3. 高贵的《古兰经》 - 伊斯兰人格 | Quran Course

3. 高贵的《古兰经》 - 伊斯兰人格 | Quran Course

即，它是一部《古兰经》，是（真主）分段、逐步、间隔地降示的，也就是慢慢地、不急促、有条理地降示；（真主）是按照事件分阶段降示的。因此，为了坚定使者ﷺ的心，使他能够不急不躁地慢慢向民众诵读，也为了按照事件降示，并回应人们的提问，《古兰经》在二十三年间分段、逐步地降示。

i.e, it is a Qur’ān which he  revealed in parts, gradually, at intervals, that is, slowly, without haste and with demonstration; He  revealed it in stages, i.e according to incidents. So, in order to strengthen the heart of the Messenger PBUH and so as to recite it to the people slowly without haste, and also in order to reveal it according to the incidents and with answers to the questions, the Qur’ān was revealed gradually and in parts over twenty-three years.

《古兰经》降示给安拉的使者ﷺ，他便指示人们将其背诵下来，并把它写在皮革片、纸张或莎草纸上。他也会把它写在肩胛骨、棕榈叶的叶柄以及柔软的石头上，其中包括肩胛骨（scapula bone）、棕榈树的叶梗（palm rib）、以及 lukhaf（一种薄而宽的白色石头），即肩胛骨、椰枣树的叶柄和柔软的石片。每当启示降下经文时，他便下令将其放在各章中恰当的位置。因此，他常说：“把这节经文放在某章中某节经文之后。”于是，人们便按照他的吩咐，将经文放在各章中恰当的位置。据奥斯曼传述：

The Qur’ān would be revealed to the Messenger of Allah PBUH and he  would then instruct the people to memorise it, write it down on pieces of leather or a sheet or papyrus, he would also write on the scapula bone, the palm risp or the lukhaf (a thin broad white stone) i.e on the shoulder blades, leaf stalks of date palm and soft stones. When the ayāt would be revealed he would give the order that they be placed in their proper place in the Sura’s. Thus, he used to say, put this ayah in such and such sura after such and such ayah. So they used to put them in their proper place in the Sura. It has been narrated by 'Uthman  that:

这样的情形一直持续到整部《古兰经》被降示完毕，安拉在《古兰经》降示完成之后取走了他的灵魂。因此，每一章经文节的排列，即如今天经本（穆斯哈夫）中的样子，是依照启示而确定的：由先知ﷺ从吉卜利勒那里接受，而吉卜利勒是从安拉那里接受的。依照这一排列，乌玛从其先知ﷺ那里传承了《古兰经》，对此并无任何分歧（伊赫提拉夫）。我们今天所见各章中节文的次序，正是安拉的使者ﷺ所吩咐的形式。它也与当时书写在动物的肩胛骨、棕榈叶梗和薄而宽的白石（卢哈夫）上的形式相同，并且保存在人们的心中。因此，各章之内节文的排列是确定的，它是由安拉的使者ﷺ从吉卜利勒那里、吉卜利勒从安拉那里所接受的启示所决定的。至于各章的排列，某些章是依照圣门弟子的伊吉提哈德而编排在一起的。艾哈迈德以及《逊南》的编纂者们转述了伊本·阿拔斯的一段圣训，伊本·哈番和哈基姆宣布该圣训为可靠，他们传述道：

It was done in this manner until the whole Qur’ān was revealed and Allah  took his  soul after the revelation of the Qur’ān was complete. That is why the arrangement of the verses of every Sura in the form as it is now in the present script (mushaf) was as determined by the revelation, from the Prophet , transmitted to him  by Jibreel  from Allah . And according to this arrangement the Ummah transmitted the Qur’ān from her Prophet  and there is no difference (ikhtilaf) about this. The order of the ayat in the Sura’s that we observe today is the very form the Messenger of Allah  ordered. And it is the same form as that was written on the shoulder blades (of animals), palm risps & the lukhaf’s (a thin broad white stone) and preserved in the hearts of men. Consequently, the arrangement of verses within the Sura’s is definite that it is determined by the revelation to the Messenger of Allah , from Jibreel , from Allah . As for the arrangement of the Sura’s, certain chapters (Sura’s) were put together according to the Ijtihād of Sahabah . Ahmad and the Sunan compilers have reported a hadīth by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated:

我（伊本·阿拔斯）问奥斯曼："是什么促使你把属于马萨尼（少于一百节经文的章）的《安法勒》章与属于米欧因（约一百节经文的章）的《忏悔》章放在一起，你们把它们合在一处，却没有在二者之间写下'奉至仁至慈的真主之名'，并且把它们放在七长章（天文勒）之中？"于是奥斯曼说：

'I (Ibn 'Abbas) said to 'Uthman 'What induced you to position together Sura al-Anfal which is from the mathani (suras with less than 100 ayāt), and Sura al-Baraa'ah when it is from the mi'un (consisting of about 100 ayāt). You have put them together and you did not write between them the line 'bismillah ar-rahman a-rahim' and you have placed them among the seven long (tiwal) Suras. So 'Uthman said:

这表明每个苏拉中经文的顺序是由启示确定的。由于先知没有阐明《忏悔章》（Sura baraa'ah）的问题，奥斯曼依据自己的伊吉particular（Ijtihād）将其附在《战利品章》（al-Anfal）之后（愿真主喜悦他）。《伊克那》（al-Iqna'）的作者转述说，Ibn Mas'ud的穆斯哈夫中《忏悔章》前有奉明慈悯的阿拉的Basmala（bismillah ar-rahman ar-rahim的缩写）。据报道，圣门弟子曾各自保存过苏拉排列不同的抄本，尽管经文的排列并无差异。因此，Ibn Mas'ud的穆斯哈夫在苏拉排列上与奥斯曼的穆斯哈夫不同：它以《开端章》（al-fatiha）开始，接着是《黄牛章》（al-baqarah）、《妇女章》（al-nisa）和《伊姆兰的家属章》（Aali 'Imran），而奥斯曼的穆斯哈夫排列为《开端章》、《黄牛章》、《伊姆兰的家属章》，然后是《妇女章》。这些抄本都不是按启示的顺序编排的。据说，阿里（ra）的穆斯哈夫是按启示顺序编排的，它以《你应当诵读》（iqra'）开始，接着是《裹衣的》（al-muddaththir）、《嫩》与《笔》（nun wal qalam）、《披衣的》（al-muzzammil）、《断绝》（tabbat）、《折叠》（al-takweer）、《你当赞颂》（sabbih），如此依次排到麦加章的末尾，然后是麦地那章。所有这些表明，部分苏拉的排列是依圣门弟子的伊吉particular（Ijtihād）而定的。因此，在诵读时保持苏拉的排列顺序并非义务，无论是诵读《古兰经》（tilaawah）、礼拜中、讲课还是教学中皆是如此。证据是，先知在夜间拜中先诵《妇女章》，后诵《伊姆兰的家属章》。至于有关倒序诵读《古兰经》的禁令，其所指的是不得将同一章中的一节经文倒读，而非倒序诵读各个苏拉。

