在先知（愿主赐福他并使他平安）的时代，《古兰经》的经文一方面被保存在记忆之中，另一方面也被刻写在平整的石头、木片和骨头上。 Wait: rules say write ﷺ once after every mention of the Prophet, and instead of "(saw)" use ﷺ. Corrected version: 在先知ﷺ的时代，《古兰经》的经文一方面被保存在记忆之中，另一方面也被刻写在平整的石头、木片和骨头上。

During the time of the Prophet (saw), the text of the Qur‟an was preserved in memory and also inscripted on flat stones, wood, and bones.

《古兰经》是降示给安拉的使者ﷺ的。他常常指示人们背诵它，并把它记录在皮革、纸张、肩胛骨、棕榈叶梗、骨头、枣椰树叶柄等物上。每当有经文降示，他便下令将它们放在《古兰经》章节中的正确位置。因此，他会说：把这节经文放在某章中某节经文之后。于是人们便将它们放在章节中的正确位置。 乌斯曼（愿安拉喜悦他）传述说：“经文曾降示给先知ﷺ，于是他会说：‘把这些经文放在提到某某事的那章里。’”（伊本·马哲和艾布·达乌德辑录）

The Qur‟an used to be revealed to the Messenger of Allah (saw) and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman (ra) that he said, “The Ayat used to be revealed to the Prophet (saw) and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud)

这样持续进行，直到整部《古兰经》降示完毕，安拉（SWT）在《古兰经》降示完成之后取走了他（ﷺ）的灵魂。因此，每一章（苏拉）中经文的排列，即现今经本（穆スハフ）中的样式，是依据启示（Tawqeefan）确定的，这一启示由先知（ﷺ）传达，他（ﷺ）则是由哲卜拉伊勒从安拉（SWT）那里接受的。依照这一排列，乌玛从先知（ﷺ）处传承了《古兰经》，对此并无任何争议。章中经文的次序，也与我们今天所见的形式相同。

It was done in this manner until the whole Qur‟an was revealed and Allah (swt) took his (saw) soul after the revelation of the Qur‟an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet (saw) transmitted to him (saw) by Jibreel from Allah (swt). According to this arrangement the Ummah transmitted the Qur‟an from the Prophet (saw) and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.

关于某些章（苏拉）的排列，它们是根据圣门弟子的伊吉particular?? Let me give the correct translation: 关于部分章（苏拉）的排列，它们是依照圣门弟子的伊スティ哈德（ijtihad）编排的（愿真主喜悦他们）。

As for the arrangement of some of the chapters (Surahs) they were put together according to the Ijtihad of Sahabah (may Allah be pleased with them).

伊玛目艾哈迈德和《逊南》(Sunan)的编纂者记载了伊本·阿拔斯的一段圣训,伊本·易卜拉欣和哈基姆认为其为真实可靠的。他们记述道,伊本·阿拔斯(愿安拉喜悦他)问奥斯曼(愿安拉喜悦他):为何将《忏悔章》(Surat al-Bara'ah,即《至仁主》之后的《忏悔章》)放在《战利品章》(Surat al-Anfal)之后?而《战利品章》属于"Mathani"(诵文少于一百节的章),《忏悔章》属于"Mi'un"(约一百节的章)。伊本·阿拔斯说:"你把它们合并在一起,却没有在两者之间写下"奉至仁至慈的安拉之名"(Bismillah ar-Rahman ar-Rahim),并把它们列入七篇长章(Tiwal)之中。"于是奥斯曼说:"常常有一章降示给安拉的使者ﷺ,其中包含若干节经文。每当有经文降示给他时,他便召来一位为他书写的人,说:'把这些节文放在提到这些那些内容的章里。'《战利品章》是最早在麦地那降示的章之一,而《忏悔章》则是《古兰经》末尾的章。它们的内容彼此相似,所以我以为《战利品章》是《忏悔章》的一部分。安拉的使者ﷺ去世了,也没有向我们说明《战利品章》是否属于《忏悔章》。"因此,赛义德·本·朱拜尔从伊本·阿拔斯处转述说:"先知ﷺ直到'奉至仁至慈的安拉之名'降示之前,都不知道一章的结束。"另一种传述是:"当'奉至仁至慈的安拉之名'降示时,他们便知道那一章已经结束。"这表明每一章中节文的次序都是由启示所确定的(Tawqifiyyan)。由于先知ﷺ没有阐明《忏悔章》的问题,奥斯曼(愿安拉喜悦他)便根据自己的伊智提哈德(独立判断)将其附在《战利品章》之后。《Al-Iqna'》一书的作者转述说,《忏悔章》的"奉至仁至慈的安拉之名"(简称Bismillah)存在于伊本·麦斯欧德的穆斯哈夫(经卷)之中。 据报道,众圣门弟子所保存的抄本中,经章(苏拉)的排列各不相同,但节文的排列并无差异。因此,伊本·麦斯欧德的《古兰经》抄本在经章排列上不同于奥斯曼的《古兰经》定本。它以《开端章》(Al-Fatiha)开始,接着是《黄牛章》(Al-Baqarah)、《妇女章》(Al-Nisa)和《阿里·伊姆兰章》(Aal-Imran)。而奥斯曼定本的排列则是《开端章》、《黄牛章》、《阿里·伊姆兰章》,然后才是《妇女章》。这些抄本都不是按照启示的先后顺序编排的。据说,阿里的抄本是按启示顺序编排的,它以《你应当诵读》(Iqra')开始,接着是《裹衣的人》(Al-Muddaththir)、《奴、以及笔》(Nun wal qalam)、《披衣的人》(Al-Muzzammil)、《绝望》(Tabbat)、《折叠》(Al-Takweer)、《你当赞颂》(Sabbih),如此依次排列,直至麦加章全部结束,然后才是麦地那章。

