第108章《古莱什》不对，应为：第108章“阿尔-卡瓦瑟尔”（Al-Kawthar，即《凯陶海尔》章），与《古兰经》中的所有其他章一样，蕴含着丰富的语言和文学特色。许多学者和学术界人士认为，《古兰经》对文学和语言手法与特征的运用，比任何过去或现在的文本都更为丰富。25

The 108th chapter, Al-Kawthar, like all the other chapters in the Qur’ān has an abundance of linguistic and literary features. According to many scholars and academics, the Qur’ān has a greater use of literary and linguistic devices and features than any other text, past or present.25

下面是一些例子，说明《古赛尔》章如何实现这一点。以下列举并不详尽，但它们为这一章的神迹性无法模仿提供了有力的证据。

Below are some examples of how chapter Al-Kawthar achieves this. The list below is not exhaustive, however, it provides compelling evidence to substantiate the miraculous inimitability of this chapter.

1. 强调。

1. Emphasis.

ِإَّن [Indeed/Surely] ِإَّن 这个词是强调性小品词，语义上含有“确定”“实在”“必定”之意。26 这个小品词强化了首句的语气，即毫无疑问，那拥有万物并主宰万物的主，已经赐予你们丰厚的恩惠。以此语气开篇，也起到感叹的作用，用以引起听者或读者的注意。考虑到这一点，إِ نَّ 的使用达到了这样的效果：“听啊！毫无疑问，那对万物拥有全能与主权的主，已经赐予你们丰厚的恩惠。”（参见第 2 至第 8 点。）

ِإَّن [Indeed/Surely] ِإَّن Theِ is the emphatic particle with the semantic implication of ‘certainty’, ‘indeed’, and ‘surely’.26 This particle contributes to the first line’s emphasis that it is without a doubt that the One who owns and has power over everything has given you the abundance. Starting the chapter with this particle also serves as an exclamatory device to excite the attention of the listener or reader. With this in mind the use of إِ نَّ has the effect of “Hey! Unquestionably, the One who has full power and ownership over all things has given you the abundance.” (See points 2 to 8).

2. 代词的选择

2. Choice of Pronoun.

ِإنَّا [Indeed/Surely, We] 使用第一人称复数，暗示主的伟大、威严与能力。27 它表示权能、确定性、能力、更大的数量，也可用来强调地位与尊贵。这一人称代词的选用十分恰当，因为它指向权能与能力。

ِإنَّا [Indeed/Surely, We] The first-person plural is used which suggests the magnificence of Lordship, majesty and ability.27 It indicates power, certainty, ability, greater quantity and it can be used to stress status and greatness. This is an apt choice of pronoun because it refers to power and ability.

这一点增强了该节经文的说服力，因为它肯定了：那位全能、有权能做一切事的真主，已将丰厚的恩赐赐予了先知穆罕默德ﷺ。结合前面的第一点（见第1点），其效果便是："喂！毫无疑问，那位尊贵、全能的创造者，他对万物有主宰之权，是一切的主人和拥有者，已将丰厚的恩赐赐予了你。"（见第3至8点）。

This adds to the verse’s persuasive force, because it is affirming that God, who is powerful and able to do all things has given the Prophet Muhammadصلى الله عليه وسلمthe abundance. Combined with the previous point (see point 1), the effect is “Hey! Unquestionably, the majestic, powerful creator, who has power over all things and who is the master and owner of everything has given you the abundance.” (See points 3 to 8).

3. 用词选择。

3. Word Choice.

َأْعطَ ْينَا َك [We have given you]　أَ,ْعطَي 一词与其他近义词相比更为恰当，这是由于其中一些微妙的概念差异。《古兰经》所选用的这个词表示亲手交付属于自己的东西，并且这份赐予来自于最慷慨的施予者。28 本章未使用的其他近义词则不具备这些额外的细微之处。在安慰先知ﷺ这一目的的语境中，这一用词十分精准，因为它强化了这句话所强调的赐予的确定性、能力、伟大、权能与亲近（见第10点）。

َأْعطَ ْينَا َك [We have given you] أَ,ْعطَي word The in comparison to similar words, is more apt due to some subtle, conceptual differences. The Qur’ānic choice indicates to hand over a thing that someone owns with one’s own hand and that it is coming from someone most excellent in giving.28 Other words of similar meanings, not used in this chapter, do not provide these additional subtleties. In the context of the objective of consoling the Prophetصلى الله عليه وسلم, this choice of word is precise as it strengthens the sentence emphasising the surety of giving, ability, greatness, power and intimacy (see point 10).

7. 全面性与永恒性。

7. Comprehensiveness and Perpetuity.

َالَكْوثَر [الكوثر/丰盛] "الكوثر"一词带有定冠词 ال。定冠词的用法之一是表示某类事物的全部。由于"الكوثر"并不指代某一特定事物,因此应理解为其全部类别,这在语义上意味着"一切美好事物的丰盛"。拉齐(Al-Rāzī)认为,ال 的加入使其具有"全面的含义",并表达"最完备的丰盛"。39

َالَكْوثَر [Al-Kawthar/The abundance] The word Al-Kawthar is prefixed with the definitive article ال. One of the meanings of the definite article includes denoting the entire class of something. Since Al-Kawthar is not denoting a specific thing, the entire class is to be inferred. This has the semantic implication of “the abundance of that is good”. Al-Rāzī maintains that the inclusion of the الfacilitates a “comprehensive meaning” and conveys “the most complete abundance.”39

从词法角度看，主干三字根中的و强调了该节经文整体意义的语义含义。و暗示着强度与持久性，这表明所赐予的大量恩惠是恒久的、持续不断的。

From a morphological perspective, the use of the و within the main triliteral root emphasises the semantic implication of the overall meaning of the verse. The و implies intensity and perpetuity. This denotes that the abundance of good that has been given is perpetual, ongoing.

8. 词语排列。

8. Word Arrangement.

َالَكْوثَر [Al-Kawthar/The abundance] "الكوثر"这个词本身是一个表示丰盛、充裕之意的形容词。然而，这个词被恰当地置于经文末尾，其后并未附加任何修饰对象。拉齐（Al-Rāzī）认为，这种语言安排有利于表达模糊、包容和涵盖之义，表明它指代一切美好之物。[40] 如果真主赐予的只是某一样东西并使其极为丰盛，那么经文就会提到该事物。然而，"الكوثر"之后并未指明任何内容，这表明它指的是一切事物，或诸多事物；在此语境下，寓意先知ﷺ已被赐予了充盈的一切美好之物。

َالَكْوثَر [Al-Kawthar/The abundance] The word Al-Kawthar is an attribute denoting plentiful or abundance. However, this word has been aptly placed at the end of the verse with no adjective after to be attributed to it. This, as Al-Rāzī’s argues, linguistically facilitates the desire meanings of vagueness, inclusivity, and encompassment; to indicate that it refers to all that is good.40 If God had bestowed one thing in great multitude then that would have been mentioned. However, nothing is specified after the word Al-Kawthar, which indicates everything or many things, and in this context, implying that the Prophetصلى الله عليه وسلمhas been given an abundance of everything that is good.

9. 概念关联（互文性）

9. Conceptual Relatedness (intertextuality).

["so" pray to your Lord and sacrifice] The ﻑ (particle, meaning "so", is causative.41 This indicates bidding and a recommendation to the Prophet ﷺ to be thankful for the abundance he has been given. This conceptually relates to tawḥīd (affirming the oneness of God). The oneness of God is the central theme of the Qur'ān which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to 'deities' other than God. Therefore this statement is not only logical and rational, i.e. to be thankful as a result of being the beneficiary of abundant good, it also serves as a way to illustrate the difference between the Prophet ﷺ and polytheists who would worship and offer sacrifices to idols. This chapter thematically coheres with a major theme in the Qur'ān, affirming the oneness of God. However, there are verses that specifically relate to this chapter, these include:

12. 用词选择。

12. Word Choice.

【献祭】这个词源自三字根 nā-ḥā-rā（ر ح ن），它有以下几层含义：

[Sacrifice] This word is from the triliteral root nā-ḥā-rā (ر ح ن(, and it has the following meanings:

胸部，胸的上部，喉咙，宰杀；努力，奋斗；大量倾泻。52

“chest, the upper part of the chest, the throat, to slaughter; to strive; to pour down heavily.”52

这个词含有多层含义。第一层含义是指宰杀牲畜作为献祭。第二层含义是站立礼拜。第三层含义是在礼拜中举手并诵念“安拉至大”（takbīr）。这个词用来传达本章所要表达的意思十分恰当，因为它所包含的多层含义，正好契合本章试图传达的理念与概念。诚然，正是出于安拉的伟大，才赐予了先知ﷺ胜利之泉（Al-Kawthar），而这份恩赐理应以感恩和献祭来回应，这在伊斯兰教中体现为宰杀牲畜、礼拜，以及宣颂并思考安拉的尊名（dhikr）。

This word is multi-layered. The first layer of meaning is that it can refer to the sacrifice of an animal. The second is to stand in prayer. The third is to raise one’s hand in prayer reciting the takbīr (‘God is greater’). This word is apt in conveying the meaning of sacrifice as it has layers of meanings that are most appropriate for the ideas and concepts that are trying to be delivered in this chapter. Surely, it is only out of God’s greatness that Al-Kawthar is given to the Prophet صلى الله عليه وسلمand it should be received with gratitude and sacrifice, which are manifested in Islam via sacrificing animals, prayer, and proclaiming and reflecting on God’s names (dhikr).

13. 强调

13. Emphasis.

[确实] 强调词用来强调谁才是真正且毋庸置疑的被断绝者。这突出并强调了，真正被断绝的正是先知ﷺ的敌人（见第14至17点）。

[Indeed/surely] The emphatic particle is used to emphasise who is truly and unquestionably cut off. This highlights and accentuates that it is the enemies of the Prophetصلى الله عليه وسلمthat are the one’s who are truly cut off (see points 14 to 17).

14. 你的憎恨者。

14. Your hater.

【你的憎恨者】"شَانِئَكَ"一词源自三字根 شين-نون-همزة（أ ن ش），其含义为："憎恶、厌恶……仇恨；丑陋；作恶者。"53 该词还指"夹杂着敌意与恶劣性情的仇恨"。54

[Your hater] The word shāni-aka is derived from the triliteral root shīn-nūn-hamza (أ ن ش (which has the meaning of “To hate, to abhor… hatred; ugliness; evil-doers.”53 The word also denotes “hatred mixed with enmity and evilness of disposition.”54.

这是一个恰当的用词。当一个人憎恨另一个人时，这种憎恨可以是出于正当的理由，也可以是出于不正当的理由。任何憎恨先知穆罕默德ﷺ的人——他是行走于地球上最优秀的人——都绝不会是出于正当的理由而憎恨。这种憎恨者之所以憎恨，是因为他们邪恶，并且具有丑陋的品性。"shāni-aka"这个词不仅指憎恨，还指一个人是邪恶的。用于表示憎恨的其他词语则不会带有这种含义。例如，源自词根 kāf-rā-hā（ه ر ك）的 karraha，意为"使人被憎恶、厌恶、不喜欢"。这个词并不包含"这种憎恨源于邪恶之人，并由丑陋品性驱动"的额外含义。正因如此，有人认为，《古兰经》在"信士们厌恶拒绝真理与邪恶"这一语境中使用了这个词："他使你们厌恶不信、作乱和违抗。"在这一语境下，《古兰经》不会把信士描述为怀有一种由邪恶品性驱动的憎恨。

23. 预言

23. Prophesy.

这一章的一个值得注意之处在于，它同样是真实而准确的。在这一章降示之时，先知ﷺ正处于他一生中最低落的时期之一。他的敌人似乎才是享有兴盛与权势的一方。然而，现实很快发生了改变。先知ﷺ最终成为了最成功的先知ﷺ，无论是作为一个人，

An interesting observation of this chapter is that it also is factual and accurate. At the time when this chapter was revealed the Prophetصلى الله عليه وسلمwas in one of the lowest points in his life. His enemies were the ones who seemed to have prosperity and power. However, the reality soon changed. The Prophetصلى الله عليه وسلمturned out to be the most successful Prophetصلى الله عليه وسلمboth as a man.

……以神圣启示的使者身份，并以政治家的身份。他的敌人最终失去了权力。事实上，先知穆罕默德ﷺ是地球上最被铭记、最被爱戴、最被赞颂的人。没有任何人的生平像先知ﷺ的生平那样被记录和铭记。在这个星球上，每一秒都有人在赞颂和纪念先知ﷺ；地球上总有某处正值伊斯兰礼拜时间，因此总有宣礼声响起，而宣礼词中提及了先知ﷺ。作为穆斯林，完善信仰的一个关键特征，便是爱先知ﷺ胜过爱其他一切。

delivering a Divine message and as a statesman. His enemies eventually lost their power. In fact, the Prophetصلى الله عليه وسلمis the most remembered, loved and praised person on earth. No one’s life is recorded and remembered as the life of the Prophetصلى الله عليه وسلم. Someone is always praising and remembering the Prophetصلى الله عليه وسلمevery second on this planet; it is always the Islamic prayer time somewhere on earth, therefore there is always the call to prayer, which mentions the Prophet صلى الله عليه وسلم. A key feature of perfecting one’s faith as a Muslim is to love the Prophetصلى الله عليه وسلمmore than.

就自己和家人而言。事实上，自爱的一个标志——希望自己获得善果——便是爱戴先知ﷺ。因为爱他并追随他，会带来真主特殊的喜爱与宽恕。65

oneself and family. In fact, a sign of self-love—wanting goodness for oneself—is to love the Prophetصلى الله عليه وسلم. For loving and following him leads to a special Divine love and forgiveness.65

这一章之所以具有先知性和事实性，在于此次启示之后所发生的事件。

What makes this chapter prophetic and factual is the events that took place after this revelation.

如经部分所述，贬低先知的是阿斯·本·瓦伊勒以及阿拉伯的其他显要人物。然而，在这些启示的经文降示之后，先知ﷺ成功地传播了伊斯兰教，拜偶像的宗教（即憎恨先知ﷺ者所信奉的宗教）消失了，如今阿拉伯人中最受尊崇的血统是先知ﷺ的血统，而阿拉伯半岛（甚至可以说整个世界）上最受尊崇和赞颂的人，正是先知穆罕默德ﷺ本人。

As mentioned in the section explaining the reason for its revelation, it was al-‘Āṣ ibn Wā’il and the other leading Arabs who denigrated the Prophetصلى الله عليه وسلم. However, after these revealed verses the Prophetصلى الله عليه وسلمsucceeded in spreading Islam, idol worship (the religion of the Prophet’sصلى الله عليه وسلم haters) disappeared, and the most honoured lineage among the Arabs now is the Prophet’sصلى الله عليه وسلم, and the most honoured and praised person in Arabia (and one can argue in the whole world) is the Prophet Muhammad himselfصلى الله عليه وسلم..