抛开修辞、精确与保存不谈，单单聆听《古兰经》，便持续对人产生一种独特而非凡的影响。正如阿勒·哈塔比（al-Khaṭṭābī）在《古兰经的奇迹之证》（Bayān Iʿjāz al-Qurʾān）中所写："《古兰经》的不可企及性还有另一个层面，人们往往忽视它，除了少数人之外无人认识，那就是它在心中所产生的效果，以及它在灵魂上所留下的印记。除《古兰经》之外，你从未听闻任何言辞，无论是诗歌还是散文，一旦抵达人的耳中，能像《古兰经》那样立即带来如此的愉悦与甘甜，而在另一些时候，又带来如此的敬畏与震撼。"448

Sophistication, accuracy, and preservation aside, simply hearing the Qur’an continues to have a unique and extraordinary effect on people. As al-Khaṭṭ ābī writes in Bayān Iʿjāz al-Qurʾān, The inimitability of the Qur’an has yet another dimension, one which people tend to overlook, and is unrecognized except by a sparse few—namely what it generates in the hearts and impresses onto the souls. Aside from the Qur’an, you do not hear of any discourse, neither poetry nor prose, that upon reaching one’s ears provides such immediate pleasure and sweetness, and at other times such awe and intimidation, like the Qur’an does.448

他接着描述了《古兰经》在历史上如何展现出一种独特的力量：能够以乐观与清醒唤醒人的心灵，并连根拔除最根深蒂固的错误信念。他问道：难道不值得注意吗？多个怀有杀意的阿拉伯人曾each靠近先知ﷺ企图暗杀他，结果却在听到他诵读《古兰经》时放下了武器，立刻从敌人变成了盟友，从坚定的不信者变成了信士中最真诚的虔诚者。

He then proceeds to describe how the Qur’an has historically exhibited a unique potency for invigorating spirits with optimism and wakefulness, and uprooting the most deeply entrenched false convictions. Is there nothing remarkable, he asks, about multiple murderous Arabs who each neared the Prophet صلى الله عليه وسلم to assassinate him, only to be disarmed by hearing his recitation of the Qur’an, and transformed at once from enemies to allies, and from staunch disbelievers to the sincerest devotees among the faithful?

在一则经过严格考证的传述中，朱拜尔·本·穆特伊姆叙述道：他作为一名多神崇拜者来到麦地那，是为了赎回在白德尔战役中被俘的族人。他发现先知ﷺ在昏礼拜中诵读《日月》（Sūrat al-Ṭūr）。他叙述道：

In a rigorously authenticated report, Jubayr ibn Muṭʿim  narrates that upon arriving in Madinah as a pagan idolator, to ransom his clansmen who were captured at the Battle of Badr, he found the Prophet صلى الله عليه وسلم reciting Sūrat al-Ṭū r during the Maghrib prayer. He narrates:

当他读到这些经文时："难道他们是无中生有被创造的吗？还是他们自己就是创造者？抑或是他们创造了天地？不，他们并不确信。"

Once he reached the verses, “Were they created out of nothing, or are they the creators [of themselves]? Or did they create the heavens and the earth? No, they are not certain.

或者他们拥有你主的宝库，或者他们是掌管者吗？”我的心几乎飞走了。450

Or have they the repositories of your Lord, or are they the controllers [of them]?,”449 my heart nearly took flight.450

另一则叙述中，他说："这就是信仰第一次在我心中扎根的时刻。"451 同样，伊本·阿拔斯又叙述道：有一夜，穆斯林仍身处充满敌意的麦加，先知ﷺ在拜中诵读："难道你们对这段经文感到惊讶吗？你们竟笑而不哭？"

In another narration, he said, “This was the moment that faith first settled in my heart.”451 Similarly, Ibn ʿAbbās  narrates that one night, while the Muslims were still in hostile Mecca, the Prophet صلى الله عليه وسلم recited in his prayer: “Then at this statement (the Qur’an) do you wonder? And you laugh and do not weep?

所以你们还在傲慢地嬉笑吗?那就向真主叩首,并崇拜祂吧!」452 伊本·阿拔斯说,在诵读这些经文时,在场的信士以及几位偷听的多神教徒都与先知一同俯身叩首。453 他们被诵读所感动,不由自主地顺从了——但这只持续了片刻,他们高傲的固执很快又重新占了上风。

While you are proudly sporting? So prostrate to Allah and worship [Him].”452 Upon uttering these verses, Ibn ʿAbbās says, both the believers present and several eavesdropping pagans fell into prostration along with the Prophet 453 .صلى الله عليه وسلم Their enrapture by the recital compelled them to involuntarily comply—albeit only for a few moments until their prideful obstinacy resurfaced.

但是，许多曾反对先知穆罕默德ﷺ的人，最终还是向《古兰经》在他们心中激起的力量屈服了。这些人不仅包括曾经拔剑与他为敌的人，甚至还有父亲在与先知穆罕默德ﷺ的战斗中阵亡的人。很难找到比艾布·哲赫勒·本·希沙姆、乌maya·本·赫勒夫和瓦利德·本·穆吉拉更敌视穆罕默德ﷺ的人，然而他们的儿子（伊克里玛、索夫旺和哈立德）在他们的父亲死于穆斯林之手后，却皈依了《古兰经》。这些只是早期的几个例子，说明《古兰经》的力量如何改变了聆听者的心灵；直到今天，许多甚至不理解其经文含义的人，也发现自己无法抗拒其诵读所具有的强大感召力。

But many opponents of the Prophet صلى الله عليه وسلم did eventually submit to what the Qur’an stirred within them. These were not just the adversaries who once drew their swords against him, but even people whose parents had fallen in battle against the Prophet صلى الله عليه وسلم. It is difficult to find anyone who exhibited greater enmity to Muhammad صلى الله عليه وسلم than Abū Jahl ibn Hishām, Umayyah ibn Khalaf, and al-Walīd ibn al-Mughīrah—yet their sons (‘Ikrimah, Ṣafwān, and Khālid) embraced the Qur’an after their fathers’ demise at the hands of Muslims. These are but some early examples of how the potency of the Qur’an transformed the hearts of listeners, and until now many of those who may not even understand its words find themselves unable to resist the magnetic power of its recitation.

纳斯雷丁·迪涅（卒于1929年，原名阿尔方斯-艾蒂安·迪涅），法国伊斯兰问题作家，他写道：先知们所行的神迹可以说都是转瞬即逝的，正因如此，它们很快便被人遗忘；而经文的神迹则可称为“永恒的神迹”。它的作用从未停止。无论何地、何时，每一位信士通过诵读经文，都在帮助这一神迹得以实现；许多人的突然皈依也由此得到解释——对于不了解《古兰经》、或只凭冰冷而不准确的译文来评判它的欧洲人来说，这些皈依是难以理解的。454

Nasreddine Dinet (d. 1929, born Alphonse-Étienne Dinet), a French writer on Islam, said, The miracles wrought by earlier Prophets had been transient, so to say, and for that very reason, rapidly forgotten, while that of the Verses may be called “The Permanent Miracle.” Its activity was unceasing. Everywhere and at all hours, each believer, by reciting the Verses, helped to realise the miracle, and in this can be found the explanation of many sudden conversions, incomprehensible for the European who knows nothing of the Qur’an, or judges it by cold and inaccurate translations.454

Dinet 的话的真实性，即使在今天也能得到证明：西方世界的大部分人对《古兰经》及其令人着迷的魅力一无所知。英文搜索引擎的结果通常会显示，《圣经》是有史以来阅读量最大的书，在过去五十年中售出约40亿册。第二名（《毛泽东语录》）与第三名（《哈利·波特》系列）的销量相加，也只有《圣经》的25%。455 《圣经》与其他作品之间的这种悬殊差距令人震惊，但与今天穆斯林的人数相比，它就显得微不足道了。这些穆斯林不仅购买或阅读《古兰经》，还将整部经文背诵于心。他们不仅能够背诵其中约600……

The truth of Dinet’s words can be demonstrated even today, given that much of the western world is oblivious to the Qur’an and its mesmerizing charm. Search engine results in English will usually reflect that the Bible is the most read book of all time, with about 4 billion copies sold in the last fifty years. The second (Quotations from Mao Tse-Tung) and third (the Harry Potter Series) combined only sold 25% as many copies as the Bible.455 While this disparity between the Bible and other works seems staggering, it is eclipsed by the numbers of Muslims today who do not merely purchase or read but memorize the entire Qur’an by heart. They not only recall each of its ~600

页数达数百页，共114章、6236节经文，逐字逐个元音都被记住，并且是以阿拉伯原文的形式背诵，同时遵守支配古兰经诵读的tajwīd规则，尽管许多人的母语并非阿拉伯语。正如真主所说："我确已使《古兰经》易于记诵，有记念者吗？"也有无数人坚持隐瞒自己背诵《古兰经》的成就，担心公开这一成就的动机可能包含不诚或骄傲。关于《古兰经》不可模仿性的这一方面，即其令人着迷的吸引力，人类历史上还有哪一本书能够与之相比？

pages, 114 chapters, 6,236 verses down to each letter and vowel sound, but in the original Arabic form, and while observing the tajwīd rules that govern Qur’anic pronunciation, despite Arabic usually not being their native tongue. As Allah said, “And We have certainly facilitated the Qur’an to be remembered, so is there anyone who will remember?”456 There are also countless others who are adamant about concealing their commitment of the Qur’an to memory, fearful that their motive for disclosing this achievement may involve insincerity or conceit. With regards to this aspect of the Qur’an’s inimitability, that of its riveting allure, does any other book in all of human history begin to compare?

阿尔-巴基拉尼促请我们停下来，把《古兰经》当作一个独立的历史现象加以思考。457 我们都看到，每个社会和文明在喜爱上某种新颖的思想或艺术形式之后，自然会吸收它、在其中竞相创作，并在此基础上继续发展——或者当它变得平庸时将其摒弃。然而《古兰经》的情况并非如此：它没有开创一种新的文学或口语艺术体裁。《古兰经》与其他任何书籍都不同，它似乎将其问世时的震撼永远定格，并使其崇拜者的热爱长存不衰。

Al-Bāqillānī calls us to pause and consider the Qur’an as a standalone historical phenomenon.457 We all witness how every society and civilization, upon becoming fond of a novel idea or artform, naturally imbibes it, competes in it, and then builds on it—or purges it when it becomes mundane. But with the Qur’an, none of this took place; it never ushered in a new genre of creative literature or spoken word. The Qur’an, unlike any other book, seems to have frozen in time the excitement of its debut and retained the fascination of its admirers forever.

他们从不逾越其界限，而是终其一生通过诵读、背诵和深思来践行它。伊本·泰米叶为解释这一现象说道："凡用心聆听真主的话语以及祂的使者的话语，并以理智去领会、以心灵去沉思的人，必能从中领悟到某些意义、甘甜、指引、心灵的良药、福泽与益处，而在任何其他言辞中，无论是诗歌还是散文，他都绝不可能找到这些。"458

Never venturing beyond it, they are fulfilled by its recitation, memorization, and contemplation for an entire lifetime. In an attempt to explain this phenomenon, Ibn Taymīyah says, Whoever listens carefully to the words of Allah, and the words of His Messenger with his mind and ponders over them with his heart, he will arrive through them at certain meanings, sweetness, guidance, remedy for the hearts, blessings, and benefits that he would never find in any other words, whether poetry or prose.458

穆罕默德·德拉兹博士（卒于1958年）在其广受赞誉的著作《伟大的消息》（al-Nabaʾ al-ʿAẓīm）中，对《古兰经》的广泛感召力和其无可模仿的特性提出了类似的解释。他在书中认为，《古兰经》之所以具有强大感染力的秘密之一，在于它将有说服力的论证与动人的情感力量完美结合。德拉兹指出，人类的著作从未展现出这种理性与感性的完美平衡。科学家和哲学家的专业论述通常缺乏情感；而诗人和作家则往往很快从现实滑向虚构，并且为了逃避“冰冷的事实”（这与他们的目的相悖），不得不歪曲事实。至于《古兰经》，它将真理与美融为一体，其方式唯有至能的真主才能做到。

