自先知（ﷺ）的时代直到今天，一直有人试图对《古兰经》的真实性制造怀疑。因此，若不考察曾被提出的种种疑问，以及针对这些疑问所给出的回答，对“wahy”（启示）的研究便是不完整的。

Attempts to create doubts about the authenticity of the Qur’aan have been made from the time of the Prophet (ﷺ) until today. Hence, a study of wahy would be incomplete without a look at the doubts which have been raised, as well as the replies which have been given to them.

以下是针对《古兰经》神圣来源的两项最常被提出的异议：

The following objections to the divine origin of the Qur’aan are the two most commonly raised:

《古兰经》是穆罕默德ﷺ智慧的产物。

(1) The Qur’aan was the product of Muhammad’s intelligence.

(2) 穆罕默德ﷺ 的 《古兰经》故事 是由别人教给他的。

(2) Muhammad (ﷺ) was taught the stories of the Qur’aan by someone else.

一些批评者声称，《古兰经》的意义是先知（ﷺ）编造的，其独特的文体也是他设计的。如果这种说法属实，那就意味着先知所宣称的《古兰经》是启示而来的，便是虚假的。

Some critics claim that the meanings of the Qur’aan were made up by the Prophet (ﷺ), and its unique style devised by him. If such a claim were true, it would mean that the Prophet’s claim that the Qur’aan was revealed was false.

也就是说，先知（ﷺ）无论是有意还是无意地欺骗了他的追随者。

That is, the Prophet (r) either knowingly or unknowingly deceived his followers.

较为温和的批评者认为，先知（ﷺ）出于善意，他的传记也证明了这一点，但所谓的"启示"实际上是妄想和幻觉，时常困扰着他。这一说法在历史上完全没有依据，《古兰经》的清晰与连贯，不可能是一个疯子胡言乱语的结果。较为苛刻的批评者则认为，先知（ﷺ）欺骗了他的追随者，以便牢牢确立自己对他们的领导地位，并最终确立对整个阿拉伯半岛的统治。然而，如果先知的目标是个人的荣耀与领导权，那么把《古兰经》据为己有对他反而更有利。因为他在麦加的多神教敌人都承认它的文采胜过其他一切文学作品，并且曾提出，只要先知（ﷺ）停止宣讲真主的独一性，就愿意授予他麦加的王位。

The kinder critics claim that the Prophet (ﷺ) was well-intentioned, as his biography has proven him to be, but the “revelations” were really delusions and hallucinations which afflicted him from time to time. This claim is totally unsubstantiated historically, and the clarity and coherence of the Qur’aan could not have been the result of a madman’s ramblings. The less kind critics claim that the Prophet (ﷺ) deceived his followers in order to firmly establish his leadership over them and eventually over the whole of Arabia. However, if the Prophet’s goal had been personal glory and leadership, it would have been more to his advantage to claim the Qur’aan for himself, since his enemies among the pagan Makkans had all conceded its superiority over all other literary works and had offered the Prophet (ﷺ) the position of kingship over Makkah if he would only stop preaching the unity of God.

其他质疑《古兰经》神圣来源的人声称，先知（ﷺ）

Other critics of the Qur’aan’s divine origins claim that the Prophet (ﷺ)

他将其归于真主，是为了增加其话语在人们心中的分量，并提高人们对他的服从。但如果情况确实如此，他就不会费心把任何言论归于自己。事实上，他将言论归于自己的做法，丝毫没有影响其追随者服从他的义务。

attributed it to Allaah in order to give more weight to his words in the minds of people and increase their obedience to him. But if that were the case, he would not have bothered to attribute any of his statements to himself. In fact, his attribution of statements to himself has not in any way affected the obligation of his followers to obey him.

类似前面提到的那些批评，会使先知（ﷺ）

Criticisms such as those previously mentioned would put the Prophet (ﷺ)

在那些为了获取权力、声望和今生享乐而欺骗追随者的世俗领袖之中。然而，先知的传记被记录得极为详尽，证明事实恰恰相反。我们看到，先知并无欺骗与腐败，反而以诚实和慷慨而闻名，以至于他被称为“al-Ameen”（可信赖的人）。他生活极为简朴，我们也看到，他去世时没有留下任何财产或债务。

among worldly leaders who deceive their followers in order to achieve power, prestige, and the luxuries of this life. However, the Prophet’s biography, which has been recorded in the minutest of details, proves the exact opposite. Instead of deception and corruption, we find the Prophet (r) known for his truthfulness and generosity, so much so that he was named “ al-Ameen” (the Trustworthy). He lived very simply, and we find that he died without leaving any wealth or debts behind him.

需要指出的是，《古兰经》中有许多地方公开纠正了先知的错误。例如，当先知（ﷺ）

It should also be noted that there are many instances in the Qur’aan where the Prophet’s mistakes were openly corrected. For example, when the Prophet (ﷺ)

他接受了巴德尔战役俘虏的赎金，26 随后降示了以下经文：

accepted ransom for the prisoners of Badr,26 the following verse was revealed:

另一个例子是，先知（ﷺ）对一位名叫阿卜杜拉·伊本·乌姆·麦克图姆的人冷落了一边，此人曾请求先知教他古兰经。当时先知（ﷺ）正全神贯注地与一群古莱氏首领交谈，劝他们信奉伊斯兰。于是安拉降示了以下经文：

Another example is when the Prophet (ﷺ) brushed aside ‘Abdullaah ibn Umm Maktoom, who had asked that he be taught the Qur’aan. The Prophet (ﷺ) had been earnestly engaged with a group of Qurayshee leaders whom he was calling to Islaam. Allaah revealed the following verses:

对于先知（ﷺ）指出那些身边的人都察觉不到的细微错误，如果他的目的是权力和地位，那么这显然对他并无益处。

For the Prophet (ﷺ) to expose such minor errors which were imperceptible to those around him was certainly not to his advantage if his goals were power and prestige.

其他批评者声称，先知（r）从基督教或犹太教的来源学到了《古兰经》所包含的知识。有一则关于其真实性的传闻，圣训学者们对此意见不一：先知（ﷺ）年幼时曾与他的叔叔兼监护人艾布·塔利卜前往叙利亚，途中遇见一位名叫布海拉的基督教修士。[29] 毫无争议的是，在启示开始之后，先知穆罕默德（ﷺ）的妻子赫蒂彻将他介绍给她的表弟瓦勒加·本·努situation，此人以精通《讨拉特》和《福音书》而闻名。先知（ﷺ）从麦加迁往麦地那后，也曾会见犹太教和基督教的学者，这同样是为人所知的。30

Other critics have claimed that the Prophet (r) learned the knowledge contained in the Qur’aan from Christian or Jewish sources. There is a report, about whose authenticity the scholars of hadeeth are divided, that the Prophet (ﷺ), while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and on the way met a Christian monk, Buhayraa.29 There is no dispute that after the beginning of revelation, Prophet Muhammad (ﷺ) was introduced by his wife Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have knowledge of the Torah and Gospels. The Prophet (ﷺ) is also known to have met Jewish and Christian scholars after his migration from Makkah to Madeenah.30

然而,他与那位修士的会面很短暂,所发生的只是修士向先知的叔叔艾卜·塔利布预言了他侄子即将成为先知。至于瓦拉格·本·瑙法勒,他只是证实了先知所接受的启示与早先众先知所接受的启示出自同一源头。没有记载表明先知曾向他学习,而瓦拉格在此事件之后不久便去世了。在麦地那,基督徒和犹太人常与先知(ﷺ)辩论,并向他提出问题;许多麦地那章节的经文便是回应他们的问题。他们向他发问,是为了否定他的先知身份,而他则以《古兰经》作答。历史上没有任何人教导过先知(ﷺ)的记载。然而,有人声称罗马人哈达德是他的老师,但这种说法十分错误,因为麦加人并不认为哈达德有学问,他也并非可以自由教学。众所周知,他忙于打铁为业,并且人们都知道他是外国人,阿拉伯语几乎说不利索。先知时代的阿拉伯人非常渴望驳倒《古兰经》,却始终无法做到。如果真有一位秘密的老师,他在当时必定早已暴露。

However, his meeting with the monk was short, and all that transpired was the monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was revealed to the Prophet (ﷺ) came from the same source as the revelations of the earlier prophets. There is no record of the Prophet (ﷺ) having studied with him, and Waraqah died shortly after this incident. In Madeenah, the Christians and the Jews used to debate with the Prophet (ﷺ) and ask him questions; many of the Madeenan verses answered their questions.31 They would ask him questions in order to disprove his prophethood, and he would answer with the Qur’aan. There is no historical record of anyone having taught the Prophet (ﷺ). Some, however, claim that Haddaad, the Roman, was his teacher, but such a claim is quite erroneous, because the Makkans did not consider Haddaad knowledgeable, nor was he free to teach. He was known to be fully occupied as a blacksmith, and it was known that he was a foreigner who could barely speak Arabic.32 The Arabs of the Prophet’s time were very anxious to discredit the Qur’aan, but they were unable to do so. If there had been a secret teacher, he would surely have been exposed at that time.

最近,许多《古兰经》中不见于《讨拉特》和《福音书》、或与之相抵触的故事,被追溯到基督徒和犹太人的伪经。33 34 这被当作先知(ﷺ)研读基督徒和犹太人书籍的证据。然而,《古兰经》故事所能追溯到的冷僻书籍数量众多,而这些书籍所用的语言包括阿姆哈拉语、叙利亚语、希伯来语和希腊语。35 因此,不识字的先知(ﷺ)若要研读这些典籍,就必须把大部分时间花在学习外国语言上,并遍访中东各地寻找这些书籍,再深入钻研。由此可见,即便是最新的批判性研究,也只会进一步证实《古兰经》的神圣来源。

Recently, most of the Qur’aanic stories that do not occur in the Torah or Gospels, or which contradict them, have been traced to apocryphal33 books of the Christians and Jews.34 This has been cited as proof that the Prophet (ﷺ) studied the books of the Christians and the Jews. However, the number of obscure books to which the Qur’aanic stories have been traced is great, and the languages of these books vary between Amharic, Syriac, Hebrew and Greek.35 Consequently, the Prophet (ﷺ), who could not read or write, would have had to spend most of his time studying foreign languages, searching all over the Middle East for the books and studying them in depth. Thus, even the most recent of critical research only further confirms the divine origin of the Qur’aan.