Imam Ahmad and the Sunan compilers have reported a hadith by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated that Ibn Abbas (ra) asked Uthman (ra) as to why he put Surah Al-Bara‟ah (At-Tawba) after Surah Al-Anfal when it is from the Mathani (Surahs with less than 100 Ayahs) and Al-Bara'ah is from the Mi'un (consisting of about 100 Ayahs). Ibn Abbas said, “You have put them together them and you did not write between the line بِسْمِ اللَّوِ الرَّحَْْنِ الرَّحِيمِ 'Bism‟illah ar-rahman ar-rahim” and you have placed them among the seven long (Tiwal) Surahs. So Uthman said, “Often a Surah would be revealed to the Messenger of Allah (saw) that would have a number of verses. When something was revealed to him – i.e. verses from it - he used to call someone from among those who used to write for him and say: „Place these Ayah in the Surah, in which this and this is mentioned. Surah Al-Anfal was one of the first to be revealed in Madinah and Al-Bara'ah was at the end of the Qur‟an. Their narrative used to resemble each other so I thought Anfal was part of Bara‟ah.” The Messenger of Allah (saw) died and he did not clarify to us if Al-Anfal was part of Al-Bara'ah. Thus, it has been narrated by Sa'eed b. Jubayr from Ibn 'Abbas who said that: “The Prophet (saw) did not know the ending of a Surah until 'Bism‟illah ar-rahman a-rahim' was revealed.” In another narration: “When Bism‟illah ar-rahman ar-rahim was revealed they knew that the Surah had come to an end.” This indicates that the verse order in every Surah was determined by revelation (Tawqifiyyan). And since the Prophet (saw) did not elucidate the issue of al-Bara'ah, Uthman (ra) added it to al-Anfal according to his own Ijtihad. The author of al-Iqna' reported that the Bism‟illah (abbr. for Bism‟illah ar-rahman ar-rahim) for al-Bara'ah is present in the Mushaf (collection) of Ibn Mas'ud. It has been reported that the Sahabah used to keep copies whose arrangement of Surahs 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 Surahs. It began with Al-Fatiha, then Al-Baqarah, Al-Nisa and Aal-Imran. Contrary to the Uthmani Mushaf whose arrangement is al-Fatiha, al-Baqarah, Aal-Imran and then Al-Nisa. None of them were compiled according to the order of revelation. It is said that the Mushaf of 'Ali 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 Surahs and then to the Madinan Surahs.

由此可见,若干章的排列顺序是由圣门弟子的伊吉提哈德(独立见解)所决定的。因此,无论是在诵读《古兰经》(提拉瓦)时、在礼拜(赛拉)中、在讲授课程还是在教学中,保持章节的排列顺序都不是强制性的。证据是:先知(愿主福安之)在夜间礼拜中先诵读《妇女章》,后诵《alle·伊姆兰的家属章》。至于有关禁止倒序诵读《古兰经》的传述,其所指的是不得将某一章中的一节经文倒读,而并非指倒序诵读各章。

All of this indicates that the Surah arrangement in relation to some Surahs were arranged according to the Ijtihad of the Sahabah. That is why maintaining the arrangement of Surahs in recitation in not obligatory whether in reciting the Qur‟an (Tilaawah), in the prayer (Salah), in a lesson or in teaching, as evidenced by the fact that the Prophet (saw) read Surah al-Nisa before Aal-Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur‟an in reverse order, what was intended was that an Ayah in one Surah should not be read in reverse, not the recitation of Surahs in reverse order.

