这里开始了一段很长的经文，跨越二十一节，但它构成一个完整的单元，论述同一个主题，而这个主题确实是贯穿整个章节的核心主旨。正如前文已经解释过的，本章以坚实的基础确立了这一主题，并通过对神性本质、对真主的崇拜以及二者之间联系的全面阐述而得到加强。

Here begins a very long passage which stretches across twenty-one verses but which constitutes a single unit, tackling one subject, which is indeed the main theme running throughout the whole sūrah. As has already been explained, the sūrah establishes this theme on a solid foundation, strengthened by a comprehensive explanation of the nature of Godhead, servitude to God and the links between them.

然而，此处所采用的方式与本章前文所见的不同。这里先是一段叙述，随后是评注，并伴有许多富有感染力的元素。其中值得特别提及的一点，是一幅细致描绘我们即将死亡之情景的画面。

The approach adopted here, however, is different from the one we encountered earlier in the sūrah. Here, we find a story followed by comments, coupled with a number of inspiring elements. One element used here that deserves particular mention is an elaborate scene depicting our approaching deaths.

这段长文生动地描绘了信士的漫长行列:从先知努哈(愿主赐他平安)开始,一直延续到先知穆罕默德ﷺ(愿主赐他们二人平安)的时代。在展示这一行列之前,先概述了一位虔诚的主仆、先知易卜拉欣(愿主赐他平安)对神性的本能认知。我们看到一幅壮丽的画面:未被扭曲的人性在寻求真正的主,它清楚地感知到主的临在,尽管在表面上它会遭遇种种歪曲与误解。它不断探索,直到能够形成一个正确恰当的概念,与它内心深处对真正之主的真实映像相符。从内心深处,它获得了对这一概念的有力证明,这证明比表面所显而易见的更为坚实可靠。这一点体现在易卜拉欣的论证之中:在他得到确证,知道自己的新概念是真理之后,他借此反驳了本族人的各种理论。

This long passage provides a vivid picture of the long procession of the faithful, beginning with the Prophet Noah and travelling down the ages until the time of the Prophet Muĥammad (peace be upon them both). Before this procession is shown, the nature of Godhead is outlined as instinctively perceived by a saintly servant of God, the Prophet Abraham (peace be upon him). We have a splendid scene of unperverted human nature seeking the true Lord, whose presence it clearly senses, although at the surface it comes face to face with distortions and misconceptions. It continues its search until it can formulate a proper and correct concept that corresponds to the true image it has deep down of its true Lord. From within it, it has strong proof of that concept which is more firmly founded than what is superficially apparent. This is outlined in the argument Abraham advances to refute his people’s theories, after he has been reassured that his new concept is the true one.

本章接下来展现的是信士们的长长行列,由尊贵的先知和使者们引领。当我们专注地注视这一行列时,所有的多神观念以及拒绝真理者的一切论据都显得毫无价值。历代所有的信士被视为构成一个民族、一个共同体,其后代遵循前人所领受的同一指引。因此,时间、地点、种族、国籍、血统或肤色都被认为毫无价值。将所有信士联结在一起的纽带,是尊贵的先知们(愿主赐福他们全体)所传布的那一信仰。

The sūrah continues with the long procession of the faithful, led by the noble prophets and messengers. As we look attentively at this procession, all concepts of polytheism and all the arguments of those who reject the truth are shown to be worthless. All the faithful across all ages are seen as constituting one nation and one community, the later generations of which follow the same guidance received by earlier generations. Thus, considerations of time, place, race, nationality, lineage or colour are seen to be of no value whatsoever. The tie that links all the faithful is the single faith preached by the noble prophets (peace be upon them all).

于是，易卜拉欣对他的父亲阿扎尔说："你把偶像当作神吗？我看见你和你的族人显然是迷失了正道。"这样，我们让易卜拉欣看到天地的伟大主权，以使他成为坚定的信士。当夜幕降临，笼罩着他的时候，他看见一颗星星，便说：

Thus Abraham said to his father Azar: “Do you take idols for gods? I see that you and your people have obviously gone astray.” Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer. When the night drew its shadow over him, he saw a star; and he exclaimed:

“这是我的主！”但当它落下时，他说：“我不喜欢那些会落下的东西。”然后，当他看见升起的月亮时，他说：“这是我的主！”但当它落下时，他说：

“This is my Lord!” But when it set, he said: “I do not love things that set.” Then when he beheld the rising moon, he said: “This is my Lord!” But when it set, he said:

“如果我的主不引导我，我必定是迷误的人中的一员。”当他看见太阳升起时，说：“这是我的主！这是最大的！”但当太阳也落下时，他说：“我的民啊，我与你们所谋的同主者无关。我以纯正的信仰，将我的面孔转向那创造天地的主。我不是以物配主的人。”（第74-79节）

‘If my Lord does not guide me, I will most certainly be one of those who go astray.” Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 74-9)

这是一幅壮丽的画面,经文借此描绘健全的人性最初便拒绝一切愚昧的偶像崇拜观念。对于未被扭曲的天性而言,偶像崇拜不过是毫无根据、绝对不可接受的迷信。天性毫不犹豫地加以摒弃,并开始以积极的努力寻求其真正的主宰。

This is a splendid scene which the sūrah uses to portray healthy human nature initially rejecting all ignorant concepts of idolatry. To undistorted nature, idolatry is no more than an unfounded and totally unacceptable superstition. Rejecting it without hesitation, human nature begins to seek its true Lord with vigorous activity.

它内在地感知到主的存在，尽管对祂并没有清晰成形的概念。因此，它会仰望任何似乎可能显现为神的事物。很快它便发现，这样的对象不可能是真正的主。它与人性深处所植根的关于神的实相及其属性的认知并不相符。

It has an innate feeling of the Lord, although it has no well-formulated concept of Him. Hence, it looks up to anything that presents itself as a possible manifestation of God. Soon it discovers that such an object cannot be the true Lord. It does not correspond to what is deeply implanted within human nature of the reality and nature of God and His attributes.

然后，它体验到真理自我显现，并在内心闪耀。这给人带来最大的喜悦。当他意识到自己内在对主的认知与他所自觉发现的实相完全而彻底地相符时，便宣告他坚定不移的信仰。这一切都体现在亚伯拉罕寻找其主的壮丽场景之中。在短短几节经文中，勾勒出了亚伯拉罕伟大的经历。当信仰在他心中扎下坚实的根基时，他宣告自己的信仰，无所畏惧地面对任何反对或质疑。他不愿在父亲、家族、部族或民族面前作出任何妥协。因此，每位信士都应当效法亚伯拉罕的态度：他以不可动摇的坚定，面对自己的父亲和他的族人。“易卜拉欣对他的父亲阿扎尔说：‘你把偶像当作神灵吗？我看见你和你的族人显然迷失了正道。’”（第74节）

It then experiences the truth revealing itself and shining within. This gives man his greatest joy. He declares his unshakeable belief as he realizes the complete and total correspondence between his innate picture of the Lord and the reality he has consciously discovered. All this is shown in the splendid scene of Abraham and his search for his Lord. In a few short verses, the great experience of Abraham is outlined. As faith establishes its firm roots within him, he declares his belief, fearing no opposition or objection. He is not prepared to make any compromise with his father, family, clan or nation. Every believer must, then, adopt the same attitude as Abraham who faced up to his father and his people with undeniable firmness: “Thus Abraham said to his father Azar: ‘Do you take idols for gods? I see that you and your people have obviously gone astray.’“ (Verse 74)

当易卜拉欣证明自己不愿扭曲其天性、蒙蔽其洞见，并且坚决拒绝虚妄、遵循真理时，真主向他展示了天地王权的一些迹象。

When Abraham demonstrated that he was not prepared to pervert his nature or becloud his vision, and that he was determined to reject falsehood and follow the truth, God showed him some aspects of the kingdom of the heavens and the earth.

他向他揭示了宇宙的一些奥秘,使他能够思考我们周围世界中处处可见的真理的一些伟大迹象。如此,他便能够将自己纯净的天性与通向正确信仰和引导的指引正确地联系起来。这样,他便能从拒斥虚妄的阶段,进入对真主——真正的主宰——有意识的认识阶段。

He let him into some of the secrets of the universe, so that he could reflect on some of the great signs of the truth with which the world around us abounds. Thus, he would be able to make the correct linkage between his pure nature and the pointers to the right faith and guidance. This would then enable him to move from the stage of rejecting falsehood to the stage of conscious recognition of God, the true Lord.

