《古兰经》的保存经过如下：
The preservation of the Qur’aan took place as follows:
每当《古兰经》的节文降示给安拉的使者时,他都会将其诵读给门徒们听,门徒们便按照从他那里领受的原样将其记诵下来。他们随后在拜中诵读这些节文。同时,他会命令被选定的记录启示者把节文书写在皮革和兽皮上,以及当时用来书写的其他材料上。在他去世之前,他又将整部经文诵给吉卜利勒(愿他平安)听。ﷺ
1) Every time Aayaat of the Qur’aan Al-Kareem were revealed upon the Messenger of Allah (saw) he would recite them to his companions and they would then memorise it exactly as they received it from him. They would then recite the Aayaat in their Salaah and at the same time he would command (the selected) recorders of the Wahi to write them upon skins and hides amongst other materials that were written upon at that time. Then prior to his passing (saw) he recited it (in its entirety) to Jibreel (as).
2) 当使者 ﷺ 去世时，整部《古兰经》已被书写在各种载体上，并且已被背诵于圣门弟子（愿真主喜悦他们）的胸中。因此，对于《古兰经》中的每一节经文，能够背诵它的人数已经达到了“泰瓦图尔”（大量传述）的程度。
2) When the Messenger of Allah (saw) passed away the whole Qur’aan had been written on materials and had been memorised within the breasts of the Sahaabah (rah). Therefore, the number of those who had memorised it had reached the level of Tawaatur for every Aayah from the Aayaat of the Qur’aan.
在艾卜·伯克尔（愿真主喜悦他）时期，古兰经的排列与汇集工作得以完成，严格依照天命所定（Tawqeefiy），与从安拉的使者（愿真主赐福他并使他平安）处传授下来的原样一致。这项工作由一个委员会承担，领导者是保存经文最为完备的宰德·本·萨比特（愿真主喜悦他），他曾是经文降示时的书记之一。于是经文的节（Aayaat）和章（Suwar，Soorahs）被排列整理。诸节与诸章被汇集在一起，再用线绳装订。随后，艾卜·伯克尔（愿真主喜悦他）将其命名为“穆സ哈夫”（Al-Mushaf），这部穆斯哈夫被乌玛（Ummah）通过公议（Ijmaa'）所采纳，其中所载的一切则经由“泰瓦图尔”（Tawaatur，确凿的传述）而得到确认。
3) At the time of Abu Bakr (ra) the ordering and gathering together of the Qur’aan was completed in accordance to what was Tawqeefiy (set by Allah) exactly as it had been transmitted from the Messenger of Allah (saw). This was undertaken by a committee led by the one who had most preserved it, Zaid Bin Thaabit (ra), who had been one of the writers of the Wahi as it descended. And so its Aayaat and Suwar (Soorahs) were ordered and organised. The Aayaat and Suwar were put and brought together and then tied by string. Then Abu Bakr (ra) gave it the name of Al-Mushaf and this Mushaf has been adopted by the Ummah by way of a consensus (Ijmaa’) upon it whilst all that is in it has been affirmed by way of Tawaatur (definite reports).
4)在‘Uthmaan Ibn ‘Affaan(ra)执政时期,一位圣门弟子(Hudhaifah Bin Al-Yamaan)对‘Uthmaan说:“请你及时挽救这个乌玛,免得他们在经典(即《古兰经》)上产生分歧,像犹太教徒和基督教徒在他们之前的经典上产生分歧那样。”于是‘Uthmaan(ra)派人通知Hafsah(ra),请她把在Abu Bakr(ra)时期收集编纂的那部《古兰经》经卷送来给他。随后,‘Uthmaan指派Zaid Bin Thaabit、Abdullah Ibn Zubair、Sa'eed Ibn Al-‘Aas和Abdur Rahman Bin Al-Haarith负责此事。他们据此抄写了四份副本,他(‘Uthmaan)把每份各送往Al-Koofah、Al-Basrah和Ash-Shaam,并把一份留在Al-Madinah Al-Munawwarah由自己保存。
4) In the time of ‘Uthmaan Ibn ‘Affaan (ra), one of the Sahaabah (Hudhaifah Bin Al-Yamaan) said to ‘Uthmaan: “Take hold of this Ummah before they differ in respect to the Kitaab (i.e. the Qur’aan) like the differing of the Jews and the Christians (in respect to their books before them)”. So ‘Uthmaan (ra) communicated to Hafsah (ra) for her to send to him the Mushaf which had been collected and compiled at the time of Abu Bakr (ra). Then ‘Uthmaan appointed Zaid Bin Thaabit, Abdullah Ibn Zubair, Sa’eed Ibn Al-‘Aas and Abdur Rahman Bin Al-Haarith over this matter. They then made four copies and he (‘Uthman) sent a single copy to each of Al- Koofah, Al-Basrah, Ash-Shaam whilst keeping one copy with him in Al-Madinah Al-Munawwarah.
5) 《古兰经》此后在每一代都由一大批人背诵记忆，人数达到了“太瓦特尔”（Tawaatur）的程度，直至今日。
5) The Qur’aan Al-Kareem was then memorised by a number reaching the level of Tawaatur in every generation until our current day.
《古兰经》的“塔瓦图尔”（大量传述）以及它已被书写成册，使其在传承上成为“确定无疑的”（Qat'iy Ath-Thuboot），即它确是安拉至高无上所降示给穆罕默德ﷺ的那部经典。
The Tawaatur of the Qur’aan alongside it having been written down makes it Qat’iy Ath-Thuboot (definite in transmission) in regards to it being the Qur’aan that Allah Ta’Aalaa revealed upon the Messenger Muhammad (saw).
除了“Mutawaatir”（传闻广泛、代代相传可靠的经文）之外，任何内容都不被视为《古兰经》。因此，伊本·麦斯欧德（愿真主喜悦他）关于孤儿赎罪（Kaffaarah）的诵读，
Nothing apart from the Mutawaatir is considered to be Qur’aan. Therefore, the reading of Abdullah Ibn Mas’ood (ra) in regards to the Kaffaarah (expiation) of the orphan: