经文可以是一般性的，也可以是特定性的；启示的背景（原因）既可能印证经文的一般含义或特定含义，也可能对其加以限定。

The verses may be general or specific and the reason for revelation may either confirm the general implications of the verses or their specific implication, or it may qualify them.

1. 第一种情况是,导致经文降示的原因与经文的一般含义相符,此时经文应依其一般含义来理解。例如,艾奈斯·本·马立克传述:犹太人在妇女经期时把她们赶出家门,不与她们同吃、同喝,也不与她们同处一室。当安拉的使者ﷺ被问及此事时,安拉降示了这段经文:

1. In the first case where the reason for revelation confirms the general implication of the verse, the verse should be interpreted according to its general meaning. For example, Anas ibn Maalik reported that the Jews used to remove their women from their houses when they menstruated. They would not eat, drink, or sit with them in their houses. When the Messenger of Allaah (ﷺ) was asked about it, Allaah revealed the verse,

然后，安拉的先知（ﷺ）说道：

Then the Prophet of Allaah (ﷺ) said,

经文"月经中的女人不可与她们同房"的大意，也得到了该经文降示时相关事件的印证。

The general meaning of the verse that menstruating women should not be approached sexually is confirmed by events surrounding its revelation.

2. 第二种情况是，经文的具体含义通过降示原因得到确认，此时应依其具体含义来理解经文。例如，‘Urwah 传述：Aboo Bakr as-Siddeeq 释放了六个或七个奴隶，他们都因信仰安拉而遭受拷打：Bilaal、‘Aamir ibn Fuhayrah、an-Nahdeeyah 及其女儿 Umm ‘Eesaa，以及 Naw’il 部落的一名女奴；关于他的经文便是为此降示的：

2. In the second case, where specific implications of the verse are confirmed by the reason for the revelation, the verse should be interpreted according to its specific meaning. For example, ‘Urwah reported that Aboo Bakr as-Siddeeq set free six or seven slaves, all of whom were being tortured because of their belief in Allaah: Bilaal, ‘Aamir ibn Fuhayrah, an-Nahdeeyah and her daughter, Umm ‘Eesaa, and a slave girl of the Naw’il clan; and the following verses were revealed about him:

这段经文中的措辞是“最敬畏主的人”，这是一个最高级，它指向的是某个特定的人，而不是泛指。因此，这些经文应当被理解为指的是艾布·伯克尔·艾绥迪格，尽管人们可以从他无私奉献的伟大榜样中学到一个普遍的教训。

The wording of the verse mentions “the most God-fearing,” which is a superlative. This is a wording that indicates someone specific, rather than a generality. Thus, these verses should be understood to refer to Aboo Bakr asSiddeeq, although a general lesson can be learned from his great example of selflessness.

3. 然而,第三种情况是:经文的启示缘由是特定的,但经文本身具有普遍意义。此时,应当以普遍的方式理解这节经文,使其涵盖与经文降示背景相似的一切情况。例如,据穆萨耶卜(Al-Musayyib)转述:阿布·塔利卜临终时,先知穆罕默德ﷺ前去探视他,阿布·哲赫勒和阿卜杜拉·伊本·阿比·乌麦叶也在他身边。先知ﷺ说:"叔叔啊,你说'除安拉外再无应受崇拜的主',我就凭此在安拉面前为你作证。"随后,阿布·哲赫勒和阿卜杜拉说:"阿布·塔利卜啊,你要背弃阿卜杜勒·穆塔利卜的教义吗?"他们不断地劝说他,直到他说自己仍遵循阿卜杜勒·穆塔利卜的教义。先知ﷺ说:"只要我未被禁止,我就会为你求饶。"于是降示了以下经文:

3. However, in the third instance where the reason for revelation is specific and verse is revealed with general implications, the verse should be interpreted in a general way so as to include all circumstances similar to the specific events surrounding the verse’s revelation. For example, al-Musayyib reported that when Aboo Taalib was on his deathbed, the Prophet of Allaah (ﷺ) came to visit him while Aboo Jahl and ‘Abdullaah ibn Abee Umayyah were with him. The Prophet (r) said, “O Uncle, say, ‘There is no god but Allaah,’ and I will defend you with it before Allaah.” Then Aboo Jahl and ‘Abdullaah said, “O Aboo Taalib, will you turn away from the creed of ‘Abdul-Muttalib?” They kept on telling him that until he said that he was following the creed of ‘Abdul-Muttalib. The Prophet (ﷺ) said, “I will seek forgiveness for you as long as I am not forbidden to do so.” Then the following verse was revealed:

因此，禁止为已故去的亲属祈求宽恕的经文，适用于所有穆斯林：凡其父母或亲属在不信道的状态中去世，皆在此列，尽管此经文是为阿布·talib（Aboo Taalib）去世之前的情况而降示的。

Hence, the verse prohibiting prayers seeking forgiveness applies to all Muslims in cases where their parents or relatives have died in a state of disbelief, even though it was revealed in reference to Aboo Taalib before his death.

遵循解释或运用《古兰经》经文时的指导原则是:其教训在于经文用词的一般含义,而不仅仅在于经文降示时的特殊背景。然而,了解经文降示的相关事件,能够使经文的一般含义得到恰当的语境说明,并防止偏离。例如,Yoosuf ibn Maahak 传述:当Marwaan担任al-Hijaaz的总督时,哈里发Mu‘aawiyah希望他的儿子Yazeed在他之后继任哈里发,于是他写信给Marwaan。Marwaan随即召集麦地那的民众并向他们讲话,邀请他们向Yazeed ibn Mu‘aawiyah宣誓效忠,作为其父之后的哈里发。他还补充说,这是Aboo Bakr和‘Umar的sunnah(道路/做法)。‘Abdur-Rahmaan ibn Abee Bakr回答说,这是Heraclius和Caesar的sunnah。Marwaan随即下令逮捕他,于是‘Abdur-Rahmaan进入了‘Aa’ishah的房间,士兵们无法将他逮捕。

The guiding principle to be followed when interpreting or applying the verses of the Qur’aan is that the lesson lies in the general meaning of the words and not simply in the special circumstances in which they were revealed. However, knowledge of the events surrounding the revelations puts the general meaning of the verses in proper context and prevents deviation. For example, Yoosuf ibn Maahak reported that when Marwaan was governor of al-Hijaaz, Caliph Mu‘aawiyah desired that his son Yazeed be caliph after him, so he wrote to Marwaan. Marwaan then gathered the people of Madeenah and addressed them, inviting them to take an oath of allegiance to Yazeed ibn Mu‘aawiyah as caliph after his father. When he added that it was the sunnah (way) of Aboo Bakr and ‘Umar, ‘Abdur-Rahmaan ibn Abee Bakr answered that it was the sunnah of Heraclius and Caesar. Marwaan then ordered that he be seized, so ‘AbdurRahmaan entered ‘Aa’ishah’s house and the soldiers were unable to arrest him.

马尔万接着说："他确实是这节经文所指的那个人，

Marwaan then said, “Surely, he is the one about whom this verse was revealed,

当关于他所说的话的消息传到'Aa'ishah那里时,她说:"Marwaan说了谎。

When the news of what he said reached ‘Aa’ishah, she said, “Marwaan has lied.

“以真主发誓，那并不是针对他。如果我愿意，我可以说出这段经文是为谁而降的。”59

By Allaah, it was not about him, and if I wished to name the one about whom it was revealed, I could do so.”59