祝福，迎接他 - 背誦這蘇拉，並提到其中的偶像，他的異教徒知道他們會醜化等其中一人說，當時的先知 - 所有？Ĥ祝福，迎接他 - 達成的話，你們有沒有想到在（）等“這些都是”等全部在場的眾多的在神聖的清真寺的quraysh 。 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.當時，一般性的異教徒誰是遠說：“穆罕默德只是稱讚我們的神靈！”，他們推測，這是他的朗誦部分。 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.此後，在所有？Ĥ宣布這項聲稱他們假，並表明，先知 - 所有？Ĥ祝福，迎接他 - 從來沒有念它擺在首位，但它只是背誦了其中一個異教徒。 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.所有？Ĥ命名的人“撒旦”，因為他是一個人類的惡魔 ...“shaytan”是一個頑固的，每名反叛精靈和人類之間。 It was also said that it is possible that he was one of the devils of the jinn.也有人說，這是可能的，他是一個魔鬼的精靈。
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:鋁塔`不在現場的（草876）基地Jawahir基地Hisan科幻塔費爾基地古蘭經'？ñ（4卷。）貝魯特：Mu'assasa基地阿`拉米裡基地Matbu`在1970年？，重印版原1905分之1323阿爾及利亞，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鋁卡迪`阿拉維說，[在al -希法]：“就夠了，你這個敘述並沒有任何記載的學者的聲音 hadith聖訓 , nor have any of the trustworthy narrators related it with a healthy, uninterrupted chain. ，也沒有任何可靠的敘述者它與健康有關的，不間斷鏈。 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.唯一感興趣的是它是類型的評論家和歷史學家誰感興趣的每一個奇怪的問題，盲目編制從書本落在他們手中的一切，無論是聲音或虛弱。“卡迪阿布貝克爾說了實話。
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:阿布蘇麥斯歐德的（草951）伊爾沙德基地`Aql薩利姆國際法協會 Mazaya基地古蘭經'？ñ基地卡里姆（9卷。），達累斯薩拉姆 Ihya'基地Turath基地'阿拉比，6:113 ：
Concerning the verse:關於詩句：
{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. （我們永遠不會發送或先知的使者在你面前，但是當他念（消息）撒旦建議（反對黨）在這方面，他背誦單位。 But All?h abolisheth that which Satan proposeth.但所有？Ĥ abolisheth認為這撒旦proposeth。 Then All?h establisheth His revelations.然後呢？Ĥ establisheth他的啟示。 All?h is Knower, Wise} (22:52):所有？h為諾爾，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.據說，他[先知 - 所有？Ĥ祝福，迎接他]希望，因為他渴望，他的人民應該有信心，有透露給他的東西會為他們帶來更接近他，他堅持在這直到他被它們之間和蘇拉的al - Najm透露，於是他開始背誦它，而當他到達（和馬納特，第三，其他），魔鬼低聲對他，結果他的舌頭在不留神，絆倒他說：“這些都是高架起重機：真正的調解是高昂希望！”於是高興的異教徒，並加入他拜倒在禮拜時，他在最後的蘇拉，還有仍然沒有在清真寺 - 無論是信徒還是異教徒 - 除了他們都拜倒。 After this, Gibril – upon him peace – warned him of the mistake, then All?h the Exalted rebuked him with this verse.在此之後，吉布里爾 - 對他的和平 - 警告他的錯誤，然後呢？h的上人責備他與此詩句。 This account is rejected by the scholars of verification.此帳戶被拒絕的學者核查。
7. 7。 Ibn Hajar in Fath al-Bari, 1959 ed.伊本哈吉爾在法特基地巴里，1959年版。 vol.第一卷。 8: 8：
[p. [山口 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]所有的路徑這聖訓都是弱或停止，但該身份證薩`伊久拜爾 ...然而，豐富的連鎖表明，故事的基礎，此外，還有另外兩個“穆薩爾”鏈其敘述者是那些布哈里和穆斯林。 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….第一個是敘述由基地塔巴里尤努斯伊耶齊德通過從伊本謝哈布 [基地祖赫里]：“阿布貝克爾伊本阿卜杜勒拉赫曼的Ibn al - Harith的伊本希沙姆敘述對我來說，”等第二類是什麼人-塔巴里還通過解說人木`塔米爾伊Sulayman和伊本哈馬德薩拉馬從五德伊本阿比欣德從阿布`阿利亞 ...。 Contrary to what Abu Bakr ibn al-`Arabi and al-Qadi `Iyad have claimed whereby the story has no basis at all….相反的是阿布巴克爾伊本阿拉比`和al -卡迪`阿拉維聲稱，使這個故事並沒有在所有的基礎上...。 When the paths of a hadith are many and distinct, it shows that the report has a basis….當路徑的聖訓很多，不同的，它顯示，該報告的基礎 ...。 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'.因此，正如我所說，有三個聲音，但'穆薩爾'鏈條的話，其中對符合標準的2 Sahihs但事實上，他們是'穆薩爾'。 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.這些均構成證明那些接受'穆薩爾的報告作為證明，那些不這樣做，由於相互加強的鎖鏈。
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).這表示，它需要解釋事件和地址看來是要不得的，即聲明“魔鬼插話後先知的舌頭 - 所有？Ĥ祝福，迎接他 - 的話'這些都是高架起重機：真正的代禱是深切希望。“這樣的事情是被排除在接受字面計算，這是不可能的先知 - 所有？Ĥ祝福，迎接他 - 添加東西的古蘭經'？ñ不屬於它是否故意（`amdan）或錯誤（塞赫萬）。 … ...
[p. [山口 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]鋁卡迪`伊亞德做得很好，他說：“這可能是因為先知 - 所有？Ĥ祝福，迎接他 - 提的是信仰的異教徒的方式嘲笑，並指出，當時它被允許發言在一片祈禱。 To this position leaned Ibn al-Baqillani.這一立場靠在伊本Baqillani。 It was also said that when he reached the words {Have ye thought upon Al Lat and Al Uzza?也有人說，當他到達的話，你們有沒有想到在（鋁緯度和Al烏撒？ 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).和馬納特，第三，其他？）的異教徒，以免他擔心會增加一些嘲笑他們的神，所以他們趕緊插和嘲笑，以掩蓋什麼是其次，因為是他們習慣說的那些詩（誰不信說：韓義德這不是古蘭經，並淹沒聽到它;你們倒是可以征服）（41:26）。 This act on their part was attributed to the devil as it was he that inspired it to them.這種行為對他們的部分原因是因為它是魔鬼，他認為這對他們的啟發。 Or, what was meant by the devil was the devil of humankind….或者，是什麼意思魔鬼是魔鬼人類 ...。 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.也有人說，先知 - 所有？Ĥ祝福，迎接他用來背誦古蘭經'？ñ緩慢，使魔鬼在於等待一次暫停，並說出了問題的話具有相同音色的聲音。 Those that were near him heard it as if coming from the Prophet – All?h bless and greet him – and attributed it to him.那些被他聽說附近好像來自先知 - 所有？Ĥ祝福，迎接他 - 並歸咎於他。 This is the best of all interpretations.”這是最好的解釋。“
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'阿拉比也批准了後者的解釋，他說：“這詩句 [（我們永遠不會發送或先知的使者在你面前，但是當他念（消息）撒旦建議（反對黨）在尊重他的amaniyya（=”這其中，他念“））（22:52）]是一個明確的證明文本，在我們學校，對無罪的先知 - 所有？Ĥ祝福，迎接他 - 什麼是歸咎於他。 The meaning of 'amaniyya' in the verse being: 'recitation'.的含義'amaniyya'的詩句是：'誦讀'。 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.所有？Ĥ全能因此在這節經文告訴我們說他的辦法是與他的使者，當他們說些什麼，撒旦給它增加了一些關於他的一部分。 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.這是一個明確的證明文本，它是撒旦，傳遞著這句話裡的先知的話 - 所有？Ĥ祝福，迎接他 - 這是不是後者，指出它。 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.”一個先例是對這一觀點給予基地塔巴里，在保持與他的博學高，巨大的學習，明了的分析，他宣布它正確的解釋，並解決它。“
There are two recent booklets from the late Nasir Albani's printing house, al-Maktab al-Islami out of Beirut, on the topic:最近有兩本小冊子由已故納西爾阿爾瓦尼的印刷廠，基地Maktab基地伊斯蘭出貝魯特，題目是：
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 - 科學院基地Majaniq李Nasf Qissat基地Gharaniq（“彈射器的吊裝的破壞故事的起重機”）由M.納西爾基地阿爾瓦尼，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 - 鋁 Gharaniq：Qissatun Dakhilatun`阿拉基地Sirati基地Nabawiyya（“起重機：一個故事插成的預言西拉”）由阿爾瓦尼的學生薩利赫艾哈邁德沙米，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.第一項工作辯稱為無效的故事從觀點的isnad，弱論點顯示在前面的討論。
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:第二個工作辯稱為無效的故事從觀點的年表，一個強大的和決定性的論據從面對它，使以下幾點：
- Surat al-Najm (in which the disputed verses were purported to belong) was revealed in one whole in the tenth year of the Hijra. - 蘇拉特的al - Najm（在這種有爭議的詩句是本意是屬於）被發現在一個整體中的第10個年頭的希吉拉。
- The First Hijra to Abyssinia took place in the fifth year, between Rajab and Shawwal. - 第一希吉拉以阿比西尼亞發生的第五個年頭，至回歷 7月和回歷 10月。
- 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? - 如何那麼請問啟示蘇拉特的al - Najm和隨後發生的事件 - 促使謠言大規模轉換麥加 - 這一切發生在第10個年頭，是導致返回的阿比西尼亞移民在第五？
- 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. - 真正的原因返回的穆斯林從第一阿比西尼亞移民被異化和困難的條件講的阿斯瑪'賓特`Umays在敘事基地布哈里在他的詞句：“阿斯瑪'賓特`Umays進去看賽神學院妻子的Rasulullah Sallallahu`alayhi佤Alihi佤薩拉姆，她是其中的一個誰也移居到內格斯。 Whereupon `Umar came in to see Hafsa while Asma' was with her.於是`歐麥爾來見賽神學院而阿斯瑪'了她。 He asked who she was and Hafsa told him.他問她是誰告訴他和賽神學院。 `Umar said: She is the Abyssinian? `歐麥爾說：她是阿比西尼亞？ The one from accross the sea?一個來自海外？ Asma' said yes.阿斯瑪'說是的。 `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. `歐麥爾說：我們都[移民到麥地那]，然後再作出希吉拉所有[移民到阿比西尼亞]，所以我們更享有使者呢？Ĥ比你 - 所有？Ĥ祝福和問候他。 She became angry and said: Not at all, by All?h!她生氣地說：不是的，所有？小時！ 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!你的信使呢？的H - 所有？Ĥ祝福，迎接他 - 在你飢餓的時候餵他，並叮囑你的無知的，而我們在居留權的疏遠和厭惡（達爾人府'阿達'華鋁 bughada'）在阿比西尼亞，為了所有的所有？h和對酒的Rasulullah！ 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!此外，通過所有？小時，我不會吃一一口食物，也不喝一滴的水，直到我提到你說 Rasulullah！ And how much did we suffer, and how we lived in fear!而我們遭受了多少，以及我們如何生活在恐懼中！ But I shall mention this to the Prophet!但我會提到這先知！ 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. - 所有上述不排除一個事實，即麥加匍匐不信沒有聽到蘇拉的al - Najm完全一樣透露，由於它的威嚴和恐懼導致他們所援引的處罰明顯走向結束。 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.人們只需想像他們與穆斯林聚集在嘉`廣管局正如先知 - 所有？Ĥ祝福，迎接他 - 他自己背誦這個新發現蘇拉他們從開始到結束。 Similar examples are the reactions of the unbelievers at the invocations of punishment they heard from the believers.類似的例子是對不信的反應時調用的懲罰，他們聽到從信徒。 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伊拉比`a的反應時，他聽到的詩句（如果他們背棄，告訴他們我已經警告你了銷毀類似的廣告和塞穆德`）（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.當聽到這個`Utba他的手放在嘴巴上的先知 - 所有？Ĥ祝福，迎接他 - 這樣的威脅將是避免懲罰。 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.當 Khubayb伊`阿迪宣布了類似的威脅，阿布蘇夫揚撒謊地上連同他的兒子木`awiya來轉移它的危害。
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.鋁沙米也使得注意到“一書 Hadha基地哈比”由已故阿布巴克爾基地Jaza'iri中撰文主張的立場是，故事並沒有發生，而先知 - 所有？Ĥ祝福，迎接他 - 實際上是誤導。 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.這是同一個人就坐在誰在聖地的攻擊 Awliya馬迪納和蘇菲，誰寫道，父親和母親的先知 - 所有？Ĥ祝福，迎接他 - 在地獄火。 He was refuted among others by the two Moroccan authors of the book Wa`izun Ghayru Mutta`iz (“A Heedless Admonisher”).他駁斥等兩個摩洛哥作家的書華`izun Ghayru穆塔`iZ寶寶（“阿不顧週一良”）。
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.已故基地賽義德阿卜杜拉所有`？Ĥ斯拉吉al - Din的人，哈拉比（死於 2002年3月rahimatullah本）也有很長的，非常詳細的治療故事的起重機在他高超的書哈迪基地古蘭經'？ñ基地-卡里姆國際法協會鋁 Hujjati沃爾瑪布爾，第二版，1994年，第 155-182. 155-182。 He too concludes that it is a forgery.他也認為它是偽造的。
Wa All?hu ta`ala a`lam.華都？`阿拉胡達 1`林。 Blessings and salutations of All?h on the Prophet, his Family, and all his Companions.祝福和打招呼的呢？h的先知，他的家人，和他的所有同伴。 Praise belongs to All?h, Lord of the Worlds.讚美屬於所有？h時，主的世界。