这正是人性应当遵循的正道。它应当体现出一种不受错误观念左右的觉醒意识，以及一颗开放的心灵，能够去研习真主大能的奇妙运作。这样的思考必定能从真主所创造的宇宙万物中获益，并因此得到真主的正确引导。

This is indeed the proper line to be followed by human nature. It should demonstrate a consciousness unaffected by false ideas and an open mind which studies the miraculous working of God’s power. Such contemplation is certain to benefit by the lessons of what God has created in the universe and receive proper guidance from God as a result.

让我们继续跟随易卜拉欣纯真天性的这段非常有趣的旅程。它看似轻松舒适，实则艰难而严峻，从本能的信仰出发，直至有意识地接受信仰。这种信仰会引发行动，明确须完成的任务和须施行的律法。真主不会抛弃人类，也不会要求他们仅凭理性就达到这样的信仰程度。他借着派遣使者时所传达的讯息，清楚地向他们展示了这一点。因此，他以讯息而非人的天性或智力作为人们承担责任的根据，也作为决定其归宿的依据。在这一点上，他对人性的完全了知与他的公正和恩典相辅相成。

Let us follow this very interesting journey with Abraham’s pure nature. Easy and comfortable as it may appear, it is certainly a tough and demanding journey starting from the point of instinctive belief and ending with a conscious acceptance of faith. It is the sort of faith that initiates action, defining a task to fulfil and a law to implement. God does not abandon human beings or require them to achieve that degree of faith using their reason alone. He shows it to them, clearly outlined in the messages with which He sends His messengers. Thus, He makes the message, not human nature or intellect, the basis of their accountability and the determinant of their destiny. In this, His perfect knowledge of human nature works in conjunction with His justice and His grace.

我们应当牢记，易卜拉欣是真主的挚友，是那些全然顺服真主至高无上者的众人之父。

We should remember that Abraham was God’s chosen friend, the father of the nation that includes all people who surrender themselves totally to God Almighty.

“当夜幕降临，笼罩着他时，他看见一颗星星，便说：‘这是我的主。’”（第76节）这段经文描绘了易卜拉欣开始产生严肃的怀疑、继而拒绝其族人所崇拜的偶像的情景。他完全专注于信仰的问题。我们读到古兰经的这句话“当夜幕降临，笼罩着他时”，整个画面便在我们眼前浮现。仿佛夜色只覆盖着易卜拉欣一人，将他与其他一切存在隔绝开来，使他独自与自己的思绪以及萦绕心头的问题相伴：“当夜幕降临，笼罩着他时，他看见一颗星星，便说：‘这是我的主。’”（第76节）

再一次，我们亲眼看到了信仰显现时那壮丽的景象：信仰根深蒂固，光芒照耀人的整个身心。人因此获得安宁，与自身和周围的宇宙和谐相处。这一景象的壮丽，在接下来的经文中达到了顶点。

Once again we see with our eyes the splendid scene of faith when it is clearly manifest, with established roots and shining over man’s whole being. Man is thus reassured, at ease with himself and with the universe around him. The full splendour of this scene comes to its climax in the verses that follow.

我们看到先知易卜拉欣的故事：他以全部的觉悟认识到他的主的真理。他内心完全平静，因为他感到是真主牵着他的手，引他走上正道。他的族人前来与他争辩，反对他宣布的对真主独一性的信仰，并警告他，他们的偶像和神祇可能会降祸于他。"他的族人与他争辩。他说：你们要就真主的事与我争论吗？其实是他已引导我。我不怕你们所拜的那些与他并列的物，除非我的主意欲如此。我的主的知识涵盖万物，难道你们不觉悟吗？你们既不怕以无凭无据的物与真主并列，我又为何要怕你们与他并列的物呢？你们若知道，那么，两派之中谁更有安全的权利呢？"（第80-81节）

We witness the case of the Prophet Abraham as he realizes with all his consciousness the truth of his Lord. He has complete peace of mind as he feels that God has taken him by the hand to guide him to the straight path. His people come to him with their arguments about his declared belief in God’s oneness and to warn him against what their idols and deities might inflict on him: “His people argued with him. He said: Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge; will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verses 80-1)

当人性偏离正道时，它就会迷失方向，而且会自动地越走越偏。它的路线与正道之间的夹角越来越大，使得回头变得远为困难。易卜拉欣的族人过去崇拜偶像、行星和星辰。在易卜拉欣得到真主的帮助并被引上正道之后，他们却无法领会那将他们与易卜拉欣隔开的巨大鸿沟。尽管他们的观念和信仰显然十分脆弱，他们仍然拿着自己的论据来与他进行争辩。

When human nature departs from the right path, it goes astray, and then it is automatically led further astray. The angle between its line and the right path becomes wider and wider, to make any return far more difficult. Abraham’s people used to worship idols, planets and stars. They could not appreciate the great divide that separated them from Abraham after he had been helped by God and guided aright. In spite of the clear flimsiness of their concepts and beliefs, they came to him with their arguments.

易卜拉欣能够在自己内心和周围的宇宙中感受到真主的存在，他以坚定而安然的态度面对他们说：“你们还要跟我争论真主吗？他已经引导了我。”（第80节）他告诉他们，真主亲自帮助了他，开启了他的心智，并指示了正道。他清楚而自觉地在真主置于宇宙中的万物中看见了祂。那么，他们怎能跟他争论一件他在内心深处所感受到的事情呢？真主已经引导了他，这一事实便提供了他所需要的全部证据和论据。

Abraham, who could feel God within himself and in the universe around him, confronted them with decisiveness and reassurance: “Do you argue with me about God, when it is He who has given me guidance?” (Verse 80) He tells them that God Himself has helped him, opened his mind and shown him the right guidance. He has seen Him clearly, consciously in everything He has placed in the universe. How can they, then, argue with him about something he feels deep down within himself? The fact that God has guided him provides all the evidence and argument he needs.

本章接着向我们展示了信士的队伍一景,由诸位尊贵的使者带领,从努哈与易卜拉欣的时代直至最后一位先知和使者穆罕默德ﷺ(愿他们都获得平安)。这支队伍被展示为连续不断、未曾中断的,尤其是自易卜拉欣以及他后裔中的众先知的时代以来。这里所提及的众先知并非按照时间顺序排列,而《古兰经》其他地方则常常如此,因为这里所重视的是队伍的连续性,而非其历史先后顺序。

The sūrah goes on to provide us with a glimpse of the procession of the faithful, led by the noble messengers, from the time of Noah and Abraham to the last of all prophets and messengers, Muĥammad (peace be upon them all). This procession is shown to be continuous, uninterrupted, particularly since the time of Abraham and the prophets among his offspring. Those prophets are not given here in chronological order, which is the case elsewhere in the Qur’ān, because it is the fact that the procession has been a continuous one that is given importance here, not its historical order.

我赐给他以撒和雅各，并且像之前引导努哈那样引导了他们每一个人。他的后裔中有达五德、素莱曼、艾尤卜、优素福、穆萨和哈伦。我就这样报酬行善的人。还有宰凯里雅、叶哈雅、尔撒和伊利亚斯，他们都是善人。还有以斯玛仪、以利沙、优努斯和鲁特。

We bestowed on him Isaac and Jacob, and We guided each of them as We had guided Noah before them. Among his offspring were [the Prophets] David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward those who do good. And Zachariah, John, Jesus and Elijah; who were all righteous. And Ishmael, Elisha, Jonah and Lot.

我们使他们每一个人都超越了众人。我们又使他们的一些祖先、后裔和兄弟也同样蒙受了恩宠。我们拣选了他们，并引导他们走上正路。{这便是真主的引导，他要引导他在仆人中所意欲的人。}即使他们以物配主，他们所做的一切也必然归于徒劳。我们把经典、智慧和先知身份赐予了他们。如果这一代人否认这一真理，我们必定已将它托付给不会否认它的其他人；那些人正是真主所引导的人。所以，你当遵循他们的引导，并说：“我不为此向你们索取报酬，它只是对全人类的训诫。”{}

Every one of them did We favour above all people. And [We exalted likewise] some of their forefathers, their offspring and their brethren. We chose them and guided them to a straight path. Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did. On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it; those are the ones whom God has guided. Follow, then, their guidance, (and] say: ‘No reward do I ask of you for this. It is but an admonition to all mankind.’“ (Verses 84-90)

这些经文共提到十七位使者和先知，另外还有Noah和Abraham。经文还提到“他们的祖先、后裔和兄弟”中的其他人。提及这些先知的经文，以以下评语作结：“我如此报酬行善的人。”（第84节）“我使他们每一位都胜过世人。”（第86节）“我拣选了他们，并引导他们走上正路。”（第87节）这些评语都肯定了这群尊贵先知的崇高地位，以及他们被神拣选并被引导走上正道的事实。然而，这一切都是作为以下三段陈述的引言而做出的。

These verses mention altogether seventeen messengers and prophets in addition to Noah and Abraham. There is also a reference to others among `their forefathers, offspring and brethren’. The verses which name these prophets are concluded with the comments, “Thus do We reward those who do good.” (Verse 84) “Every one of them did We favour above all people.” (Verse 86) “We chose them and guided them to a straight path.” (Verse 87) All these comments endorse the nobility of this group of honourable prophets and the fact that they have been chosen by God and have been guided to the right path. All this, however, is made by way of an introduction to the three statements that follow.

该章继续讲述真主的使者及其信息的主题，并谴责那些否认神圣启示的人，指出他们对真主、祂的智慧、恩惠与公正没有真正的认识。该章说明，最后的启示遵循了先前启示的模式，并指出《古兰经》作为真主所降的最后一部经典，印证了先前的经典。所有这些都与前面经文所述的、由尊贵的先知们带领的信士行列十分契合。

The sūrah continues with the theme of God’s messengers and their messages, and denounces those who deny the divine messages, describing them as having no true understanding of God, His wisdom, grace and justice. It states that the final message follows the same pattern of earlier messages, and that the Qur’ān, the last of the Books revealed by God, endorses earlier scriptures. All this fits beautifully with the procession of the faithful, led by the noble prophets, which was the subject matter of the preceding verses.

“他们说：‘真主从未启示任何人任何事物。’他们这样说，便是对真主并无真正的认识。你说：‘那么，谁启示了摩西带给世人的经典，作为光明和引导？你们把它写在纸片上示人，却隐匿了其中的很多内容。你们因此得到了教导，而你们和你们的祖先从前都未曾知道。’你说：‘是真主。’然后任他们在嬉戏与无聊的争辩中游荡。{这是我所降示的吉祥经典，它印证了在它之前的经典，好让你警告母城及其周围的人。信仰后世的人信仰它，并且他们时常谨守自己的拜功。}”（第91-92节）

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter. This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.” (Verses 91-2)

不信道者们过去固执地争辩说，真主从未派遣过人类使者，也从未向人类降示过任何启示。尽管在阿拉伯半岛上，他们身边生活着许多犹太社群，他们仍坚持这一说法。阿拉伯的偶像崇拜者并不否认犹太人拥有一部启示经典，也不否认《讨拉特》是降示给穆萨（愿主赐其平安）的。那些阿拉伯人正是在固执地拒绝接受降示给穆罕默德ﷺ的使命时，提出了这一论点。因此，《古兰经》驳斥了他们的说法，并提醒他们穆萨的经典。

The unbelievers used to stubbornly argue that God had never sent a human messenger, nor had he ever revealed anything to a human being. They maintained this in spite of the fact that there lived alongside them in the Arabian Peninsula a number of Jewish communities. The Arab idolaters did not deny that the Jews had a revealed book or that the Torah was sent down to Moses (peace be upon him). Those Arabs made this argument in the midst of their stubborn refusal to accept the message given to the Prophet Muĥammad (peace be upon him). Hence, the Qur’ān denounces their claims and reminds them of Moses’s scriptures.

“没有人真正认识真主，当他们说：‘真主从未启示任何人类任何东西。’”（第91节）麦加无知的不信道者提出的这一说法，在每个历史时期都有不信道者重复。时至今日，仍有人重复这一说法，他们声称宗教是人类发明的，并随着人类文明的进步而发展、变得更加精妙。这些人不加区分地看待人造的意识形态，比如过去和现在的偶像崇拜与异教信仰（这些信仰确实受其信徒所处进步阶段的影响），以及由众使者所传的天启宗教。他们忽视了一个事实：这些天启宗教的根本原则是相同的，并且每位使者都对其加以阐述。每一次，天启宗教都被一群信士所接受，同时被另一些人所拒绝。随着时间流逝，偏离发生了，歪曲也渗入其中。于是人们又回到了蒙昧时代，等待新的使者出现，再次传播天启的信仰。

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’“ (Verse 91) This claim by the ignorant unbelievers in Makkah is reiterated by unbelievers in every period of history. It is even reiterated nowadays by those who claim that religions where invented by human beings and that they developed and became more sophisticated with the progress of human civilization. Such people make no distinction between man-made ideologies, such as idolatrous and pagan beliefs past and contemporary, which are indeed influenced by the stage of progress of their adherents, and divine religions preached by God’s messengers. They ignore the fact that the main principles of these divine religions are the same, and that they are elaborated by every messenger. In each case, the divine religion was accepted by a community of believers and rejected by other people. As time passed, deviation occurred and distortion crept in. Thus, people reverted to their days of ignorance, awaiting the appearance of a new messenger to preach the divine faith.

本章现在谈到这部新的经典——《古兰经》，不信者仍在否认它的启示。他们被告知，它只是一条延续不断的链条中的一环。它并非什么新的捏造，而只是真主启示给祂所拣选的使者们的诸经典之一。

The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.

这是一部我所降示的吉祥之书，它印证了在它之前的经典，好让你警告母城及其周围的人。信仰后世的人才会信仰它，他们也时常谨守自己的拜功。（第92节）

This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)

上帝派遣使者、赐予他们启示和经典，这是祂在世间所设立的法则之一。这部新的经典确实如上帝所描述的那样是蒙福的。它的源头是蒙福的，因为上帝在降示它时赐予了祂的恩典。它的归宿也是蒙福的，因为它铭刻在穆罕默德ﷺ纯洁、广阔而高贵的心中。此外，它在篇幅和内容上也是蒙福的。

That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.

与人所著的卷帙浩繁的著作相比，它只有寥寥数页；然而它的启示、影响、指导和意义，却远远胜过数十部那样的书籍，而每一部都比它大好几倍。

Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.

一个长期致力于表达艺术、研究词语与含义之间关系的人，更能体会到《古兰经》以其独特的风格而蒙受祝福这一事实。人类要用比它大许多倍的篇幅，来表达《古兰经》所蕴含的全部意义、概念与启示，这是根本不可能的。许多单独的一节经文就包含着各种含义、事实与概念，使其能够在各种情境中、为众多目的而被引用。这是《古兰经》独有的品质，在人类的著作中找不到任何与之相比的例子。

A person who has been preoccupied with the art of expression and dealt with the relationship between words and meanings is better able to appreciate the fact that the Qur’ān, with its unique style, is blessed. It is simply impossible that human beings could express all the meanings, concepts and inspiration of the Qur’ān in a work which is a great many times its size. Many a single verse includes the meanings, facts and concepts that make it quotable in a variety of situations and for numerous purposes. This is a unique quality of the Qur’ān which has no parallel in the works of human beings.

《古兰经》的影响也是蒙福的。它以一种非凡、直接而温和的方式触及人性和整个人，它从各个方面向人性陈述其事实，照顾到人性的每一个层面。它对人性所产生的影响，是其他任何事物都无法比拟的。事实依然是，它享有真主的权威，没有其他言语享有与之相似的权威。

The Qur’ān is also blessed in its effect. It addresses human nature and man as a whole, in a way which is remarkable, direct and gentle. It puts its facts before human nature in every direction, taking care of all its aspects. Its effect on it cannot be matched by the effect of anything else. The fact remains that it enjoys the authority of God. No other speech enjoys a similar authority.