一些穆斯林的学者认为，以下内容体现了《古兰经》的一些奇迹性特征：

Some of the ‘Ulamaa of the Muslims regarded the following to represent some of the miraculous aspects of the Qur’aan:

1) 科学上的奇迹性（Al-I’jaaz Al-‘Ilmy）：指其中所包含的知识具有奇迹性，或指科学知识方面的奇迹性。

1) Al-I’jaaz Al-‘Ilmy (miraculous nature of the knowledge it contained or scientific knowledge):

这与《古兰经》中提到的一些在启示降临时尚未被发现的知识或科学事实有关。例如安拉至高无上的圣训：

This relates to the Qur’an mentioning some knowledge or scientific based facts which had not been discovered at the time of the revelation. This is like the Qawl of Allah Ta’Aalaa:

这是因为后来才发现，风有助于植物和植被的受精。

That is because it was only discovered later that the winds assist the fertilisation of plants and vegetation.

2) الإعجاز الإخباري（الإعجاز في ما أخبر به）

2) Al-I’jaaz Al-Ikhbaariy (miraculous nature of what it informed):

这一点体现在它对未来将要发生、而后确实发生的事实的告知上。例如安拉至高的话语：

This manifests in its informing about realities that will happen in the future and then actually happened. This is like the speech of Allah Ta’Aalaa:

这也包括关于前代民族的事件与真相的告知（Ikhbaar），这些内容当时的阿拉伯人并无所知，例如努哈（Nooh）的故事。

This also includes the Ikhbaar (informing) about the incidents and realities related to the previous nations which the Arabs at that time had no knowledge of, like the story of Nooh (as) for example.

3) 修辞上的奇妙（الإعجاز البياني）：

3) Al-I’jaaz Al-Bayaaniy (miraculous nature of style of speech):

这一点体现在《古兰经》的文体上，它所传达的含义令阿拉伯人困惑不已、百思不解。他们将它与自己所知的诗歌和雄辩之辞加以比较和衡量之后，发现它并非同一类型。这是因为它以独特的风格降临，其神奇的特性和无法模仿的品质，被伊斯兰宣教的敌人之一瓦利德·本·穆吉拉所指出，他说：“我们熟知诗歌的全部，它的Rajaz、Hajaz和Qareed（诗歌的各种特定格律），它的内容与范围，而它（《古兰经》）并非诗歌。”接着他又说：“我们见过术士和他们的法术，而他（先知）并不对他们施咒，也不吹结。以真主发誓，它是最甘美的言语，装饰着美丽与魅力。它的根基深厚，它的枝叶硕果累累……”（《先知传记》，伊本·希沙姆）。

This is manifested in the style of the Qur’aan in its provision of meanings which made the Arabs baffled and perplexed. After evaluating and measuring between it and what they had known in respect to poetry and eloquent speech they found that it wasn’t of the same kind. This is because it had come in a unique style and this miraculous nature and inimitable quality was remarked upon by one of the enemies of the Islamic Da’wah, Al-Waleed Ibn Al-Mugheerah, when he said: “We have known poetry in its entirety, its Rajaz, Hajaz and Qareed (specificities of Poetry), its content and its extent, and it (the Qur’aan) is not poetry”. Then he said: “We have seen magicians and their magic whilst he does not put spells on them or blow knots... By Allah it is the sweetest of speech, adorned with beauty and charm. Its root is abundant and its branches are fruitful...” (As-Seerah An-Nabawiyah, Ibn Hishaam).

"الإعجاز" (al-I'jaaz) 的定义并不适用于“الإعجاز العلمي”（al-I'jaaz al-'Ilmiy，科学上的奇迹）和“الإعجاز الإخباري”（al-I'jaaz al-Ikhbaariy，预言上的奇迹），因为在我看来，它们根本不能代表真正的“إعجاز”（al-I'jaaz）。原因有两点：

The definition of Al-I’jiaaz (miraculous nature of inimitability) does not apply upon the ‘I’jaaz Al-‘Ilmiy and Al-I’jaaz Al-Ikhbaariy as they are not, in my opinion, representative of the Al-‘I’jaaz at all. That is for two reasons:

1）他们认为，其中包含科学规律以及过去和未来之事的经文，属于《古兰经》的一部分，因此这些经文是具有奇迹性的；而其余的经文和章节则不包含这种" I'jaaz"（奇迹性）。然而，《古兰经》在各方面的奇迹性都是同等的。安拉至高无上曾挑战阿拉伯人，要他们creat一章如同它的章节，例如《忠诚章》（Al-Ikhlaas）或《人民章》（An-Naas），这些章节不包含他们认为是《古兰经》奇迹性或无法模仿之特质的那些方面。

1) The Aayaat that comprise of the scientific laws and the news of the past and future represent some of the Qur’aan. They are therefore according to their opinion miraculous Aayaat whilst the remainder of the Aayaat and Suwar do not contain this ‘I’jaaz. This is despite the Qur’aan being miraculous throughout at the same level whilst Allah Ta’Aalaa challenged the Arabs to bring or reproduce a Soorah like it, like Soorah Al-Ikhlaas or An-Naas for example, which are free from the matters that they considered to be angles for the miraculous or inimitable nature and character of the Qur’aan.

2)"I'jaaz"(伊jaz,即经文的无法模仿性)所表示的，是确认并证明人类无法创作出超出其能力的事物，这种无能将持续到末日。只要人类能够发现某些存在的规律，能够讲述过去与未来，即便他们并不诚实，而且关于这些领域已经写成了数以百万计的书籍，那么《古兰经》中包含这些内容，并不能说明在我们当今时代仍具有I'jaaz。这与I'jaaz的真正含义相悖，真正的I'jaaz表明人类将永远处于持续的无能之中。

2) The ‘I’jaaz represents the confirmation and proving of the inability of man to reproduce the thing that is beyond his ability until the Day of judgement. As long as humankind is capable of discovering some of the laws of existence and are capable of speaking about the past and the future and even if they are untruthful and in the case where millions of books have been written in these subject areas, then the presence of these matters within the Qur’aan Al-Kareem does not indicate the I’jaaz in our current time. This is contrary to the true reality of the I’jaaz which indicates the continual inability of humankind forever.

这些被他们视为科学性和知识性奇迹的内容，代表的是真主塔阿拉的知识涵盖过去、现在和未来一切事物的证据，但它们并不代表古兰经无可模仿的奇迹性质的方面或层面。

These matters which they considered to be scientific and informative miracles represent evidences for the knowledge of Allah Ta’Aalaa encompassing everything in the past, present and future but they do not however represent faces or aspects of the miraculous inimitable nature of the Qur’aan.

因此,《古兰经》不可模仿的奇妙特性,体现在其表达所传达之意义的文体之中。艾布·萨拉曼·穆罕默德·海塔比(Abu Salmaan Muhammad Al-Khitaabiy)在其著作《〈古兰经〉奇迹的阐明》(Bayaan I'jaaz Al-Qur'aan)中写道:“它之所以成为奇迹,只因它以最纯正、最雄辩的措辞(Alfaazh),以最优美的结构形式呈现,并蕴含了最纯正、最精妙的意义。”他接着说:“众所周知,要以同样的方式、同样的文体,并将其各种变化融合得和谐而精密排列,去创作或复制类似的内容,是超出人类能力的事。”

当你听到这些时，你会感受到反复出现的"西因"（每节经文末尾的" س"）那轻柔的低吟，它的节奏如此流畅，与夜的宁静、黎明的晨曦以及渐隐的星光所呈现的意境完全和谐、相得益彰。而当你听到安拉至高无上的话语时……

When you hear this you sense and feel the whisper or murmur of the repeated ‘Seen’ (at the end of each Aayah) and the smoothness of its rhythm that is in complete harmony and fitting to the meaning manifested in the calmness of the night, the dawn of Fajr and the fading light of the stars. And when you hear the speech of Allah Ta’Aalaa:

当人听到这些时,聆听者会感到恐惧和惊惧,同时能够想象和描绘出焚火(Jahannum)那可怕的实况,愿安拉塔阿拉使我们免受其刑罚。3)《古兰经》借助这些措辞、结构与韵律,蕴含了大量丰富多样的含义,其中包括调整和规范人与人之间以及国家与国家之间关系的律法。这许多各异的含义在精确构建的措辞与结构中汇聚一处,因此正是《古兰经》神妙无双(I'jaaz)的诸般体现之一。

When this is heard the one listening to it feels terror and alarm whilst being able to picture and visualise the terrifying reality of Jahannum (hellfire), may Allah Ta’Aalaa provide us with refuge from its torment. 3) With these worded expressions, compositions and rhythms the Qur’aan contains a host and great variety of meanings including the rulings to organise and regulate the relationships amongst the people and the relationships between states. The coming together of these many and various meanings within precisely built wordings and compositions is therefore a manifestation from the manifestations of the I’jaaz of the Qur’aan Al-Kareem.

《古兰经》的伊阿志（不可企及的奇迹性）因此在于其风格，这种风格包含措辞、结构与含义；而不在于它所提供的关于前代民族或未来的信息，也不在于它是否符合科学规律。阿拉伯人感知到了《古兰经》风格的伊阿志，却没有真正理解这种风格的实质；因为如果他们充分理解了它，就能够模仿它。

The I’jaaz (miraculous inimitable nature) of the Qur’aan Al-Kareem is therefore within the style that incorporates wordings, compositions and meanings whilst it does not lie in the information that it provides about the previous nations or of the future just as it isn’t found within scientific laws. The Arabs perceived the I’jaaz of the style of the Qur’aan but did not comprehend the true reality of this style, as had they fully comprehended it, they would have been able to imitate it.