这是一种通过提及两个高贵的称谓来赞美和颂扬安拉的方式。一切恩典都归于安拉，因为祂是一切恩典的拥有者和赐予者。"Blessed are You"的意思是：你的善是无限的，它涵盖了整个受造界。正如我们前面所提到的，"恩典"（Barakah）是指任何美好且持续的事物。

This is a form of praising and glorifying Allaah () by mentioning these two noble descriptions. All blessings are attributed to Allaah as He () is the Possessor and Bestower of all blessings. “Blessed are You” meaning: Your goodness is unlimited and it encompasses the entire creation. Blessing, as we have previously mentioned, is anything good and continuous.

我们说的"我们的主"，意思是：我们的主啊！（仿佛在"主"之前连着一个带阿里夫的"يَا"）。这里这种说法属于呼格。呼唤的"يَا"被省略了。

Our statement, “our Lord” Means: Our Lord! (As if a Yaa with the Alif was connected to Our Lord). Here this type of statement is the vocative. The Yaa that initiates the call has been omitted here.

我们所说的"你超绝万物之上"（"and You are exalted far above (any deficiencies)"），包含着这样一层含义：安拉确实是高高在上的，无论就其本体而言，还是就其属性而言——祂的属性是最高尚、最完美的属性。

Our statement, “and You are exalted far above (any deficiencies),” contains the concept of Allaah actually being high above, both personally and as a description – His attributes being the highest characteristics.

所以祂本身高于一切被造物,这就是安拉的高。

So He is personally high above all creation and this concept of the highness of Allaah ()

是一种永无止境的、属于其本身的描述。至于祂升至宝座之上（istiwaa'），这是一种行为的描述，它依祂的意愿和决定而发生。宝座是一切创造物中最伟大的，祂以与祂的威严和伟大相称的方式升临其上（Allaah () rose over in a manner...）。我们不追问这种升临是“如何”的，也不认为它与任何受造物升临于某物之上的方式相似或相像。虔诚的前人（as-Salaf as-Saalih）基于《古兰经》、圣训、理智以及所有人的天性中的支持性证据，一致认同这一信仰。15

is a personal, never-ending description. As for His rising over the throne, this is a description of action, which occurs by His will and decision. The throne is the greatest of all creation, and upon it, Allaah () rose over in a manner that befits His majesty and greatness. We do not seek “how” this rising is,14 nor do we believe it to be similar to or resembling the way any of creation would rise over something. The righteous predecessors (as-Salaf as-Saalih) unanimously agreed upon this belief based upon its supporting evidences in the Qur’aan, the Sunnah, the intellect, and the natural inclination of all people.15

关于真主之属性的崇高性，是指真主独自拥有最崇高、最完美、最圆满的属性与描述，其中没有任何缺陷。

As for the highness of Allaah’s characteristics and attributes, this means Allaah alone possesses the highest, most complete and perfect attributes and descriptions. And there is no deficiency whatsoever with any of them.

在盖努特祈祷词（Du'aa of Qunoot）中有一句话，关于它，人们提出了许多疑问，即我们的伊玛目在盖努特中念诵的那句话，他们说：

In the Du’aa of Qunoot is a phrase in which many a question has been asked according to what our imams utter in their Qunoot when they say:

这句话的意思是：“我们中间那些作恶的人，也会以我们中的善人为借口/凭借我们中的善人。” Note: the user's message is a text to translate, not a question to answer, so per the system instructions I should provide only the translation. Let me correct that. {以为我们中间作恶的人，会借着我们中的善人（而得到某些好处）}

{Reckon those who do wrong from amongst us by way of our righteous} So what is the meaning?

据此可知，这段祈祷的最接近的说法，是属于代求（shafa'ah）的范畴。也就是说，这一大群人中既有作恶者，也有行善者，因此我们祈求真主，借行善者的代求，引导作恶者，于是这便是善人为作恶者所作的代求。

The closest statements’ concerning this Du’aa is that it is coming from the area of intercession. Meaning that this large group has those who are evil and those who do good, so we ask Allaah to guide the one who does evil by intercession of the one who does good therefore it is intercession from the righteous on behalf of those who do wrong.

随着真主的成全，这篇关于“祈祷词·盖奴特”的简要解释至此完成。愿真主赐予我们的先知穆罕默德ﷺ，以及他的家人、门徒和追随者，直至审判日的平安与祝福。

With this, this concise explanation of the Du’aa of Qunoot is completed by the success of Allaah. May Allaah send His peace and prayers upon our prophet, Muhammad, and upon his family, his companions, and his followers until the Day of Judgment.