29. 《天启经》（Kitaab）即高贵的《古兰经》，它是通过哲卜拉伊勒天使的口传，降示给我们的先知穆罕默德ﷺ的。《天启经》是通过传闻广泛（mutawaatir）的途径，以七种读法（Harf，即“诵读方式”）记录在《穆斯哈夫》两封之间，并由此传承至我们的。

29. The Kitaab is the noble Qur’an revealed to our Messenger Muhammad (PBUH) on the tongue of Jibreel. The Kitaab is that which has been transmitted to us between the two binds of the Mus-haf in the seven Harfs (“recitations”) through a mutawaatir transmission.

30. 我们从《古兰经》所传承下来的内容，是通过tawaatur（mutawaatir，即广泛流传）的方式传承的。我们知道这就是《古兰经》，而只有这样的内容才是证据。至于那些以ahaad（单传，即孤证）的方式传到我们这里的内容，例如伊本·麦斯欧德的《穆斯哈夫》以及其他类似的记载，它们不构成证据。这是因为，先知ﷺ受命将从《古兰经》中降示于他的内容传达给一群人，这群人的言论构成确凿的证据。不可想象，那些言论构成确凿证据的人，会同意不传递自己所听到的内容。如果我们发现某段内容没有被那些言论构成确凿证据的人传递，那么它就是单传，不被承认为确凿的证据。这是因为它的传递方式不同于使者ﷺ受命传达的方式，即它是单独传递的。而使者ﷺ传达《古兰经》的方式则不同：他将其传达给众多穆斯林，他们将其记诵于心，他们的言论构成确凿的证据；此外，他还下令将其书写下来。

30. What has been transmitted to us from the Noble Qur’an is a mutawaatir transmission. We know that this is Qur’an and only this is a proof. As for what has been narrated to us as ahaad (single narrations), such as the Mus-haf of Ibn Mas’ud and others, they are not a proof. This is because the Prophet (PBUH) was entrusted to convey what had been revealed to him from the Noble Qur’an to a group whose speech would be decisive proof. It cannot be imagined that those whose speech is a decisive proof would agree to not transmit something they had heard. If we find something not transmitted by those whose speech is a decisive proof, then it is a single narration, which is not recognised (as decisive proof) This is because it has come in a manner other than that which the Messenger (PBUH) has been entrusted to convey, in terms of it being of singular transmission. This is unlike the way the Messenger (PBUH) conveyed the Qur’an, where he conveyed it to many Muslims who would memorise it and whose speech would be a decisive proof; this is beside his order for it to be written.

31. 《古兰经》并无表层（zaahir）与隐藏（baatin）之分。它是一段阿拉伯语的言辞，以阿拉伯人的语言降示。真主（SWT）说：

31. The Noble Qur’an does not have a zaahir (outer) or baatin (secret) meaning. It is an Arabic speech, which has come in the tongue of the Arabs. He (SWTH) said:

“我确已将它降示为阿拉伯文的《古兰经》”[优素福：2] 至高的真主(SWT)说：

“We have sent it down as an Arabic Qur’ân” [Yusuf: 2] And He (SWTH) said:

“以清晰的阿拉伯语”[诗人章：195] 它的理解方式与理解任何阿拉伯语言表达的方式相同。安拉通过《古兰经》所要表达的，正是高贵的《古兰经》本身所表达的内容；安拉（SWTH）并没有意图表达其他任何内容。唯有通过对其句法的理解，才能领会他的意图。因此，

“In the plain Arabic language” [Ash-Shu’araa’: 195] It is understood the same way as any Arabic speech is understood. What Allah intends by the Qur’an is what has been expressed by the Noble Qur’an itself; Allah (SWTH) did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. Thus,

真主(SWT)的意图,只在于所表达的内容。阿拉伯语的意义,就是真主(SWT)在祂的言语中所要表达的意图,祂以阿拉伯语的词汇和阿拉伯语的表达方式将其表达出来。因此,言语的含义就是这段言语所指示的内容,这种指示通过语言学的证据和《古兰经》或《逊奈》中所提及的沙里尔(Shar'ee)的指示来确定。这里不存在“外在”或“内在”之分;它所具有的意义,是由阿拉伯语的言语所指示的,是通过对阿拉伯语词汇和阿拉伯语表达方式的阿拉伯式理解而获得的。

the intention of Allah (SWTH) is only what was expressed. The Arabic meaning is what Allah (SWTH) intended in His speech, which He expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’ee indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the Arabic understanding of the Arabic words and Arabic styles.

32. 《古兰经》由阿亚（节文）构成，其中有“穆哈卡玛特”（明确的节文），也有“穆塔沙比哈特”（隐微的节文），这源于安拉（SWT）的话：

32. The Qur’an is composed of aayaat which are MuHkamaat (clearcut) and aayaat which are mutashaabihaat (ambiguous), due to the saying of Allah (SWTH):

“其中有明确的诗节，它们是经典的根基；另有一些则不甚明确。”[阿里·伊姆兰：7] 至于“穆哈克姆”（明确）的部分，是指其含义显而易见、清晰明白，以至于排除了其他任何可能含义的经文，即其所指示的意义是明确的，不容有其他解释的余地，例如安拉（SWT）的话：

“In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” [Aali ‘Imraan: 7] As for the MuHkam part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation, Such as the saying of Alla (SWTH):

“安拉允许买卖，禁止利息（高利贷）。”[古莱什章：275] 以及祂（SWT）的经文：

Allah has permitted trading and forbidden Riba (usury).” [Al-Baqarah: 275] And His (SWTH) saying:

“凡偷窃者，无论男女，都要断其（右）手（从腕关节处砍断）。”[筵食章（Al-Maa'idah）：38]以及祂（SWTH）的经文：

“Cut off (from the wrist joint) the (right) hand of the thief, male or female.” [Al- Maa`idah: 38] And His (SWTH) saying:

“你们有理智的人啊！在抵罪（平等惩罚的法律）中，你们有生命的保障。”[《黄牛》：179]至于“穆塔沙比哈”的部分，它与“穆哈千”相反。它是可以有多种含义的经文，即其可能的含义之间相互冲突。它有若干相互矛盾的含义。例如，

“And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding” [Al-Baqarah: 179] As for the mutashaabih part, it is the opposite of muhkam. It is the text which is open to more than one meaning, i.e. where the possible meanings conflict. It is open to a number of conflicting meanings. For example,

“并且离婚的妇女应当等待（不得再嫁）三个经期。”[黄牛章：228] 他（SWT）说：

“And divorced women shall wait (as regards their marriage) for three menstrual periods.” [Al-Baqarah: 228] He (SWTH) said:

“除非她们（妇女）同意放弃，或者掌握婚姻纽带的人（丈夫）同意放弃。”[الْبَقَرَة：237] 他（SWT）说：

“unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie.” [Al-Baqarah: 237] He (SWTH) said:

"或者你们曾与妇女接触。"[Al-Maa’idah: 5] 他（SWT）说：

“or you have been in contact with women.” [Al-Maa’idah: 5] He (SWTH) said:

“并且你的主、威严而尊贵的主的面貌将永存。”[至仁章：27] 他（SWT）说：

“And the Face of your Lord full of Majesty and Honour will abide forever.” [Ar-Rahman: 27] He (SWTH) said:

“你确实是在我们的眼目之下。”[《图尔》：48] 他（SWT）还说：

“For verily, you are under Our Eyes.” [Al-Tur: 48] He (SWTH) also said:

“from Our Handiwork” [Yaaseen: 71]，以及其他类似的例子，其措辞有多种相互冲突的含义，且无法调和。它们需要一个语言上的证据（qareenah，即关联线索）来确定其中一种含义。该词的表面含义还可能暗示将真主拟人化，而无论从理性还是从沙里尔（立法者）的法令来看，这都是不可能的。因此，需要一个语言上或法令上的证据来确定其所指的含义。(SWT)

“from Our Handiwork” [Yaaseen: 71], and other such examples whose wording have a number of conflicting meanings and cannot be reconciled. Rather they need a linguistic qareenah (linkage), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation (of Allah (SWTH)), a matter that is not possible, either rationally or by shar’, for the word to indicate. So, it needs a linguistic or shar’ee qareenah (linkage) to determine the intended meaning.