上帝与人类进行了沟通。这是启示的核心概念。所有宗教信仰若不仅仅是对人与伟大的"未知者"、那"全然他者"之关系所做的哲学性尝试，便是建立在这一概念之上的。无论某种宗教信仰在时间或观念上距离伊斯兰教的明确教义多么遥远，都无法脱离上帝与人类的沟通，也没有任何此类信仰曾试图这样做。

God communicated with man. This is the key concept of revelation upon which all religious belief if more than a mere philosophical attempt to explain man's relationship with the great 'unknown', the 'wholly other' is founded. There is no religious belief, however remote it may be in time or concept from the clear teachings of Islam, which can do without or has attempted to do without God's communication with man.

自人类在这颗星球上出现的最早时期起，神与人之间的启示便一直伴随着人，并延续至今，贯穿所有时代。人们常常否认来自神的启示，或将其归于其真正来源和出处之外的其他事物。近来，有些人开始完全否认神的存在，或将人对神的专注以及神对人的启示解释为对幻觉与虚妄的沉迷。然而，即便是这些人，也不怀疑人对神之启示的关注与人类本身一样古老。他们声称，自己的推理建立在物质证据之上。循着这一思路，他们觉得应当否认神的存在，但与此同时又不得不承认这一点，因为大量物质证据表明，人类始终在思考神以及神与人交通的观念。经验主义与实在论。

God's communication with man has always accompanied him, from the earliest period of his appearance on this planet, and throughout the ages until today. Men have often denied the communication from God or attributed it to something other than its true source and origin. More recently some have begun to deny God altogether, or to explain away man's preoccupation with God and the communication from Him as a preoccupation with delusion and fantasy. Yet even such people do not doubt that the preoccupation of man with God's communication is as old as man himself. Their reasoning is, they claim, based on material evidence. Following this line of thought they feel that they should deny God's existence, but are at the same time compelled to concede the point for material evidence is abundant that man has ever been preoccupied with thinking about God and the concept of God's communication with man. Empiricism and Realism.

对于他们强调以物质证据探求实在与真理的总体路径，实在值得称许。不仅经验主义哲学，常识也告诉我们，凡是能够经验性地把握的事物，即通过直接经验、看见、听见、触摸等方式，都应当被接受为真实存在的。虽然其他思想体系中可能有别的实在评判标准，但当下占据主导地位的是唯物主义哲学。许多人（尤其是“宗教”一类的人）为此感到痛心，并怀念“唯心主义与信条统治的旧时代”。我个人认为，我们应当把当前的局面不视为理想的、不可改变的状态，而是视为我们的出发点；而且这样做对我们是有一定益处的。

Their general approach to emphasize material evidence in the search for reality and truth, is surely commendable. Not only empiricist philosophy but also commonsense tell us that one should accept as real and existent what can be grasped empirically, that is, by direct experience, by seeing, hearing, touching and so on. While there may be in other systems of thought, other criteria for the evaluation of reality, at present it is a materialistic philosophy that rules the day, and though many people (especially the 'religious' type) are saddened by this and wish back the 'old days of idealism and rule of the creed', I personally think that we have to accept the present state of affairs not as ideal and unchangeable, but as our point of departure and moreover that doing so is of some advantage to us.

如今许多人都以经验主义作为自己的指导原则，而真主为自身的存在提供了充足的证据，即物质证据，任何经验主义者都可以加以验证。广袤的大地，整个宇宙与万物，都是真主存在的物质证据。没有哪个经验主义者会否认大地和宇宙的存在。问题只在于，他未必总是把它们看作“受造之物”，因为那样一来，他就必须从自己所拥有的物质证据出发，推论出背后有一个强大而有能力的原因，以及隐含其中的理性与目的。这样的论证绝不与他的经验主义、理性和科学思路相矛盾，反而与之完全一致。

Many now accept empiricism as their guiding principles and God gives ample evidence, material evidence, capable of verification by all empiricists, for His being and existence. The wide earth, the whole universe of creation, are evidence, material evidence, for God. No empiricist would deny that the earth and the universe do exist. It is only that he does not always perceive them as 'creation', for then he would have to argue from the material evidence that he has to a mighty and puissant cause, to reason and purpose behind it. Such an argument would by no means be in contradiction with his empiricist, rational and scientific line of thought, rather in perfect agreement with it.

