《古兰经》是真主启示给我们的穆罕默德ﷺ的言辞，并附有表明其含义的内容。因此，《古兰经》是字句（lafz）与含义（ma'na）的结合。单独的含义不被称为《古兰经》，而字句本身也不可能没有含义，因为构成言辞的根本目的，就是表明某个特定的含义。正因如此，《古兰经》被描述为具有阿拉伯语字句的经典。因此，真主（SWT）在经文中说它是阿拉伯语的，祂说：

The Qur’ān is the expression revealed to our master Muhammad  with what indicates its meanings. So the Qur’ān is the wording (lafz) and meaning (ma'na) together. The meaning alone is not called the Qur’ān and the wording cannot possibly have any meaning because the basis of composing expressions is to indicate a specific meaning. This is why the Qur’ān has been described as a description of its wording. Thus, Allah  said about it that it is in Arabic when He  said:

他说

And He  said

他说

And He  said

阿拉伯语是《古兰经》词语的表达，而不是对其含义的描述，因为其含义是人类的含义，而非阿拉伯人的含义。它是为全人类而降，而不仅仅为阿拉伯人。至于祂的话：

Arabic is the depiction of the Qur’āns’ words and not a description of its meanings, because its meanings are human meanings and not Arabic meanings. It is for the humankind and not for the Arabs only. As for His  saying:

这意思是说,它是被译成阿拉伯人语言的智慧,而不是阿拉伯式的智慧。这里的“阿拉伯语”只是对措辞的描述,仅此而已。《古兰经》的措辞只能用阿拉伯语来描述,除此之外没有其他名称,无论是字面意义还是比喻意义。因此,将其部分含义用其他语言写出来就称之为《古兰经》,这种说法是不正确的。《古兰经》的阿拉伯语性质是无可争议的;它的措辞只能是阿拉伯语。 《古兰经》是穆罕默德先知ﷺ的神迹。虽然先知ﷺ还有其他不同于《古兰经》的神迹,这些在《古兰经》本身以及圣训的可靠典籍中都有提到,但他ﷺ并没有以它们向人们提出挑战,挑战只针对《古兰经》。因此我们说,《古兰经》是穆罕默德先知ﷺ的神迹,自《古兰经》降示之日起直至末日,先知ﷺ的使命都由它得到证明。《古兰经》使阿拉伯人无力创作出与之相似的作品,并向他们提出挑战,要他们创作出与之相似的经文。真主在对他们的挑战中说:

It means that it is a wisdom translated into the language of the Arabs and not that it is an Arabic wisdom. Here the word 'Arabic' is a description of wording and nothing else. It’s (i.e The Qurans’) wording are not to be described except in Arabic. It has no other designation other than Arabic, whether literally or metaphorically. That is why it is not correct to say that the writing of some of its meanings in another language is Qur’ān. The Arabic language of the Qur’ān is indisputable; its wordings are only in Arabic. The Qur’ān is the miracle of the Prophet Muhammad . Even though there are other miracles of the Prophet  which took place at his  hands different to that of the Qur’ān, as mentioned in the Qur’ān itself and the Sahih works of the Sunnah, the he  did not challenge the people with, the challenge was only by the Qur’ān. That is why we say that the Qur’ān was the miracle of the Prophet Muhammad  with which his Messengership has been proven ever since the Qur’ān was revealed until the Day of Judgement. The Qur’ān rendered the Arabs incapable of bringing something like it, and it challenged them to bring something like it. He  said in His challenge to them:

他说：

And He  said:

他对他们的挑战达到了这样一个地步：祂告诉他们，他们将无法创作出类似的作品。祂说：

His  challenge to them reached a point where He  told them that they will not be able to bring something like it. He  said:

那些受到《古兰经》挑战的人无法带来类似《古兰经》的文字，他们无法应战，这一点已通过众所周知的传闻（mutawatir）得到证实；历史上没有任何记载，也没有任何人传述过他们（阿拉伯人）曾带来过类似的东西。

So those challenged by the Qur’ān were unable to being something like the Qur’ān, their inibility to meet this challenge has been proven via recurrent reports (mutawatir) and history has no knowledge of and nor has anybody narrated a report that they (the Arabs) did bring something like it.

这一挑战并不专指当时被直接提及的人群；相反，它是一个公开的挑战，一直延续到末日审判之日。因为所考虑的是措辞（lafz）的普遍性，而非起因（sabab）的特定性。因此，《古兰经》向全人类发出挑战：自它降示之日起，直至末日审判，无论何人，都可以拿出类似的作品。正因如此，《古兰经》不仅仅是为生活在先知时代的阿拉伯人而存在的奇迹，也不只是为阿拉伯人而设的奇迹，而是为全人类而设的奇迹。就此而言，不同部落之间并无差别，因为他的讲话对象是全人类。他说：

This challenge is not specific to those who were addressed; rather it is an open challenge until the day of Judgement because the consideration is for the generality of the wording (lafz) and not the specificity of the cause (sabab). So the Qur’ān challenges the whole of mankind since it was revealed and until the Day of Judgement to bring something like it that is why the Qur’ān is not a miracle for the Arabs who lived in the days of the Messenger  only, and nor is it only for the Arabs, rather it is a miracle for the whole of mankind, In this regard there is no difference between one tribe and another because his  address is to the whole of mankind. He  said:

既然挑战的经文是泛指的（'amma），他们说：

And because the verses of the challenge are general ('amma), they say:

它涵盖了全人类；而且，因为《古兰经》告诉我们人类和精灵是无法做到的，所以安拉说：

It includes the whole of mankind, and because the Qur’ān informs us of the inibility of mankind and jinn, He  said:

阿拉伯人无法创作出与这部《古兰经》相似的作品，全人类都无法带来与之相似的文字，这一点本身就是《古兰经》固有的特质。阿拉伯人每当聆听《古兰经》时，都会走近它，并被其辞藻的神妙所吸引，甚至连曾听先知ﷺ诵读《古兰经》的瓦利德·本·穆吉拉也对人们说：

The Arab's inibility to produce something similar to this Qur’ān, and all the people's inibility to bring something similar to it is a matter intrinsic to the Qur’ān itself. The Arabs, when they would listen to the Qur’ān, they would approach it and they were taken by the magic of its eloquence, even al-Walid ibn al-Mughira, who had heard the Prophet  reciting the Qur’ān, said to the people:

尽管如此,al-Walid 并未信仰,仍然坚持他的 kufr(不信)。因此,这种奇迹的各个方面都与《古兰经》本身的特性有关,因为那些听过它的人,以及直到末日都将听到它的人,仅仅通过聆听,就会被它言辞的力量所震惊、迷惑,即使只是一句话也是如此:

This despite the fact that al-Walid did not believe and persisted with his kufr. So the aspects of the miracle relate to the nature of the Qur’ān itself because those who have heard it and those who will hear it until the Day of Judgement are baffled and bewildered by the power of its eloquence by just simply listening to it, even if it is just one sentence:

由此,人们会诵读《古兰经》的一节或数节经文。其言辞、风格与旨趣,完全吸引并攫住人的情感。

And thus an ayah or ayāt of the Qur’ān would be recited. Its words, style and purpose completely captivates and seizes the emotions of the man.

《古兰经》的奇迹，最明显地体现在其措辞的流畅、纯正与达到惊人水平的雄辩之中。这一点在《古兰经》奇妙的文体中得到了体现。它的文体具有明晰（Wuduh）、强劲（Quwwah）与优美（Jamal）的特点，是人类无法企及的。文体（uslub）是将词语组织成各种意义的安排，或者说是借助语言表达方式来突出意义的方式；而文体的明晰，源于所表达的含义在其所用词句中得到的充分呈现。

The miracle of the Qur’ān is clearest in its fluency, purity and eloquence of an astonishing level. This is indicated in the miracilous style of the Qur’ān. Its style has clarity (Wuduh), intensity (Quwwah) and beauty (Jamal) that man cannot match. Style (uslub) is the arrangement of meanings in assorted words or it is the manner of expression to highlight meanings with lingusitic expressions, and the clarity of the style comes from the projection of the meanings intended to be expressed in the phrase with which they are expressed:

风格的力度（Quwwah）体现在用词与其所表达之意义相称：细腻的意义以细腻的词语来表达，动人的意义以动人的词语来表达，可憎的意义以可憎的词语来表达，如此类推……

The intensity (Quwwah) of the style is represented by the choice of words compatible to the meaning they give. Thus, the delicate meaning is expressed with the delicate word, and the emotive meaning is expressed with the emotive word and the loathed meaning is expressed with the loathed word and so on and so forth...

至于文体（uslub）的美妙，它体现在对最纯净、最优美的措辞的选择上，这些措辞既与所表达的意义相契合，也与伴随其出现的词语和含义在表达中相协调。

As for the beauty of the uslub (style) this is to be found in the choice of the most pure and best phrases fitting with the meaning they conveyed and with the words and meanings, which accompany them in the expressions

谁审视《古兰经》，就会发现其文体有一种崇高的高度，其特点体现在清晰、力度与优美之中。请听这清晰、力度与优美：

The one who examines the Qur’ān will find a lofty elevation in which the style of the Qur’ān is characterised in terms of its clarity, intensity and beauty. Listen to this clarity, intensity and beauty:

《古兰经》是一种特殊的表达体裁（Tiraz）。它的用词组织（nazm）既不遵循格律押韵诗（Ash-shi'r al-mawzun al-muqaffa）的标准方式，也不遵循自由散文（An-nathm al-mursal）的方式，又不属于兼具韵文与自由散文特征的"双重散文"（an-nathr al-muzdawij），也不属于押韵散文（an-nathr al-masjooh）。它是一种独特的风格，阿拉伯人此前从未遇到过。由于《古兰经》对他们产生了非凡的影响，阿拉伯人不知道《古兰经》是从哪个方面达到这种奇妙的卓越性（i'jaz）的。于是他们开始说，正如《古兰经》中所提到的：

The Qur’ān is a special genre (tiraz) of expression. Its arrangement of words (nazm) does not follow the standard method of metrical and rythmic poetry (As-shi'r al-mawzun al-muqaffa), nor is it according to the method of free prose (An-nathm al-mursal), nor is it on the method of an-nathr al-muzdawij (has dual resemblance to rhymed and free prose) or an-nathr al-masjooh (rhymed prose). It is a unique style, which the Arabs had never come across before. The Arabs, due to the extraordinary effect that the Qur’ān had on them did not know from what aspect did the Qur’ān reach this wondrous nature (i'jaz). So they started to say, as has been mentioned in the Qur’ān:

他们开始说，这些话是诗人的话，他是一个占卜者。因此，真主回应了他们，祂说：

And they began to say that these were the words of a poet and that he is a soothsayer. That is why Allah  replied to them when he  said:

《古兰经》属于一种特殊的文体，具有独特的结构，这一点在各个方面都清楚可见。因此，你会发现《古兰经》这样说：

The fact that the Qur’ān is of a special genre and a unique structure is clear in every respect. So you will find the Qur’ān saying:

And it says

And it says

然而，这些经文并非诗歌，而是一种独特的散文体。当你发现《古兰经》使用这种散文体时……

However these verses are not peotry, but rather a type of prose which is unique. When you find the Qur’ān saying this type of prose

它也拉长了段落，文风偏向散文式的表述。

It also lengthens the passage and style in prose in its saying:

你会发现它的文风富有创意，采用押韵的散文，因此它也会以押韵散文的形式表达。它是这样说的：

You will find it creative in rhymed prose, thus it will speak in rhymed prose. So it says:

你会发现它在"izdiwaj"（即韵脚相继而各不相同的散文体）方面更为出色。原文说：

You will find it superior in izdiwaj (prose with successive but different rhyms) so it says:

你会发现它延长了"izdiwaj"（配偶关系）这一词义，因为《古兰经》中这样说：

You will find it lengthening the izdiwaj, so the Qur’ān states:

在行文押韵的过程中，它会转入另一种韵律的散文体。因此，在以下段落中，行文仍按某一韵脚推进：

Whilst proceeding on a certain rhyme it will move to another type of rhyme prose. So while prooceeding in rhyme in the following:

它将在紧接其后的经文中放弃它，经文是这样说的：

It will abandon it in the verse immediately after it, so it says:

然后，在紧接着的那一节经文中，它会从这种韵律转到另一种韵律。

Then it will move from this rhyme to another type in the verse that immediatley follows it, so it says:

按照这种方式通观整部《古兰经》,你会发现它既不遵循阿拉伯人所熟知的诗歌或散文的任何体裁规范,也不类似阿拉伯人或其他民族的任何言辞。

In this manner examine the whole Qur’ān, you will not find it adhering to anything from the well-known way of the Arabs in terms of poetry or prose in their various types, and nor does it resemble any saying from the sayings of the Arabs or any other people.

然后你会发现它的风格清晰、有力而优美,能够以最精准的表达方式把意义呈现出来。当意义细腻微妙时,你会看到它这样说:

Then you will find its style is clear, intense and beautiful which renders meanings in a manner of expression which depicts the meanings in the most accurate of depictions. When the meaning is delicate you find it saying:

Your message contains only the instruction to use delicate words and soft, flowing sentences, and no text to translate. Please share the English passage you would like translated into Simplified Chinese, and I will render it faithfully and naturally, with ﷺ placed as the rules require.

Using delicate words and soft, flowing sentences.

当意思强烈有力时，你会发现它这样说：

And when the meaning is forceful, one will find it saying:

所以它使用华丽的词语和有力的句子；当意义令人愉悦时，它便使用令人愉悦的词语，于是它这样说道：

Thus using grand words and strong sentences. And when the meaning is pleasant it uses pleasant words, so it says:

当意思有问题时，就会用与该意思相应的词来表达，所以它说：

And when the meaning is objectionable it comes with the appropriate word for this meaning, so it says:

你好。请把需要翻译的英文原文发给我,我会将其忠实、自然地译为简体中文。

And it says:

这种表达之所以能够传达意义，是因为它以一种描绘意义的方式呈现，并注重那些富有韵律的词语，这些韵律能够打动心灵，使人在领会和理解其含义时有所触动。因此，听者在理解时，由于其含义的深邃和措辞的雄辩，会心生一种深深的敬畏与谦卑之情，以至于一些雄辩的阿拉伯学者，尽管怀有不信与固执，几乎要俯身叩拜于它面前。

The rendering of meaning had been accompanied with this manner of expression which depicts the meanings, giving attention to words which have the rhyme that moves the soul when conceiving the meanings and comprehending them. That is why it evokes in the listener who comprehends, due to the depth of its meanings and the eloquence of its expression a deep sense of awe humility until some of the eloquent Arab thinkers almost prostrated before it despite their disbelief and obstinacy.

那么，凡是细察《古兰经》的词语与句子的人，就会发现：《古兰经》在组合字母时，注重发音从各自的发音部位发出的声音。因此，发音部位相近的字母在词或句中彼此相邻；当发音部位之间存在距离时，则用一个能消除转换之别扭感的字母将它们隔开。同时，这样做使某个字母在发音上更加悦耳，在听觉上更加轻快，并像音乐中的副歌一样反复出现。它不说"kal ba'iq a-mudfiq"，而说"kasayyib"；也不说"al-hu'khu'"，而说"sundusu khudrin"。当需要使用在发音上相距较远的字母，而某一含义恰适于此、其他词语都无法传达这一含义（如"deeza"一词）时，即便含义相同，也不会用"zalima"或"ja'ira"来代替。除了用词的精确之外，这种作为副歌的字母在经文中也明显地频繁出现。例如《王座节》（Ayatul Kursiyy）中，字母"lam"共重复了23次，其韵律优美，对听觉产生感染，使人侧耳倾听，渴望听得更多。

Then, indeed the one who scrutinises the words of the Qur’ān and its sentences will find that the Qur’ān gives attention to, when placing letters together, the sounds that come out from their places of articulation. So the letters close to each other in articulation are placed close to each other in a word or sentence. And when there is a gap betwen the points of articulation, they are separated with a letter which eliminates the strangeness of the transition. And at the same time it makes a letter pleasant in articulation and light on the ears to be repeated like the chorus in music. It does not say 'kal ba'iq a-mudfiq' but 'kasayyib'. Nor does it say 'al-hu'khu'' but 'sundusu khudrin'. And when it is necessary to use letters which are placed distanced from each other in a meaning which befits it and nothing else gives that meaning like the word 'deeza', there is no point in using the word 'zalima' or 'ja'ira' in its place even though the meaning is one. In additon to this precision in usage, the letter which is in chorus is clearly found in verses with some frequency. The Verse of the Throne (ayatul kursiyy) for example has the letter lam repeated in it 23 times in a pleasant manner which has an impact on the hearing such that it makes people prick up their ears and want to hear more.

通过这种方式,你会发现《古兰经》是一种特殊的体裁。你会发现它在其所适用的表达之中、在其周围的词语之中、以及其所蕴含的意义之中,揭示了它的一切含义。你不会发现其任何一节经文缺少这些。它的奇妙之处(i'jaz)在于其文体:它是一种特殊体裁的言辞,既不类似于人类的任何言语,人类的言语也不类似于它;它在词语与句子中对意义的运用恰如其分;它对于理解其雄辩并深入体会其含义的人的听觉所产生的感染力,使他谦卑到几乎要向它俯首叩拜的地步。而对于不理解其雄辩的人,这些词语的韵律与声音同样吸引着他,使他着迷而无法自拔,以至于听者即使不理解其含义,也会被迫变得谦卑。因此,它是一个奇迹,并将持续作为奇迹,直至末日来临。

In this manner, you will find that the Qur’ān is a special genre. And you will find it reveals all of its meanings in the expression that befits it, in the words around it and the meanings with it. You will not find that missing in any of its ayat. Its miraculousness (i'jaz) is clear in its style in terms of being a special genre of speech which does not resemble any speech of human beings or vice versa, and in terms of the application of meanings in words and sentences which befit them and in terms of the effect/impression of the words on the hearing of the one who comprehends its eloquence and looks deeply into its meanings, so he becomes humble to the point of almost prostating to it. And the effect it has on the hearing of the one who does not comprehend its eloquence, the ring and sound of these words captivate him and hold him spellbound in an incapacitating manner to which the listener humbles himself by force even though he may not understand its meanings. Therefore, it is a miracle which will remain a miracle until the Final Hour.