《古兰经》中指称对灵性实在的信仰的术语是"信"（īmān），它包含两个阶段：口头宣认（iqrār bil-lisān）与内心确信（taṣdīq bil-qalb）。以口头宣认的方式表明信奉伊斯兰教所确立的灵性实在，是一个人进入这一宗教的前提条件；但只有当这种信仰深化为坚定的内在确信时，真正的信仰才会显现。

The Qur'anic term for belief in a spiritual reality is /man (faith) which has two phases: lqrar bil-lisan (verbal profession) and tasdeeq bil-qalb (heart-felt conviction). A verbal profession of a belief in the spiritual realities upheld by Islam is the condition of a person's admittance into the fold of this religion, but true faith will emerge only when that belief deepens into a strong inward conviction.

对《古兰经》有信仰是什么意思呢?首先,一个人应当口头宣认《古兰经》是安拉(SW)的话语,是安拉通过祂所拣选的天使吉卜利勒(AS)降示给祂最后一位使者穆罕默德ﷺ的。作出这一宣认之后,此人即被接纳为穆斯林社群的一员,尽管他或许尚未获得真正的信仰。只有当他以深刻的内心确信来珍视这一信念时,真信的光明才会照亮他的心灵。那时,他会发现自己的心充满了对这部圣书的敬畏。随着信仰日益坚定,他的心智会越来越受《古兰经》的感化,对它的敬畏之情也会越来越深。因此,信仰与敬畏是相辅相成的。我们从对《古兰经》的研读中得知,第一个信仰这部启示之书的人,正是先知ﷺ本人,随后追随他的是他的同伴(RAA)。

Now what is meant by having faith in the Qur'an? It means that one should, in the first instance, verbally profess that the Qur'an is the Word of Allah (SW) that was revealed by Him through His chosen angel Jibra'eel (AS), to the last of His messengers, Prophet Muhammad (SAW). Having made this profession, a person will be accepted as a member of the Muslim community, although he may not have yet attained true faith. It is only when he comes to cherish this belief with a deep, inward conviction that the light of true faith will illumine his heart. Then he will find his heart to be full of reverence for the Holy Book. As his faith becomes stronger and stronger, his mind will come more and more under the spell of the Qur'an, and his feeling of reverence for it will become deeper and deeper. Thus faith and reverence go together. We learn from the study of the Qur'an that the first individual to believe in this ~evealedB ook was none other than the Prophet (SAW) himself who was followed by his Companions (RAA).

使者相信了从他的主那里降示给他的启示，信士们也一样……

The Messenger believed in what was revealed to him from his Lord, as well as the believers ....

(阿尔-巴格拉 2:285)

(Al-Baqarah 2:285)

他们的信仰是一种深刻的内心确信:《古兰经》是安拉的言语(kalam Allah)。这种确信使他们对《古兰经》怀有敬畏之心,也在他们心中培养了无限的热爱与虔诚。正因为如此,先知ﷺ总是焦急地等待启示降临,启示暂时中断时他便感到不安;启示恢复时,他又以极大的渴望和热忱努力记诵,以至于安拉(SWT)出于对祂的使者ﷺ的爱与怜惜,禁止他在这件事上急躁,并给出了如下的指示:

Their belief was a deep inward conviction that the Qur'an was kalam Allah (the Word of God). This conviction developed in them a reverential attitude towards the Qur'an and created in their hearts an unbounded love and devotion for it. It was for this reason that the Holy Prophet (SAW) used to wait anxiously for the Revelation to come, that he a would get impatient if it was temporarily suspended, and when it was resumed he would try to memorize it with utmost avidity and eagerness, so much so that Allah (SWT), out of love and affection for his Messenger (SAW), forbade him to be impatient in this regard with the following instructions:

“……不要急于诵读《古兰经》……”（塔哈 20:114）

... do not be in haste for the Qur'an .... (Taha 20:114)

"不要为了急于记诵而移动你的舌头" — here the verse is a Qur'an verse, so it should be wrapped in { }. {不要为了急于记诵而移动你的舌头。}

And do not move your tongue quickly (in trying to memorize the Revelation) to make haste therewith.

(《至仁主》75:16)

(Al-Qiyamah 75:16)

有一次，在启示初期，古兰经的降示曾因一段异常漫长的时间而中断。据传，这种中断使先知（SAW）深感痛苦和忧虑，以至于他常常想要从山上跳下去。他对《古兰经》的热爱如此深切，以至于他大部分夜晚都用于礼拜和诵读。他会站立诵读《古兰经》，直到双脚肿胀。他的同伴（RAA）同样痴迷于这部圣书，夜间也会长时间诵读。

Once at an early stage, the continuity in the process of Qur'anic revelation was interrupted f~arn untisually long period. It is reported that this interruption caused the Holy Prophet (SAW) so much anguish and distress that he would often think of throwing himself down from a mountain. So deep was his devotion for the Qur'an that he would spend the greater part of the night in prayer and recitation. He would stand reciting the Qur'an for long hours until his feet would get swollen. His Companions (RAA) were equally enamored of the Holy Book and would recite it for long hours at night.

许多人都立志每周通读一遍古兰经。先知穆罕默德ﷺ虽然本人就是古兰经启示的承受者，却常常请他的门弟子们（愿安拉喜悦他们）为他诵读古兰经，每当听到诵读时在他心中激起的强烈感受，他便会感动得落泪。

Many of them had made it a point to go through the whole Qur'an once a week. The Holy Prophet (SAW), though himself the recipient of the Qur'anic Revelation, often asked his Companions (RAA) to recite the Qur'an to him and would be moved to tears by the intensity of feelings roused in his heart.

显然,圣门弟子(愿主赐他们平安)之所以对《古兰经》怀有如此深厚的热爱与敬重,是因为他们对《古兰经》乃是至高真主启示之信念,已达到了最高的确信境界——在这一境界中,一项事实被视为绝对的真理。现在让我们审视一下我们对《古兰经》的信仰状况。我们确实公开宣称《古兰经》是神圣的启示,我们也理应感谢全能的真主,因为祂将我们列入了持有此信念的人群之中;然而,我们大多数人在内心并未确信它是真主的言语、是天地创造者的启示(至圣的真主)。这正是我们疏远《古兰经》、对它漠不关心的真正原因。即便是随意的内省与自我反省,也会证明我们的心中缺乏对《古兰经》的真实信仰,它们非但没有怀着真正的信仰,反而成了疑虑与猜忌的居所。我的穆斯林同胞或许会对我这番直言不讳感到反感;然而,事实是我们穆斯林确实严重缺乏对《古兰经》神圣来源的坚定信念。我们今天所处的怀疑与不确定的状态,在《古兰经》中是这样描述的:

Obviously, the reason why the Companions of the Holy Prophet (SAW) came to entertain such a deep love and reverence for the Qur'an in their hearts, and regarded it with so much reverence, was that their belief in the Qur'an being a Revelation from the Almighty had reached the highest stage of conviction - a stage at which a reality is accepted as an Absolute Truth. Now let us examine the condition of our faith in the Qur'an. We do profess that the Qur'an 'is a Divine Revelation and, indeed, we should be thankful to the Almighty that He has included us among those who hold this belief about His Book; but most of us are not inwardly convinced of its being the Word of Allah (SVVT), a Revelation from the Creator of the heavens and the earth. This is the real cause of our estrangement from, and indifference to the Qur'an. Even a casual introspection and self-examination will prove that our hearts are devoid of the true belief in the Qur'an and, instead of harboring true faith, they have become the dwellings of doubts and misgivings. My fellow Muslims might resent this plain speaking on my part; nevertheless, it is a fact that we Muslims woefully lack a staunch faith in the Divine origin of the Qur'an. The state of doubt and uncertainty in which we find ourselves today has been described in the Qur'an in the following words:

"……的确，那些在他们之后继承经典的人，对此仍怀有令人不安的怀疑。"（至善者 42:14）

... truly, those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. (Al-Shura 42:14)

正是这种信仰的缺失，使我们心中对《古兰经》毫无敬畏之情，既不愿去研读，也对探究其含义毫无兴趣，更从未想过在处世行事上寻求它的指引。只要我们不弥补这一可怕的缺陷，再多的宗教教导也不会有任何实际的益处。

This lack of faith is the reason why we neither find any reverence for the Qur'an in our hearts, nor feel inclined to study it, nor evince any interest in pondering over its meaning, nor ever think of seeking its guidance in conducting our lives. As long as we do not make up this dreadful deficiency, no useful purpose will be served by any amount of religious instruction.

因此，每位穆斯林首要且最重要的责任，是检视自己对《古兰经》的信仰：他所信的《古兰经》是神圣的天启之书，究竟只是一种与其实际生活毫不相干的教条，还是他确实相信它是真主（SWT）的话语，是为人类所启示的，用以寻求指引，并使之成为实际的生活准则。如果我们怀有这样的确信，我们便有理由感到满足，并感谢真主（SWT）；但如果没有——遗憾的是，绝大多数人正是如此——我们首先应当弥补信仰中的这一缺失，因为我们对《古兰经》所负其他义务能否履行，正取决于这一确信本身。

The first and foremost duty of every Muslim, therefore, is to check his belief in the Qur'an to see whether his belief in the Qur'an being a sacred and heavenly book is a mere dogma which has nothing to do with his practical life, or whether he is really convinced of its being a Word of Allah (SWT) which has been vouchsafed to mankind to seek guidance from it and make it a practical code of life. If we hold this conviction, we may have reason to be satisfied and be thankful to Allah (SWT), but if not - which unfortunately is the case with a vast majority - we should first of all make up this deficiency in our faith, because the fulfillment of our other obligations to the Qur'an is dependent upon this very conviction.

有人可能会问，这种缺失该如何弥补。显然，获得并增进信仰最简便、最有效的方式，就是与那些敬畏真主、心被真信之光照亮的虔诚之人为伍。圣人ﷺ的同伴们之所以拥有独特的信仰，正是受到他们的导师ﷺ的感召，而导师本人就是信仰与笃定的化身。圣人ﷺ去世之后，人们再也不可能凭借当年与他同在而达到同伴们（愿真主喜悦他们）所达到的信仰程度，但在虔诚之人的陪伴中改善和完善信仰的方法，即使在今天仍能带来极大的益处；因此，我们需要转向我们中间的虔诚之人，以不断更新我们的信仰。至于虔诚之人，他们反过来会在《古兰经》本身中找到信仰之光的最大源泉。他们还会仔细研读圣人ﷺ及其同伴（愿真主喜悦他们）的传记，以便能够享受与真主的使者ﷺ及其同伴在智识与精神上的陪伴。至于对《古兰经》的信仰及其增长，我们只能依靠一个源泉，那就是《古兰经》本身。

It may be asked as to how can this deficiency be made up. Obviously, the easiest and the most effective way to acquire and augment faith is to move in the society of godly persons whose hearts are illumined by the light of true faith. The Companions of the Holy Prophet (SAW) owed their unique faith to the inspiring influence of their Master (SAW), who himself was an embodiment of faith and certitude. After the death of the Holy Prophet (SAW), one can never dream of attaining the same degree of faith as the Companions (RAA) had attained on account of his physical presence among them, still the method of improving and perfecting faith in the company of the pious will be followed with immense advantage even today; so, we need to turn to the pious among us for continually refreshing our faith. So far as the pious are concerned, they, in their turn, will find the greatest source of the light of faith in the Holy Qur'an itself. They will also make a careful study of the biographies of the Holy Prophet (SAW) and his Companions (RAA) so that they may be able to enjoy an intellectual and spiritual companionship of Allah's Messenger (SAW) and his Companions (RAA). As regards the faith in the Qur'an and its growth, we have to depend upon one source only, that is the Holy Qur'an itself.

实际上,“iman”(信仰)并非能够从外部植入我们内心之物。它是那些根本真理的体现,这些真理不断地在我们的内在存在中闪现,并被我们的心灵捕捉和映照。我们可以说,人心是一面奇妙的镜子,它会自动捕捉并映照构成信仰的那些普遍真理之光。所发生的情况是,有时这面镜子的表面会在错误的环境和教育的影响下变得模糊,从而无法捕捉和映照信仰的内在之光。为了擦亮这面镜子,使其能够清晰地映照人内在的光明,真主(SWT)出于对人类的仁慈,降示了祂的经典,敦促我们分辨自身内在的光明,并提醒我们那些属于我们原初本性的直觉性认知的真理。

In reality, /man (or faith) is not something that can be planted in us from outside. It is an embodiment of fundamental truths that continually flash through our inner being and are caught and reflected by our heart. We can say that the human heart is a wonderful mirror that automatically catches and reflects the light of those universal truths that constitute Iman. What happens is that sometimes the surface of this mirror gets blurred under the effect of wrong environment and education and fails to catch and reflect the inner light of Iman. To polish this mirror so that it may clearly reflect man's inner light, Allah (SWT), out of His Benevolence to mankind, has revealed His Word, urging us to discern the light inside ourselves and reminding us of the truths which are the intuitive apprehensions of our primordial nature.

为每一位归向真主悔罪的仆人所作的启示与提醒（关于植根于人性之中的真理）。（Qaf 503）

An insight and reminder (of the truths ingrained in human nature) for every servant who turns to Allah in repentance. (Qaf 503)

如果人们怀着追求真理的诚挚之心研读《圣典》并思索其含义，那么黑暗的帷幕便会一层接一层地被揭开，我们的内心也会被信仰之光照亮。当心灵之镜一旦能够清晰地映照信仰之光，每当我们发现它的光亮表面因世俗的诱惑而变得黯淡模糊时，我们仍须回到《古兰经》中。以下圣训由阿卜杜拉·本·欧麦尔（愿真主喜悦他们）传述，它谈到了《古兰经》对心灵之镜所起的磨砺作用：

If the Holy Book is studied and its meanings are pondered over in a genuine quest for truth, all the veils of darkness are lifted, one after another, and out inner self is illumined by the light of faith. After the heart's mirror has once been rendered capable of clearly reflecting the light of faith, we shall still have to revert to the Qur'an whenever we find that its shining surface is becoming dull and hazy under the effect of worldly temptations. The following tradition, narrated on the authority of Abdullah Ibn Umar (RAA), refers to the polishing effect of the Qur'an on the mirror of the heart:

先知（愿主赐福他并使他平安）曾说："这些心确实会生锈，就像铁在水中会生锈一样。"有人问他，心上的锈如何才能擦去。他回答："经常记念死亡，并诵读《古兰经》。"（由白伊海基辑录）

The Holy Prophet (SAW) once remarked: "Surely, these hearts get rusted as iron gets rusted in water." He was asked how the heart's rust could be rubbed off. He replied: 'By frequent remembrance of death and the recitation of the Qur'an." (Narrated by Bayhaqi)

问题的关键在于：如果我们对古兰经源自天启的信仰仍然只是一种教条，它就不会改变我们目前的处境，也不会改变我们对古兰经漠不关心的态度。若我们想要不负古兰经，并履行它对我们的要求，首先就应当在内心深处确信：古兰经确实是真主（SW）降示给最后一位使者、用以引导人类的最后、最终的启示。一旦我们有了这份确信，我们对古兰经的态度就会发生根本的转变。一旦我们认识到它是来自我们的主、我们的造物主的启示，而这位至高无上的存在，连最细微的理解都超出了我们想象的边界，我们的思想就会彻底革新。

The crux of the matter is that if our belief in the Divine origin of the Qur'an remains a mere dogma, it will not bring about any change in our present conditions and in our attitude of cold indifference towards the Qur'an. If we wish to do justice to the Qur'an and fulfill the demands it makes from us, we should first of all have the deep inner conviction that the Qur'an is, indeed, the last and final Message of Allah (SW) delivered to the last of His messengers for the ,guidance of mankind. As soon as we come to have this conviction, our attitude towards the Qur'an will undergo a radical change. As soon as we realize that it is a Revelation from our Lord, our Creator, that Most Exalted Being Whose slightest apprehension transcends the bounds of our imagination,? our thinking will be completely revolutionized.

那时我们将感到，《古兰经》是我们在天下所能得到的最伟大的恩赐。诵读它能滋养和充实我们的灵魂，对其含义的思索能净化我们的心灵，启迪我们的理智。从那时起，我们对它的研习将永不满足；即便我们把心智与才能中最优秀的部分都献给它，把一生都投入对其含义的沉思，我们仍会觉得自己未能充分尽到对这部尊贵的《古兰经》——这部最伟大的天启经典——应尽的责任。

We shall then feel that the Qur'an is the greatest blessing for us under the sun. Its recitation will sustain and nourish our souls, and contemplation over its meanings will chasten our hearts and enlighten our minds. From that point onwards, we shall never feel satiated with its study; and even after dedicating the best powers of our mind and intellect to its service, and having devoted our whole life to meditation over its meanings, we shall feel that we have not been able to do justice to the Glorious Qur'an, the greatest of the heavenly books.