安拉(SWT)说:

Allah (swt) said:

关于对该经文的注释中“Mutashaabih”（隐微经文）的解释，就其中的“Waw”（连词“和”）在真主的话语中的用法，已经出现了意见分歧或争议。

A difference of opinion or dispute has arisen in respect to interpreting the Mutashaabih from the Tafseer of this Aayah. So sin respect to the ‘Waw’ in His Qawl:

有些学者认为这个“و”是“واو الاستئناف”（开启新句的“و”，即表示另起一个新的句子）。他们认为：“而那些在知识中根基扎实的人”是一个以“مبتدأ”（主语）开头的起始句，其“خبر”（谓语/述语）则是：

Some have considered this ‘Waw’ to be a ‘Waw ul-Isti’naaf’ (of resumption i.e. beginning something new). They considered: “And those firm in knowledge” to be a starting sentence made up of a ‘Mubtada’ whilst its ‘Khabar’ (news) is:

因此，必须在提到句末出现的“الجلالة”（即真主的名字）时停下来加以说明。

Accordingly, it is necessary to halt at the mention of the Lafzh Al-Jalaalah (i.e. Allah’s name) that came at the end of the statement:

按照这一解释，唯有安拉（SWT）独自知道经文中“穆台沙比哈”（隐微经文）的“塔维勒”（真实含义）。

In this way and according to this Tafseer it is Allah (swt) alone who knows the Ta’weel (interpretation) of the Mutashaabih.

然而,另一些学者则认为,位于"Raasikheen"(即"有深厚学识者")之前的那个"Waw"是"Waw Al-'Atf"(表示连接与关联的"Waw")。据此,只有真主知道经文中隐微之处(Mutashaabih)的Ta'weel(解释、真义),而那些在知识上根基稳固的人(Raasikhoon)也同样知道。而这一句的后半部分则是……

Others however held the view that the ‘Waw’ that is before the ‘Raasikheen’ (those firm in knowledge) is a ‘Waw Al-‘Atf’ (a Waw of connection and linkage). As such, it is Allah who knows the Ta’weel of the Mutashaabih and the Raasikhoon (those firmly grounded) in ‘Ilm (knowledge) also know it. That is while the sentence:

这一句处于对“Raasikheen”（即“扎实于知识者”，指学问根基牢固的人）的“Mahal Nasb Haal”（状语位置）之中，也就是说，它描述的是他们的状态与情形，即那些根基牢固地扎根于知识之中的人的状况。

That this sentence is in the Mahal Nasb Haal relating to the Raasikheen (i.e. it is describing their state and condition, the condition of those who are grounded firmly in knowledge).

按照这种理解,"Mutashaabih"(多义难解的经文)之所以被称为"Mutashaabih",是因为其含义对听者而言是模糊的;而"Mutashaabih"并不是指其含义无法理解的经文。这是因为《古兰经》中不存在含义无法理解的内容;而且,如果《古兰经》中包含无法理解的内容,它就不再是"Bayaanul Lin-Naas"(对世人的阐明),这与安拉塔阿拉的经文相违背:

According to this understanding the Mutashaabih is Mutashaabih due to the ambiguity of its meaning to the one who hears it whilst the Mutashaabih is not that which its meaning is not understandable. That is because there is nothing in the Qur’aan which its meaning is not understandable and because if the Qur’aan contained something that cannot be understood then it would take it out from being a ‘Bayaanul Lin-Naas’ (explanation for mankind) which is in opposition to the Qawl of Allah Ta’Aalaa:

关于篇首的“海鲁夫”（字母），即诸章开头的如“الم”“كهيعص”等，它们也有其意义，因为有学者认为它们代表各章的名称，并作为各章的标识。所以会说：“《阿里·欧姆兰》章，即阿里夫·啦姆·米姆章”，这就是一个例子。

As for the Huroof (letters) at the beginning of the Suwar like ‘آلم ‘and ‘كهيعص ‘and others then they possess a meaning because some have considered them to represent the names of the Suwar and identifiers for them. So it is said: ‘Soorah Alif Laam Meem Aali ‘Imraan’ for example.

而另一些学者则认为,更接近正确的看法是:真主以这些字母开始某些章,是为了引起阿拉伯人对《古兰经》的注意。《古兰经》向他们提出挑战,而他们却无法写出类似的章。这是指这些字母仅由构成他们言语与散文的字母组成(或由之构成)的情况。这一解释更为有力,因为以这些字母开始的大多数章,其后都紧接着谈及《古兰经》并提请人们注意它的一节或数节经文。真主在《黄牛章》中说:

That is whilst others, in what is closer to the correct view, have interpreted that Allah began some of the Suwar with them in order to grab the attention of the Arabs towards the Qur’aan Al-Kareem that was challenging them and which they were incapable of producing a Soorah like it. That is in the case where it is only made up of the letters through which their speech and prose are regulated and organised (or composed of). This interpretation is outweighed (or stronger) because most of the Suwar that have begun with these letters are followed by an Aayah or Aayaat that talk about the Qur’aan and draw attention to it. Allah Ta’Aalaa said in Soorah Al-Baqarah:

在《阿里·伊姆兰》章中：

And in Soorah Aali ‘Imraan:

在《雅辛章》中:

In Soorah Ya Seen:

在《萨德章》中：

In Soorah Saad:

在《古兰经》的古尔夫章中：

And in Soorah Qaaf:

同样的道理也适用于其他以字母开头的章。这些章的中间或后半部分都提到了《古兰经》，即使它不紧接在字母之后。因此，那无法模仿的（具有奇迹性的）《古兰经》，正是由阿拉伯人所使用的这些字母构成的——哇，阿拉伯人啊！（你们难道不加以省悟、不加以思考吗？！）

The same applies to the other Suwar which begin with letters. They contain a mention of the Qur’aan in the middle or latter part of the Soorah even if it is not mentioned immediately following the letters. The Mu’jiz (inimitable/miraculous) Qur’aan is therefore made up from the same letters that are used in your language O Arabs! (So will you not take heed or reflect?!)

至于安拉在经文中所归于祂的行为与属性，应按照与安拉相称的方式来理解。例如关于祂的圣言（Qawl）：

As for the actions and attributes attributed to Allah Ta’Aalaa within the Aayaat, then they are interpreted in accordance to that which is fitting to Allah (swt). So for example in respect to His Qawl Ta’Aalaa:

它被解释为你的主（Rabb）的"امر"（命令）之意。这是为了消除并远离将真主与其被造物相比拟的任何相似之处，因为没有任何事物与他相似或可与他相比。至高无上的真主。

It is interpreted to mean the ‘Amr’ command of your Rabb (lord). That is to eliminate and distance making any resemblance between Allah and His creation, as there is nothing like or comparable to Him Ta’Aalaa:

关于祂的话（SWT）：

In respect to His Qawl (swt):

于是它被解释为真主的“Quwwah”（力量）之义……诸如此类。这是因为这些“Alfaazh”（措辞）的含义可以指向这些隐喻性（Majaaziy）的意义。原因在于，“Majaaz”（隐喻）在阿拉伯人的言语（或语言）中远比“Haqeeqah”（字面义）更为常见。

Then it is interpreted with the meaning of the ‘Quwwah’ (power) of Allah... and so on… That is because the meaning of these Alfaazh (worded expressions) is open to these metaphorical (Majaaziy) meanings. That is because the Majaaz (metaphorical) is present within the speech (or language) of the Arabs much more than the Haqeeqah (literal).

关于以某些受造物（Al-Makhlooqaat）起誓，例如：

As for the swearing by some of the creations (Al-Makhlooqaat) like:

关于这类以及其他类似的例子，它们是在鼓励并督促人的心智去思考真主塔阿拉以之起誓的事物。这些事物在人的生活中显现得极为宏大，它们也表明了祂的大能与能力（SWT），同时也体现了祂的创造之奇妙及其精妙的安排。其目的在于增强信士的信仰，并引起不信者对祂创造之卓越的注意，从而鼓励人们信仰造物主与安排者（Al-Khaaliq Al-Mudabbir）的存在。

In respect to this and other such examples then they represent an encouragement and urging for the human mind to examine that which Allah Ta’Aalaa has made an oath upon, due to the greatness of their manifestation within human life and as an indication of His power and capability (swt), in addition to the amazingness of His creation and its organisation. That is to increase the believer in his Imaan and to draw the disbeliever’s attention to the excellence of His creation to encourage Imaan in the existence of the Creator and Arranger/Disposer (Al-Khaaliq Al-Mudabbir).