天使吉卜利勒每年都会为先知诵读一遍已降示给使者的全部古兰经。在安拉的使者（愿主福安之）去世的那一年，吉卜利勒为使者ﷺ完整诵读了两遍古兰经。这段圣训由阿伊莎（愿主喜悦她）经法蒂玛（愿主喜悦她）传述：

The angel Jibreel used to read once every year all of what had been revealed to the Messenger (saw) from the Qur‟an. And in the year in which the Messenger of Allah (saw) died Jibreel recited the whole of the Qur‟an twice to the Messenger (saw). It has been narrated by Aisha (ra.) on the authority of Fatimah (ra) that:

先知ﷺ曾向我透露：“吉卜利勒每年都会为我诵读《古兰经》。”（布哈里）

“The Prophet (saw) confided in me that: „Jibreel used to read the Qur‟an to me every year.‟” (Bukhari)

据艾卜·胡莱赖（Abu Hurayra）传述，他说：

It has also been narrated by Abu Hurayra that he said:

“吉卜利勒以前每年向先知ﷺ呈诵一次《古兰经》，但在他去世的那一年，他向先知ﷺ呈诵了两次。”（布哈里）

“Jibreel used to present the Qur‟an to the Prophet once a year, but he presented it twice to him in the year he died.” (Bukhari)

Jibreel 每年向使者呈现《古兰经》，意味着他向使者呈现了经文之间的编排顺序，以及经文在各自章节中的排列，因为呈现这部经典，就是呈现它的句子、词语和编排。ﷺ

Jibreel's presentation of the Qur‟an to the Messenger (saw) every year means that he presented the arrangement of its verses in relation to other verses and the arrangement of its verses in their respective chapters because presenting the book means to present its sentences, words and arrangement.

还有其他圣训明确提到经文的排列次序。它们说明经文彼此之间的关系，以及经文在各自章节中的排列：“把这些经文放在某某章的某节之后。”“把那些经文放在提到某某事的那一章里。”每一章何时结束、另一章何时开始，都是安拉通过吉卜利勒所下的命令。所有这些无疑表明，经文在章中的排列，以及各章的形式（包括节数和各节的位置），都是由安拉（SWT）规定的（Tawqifi，即经定的）。乌玛正是按这一形式从先知ﷺ那里传承下来的，这一点通过Tawaatur（多路广泛传闻）得到了证实。

There are also other Ahadith which explicitly mention the arrangment of verses. They state the verses in relation to each other and the arrangment of verses in their respective chapters, “Place these verses in such and such Surah after such and such Ayah.” “Place those verses in that Surah that mentioned such and such thing.” A Surah would end and another Surah would begin as decreed by Allah through Jibreel. All of this definitely indicates that the arrangement of verses in their chapters and the form of the Surahs in terms of the number of verses and their places, all of that is determined (Tawqifi) by Allah (swt). The Ummah transmitted it in this form from the Prophet (saw) and that is proven by Tawaatur (recurrent reports).

据信众之母阿伊莎（愿安拉喜悦她）传述，一位来自伊拉克的人来到她面前，问道：“最好的寿衣是哪一种？”阿伊莎说：“愿安拉怜悯你！这有什么关系呢？”他说：“信众之母啊！请让我看看您的《古兰经》（抄本）。”她说：“为什么？”他说：“为了依照它来整理和编排《古兰经》，因为人们诵读时，章节的次序并不正确。”阿伊莎说：

It was narrated by the mother of the believers, Aisha (ra), 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‟an.” She said, “Why?" He said, “In order to compile and arrange the Qur‟an according to it, for people recite it with its Surahs not in proper order.” 'Aisha said:

“读哪一部分先读哪一部分，有什么关系呢？要知道，最先降示的是《麦福苏赖》中的一章，其中提到了天堂与火狱。待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：“你们不要饮用酒类。”人们会说：“我们绝不戒酒。”如果降示的是：“你们不要行非法的淫乱。”他们会说：“我们绝不放弃非法的淫乱。”我还是个爱玩耍的小女孩时，下面这节经文在麦加降示给穆罕默德ﷺ：“不然！末日是他们约定的时间（届时他们将得到全部报应），那末日将更加严厉、更加痛苦。”（《古兰经》54:46）”

“What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Surah from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses 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: “Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.” (TMQ Al-Qamar: 46)

“Surah al-Baqara and Surah al-Nisa were revealed while I was with him.” Then ʿĀʾisha took out the copy of the Qurʾan for the man and dictated to him the verses of the Surahs. This hadith shows that the chapters of the Qurʾan had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushafs of various Sahabah, it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahabah. Note: the Chinese translation should read: “《黄牛章》和《妇女章》是在我与他同在时降示的。”然后，阿伊莎拿出一本《古兰经》的抄本给那个人，并口授给他各章的节文。这段圣训表明，古兰经各章当时尚未按顺序编排在一起。结合前面提到的各位圣门弟子的《穆斯哈夫》中章次安排各不相同的情况，可以清楚地看出，各章的排列是依据圣门弟子的伊吉particular（ijtihād，个人努力推理）而定的。

Surah Al-Baqara and Surah al-Nisa were revealed while I was with him.” Then 'Aisha took out the copy of the Qur‟an for the man and dictated to him the verses of the Surahs. This hadith shows that the chapters of the Qur‟an had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushaf‟s of various Sahabah it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahabah.