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The first verse of the Qur'anic Sura 25 may be transliterated as:本古兰经苏拉25第一节可音译为：

“tabaraka lladh?azzala l-FURQ?A 'al?abdihi li-yak?il-'?m? “tabaraka lladh？azzala升，FURQ吗？'基地？abdihi李牦牛？金正日-'？米？ NADH?AN? NADH的？安？

In an article which first appeared on his web-page[1], and was subsequently incorporated in Ibn Warraq's collection of articles on the Qur'an[2], Christoph Heger attempted to construe this verse as follows:在一篇文章中，我们首先在他的网页[1]，随后在伊本Warraq的文章收集纳入关于古兰经[2]，克里斯托夫黑格尔试图来解释出现这种以诗如下：

Blessed be He, who sent down the redemption on His servant that he might be (or: become) a sacrifice for the worlds. 他是应当称颂的，谁发出了赎回对他的仆人，他可能是（或：成为）一个世界牺牲的。

And further commented on his above translation that it makes the verse 25:1 to:并进一步对他的上述评论的翻译，它使诗25:1到：

display the central Christian teachings on 显示中央对基督教教义 Jesus 耶稣 Christ: “sent down” (John 1), “as votive sacrifice” (Eph. 5,1; Hebr. 10,10.14) “for the redemption” (Eph. 1,7 and often) “of the world” (John 3,17f.). 基督：“下放”（约翰一），“为还愿牺牲”（以弗所书5,1;黑布尔。10,10.14）“为赎回”（以弗所书1,7，经常）“世界”（约翰3.17楼）。

Whether or not is such a rendering indeed possible from the textual and contextual point of view will form the subject of the following brief criticism.无论是从这样一个角度的文本和背景点的渲染确实有可能会形成以下简要批评。

The first key term requiring our concentration is al-furq?第一个关键需要我们长期浓度为基地furq？ which occurs seven times in the Qur'an (ie, 2:53, 185; 3:4; 8:29, 41; 21:48; 25:1) and is also one of the names given to the sura 25.它发生在7古兰经（即2:53，185，3:4，8:29，41倍; 21:48，25:1），也是给予苏拉25名之一。 There seem to be three basic elements influencing the Qur'anic usage of this term: (i) a Salvific or Soteriological sense possibly deriving from an Aramaic word purk?似乎有三个影响这个词古兰经用法：（一）Salvific或救赎论的基本要素感可能从阿拉姆字珀克产生？ (ii) the notion of Separation and Discernment that is characteristic of the Arabic root FRQ, and (iii) Scripture and revelation. （二）识别和分离的概念，它是阿拉伯根FRQ特征，（三）圣经和启示。

It is indeed true that the semantic field of the Qur'ac furqan in consequence of the slightly imbricating effects of these three connotations, may have become somewhat complex, yet by virtue of the context and usage of this word in a particular verse, we can easily and confidently determine its meaning.这的确是真实的是，在这三个内涵略有imbricating影响后果Qur'ac furqan语义场，可能已有些复杂，由上下文和使用这个词还凭借在某一诗句，我们可以轻松，自信地确定其含义。 The aspect of salvation is perhaps clearest in 8:29:拯救的方面是最明显的也许是8:29：

?O you who believe, if you fear God, He will “yaj`al lakum” ["give you" (Pickthal); "grant you" (Yusuf Ali); "assign you" (Arberry)] a “furqan” He will acquit you of your evildoings and forgive you. ？啊，你相信谁，如果你敬畏神，他将“yaj`人lakum”[“给你”（Pickthal的），“给你”（优素福阿里），“给您”（阿伯里）]一“furqan”他将你的恶行开释你原谅你。 God is possessed of great bounty.?上帝是拥有非常慷慨。？

The great Qur'anic commentator at-Tabari (d. 922 CE) notes[3] that in this context authorities have interpreted the word furq?variously as makhraj (“escape”), naj?(“salvation”) or fasl (“separation, discernment”).伟大的古兰经评论员在-塔巴里（草922 CE认证）注释[3]，在这方面当局解释这个词furq？不同程度的makhraj（“逃脱”），丹杜尔？（“救赎”）或法斯勒（“分离，鉴别力“）。

at-Tabar?however, rightly points out that:在-塔巴尔？然而，正确地指出：

All these interpretations of the meaning of furq?– in spite of the difference in their wordings — are reconcilable when it comes to their meanings.所有这些解释的furq意义？在他们的字眼，尽管差异 - - 是调和的，当谈到自己的意义。 That is to say if a 'way out' [makhraj] is provided for someone from the situation he is in, that `way out' is his 'salvation' [naj?n].这就是说，如果一个'出路'[makhraj]是为别人提供的情况和他在，那`出路'是他的'救赎'[丹杜尔？ŋ]。 Similarly, if he is saved from it, that means there has been a victory over the one who wrongly opposed him and so a 'decision' has been made between him and his evil opponent.[4]同样，如果他是从它保存，这意味着出现了一个错误在一个谁反对他，所以'决定'已被他和他的邪恶对手取得胜利。[4]

Indeed, the (above-cited) elements (i) and (iii) are totally coherent as proven by the Qur'anic usage of furq?事实上，（上述）内容：（一）及（iii）是完完全全由furq古兰经使用证明一致？ The sending of the Prophetic revelations (or scriptures or guidance or criterion) is acknowledged by the Qur'?to be a sign of the salvific act of God.完成了（或经典或指导或标准）派遣先知启示是承认的古兰经'？是上帝的salvific行为的迹象。 The element (ii) is also synchronically linked to both of them.该元素（二）也同步联系到他们。 In 5:25 Moses, referring to his people's hesitation, prays to God:在5:25摩西，指的是他的人的犹豫，向上帝祈祷：

?O my Lord, “I control no one but myself and my brother: make a Separation [fa-'fruk] between us and the reprobate people.”? ？我的主啊，“我控制，但没有一个我和我的哥哥：作分离[法'fruk我们和遗弃的人]。”？

After surveying and summarizing various expositions of the term, Frederick Denny comments that furq?经过调查和总结了长期不同论述，冯丹尼评论说furq？

is one of those rich, distinctly Quranic (regardless of other possible Semitic antecedents and parallels), poly-interpretable terms (like han? ummah, ?n, isl? hudan) which lead into the very heart of the Message, and radiate meaning and power in all directions.[5]是其中的丰富，明显古兰经（不论其他可能的犹太人前因和Parallels 1），聚可解释的条款如汉（？穆斯林团体？氮，集信？户单），其中进入消息的核心领导，并辐射意义和权力在所有方向。[5]

In S?5:1, the usage clearly shows that the word furq?refers to the Qur'an in the sense of a Criterion or Standard between good and evil.在S？5:1，使用情况清楚地表明，这个词furq？是指在一个规范或标准之间的意义古兰经善恶。 M. Pickthall renders this verse as:米皮克索尔呈现这个以诗：

?Blessed is He Who hath nazzala l-furq? ？是有福的，他谁有nazzala升，furq？ 'al?abdihi [ie, "revealed unto His slave the Criterion (of right and wrong)"], that he may be a warner to the peoples.? '基地？abdihi [即“透露给他的奴隶的标准（是非）”]，他可能是对人民华纳。？

Hazrat `Al?.哈兹拉特`铝？。 Ab?ib is reported[6] to have said:抗体？兴业报道[6]说：

?faj? ？faj？ bi-FURQ?双FURQ？ min l-All?munzalin mubayyinatin ?tuhu li-dhu l-`aqli?分升，全部？munzalin mubayyinatin？图呼立东华大学升-`aqli？

ie, ?He brought the CRITERION [the Qur'an] sent down from God,即？他带来的判据[古兰经]派下来的神，
Its signs are plain to men of sense.?其标志是纯男性的意识。？

Furthermore, the most convincing contextual evidence for translating in 25:1 furq?as “the Qur'an” or the “criterion between truth and falsehood,” is the use of the verb anzala (“to send down”) to describe it.此外，最令人信服的证据翻译的语境25:1 furq？为“古兰经”或真理与谬误之间的“标准”是动词anzala使用（“发送下降”）来形容它。 It's true that it may be argued indirectly that the sending of the Prophetic revelations (or scriptures or guidance or criterion) is acknowledged by the Qur'an to be a sign of the salvific act of God.这是真的，它可以说是间接的（或经典或指导或标准）是由派遣先知启示古兰经承认是神的salvific行为的迹象。 But the direct meaning of that which is “sent down” can only be “the Qur'an” or “the revelation,” which is the “criterion between truth and falsehood.”但是，该是“下放”只能是“古兰经”或“直接的启示意义”，这是真理与谬误之间的“标准”。

This shows that the correct rendering of the first part of 25:1, which is how both at-Tabar?nd az-Zamakhshar?ave understood this verse, is:这表明，在25:1的第一部分，这是双方在如何正确渲染，塔巴尔？届宰- Zamakhshar？夫理解这首诗，是：

?Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong)…? ？是有福的，他是谁祂所启示给他的奴隶的标准（是非）...？

The idea of “dedication” in the sense of promises made under cultic or religious sanction was an old concept in Semitic and South Arabian cultures.以“奉献在根据邪教或宗教意义上的制裁作出的承诺”的构想是一个老概念，犹太人和南部阿拉伯文化。 This idea was called in Arabic as Nadhr and Hebrew as Nedr.在这一思想被称为希伯来文和阿拉伯文作为Nadhr作为勘探和保护。 Nedarim is the name of a treatise in the Mishna and the Talmud that is devoted chiefly to a discussion of the regulations contained in Numbers 30:2-17. Nedarim是一个在弥论文，并认为主要是一个致力于在数字30:2-17所载的规定讨论塔木德的名字。

The Qur'?records this word to be used in the following sense:古兰经'？记录这个词被用在以下意义：

?yufuna bi-n-Nadhri wa yakhafuna yawman kana sharruh?tat?.? ？yufuna双欧米茄Nadhri华yakhafuna yawman假名sharruh？达？。？ (76:7). （76:7）。

ie, “They perform (their) vows, and they fear a Day whose evil flies far and wide.” (Yusuf Ali).也就是说，“他们表现（他们的）誓言，他们害怕一节，其邪恶苍蝇远弗届。”（优素福阿里）。

The same usage is attested by the Ahad?相同的使用证明是由阿哈德？ as well:以及：

?la Nadhru f?`asiya wa kafaratuhu kafaratu yam?? ？拉Nadhru及格？`asiya华kafaratuhu kafaratu山药？？ (Sunan Ab??arrative number 3290). （苏南抗体？？arrative号码3290）。

ie, “There is no vow in an act of disobedience (of God), and its atonement is the same as that of a pledge.”也就是说，“有没有在一个抗命（神发誓行为），其赎罪，是作为一个承诺一样。”

But the fact is that this group of words has nothing to do with the forms of “Nadhara”, meaning: “to warn,” which are so commonly used in the Qur'?但事实是，这组词无关，与形式“Nadhara”，意思是：“警告”，这是如此常用的古兰经'？

In fact the “Nadh?quot; of 25:1 is from the form IV (ie, Andhara) of N-DH-R.事实上，“NADH的？quot;是从表格四（即Andhara的N -的DH - R）的25:1。 It is of the pattern fa`?in the sense of the pattern muf`il, which is a recognized pattern in the classical Arabic.这是该模式的发`？在该模式1:1.3`金正日，这是一个在古典阿拉伯语确认的模式意义。 Other words in the classical Arabic of this pattern are:在这种模式古典阿拉伯语词是：

As-Sam?正如，山姆？ (hearing, listening) = al-Musmi`i, （听，听）=基地Musmi`我，

Al-Bad?铝坏？ (wonderful, marvelous) = al-Mubdi`i.[7] （美妙，神奇）=基地Mubdi`岛[7]

In S?7:17, it has been used as a verbal noun:在S？7:17，它已被用来作为一个口头名词：

?…fa-sa-ta`lam?aifa nadh?.? ？...发山，达`林？爱法NADH的？。？

ie, “… so that ye shall know how was My warning?”即“...所以你们就知道我是怎么警告？”

The Jahili poet `Antarah says[8]该Jahili诗人的Antarah说`[8]

?Wa kam min NADH?IN qad `atana muhaddiran ？华淦分NADH的呢？在盖德伊`阿塔纳muhaddiran
Fa-kana Ras?f?-Sur?ubasshiru?法假名拉斯？及格？河畔？ubasshiru？

ie, ?How many times has a WARNER who has come to bid us be on our guard against something bad,即？有多少次谁也叫我们来对我们的警惕坏事华纳，
Turned out ultimately to be a messenger of delightful things bringing a good news.?最终结果是一个令人愉快的事情信使带来好消息。？

The word an-Nadh? (“The Warner”) is one of the famous epithets of the Prophet单词1 - NADH的？（下称“华纳”）是一个称呼先知的著名 Muhammad穆罕默德 (P) used at many places in the Qur'an, while the Ahad? （p）在古兰经中的许多地方使用，而阿哈德？ (such as Bukh?, Kit?ar-Riq? B?26, etc.) describe him as an-Nadh?al-`ury?lt;/em>. （如Bukh？，工具包？氩Riq吗？B？26，等等）描述NADH的他，因为安？基地`乌拉圭？低温; /时间>。

In his article, Christoph Heger notes that the usage of a feminine word Nadh? has been used in the lexicons in the sense of a “votive gift,” for instance a child appointed by the parents by a vow to serve God.在他的文章中，克里斯托夫黑格尔指出，NADH的用法，女性词？已用于还愿礼物词典“在这个意义上的”上帝的服务，例如由孩子的父母发誓任命的。

Christoph Heger adds to this observation:克里斯托夫黑格尔增加了这一看法：

This is quite peculiar: that the masculine noun nadh?for those lexicographers should have a totally different meaning than the feminine noun of the same grammatical structure. 这是很奇特：即男性名词NADH的词典编纂？对那些应该有一个相同的语法结构完全不同的含义比女性名词。

This observation is merely based upon Christoph Heger's unawareness of the fact that lexicons indeed record the usage of the feminine noun Nadhir as “One who gives information or advice of a thing”; “One who warns”; “A spy who informs, gives notice of an enemy”, etc.[9]这一观察只是基于克里斯托夫黑格尔的一个事实，即词汇实在不了解纪录，“一谁给的资料或一物”的意见，“一个谁警告”，“间谍谁通知，发出通知的女性名词用法旁观者报一个敌人“等[9]

Therefore, there can hardly be any doubt of the fact that the way Christoph Heger wants to interpret this verse is based on a linguistic confusion which is so obvious from the viewpoint of the Classical Arabic that it hardly needs any further elaboration.因此，就不可能有任何事实的方式克里斯托夫黑格尔要解释这节经文无疑是基于对语言的混乱，如此从古典阿拉伯语的观点很明显，它几乎不需要任何进一步的阐述。

Notes 笔记

[1] http://www.christoph-heger.de/sura25_1.html [1] http://www.christoph-heger.de/sura25_1.html

[2] What the Koran Really Says , New York, 2002, pp. [2] 是表示什么可兰经 ，纽约，2002年，页。 387-390 387-390

[3] Jami` al-Bayan Fi Tafsir al-Qur'an , Beirut: Dar al-Kutub al- `Ilmiyya, 1992, vol. [3] 雅米`基地巴彦Fi的塔费尔基地古兰经 ，贝鲁特：达累斯萨拉姆基地Kutub基地`Ilmiyya，1992年，第一卷。 i, p.我山口 69 69

[4] Ibid. [4] 同上。

[5] In In Quest of an Islamic Humanism: Arabic and Islamic Studies in Memory of Mohamed al-Nowaihi , ed., AH Green, Cairo: American Univ., Press, 1984, p. [5] 在一个伊斯兰的人文追求：- Nowaihi，教育署阿拉伯和伊斯兰研究基地在记忆的穆罕默德 。啊，绿色，开罗：美国大学。，出版社，1984年，第 203 203

[6] Recorded in: Ibn Ishaq's Sirat Rasul Allah in the discussion of Badr. [6]记录的：伊本伊斯哈格的希拉特拉苏尔真主在巴德尔讨论。

[7] See Lisan al-`Arab (by Ibn Manthur under the root N-DH-R; Tadj al-`Ar?ol., iii, p. 561, line 12 from bottom. [7]见李立三基地`阿拉伯 Manthur（伊本根下的N -卫生署- R的; Tadj基地`氩？醇。，三，第561页，12行的底部。

[8] D?n, p. [8]和D？氮，山口 85, verse 5 85，第5节

[9] See Lane, An Arabic-English Lexicon, London: Williams and Norgate, 1893, book 1, part 8, p. [9]见巷，一个阿拉伯语的英语词汇，伦敦：威廉姆斯和诺盖特，1893年，图书1，第8部分，第 2782, col. 2782山口。 b and c. B和C