This indicates that the order of the ayat in every Sura was determined by revelation. And since the Prophet  did not elucidate the issue of Sura baraa'ah 'Uthman  added it to al-Anfal according to his own Ijtihād (may Allah be pleased with him). The author of al-Iqna' reported that the Basmala (abbr. for bismillah ar-rahman ar-rahim) for Baraa'ah is present in the mushaf of Ibn Mas'ud . It has been reported that the Sahabah  used to keep copies whose arrangement of Sura’s was different though there were no differences in the verse arrangement. So the mushaf of Ibn Mas'ud  was compiled in a manner different to the mushaf of 'Uthman  in terms of the arrangement of the Sura’s. It began with al-fatiha, then al-baqarah, al-nisa and Aali 'Imran, contrary to the 'Uthmani mushaf whose arrangement is al-fatiha, al-baqarah, Aali 'Imran and then al-nisa. None of them were compiled according to the order of revelation. It is said that the mushaf of 'Ali (ra) was according to the order of revelation, it began with iqra', then al-muddaththir, nun wal qalam, al-muzzammil, tabbat, al-takweer, sabbih, it went on in this manner to the end of the Makkan suras and then to the Medinan Suras. All of this indicates that the Sura arrangement in relation to some Sura’s was arranged according to the Ijtihād of the Sahabah. That is why maintaining the arrangement of Sura’s in recitation in not obligatory whether in reciting the Qur’ān (tilaawah), in the salah, in a lesson or teaching. As evidenced by the fact that the Prophet  read Sura al-Nisa before Aali 'Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur’ān in reverse order, what was intended was that an ayah in one Sura should not be read in reverse and not the recitation of Sura’s in reverse order.

吉卜利勒每年都会把已降示给使者的全部古兰经诵给他听一遍。在使者安拉的使者去世的那一年，吉卜利勒两次向使者ﷺ诵完了整部古兰经。这是由阿伊莎通过法蒂玛传述的：

Jibreel  would recite all of what had been revealed to the Messenger  from the Qur’ān once every year. And in the year in which the Messenger of Allah  died Jibreel  recited the whole of the Qur’ān twice to the Messenger . It has been narrated by 'Aisha  on the authority of Fatimah  that:

所有这些都明确表明,各章中经文的排列、章的形式(包括节数及其位置),全都是由安拉所确定的。乌玛(穆斯林群体)正是按照这一形式,从其先知那里传承下来的,而这一点是由“泰瓦图尔”(大量可靠传述的相续传承)所证明的。至于各章之间的先后排列,则可以通过论及《古兰经》编排的圣训来理解,也可以通过其他圣训来理解。据信士们的母亲阿伊莎传述:有一个伊拉克人来到她那里,问道:“最好的寿衣是什么样的?”阿伊莎说:“愿安拉慈悯你!这有什么要紧呢?”他说:“信士们的母亲啊!请把您的《古兰经》抄本给我看看。”她问:“为什么?”他说:“我要按照它来汇集和编排《古兰经》,因为人们诵读时,各章的次序并不正确。”阿伊莎说:“你先读哪一部分有什么关系呢?你要知道,最先降示的,是《穆法绥勒》中的一章,其中提到了乐园和火狱。等人们皈依伊斯兰之后,关于合法与非法之事的经文才降示。如果最先降示的是:‘你们不要饮酒。’人们会说:‘我们永远不会戒酒。’如果降示的是:‘你们不要通奸。’他们会说:‘我们永远不会放弃通奸。’而我当时还是一个爱玩耍的小女孩,那时在麦加降示给穆罕默德ﷺ的经文是:

All of this definitely indicates that the arrangement of ayat in their Sura’s and the form of the Suras in terms of the number of verses and their places, all of that is determined by Allah . The Ummah transmitted it in this form from her Prophet  and that is proven by tawaatur (recurrent reports). As for the arrangment of the Sura’s in relation to each other, this can be understood by the ahadith discussing the arrangment of the Qur’ān and it can be understood from other ahadith as well. Narrated by Aisha , the mother of the Believers, that a person from Iraq came to her and asked, 'What type of shroud is the best?' 'Aisha said,'May Allah be merciful to you! What does it matter?' He said, 'O mother of the believers! Show me (the copy of) your Qur’ān,' She said,'Why?” He said, “In order to compile and arrange the Qur’ān according to it, for people recite it with its sura’s not in proper order.” 'Aisha said, “What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Sura from al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the ayat regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following verse was revealed in Makkah to Muhammad: