《古兰经》是安拉为引导人类而降示的启示，并非诗歌或文学作品。尽管如此，它是以口头和书面的形式表达的，因此这里可以简要地探讨它的文学形式和风格。

The Qur'an is the revelation from Allah for the guidance of mankind and not poetry or literature. Nevertheless it is expressed verbally and in written form, and hence its literary forms and style may be considered here briefly.

广义而言，主要有两种文学形式：

Broadly speaking there are two main literary forms:

I'm ready to translate. Please send the English text you'd like rendered into Simplified Chinese.

 Prose.

诗歌

 Poetry.

所谓散文，指的是一种接近日常口语的表达方式，它不同于诗歌之处在于，缺乏明显的韵律和押韵等人为修饰。

By prose is meant a way of expression close to the everyday spoken language, and distinct from poetry insofar as it lacks any conspicuous artifice of rhythm and rhyme.

不仅欧洲东方学家曾将《古兰经》的某些段落描述为比其他段落更具"诗意"，穆罕默德的反对者也早已使用这一论点，指控他是诗人或占卜者。《古兰经》本身驳斥了这一说法。

Not only European orientalists have described some passages of the Qur'an as more 'poetic' than others: the opponents of Mu4ammad had already used this argument, accusing him of being a poet or a soothsayer. This is refuted by the Qur'an itself:

"它不是诗人的言辞——你们几乎不信；它也不是占卜者的话语——你们几乎不接受劝诫。这是从众世界的主降下的启示。"（《古兰经》69：40-43）

'It is not the word of a poet; little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a message sent down from the Lord of the worlds' (Al- Qur'an 69: 40-43)

上文所驳斥的那些针对穆罕默德ﷺ的指控，其依据是《古兰经》中所运用的一种特定文体，据称这种文体类似于散韵体（saj'），或与之相近。

The accusations against Muhammad refuted in the above passage are based on the usage of a particular style, employed in the Qur'an, which is said to be like saj' or close to it.

"saj'"一词通常被译为"韵文散文"，即一种带有一定节奏感和押韵特点的文学形式，但它有别于诗歌。saj'并不像诗歌那样精致，却被阿拉伯诗人所运用，是已知的前伊斯兰时期阿拉伯文体中最为著名的一种。它与诗歌的区别在于没有格律，即没有固定的节奏模式；而它与诗歌共有的是押韵这一要素，尽管在许多情况下运用得并不规则。[用于《古兰经》时称为fasila（复数为fawasil）]

The word saj' is usually translated as 'rhymed prose', i.e. a literary form with some emphasis on rhythm and rhyme, but distinct from poetry. Saj' is not really as sophisticated as poetry, but has been employed by Arab poets, and is the best known of the pre-Islamic Arab prosodies. It is distinct from poetry in its lack of metre, i.e. it has no consistent rhythmic pattern, and it shares with poetry the element of rhyme, [Called fasila ( pl. fawasil) when used for the Qur'an] though in many cases somewhat irregularly employed.

伊本·赫勒敦（卒于公元809年/伊历809年，即公元1406年），即著名的《历史绪论》作者，在一段论述阿拉伯文学的文字中指出了文学与《古兰经》的一般区别，以及排偶体（saj'）与《古兰经》的特殊区别。

Ibn Khaldun (d. 809H/1406), the well-known author of the muqaddima pointed out in a passage on the literature of the Arabs the difference between literature and the Qur'an in general and between saj' and the Qur'an in particular:

应当知道,阿拉伯语及阿拉伯人的言辞分为两大类。其一是韵文(格律诗)……另一类是散文,即非格律的言辞……《古兰经》属于散文。然而,它既不属于这两类中的任何一类,既不能称为纯散文,也不能称为押韵散文。它分节成段,读者在某处会因语感而察觉语意到此为止,随后在下一节中接续并"重复"。那种使言辞成为押韵散文的韵脚字母并非必需,也不出现诗歌中那样的韵律。这一情形,正是《古兰经》经文所指的含义:

'It should be known that the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry ... The other branch is prose, that is, non-metrical speech ... The Qur'an is in prose. However, it does not belong in either of the two categories. It can neither be called straight prose nor rhymed prose. It is divided into verses. One reaches breaks where taste tells one that the speech stops. It is then resumed and "repeated" in the next verse. (Rhyme) letters, which would make that (type of speech) rhymed prose are not obligatory, nor do rhymes (as used in poetry) occur. This situation is what is meant by the verse of the Qur'an:

真主降示了最美的启示，一部辞句和谐、经文反复呼应的经典……（《古兰经》39:23）

'God revealed the best story, a book harmoniously arranged with repeated verses ...' (Al-Qur'an 39: 23).

[伊本·赫勒敦：《历史绪论》，普林斯顿，1967年，第3卷，第368页；伊本·赫勒敦：《历史绪论》，开罗，出版年份不详，第424页。] 例：

[Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d., p.424.] Examples:

一段类似“萨only”（押韵散文）的经文，好例子是《古兰经》第112章《忠诚》（《易克拉司》，第112章：1-4）。它的节奏略有不规则，结尾押“ad”音的韵。

A good example for a saj'-like passage in the Qur'an would be Sura al-ikhlas (112: 14). It is somewhat irregular in its rhythm, and it has a rhyme ending with the syllable "ad":

说：他是独一的真主， 真主是永恒的主宰。 他没有生育，也没有被生育。 没有任何物能与他相比。

Qul huwa llahu ahad Say: He is God the One and Only Alahus samad God the Eternal, Absolute Lam yalid wa lam yulad He begetteth not nor is He begotten wa lam yakun lahu kufuwan ahad And there is none like unto Him.

在众多更接近平实散文、但又不完全等同于散文的段落中，押韵的特点表明了这一点，以下这段可以作为例子：

Of the many passages more like plain prose, although not quite identical to it, as the kind of end-rhyme indicates, the following may serve as an example:

我们确已启示你，正如我们曾启示努哈和他之后的众先知；我们也曾启示易卜拉欣、易斯马仪、易斯哈格、叶尔孤白，以及各支派，启示尔撒、艾尤卜、尤努斯、哈鲁尼和素莱曼；我们还赐予达五德《诗篇》。另有一些使者，我们已先前向你叙述过他们的故事；另有一些使者，我们没有向你叙述。

《古兰经》包含许多叙事（故事，单数为qissa），古兰经本身也提及了这些叙事。

The Qur'an contains many narratives (qisas, sg. qissa), referred to in the Qur'an itself:

“我们借着启示你这部古兰经，为你叙述最美好的故事。”（古兰经 12:3）

'We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an ...'(Al-Qur'an 12: 3).

这些叙述阐明并强调了古兰经讯息中的重要方面，它们以多种方式发挥作用。以下是一些较为常见的模式：

These narratives, which illustrate and underline important aspects of the Qur'anic message, fulfil their functions in a variety of ways. The following are some of the more common patterns:

伊斯兰教总体信息的阐释

Explanation of the general message of Islam.

一般性指导与提醒。

 General guidance and reminder.

坚定先知与信士的信念。

 Strengthening the conviction of the Prophet and the believers.

先知们及其奋斗的提醒。

 Reminder of the earlier prophets and their struggle.

关于穆罕默德使命之延续性与真实性的证据

 Indication for the continuity and truth of Muh. ammad's message.

提供针对伊斯兰教的一些反对者（例如犹太人和基督徒）的论据。

 Providing arguments against some opponents of Islam, such as e.g. Jews and Christians.

关于这些叙述的内容，大体上可以区分为以下三类：

 As far as the contents of these narratives are concerned, one may, broadly speaking, distinguish between the following three kinds:

《真主先知的故事》：先知们的民众、他们的使命、他们的呼吁、他们遭受的迫害等；例如关于努哈（章节第26章）、穆萨（第28章）、尔萨（第19章）等许多其他先知的叙述。

 Stories of the Prophets of Allah, their peoples, their message, their call, their persecution, etc.; such as e g. the narratives about Nuh (Sura 26), Musa (Sura 28), 'Isa (Sura 19) and many others.

其他关于past人物或事件的古兰经故事，例如关于洞穴同伴的故事，以及关于Dhu-l-qarnain（第18章）的故事。

 Other Qur'anic narratives about past people or events, such as the narratives about the Companions of the cave, or about Dhu-l-qarnain (Sura 18).

涉及先知穆罕默德ﷺ在世期间所发生事件的提及，例如白德尔战役（3：13）、吴侯德战役（3：121-8）、壕沟战役（33：9-27）、夜行登霄（17：1）等。

《古兰经》也在许多地方运用比喻(amthal,单数为mathal),以阐明某些真理,或强调重要的信息,将其比作人们熟知的事物,或以形象的方式加以描述。[参见 16:75-6。]"他从天上降下雨水,河流便依各自的容量而流动;洪流携带着浮沫涌向水面。同样,从那(矿石中)"

The Qur'an also employs similes (amthal, sg. mathal) in many places to explain certain truths or to drive home important points of the message, by likening it to something well known or describing it in a pictorial manner. [See, e.g. 16: 75-6.] 'He sends down water from the skies and the channels flow, each according to its measure; but the torrents bear away the foam that mounts up to the surface. Even so, from that (ore)

他们在火中熔炼金属以制作装饰品或器皿，其中也会有渣滓。同样，真主（以比喻）昭示真理与虚妄：渣滓会消失，如泡沫被抛弃；而对人类有益的东西则留存于大地上。真主就这样设立比喻。（《古兰经》13：17）

which they heat in the fire to make ornaments or utensils therewith there is scum likewise, thus doth God (by parable) show forth the truth and vanity, for thc scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth God set forth parables' (Al-Qur'an 13: 17).

《古兰经》中有二百多段经文以"Qul"（意为"你说"）开头，这是对先知穆罕默德ﷺ的命令，要他在特定情境下向听众陈述随后的话语，例如回答所提出的问题，或是宣示信仰上的一项主张，或是宣布一项教法裁定等等。

More than 200 passages in the Qur'an open with the word 'Qul' (say:), which is an instruction to the Prophet Muhammad to address the words following this introduction to his audience in a particular situation, such as e.g. in reply to a question that has been raised, or as an assertion of a matter of belief, or announcement of a legal ruling, etc.

"说：'除非真主为我们所命定的，否则不会降临于我们。他是我们的保护者……'"（《古兰经》9:51）

'Say: Nothing will happen to us except what God has decreed for us: He is our Protector ...' (Al-Qur'an 9: 51).

“你说：‘有经的人啊！你们责难我们，不过因为我们信仰真主，信仰降示我们的启示，和以前降示的启示；而你们中的大多数是不顺服的。’”（古兰经 5：62）

'Say: O people of the book. Do ye disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which has come before (us) and perhaps that most of you are rebellious and disobedient?' (Al-Qur'an 5: 62).

"他们会问你关于战利品的事。你说：战利品归真主和使者支配。你们应当敬畏真主，妥善处理你们之间的关系，如果你们是信士，就应当服从真主和使者。"（《古兰经》8:1）

'They ask thee concerning (things taken as) spoils of war. Say: (Such) spoils are at the disposal of God and the apostle: for fear God and keep straight the relation between yourselves: obey God and His apostle, if ye do believe' (Al-Qur'an 8: 1).

《古兰经》中有多处使用了类似发誓的表达（复数为 aqsām，单数为 qasam）。简要讨论可参见 Abdullah Yusuf Ali，前引书，附录十四，第1784–1787页。它们的作用是加强和支持论证，消除听者心中的疑虑。在阿拉伯文原文中，这些段落常以"wa"一词或"la uqsimu"（我确实发誓）这一短语开头。

In a number of places the Qur'an employs oath-like expressions (aqsdm, sg. qasam). [For a brief discussion see also Abdullah Yusuf Ali, op. cit., App. XIV, pp. 1784-7.] Their function is to strengthen and support an argument, and to disperse doubts in the mind of the listener. In the Arabic text these passages are often opened by the word 'wa' or the phrase 'la uqsimu' (indeed I swear).

有时，真主以祂自己起誓：

Sometimes an oath is taken by Allah himself:

"不然，凭你的主发誓，他们在彼此争执的事上未以你为裁决者，并且心中对你的裁决不感到任何抵触，full欣然完全接受，他们便不是真正的信士。"(《古兰经》4:65)

'But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with fullest conviction' (Al-Qur'an 4: 65).

其他的誓言是以真主的受造物起誓的。

Other oaths are taken by Allah's creation:

"以太阳及其光辉起誓，以跟随太阳的月亮起誓，以显示太阳光辉的白昼起誓，以遮蔽太阳的黑夜起誓；以苍穹及其奇妙的构造起誓，以大地及其广阔的面积起誓，以灵魂及赋予它的匀称与秩序起誓……"（《古兰经》91：1-7）

'By the sun and his (glorious) splendour, by the moon as she follows him, by the day as it shows up (the sun's) glory, by the night as it conceals it; by the firmament and its (wonderful) structure, by the earth and its (wide) expanse, by the soul and the proportion and order given to it ...' (Al-Qur'an 91: 1-7).

我确实以此城起誓……（《古兰经》90:1）

'I do call to witness this city ...' (Al-Qur'an 90: 1).

人只应指着创造者安拉起誓,而不应指着任何被造之物起誓。

Man should only take an oath bv Allah the creator. but not by anything created.