众所周知，《古兰经》的语言是阿拉伯语。《古兰经》本身也对其语言作了一些说明：

The language of the Qur'an - as is we11 known- is Arabic. The Qur'an itself gives some indication about its language:

“我确已将它降示为阿拉伯文的《古兰经》，以便你们理解。”（《古兰经》12:2）

'We have sent it down as an Arabic Qur'an in order that ye may learn wisdom' (Al-Qur'an 12:

2).

2).

在另一处经文中，《古兰经》的语言被称为“清晰的阿拉伯语”（'arabiyyun mubin）。

In another place the language of the Qur'an is called 'pure Arabic' ('arabiyyun mubin):

“这（舌）是纯正明晰的阿拉伯语”（16:103）。

'This (tongue) is Arabic, pure and clear' (16: 103).

由此产生的问题是：《古兰经》为何以阿拉伯语启示，而不是以其他任何语言启示？第一个、也或许是最明显的原因，在《古兰经》中已有所提及，即：传达此讯息的使者是阿拉伯人，因此，讯息以他的语言宣讲是理所当然的：

The question that arises is: Why was the Qur'an revealed in Arabic, and not in any other language? The first and perhaps the most obvious reason is already referred to in the Qur'an, namely that because the messenger who was to announce this message was an Arab, it is only natural that the message should be announced in his language:

“若我们把这部古兰经降示为非阿拉伯语的经典，他们必定会说：为何不把它的节文解释清楚？难道经典是非阿拉伯语的，而使者却是阿拉伯人？你说：它对信道者是一种引导和医治。”（古兰经 41:44）

'Had We sent this as a Qur'an (in a language) other than Arabic they could have said: Why are not its verses explained in detail? What! (a book) not in Arabic and (a messenger) an Arab? Say: It is a guide and a healing to those who believe ...' (Al-Qur'an 41: 44).

另一个重要原因与最初接受这一信息的受众有关。信息必须使用最初所面向的听众所能理解的语言，即麦加及周边地区的居民：

Another important reason concerns the audience which was to receive the message. The message had to be in a language understood by the audience to whom it was first addressed, i.e. the inhabitants of Makka and the surrounding areas:

如此,我已将一部阿拉伯文的《古兰经》启示给你,使你警告母城及其四周的人,并警告他们那无可置疑的集合之日——届时一部分人在乐园中,一部分人在烈火里。(《古兰经》42:7)

'Thus We have sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the mother of the cities and all around her- and warn (them) of the day of assembly of which there is no doubt (when) some will be in the garden and some in the blazing fire' (Al-Qur'an 42: 7).

《古兰经》包含安拉的启示，启示的本质是引导人类从黑暗走向光明。

The Qur'an contains revelation from Allah and the true nature of revelation is to guide mankind from darkness to light:

“这是一部我们降示给你的经典，好让你凭借主的许可，把世人从重重黑暗引向光明，引向那全能、可赞颂之主的大道。”（《古兰经》14:1）

'A book which we have revealed unto thee in order that thou mightest lead mankind out of the depths of darkness into light- by the leave of thy Lord- to the way of (Him) the exalted in power, worthy of all praise' (Al-Qur'an 14: 1).

启示是以使者及其民族的语言降下的，以便他们能够理解。

The revelation came in the language of the messenger and his people in order that it might be understood:

"我确已把它制成阿拉伯文的《古兰经》，以便你们理解。"（《古兰经》43:3）

'We have made it a Qur'an in Arabic that ye may be able to understand (and learn wisdom)' (Al-Qur'an 43: 3).

在理解一段信息的过程中，有两个步骤是必不可少的：

In the nrocess of understanding a message two steps are essential:

为了正确、完整地领受这一讯息，就此而言，也就是正确、完整地领会其中的每一句话。

 To receive the message correctly and completely, in this case to receive its words correctly and completely.

要理解所接收信息的含义，也就是将其“解码”。

 To 'decode' it, to grasp the meanings of the message received.

只有接收与解码这两个要素相结合，才能正确理解信息。

Only the combination of the two elements, i.e. reception and decoding, lead to proper understanding of the message.

不能想当然地认为，要从《古兰经》中获得引导，就必须直接掌握阿拉伯语。因为有许多说阿拉伯语的人并不理解《古兰经》的信息。实际上，《古兰经》告诉我们，正确的引导只来自安拉：

It is not correct to assume that understanding the Qur'an in order to take guidance from it depends upon direct knowledge of the Arabic language, since there are numerous Arabic-speaking people who do not understand the message of the Qur'an. Rather the Qur'an tells us that right guidance comes only from Allah:

"这是真主的引导：祂把这种引导赐予祂所意欲的仆人……"（《古兰经》6：88）

'This is the guidance of God: He giveth that guidance to whom He pleaseth of His worshippers ...' (Al-Qur'an 6: 88).

然而,要充分领会《古兰经》的含义,掌握其语言是先决条件。因此,许多穆斯林都学习了这门语言。另一些人没有这样做,便借助译本。对他们而言,译本是了解《古兰经》语言的一种间接途径:经文的含义已被译成他们的母语,以便他们熟悉来自安拉的启示。

However, to understand the language of the Qur'an is a prerequisite to fully grasp its meanings. Hence many Muslims have learned this language. Others, who have not done so, make use of translations, which for them is an indirect means of knowing the language, as in the translations the meanings of the Qur'an have been rendered into their mother tongues so that they may familiarise themselves with the message from Allah.

这段信息任何愿意倾听的人都能理解,因为《古兰经》并不艰深,而是浅显易懂。

This message can be understood by all human beings who are willing to listen, for the Qur'an is not difficult but easy:

{我们确已使《古兰经》易于记诵，那么，有谁记诵它呢？}（《古兰经》54:17）

'We have indeed made the Qur'an easy to remember: but is there any that remembers it?' (Al-Qur'an 54: 17).

关于《古兰经》的语言是否包含非阿拉伯语的表达，学者之间存在一些分歧。有些学者（其中包括塔巴里和巴基拉尼）认为，《古兰经》中的一切都是阿拉伯语，而《古兰经》中出现的非阿拉伯语来源的词汇，仍然是阿拉伯语言的一部分。这些词虽然源自非阿拉伯语，但阿拉伯人曾使用并遵循它们，它们因此真正融入了阿拉伯语。

There is some difference of opinion among scholars whether the language of the Qur'an includes expressions which are not Arabic. Some (among them Tabari and Baqillani) hold that all in the Qur'an is Arabic and that words of non-Arabic origin found in the Qur'an were nevertheless part of Arabic speech. Although these words were of non-Arab origin the Arabs used and observed them and they became genuinely integrated in the Arabic language.

然而，人们承认《古兰经》中确实存在一些非阿拉伯语的专有名词，例如以色列（Isra'il）、伊姆兰（Imran）、努哈（Nuh）等。

However, it is conceded that there are non-Arabic proper names in the Qur'an, such as Isra'il, Imran, Nuh., etc.

有人说，《古兰经》中包含一些阿拉伯语中并不使用的词语，例如：

Others have said that the Qur'an does contain words not used in the Arabic language, such as e.g.:

al-Qistas（17:35），源自希腊语。

 al-Qistas (17:35), derived from the Greek language.

al-Sijjil（15:74），源自波斯语。

 al-Sijjil (15: 74), derived from the Persian language.

al-Ghassaq(78: 25)，源自土耳其语。

 al-Ghassaq (78: 25), derived from the Turkish language.

al-Tur（2:63），源自叙利亚语。

 al-Tur (2:63), derived from the Syriac language.

al-Kifl(57:28)，源自埃塞俄比亚语。

 al-Kifl (57: 28), derived from the Abyssinian language.

一些学者撰写过关于“《古兰经》中的外来词汇”这一主题的著作，例如苏尤蒂（Suyuti）编撰了一部小册子，列出了118个不同语言的词语。[The Mutawakkili of Al-Suyuti7, trans. by William Y. Bell, Yale University Dissertations, 1924; see also Itqan.]

Some scholars have written books on the topic of 'foreign vocabulary in the Qur'an', e.g. Suyuti, who compiled a small book with a list of 118 expressions in different languages. [The Mutawakkili of Al-Suyuti7, trans. by William Y. Bell, Yale University Dissertations, 1924; see also Itqan.]