我不想在此详细讨论，为何尽管如此，人仍否认真主，并无视祂与人之间的启示。只需说明，其根源必须从人的自我认知、傲慢与虚假的骄傲中去寻找。人发现自己和同类是“造化”的顶峰，便认为自己自主、自足、绝对自由，完全有能力主宰宇宙。这种自我认知似乎也自人类之初便伴随着人。他一直认为自己优于一切。 [人为何会有邪恶降临世间，这一问题曾困扰许多真诚寻求真理的人。《古兰经》给出的答案简单而有说服力，若对照人类历史和当代文明的种种事实，更是如此。一切世间邪恶的根源，在于违抗真主，而这种违抗源于一种信念：认为自己优于他人。由此便产生了人压迫人、歧视、犯罪，以及当今盛行的种种其他邪恶。考验在于是否顺服真主，因为从真主这位“全然相异者”的角度看，一切受造物确实同处一边，彼此平等。在《古兰经》第7章（高处章）中记载，真主命令所有天使向第一个人阿丹叩拜。天使们服从了，遵行了真主的旨意，唯有易卜劣斯（伊blis）例外。当被问及为何违抗真主的旨意时，他回答说：“我比他（阿丹）优越，你用火造了我，却用泥土造了他。”（《古兰经》7:12）这便是一切邪恶的开端，因为正是易卜劣斯从此立志，去煽动人类也违抗真主的旨意。]

I do not wish to discuss here in any detail why then, despite this, man denies God and disregards His communication with man. Suffice to say that the cause must be seen in man's self-perception, his arrogance and false pride. Having discovered that he and his kind constitute the peak of 'creation', he thinks himself autonomous, self-dependent, absolutely free and fully equipped to be master of the universe. Somehow, this self-perception too has been with man from his early days. He has always thought himself better than anything else. [The question of how evil came into the world has preoccupied many sincere seekers after the truth. The answer which the Qur'an gives is simple yet convincing if seen against all the evidence of historical and contemporary human civilization. At the root of all evil in this world is disobedience to God, resulting from the belief that one is superior to another. From this belief stems oppression of man by man discrimination, crime and all other evils that rule the day. The test lies in obedience to God, for seen against God, the 'wholly other', all creation is indeed on the other side and equal. In Sura al-A'raf (7) it is related that God asked all angels to bow before Adam, the first man. The angels obeyed, and observed God's will, except Iblis. When asked why he opposed God's will, he replied: 'ana khairun minhu' I (Iblis) am better than him (Adam), you created me from fire and created him from clay' (Al-Qur'an 7:12) . This then is the beginning of all evil, for it is Iblis who after this makes it his mission to incite men also to act against God's will.]

穆斯林在提及《古兰经》时也得出结论：自人类在地上生活之初起，人便一直接受着来自真主的启示，以引导他，并保护他免受这种自我认知和欺骗的侵害。

Muslims, referring to the Holy Qur'an, also conclude that from the beginning of his life on earth, man has received communication from God, to guide him and protect him from such self-perception and deceit:

我们说:"你们都从此下去吧!如果我的引导确实降临你们,那么凡遵循我引导的人,必无恐惧,也不忧愁。"(《古兰经》2:38)

'We said: Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows My guidance on them shall be no fear, nor shall they grieve' (Al-Qur'an 2:38)

我将使用以下两个英文版《古兰经》译本:A. Yusuf Ali,(Ali, Abdullah Yusuf:

[I shall use the following two English translations of the Holy Qur'an: A. Yusuf Ali, (Ali, Abdullah Yusuf:

《光明的古兰经：经文、译文与注释》，莱斯特，1978年）以及 M. 皮克特尔（Pickthall, Mohammad Marmaduke）：《光荣古兰经的意义》，纽约，1963年。]这一讯息与承诺已由真主传达给全人类，即亚当的所有子孙，正如《古兰经》所阐明的：

The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963).] This message and promise has been communicated by God to all mankind, all children of Adam, as the Qur'an explains:

"啊，亚当的子孙！若有从你们中间来的使者向你们宣读我的迹象，那么凡敬畏并改正自己的人，必无畏惧，也不忧愁。"（《古兰经》7:35）

'O ye children of Adam! Whenever there come to you apostles from amongst you, rehearsing My signs unto you those who are righteous and mend (their lives) on them shall be no fear nor shall they grieve' (Al-Qur'an 7:35).

真主的引导通过使者或信使传达，他们带来来自真主的经典：

The guidance from God comes through the apostles or messengers, and they bringwith them the scripture from God:

"我们确已派遣我们的使者，带着明证，并降下经典和天平，使人们能主持正义……"（《古兰经》57:25）

'We sent before time Our apostles with clear signs and sent down with them the book and the balance (of right and wrong) that men may stand forth in justice ...' (Al-Qur'an 57:25).

所有先知从真主那里带来的基本信息，以及他们所带来的所有经典，都是同一个来自真主、传给世人的信息："我确已在每个民族中派遣使者（宣告）：你们当崇拜真主，远离邪神……"（《古兰经》16:36）。

The basic message of all prophets from God, and hence of all scriptures they brought, is one and the same message from God to man:' 'And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods ...' (Al-Qur'an 16:36).

《古兰经》中明确提及的先知有：阿丹、努哈、易卜拉欣、易司马仪、易斯哈格、鲁德、叶尔孤白、优素福、穆萨、哈伦、达五德、素莱曼、伊利亚斯、艾勒亚萨尔、优努斯、安优卜、宰凯里雅、叶哈雅、尔撒、伊德里斯、呼德、宰勒基福勒、舒阿卜、素待哈、鲁格曼、宰勒葵尔奈尼、欧宰尔、穆罕默德ﷺ。

The Qur'an mentions the following prophets by name: Adam, Nuh, Ibrahim, Isma'il, Ishaq, Lut, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyas, Al-Yasa', Yunus, Ayyub, Zakariya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqmaan, Dhul Qarnain, 'Uzair, Muhammad.

这并不意味着，只有这些人才是真主的先知。《古兰经》明确指出，先知的数目要多得多，而且真主已在人类的每个民族中派遣了他的使者。

This does not mean, however, that only these have been God's prophets. Indeed the Qur'an is very clear that the number of prophets is much larger and that to each community from among mankind God has sent His messenger:

“在你之前，我确已派遣众使者，其中有些人的故事我已向你叙述，有些人的故事我没有向你叙述……”（古兰经 40:78）

'We did aforetime send apostles before thee: of them there are some whose story We have related to thee and some whose story We have not related to thee ...' (Al-Qur'an 40:78).

"每个民族都有一位使者……"（《古兰经》10:47）

'To every people (was sent) an apostle ...' (Al-Qur'an 10: 47).

正如众先知众多，他们的信息也有许多书面记录。《古兰经》特别提到了以下几种启示，它们有时被称为经页（Suhuf），有时被称为经典或经书（Kitab）：

Just as there have been numerous prophets so there were numerous written records of their messages. The Qur'an mentions the following revelations in particular, which are sometimes called sheets or leaves (Suhuf) and sometimes book or scripture (Kitab):

"易卜拉欣的经页"和"穆萨的经页"。穆萨的《讨拉特》（Taurat）。达五德的《宰布尔》（Zabur）。尔撒的《引吉勒》（Injil）。

The 'sheets' of Ibrahim and Musa. The Torah (Taurat) of Musa. The Psalms (Zabur) of Dawud. The Gospel (Injil) of 'Isa.

穆罕默德ﷺ的《古兰经》。

The Qur'an of Muhammad.

凡是前代经典中旨在具有永久价值和重要意义的教导，都包含在《古兰经》之中。《古兰经》也对前古兰经时期的经典所载内容给出了一些具体叙述，虽然是有选择性的，但值得在此简要地加以考察：

All the teachings contained in the former Scriptures that were meant to be of lasting value and importance are included in the Qur'an. The Qur'an also gives some specific accounts, although selective, of what the pre-Qur'anic scriptures contained and it is worthwhile to look briefly at this material:

提及易卜拉欣和穆萨的“经页”（Suhuf）：

A reference to the 'sheets' (Suhuf) of Ibrahim and Musa:

"但那些净化自己的人必定成功，纪念他们的主的名并礼拜的人也是如此。然而，你们偏爱今世的生活，而后世更美好、更长久。"（古兰经 87：14-17）

'But those will prosper who purify themselves, and glorify the name of their guardian Lord, and (lift their hearts) in prayer. Nay, behold, ye prefer the life of this world; but the Hereafter is better and more enduring' (Al-Qur'an 87: 14-17).

[有人认为整部第87章都指向这第一部启示之书，但也有人认为，真正所指的只是这里引用的几节经文。参见《简明伊本·凯西尔tafsir》，贝鲁特，1402/1981年，第3卷，第631页。另一处提到易卜拉欣和穆萨的经卷，见第53章第36节。] 指穆萨的《讨拉特》（Taurat）：

[Some say that the whole of Sura 87 is a reference to this first book of revelation, but others hold that only the few verses quoted here are actually meant. See mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Vol. 3, p. 631. Another reference to the Suhuf of Musa and Ibrahim is in Sura 53:36.] A reference to the Torah (Taurat) of Musa:

"是我降下了律法（给穆萨）：其中有引导和光明……我们在其中为他们规定：以命偿命，以眼还眼，以鼻还鼻，以耳还耳，以牙还牙，伤口也同样以牙还牙。但如果有人以施舍的心态免除报复，那对他自己来说就是一种赎罪。如果有人不依照真主所降示的（光明）来判决，那么他们就是不义的人。"（《古兰经》5：47-8）

'It was We who revealed the law (to Moses): therein was guidance and light ... We ordained therein for them: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal, but if anyone remits the retaliation by way of charity it is an act of atonement for himself and if any fail to judge by (the light of) what God has revealed they are (no better than) wrongdoers' (Al-Qur'an 5: 47-8).

对达武德（Dawud）的《诗篇》（Zabur）的提及：

A reference to the Psalms (Zabur) of Dawud:

“我确已在训诫之后，于《诗篇》中写道：我的善良仆人将继承大地。”（《古兰经》21:105）

'And verily We have written in the Psalms, after the Reminder: My righteous slaves will inherit the earth' (Al-Qur'an 21: 105).

关于尔撒的福音书（Injil）的引述：

A reference to the Gospel (Injil) of 'Isa:

穆罕默德ﷺ是真主派遣给全人类的最后一位使者，他带来了真主启示给人类的最后经典。

Muhammad was the last messenger from Allah to mankind, and he brought the final revelation from God to man.

因此，载有这一启示的经典是诸天经中的最后一部。

Therefore the scripture containing this revelation is the last of the Holy Scriptures.

《古兰经》的基本信息与此前的启示和经典的基本信息是一致的,其中的指示与教导所提供的引导,具有普遍性。它们适用于一切时代,适用于一切情况。这一启示与人在大地上的处境和人类历史的进程相契合。人类在其发展中已经到达这样一个阶段:需要运用普遍的原则,来保障人类有意义的生存。

The basic message of the Holy Qur'an is the same as the basic message of the previous revelations and books, and the directives and instructions, by which it provides guidance for man are of a universal nature. They apply for all times to come and in all situations. This revelation corresponds to man's position on earth and in history. Man has reached, in his development, the stage when universal principles need to be applied to safeguard his purposeful existence.