Dr. Muhammad Drāz (d. 1958) penned a similar explanation for the far-reaching embrace of the Qur’an and its inimitable nature in his acclaimed work, al-Nabaʾ al-ʿAẓīm (The Great Tiding). In that book, he maintained that one of the secrets behind the potency of the Qur’an is its perfect combination of persuasive arguments and emotive forces. Drāz argues that human writings never demonstrate this perfect balance of rationality and emotionality. The technical discourses of scientists and philosophers is generally devoid of emotion. Poets and writers, on the other hand, quickly swerve from reality to fantasy and feel forced to stretch facts to escape “the cold truth” which works against their objective. As for the Qur’an, it fuses truth and beauty in a way that only the Almighty can.

它的修辞深度诉诸理性，它的美感打动情感，二者互不减损。正如德拉兹所精妙指出的，我们都听过一些话语明显是极具批判性思维的成果，也听过另一些明显出自情感智慧极高之人的口中；然而，能在同一根枝条上同时见到这两种果实，确实令人惊叹。

Its rhetorical depth appeals to the intellect, and its beauty appeals to emotions, but neither detracts from the other. As Drāz beautifully puts it, we all hear words that are clearly the fruit of an impressively critical mind, and others that are clearly the fruit of someone with peak emotional intelligence, but to find both fruits stemming from the same branch is truly remarkable.

只有众世界的主才能赐予如此强大的良药，祂说，它“纯净，且对所有饮用者都是有益的”。459只有祂能赐予人类在精确性上“决断的言辞”，460然而这言辞仍然能够“使敬畏其主者的皮肤战栗，继而他们的皮肤与心，在提及安拉[的慈悯]时变得柔软”。461

Only the Lord of the worlds can offer such a powerful elixir, he says, that is “pure and salient for all those who drink it.”459 Only He can allot humanity “a decisive statement” in its accuracy,460 and yet still one that “causes the skins of those who fear their Lord to shiver, then their skin and hearts soften at the mention of [the mercy of] Allah.”461

Al-Bayhaqī在其著名的《Dalāʾil al-Nubuwwah》中引用了al-Ḥalīmī的话："凡是依赖这类说法（即穆罕默德抄袭Ibn al-Ḥaḍramī的奴隶少年）的人，什么指控都会接受。"随后他论证说，这种指控不仅无视了《古兰经》无与伦比的语言，也未能解释其力量与影响背后的奥秘。试想一下，从这部简练的《古兰经》中提炼出、或受其启发而产生的数以千卷计的理性学科、法律与伦理著作。无论是人间还是神圣的任何单一著作，都从未使人们和社会以如此全面的方式繁荣兴盛。在精神、道德、社会和文明层面，它为世界注入了新的生机，照亮了数个世纪，并且至今仍在持续发挥作用。正如全能、至尊的安拉在谈及《古兰经》时所宣告的："这样，我把一个精神启示给你，那是根据我的命令。"

Al-Bayhaqī, in his famous Dalāʾil al-Nubuwwah, quotes al- Ḥalīmī as saying, “Whoever depends on the likes of this (Muhammad plagiarizing from Ibn al-Ḥaḍramī’s slave-boys) will accept anything to accuse him.” He then justifies this by the fact that this charge not only ignores the inimitable language of the Qur’an but fails to explain the secret behind its potency and impact. Consider the thousands of volumes of intellectual sciences, laws, and ethics extracted from, or sparked by, this concise Qur’an. No single work—man-made or divine—has ever caused people and societies to thrive in such a holistic way.462 On spiritual, moral, social, and civilizational levels, it breathed new life into the world, illuminated it for centuries, and continues to do so until today. As Allah, the Mighty and Majestic, proclaims about the Qur’an, And thus We have revealed to you a spirit of Our command.

你原先并不知道什么是天启之书，也不知道什么是信仰，但我使它成为一道光，借此指引我的仆人中我所愿指引的人。你确实在引导人走向正路，即真主的道路，天上和地上的一切都属于祂。须知，一切事务终将归于真主。463

You did not know what the Book or [what] faith was, but We have made it a light by which We guide whom We will of Our servants. And indeed, you [O Muhammad] guide to a straight path, the path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Unquestionably, to Allah do all [matters] evolve.463