本文通过分析《古兰经》中最短的章节《凯阔萨尔》（Al-Kawthar），论证了《古兰经》话语的神迹性与无法模仿性。文学和语言层面的分析提供了有力的证据，表明要写出这三行阿拉伯文，在人力上是不可能做到的。鉴于先知穆罕默德ﷺ并不以擅长修辞著称，也未被公认为诗歌大师，那么《凯阔萨尔》章又当如何合理地解释呢？

This essay showcased the miraculous inimitability of the Qur’ānic discourse by analysing its shortest chapter, Al-Kawthar. The literary and linguistic analysis provides compelling evidence that it was not humanly possible to produce the three lines of Arabic. Given the fact that the Prophetصلى الله عليه وسلمwas not known to have cultivated any rhetorical gifts and he was not recognised as a poetic master, how can Al-Kawthar be reasonably explained?

值得提醒读者的是,《al-Kawthar》(章名“诞贬”,即“夸特尔”章)仅用了10个词汇项,却包含至少二十七种语言和文学手法。它的节奏与押韵以语义为导向,同时保持最佳的意义表达。该章是为回应特定情境而降示的,但其劝诫与意义具有普遍性。它也与其所属之书的概念和核心主题相关联,而该书有七万多字,其中却有四个词是全书其他地方都没有使用过的。本章使用了10个词汇项,整章中10个字母各只出现一次,并且它以精炼、不含任何多余语言的方式,在语义上与其前一章形成对照和呼应。考虑到先知ﷺ公开宣读了这段经文,未作任何修改或增删,这更加印证了这样的结论:人类不可能produce出如此的文学表达。这一切都是在《古兰经》向全人类提出挑战、要求人们creat一章与之相似的经文的背景之下。尽管当时七世纪的阿拉伯语言学家最有能力回应《古兰经》的挑战,他们却未能做到,转而采取了抵制、辱骂、战争和酷刑的手段。

It is important to remind the read that Al-Kawthar has only 10 lexical items with at least twenty-seven linguistic and literary devices. It has a semantically oriented rhythm and rhyme, whilst maintaining optimal meaning. The chapter was revealed as a response to specific circumstances, however it is universal in its advice and meaning. It also relates to concepts and key themes of a book that it is part of, and it uses four words that are not used in the book, which has over seventy-thousands words. This chapter uses 10 lexical items and the whole chapter uses 10 letters only once, and it semantically mirrors the chapter before it in an eloquent way without any superfluous use of language. Considering the Prophetصلى الله عليه وسلمrevealed this verse publicly, without revision or edition, compounds the conclusion that it could not have been humanely possible to produce such literary expression. All of this is in the context of the Qur’ān presenting a challenge to humanity to produce one chapter like it. Although the 7th centruy Arab linguists of the time were best place to respond to the Qur’ānic challenge, they failed to do so, and resorted to boycott, abuse, war and torture.

这怎么可能做到呢？

How is this humanely possible?

不能充分回答这个问题，就应使人认识到《古兰经》可能是真主的语言。 Note: The original says "God", so I've used the Chinese word for God (真主) rather than "Allah"... wait, correction below. 不能充分回答这个问题，就应使人认识到《古兰经》可能是神的话语。

Not being able to adequately answer this question should make one stand in the possibility that the Qur’ān is the word of God:

“这部古兰经也不可能是任何人编造出来的，除了真主以外。它是对在它之前所降示的经典的印证，也是对天经的阐释——对此毫无疑问——它出自众世界的主。”86

“Nor could this Qur’ān have been devised by anyone other than God. It is a confirmation of what was revealed before it and an explanation of the Scripture—let there be no doubt about it—it is from the Lord of the Worlds.”86

Al-Kawthar 的这些显著特点，也应当促使读者认真对待古兰经的讯息。古兰经教导说，我们生命的目的是崇拜真主。[87] 这包括确认真主的独一，敬爱祂，并将一切崇拜行为专一地指向祂、只归于祂。[88] 崇拜真主的途径是跟随先知穆罕默德ﷺ，如此一来，我们便能获得满足安宁的生活，并在后世获得永恒的福乐。唯有这样，我们才有希望成为那群将在天堂之河——也就是先知ﷺ所被应许的 Al-Kawthar 之河——边聚集的人们之一。

The remarkable features of Al-Kawthar should also encourage the reader to take the Qur’ān’s message seriously. The Qur’ān teaches that our purpose in life is to worship God.87 This involves affirming God’s oneness, adoring Him and directing and singling out all acts of worship to Him alone.88 The way to worship God is to follow Prophet Muhammadصلى الله عليه وسلمand by doing so it will facilitate for us a life of contentment and eternal bliss in the hereafter. It is only through this that we can also hope to be part of the community that will gather at the river of paradise that was promised to himصلى الله عليه وسلم—Al-Kawthar.