有确凿而明确的证据表明,先知(saw)去世时,整部《古兰经》已经被书写下来,而且全部都保存在圣门弟子的心中(愿真主喜悦他们)。每当降示一节或数节经文,他(saw)便会立即下令,让人在他面前将其书写下来。除了他口授给书记官、记录启示的内容之外,他并没有禁止穆斯林书写《古兰经》。 Note: the rules require ﷺ after each mention of the Prophet; the source uses "(saw)" which I translated as written, following the instruction to keep it as is. Correction applied below. 有确凿而明确的证据表明,先知ﷺ去世时,整部《古兰经》已经被书写下来,而且全部都保存在圣门弟子的心中(愿真主喜悦他们)。每当降示一节或数节经文,他ﷺ便会立即下令,让人在他面前将其书写下来。除了他ﷺ口授给书记官、记录启示的内容之外,他ﷺ并没有禁止穆斯林书写《古兰经》。

It has been proven by decisive and definite evidence that when the Prophet (saw) died the whole Qur‟an had been written and all of it was preserved in the hearts of the Sahabah (may Allah be pleased with them). An verse or verses would be revealed and so he (saw) used to order that they be written down before him at once. He (saw) did not prevent the Muslims from writing the Qur‟an other than what he used to dictate to the scribes who wrote down the revelation.

艾布·赛义德·胡德里传述：安拉的使者ﷺ说：

Abu Sa'id al-Khudri narrated that the Messenger of Allah (saw) said:

“不要记录我说的任何话，凡是记录了我所说的除《古兰经》以外的内容的，让他把它删掉。”（穆斯林）

“Do not write down anything from me, whosoever writes anything I have said other than the Qur‟an let him erase it.” (Muslim)

先前的书记员所记录的启示内容被收集在一些纸页上（Suhuf）。他（SWT）说："一位来自真主的使者，诵读着洁净的经页（古兰经的经页）。"（TMQ Al-Bayyinah：2）

What the scribes used to write of the revelation was collected on sheets (Suhuf). He (swt) said: “A Messenger from Allah, reciting purified pages (Suhuf) (of the Qur‟an).” (TMQ Al-Bayyinah: 2)

“不然！这确实是一种劝诫。谁愿意，谁就可以留意它。（它记载）在受尊崇的典籍中，崇高洁净，（由）尊贵而顺服的书记者之手（传递）。”（TMQ 《阿布斯》：11-16）

“Nay, indeed it (verses of the Qur‟an) are an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes, Honourable and obedient.” (TMQ Al-Abbasa: 11-16)

他ﷺ留下的，是当时在他面前写下的、《穆斯哈夫》两个封面之间的全部内容。'Abd al-'Aziz b Rufayya'叙述道：“Shaddad bin Ma'qil和我曾去见Ibn 'Abbas。Shaddad bin Ma'qil问他：‘先知ﷺ是否留下了什么（除了《古兰经》）？’他回答说：‘他除了留下两个封面之间（即《古兰经》之中）的内容外，没有留下任何东西。’然后我们去见了Muhammad bin Al-Hanafiyya，并问了他同样的问题。他回答说：‘先知ﷺ除了留下《古兰经》两个封面之间的内容外，没有留下别的东西。’学界一致认为，《古兰经》的所有经文，在其各自的章节（苏拉）中，都是在使者ﷺ面前，于启示降下时直接记录下来的，并且是写在片纸（苏合夫）上的。最伟大的使者在对《古兰经》感到满足的情况下离世，《古兰经》是他最伟大的神迹，为阿拉伯人和全世界确立了证据。他并不担心《古兰经》的经文会遗失，因为安拉（SWT）以明确的文本保护了《古兰经》：

He (saw) left written everything that was between the two covers of the Mushaf which had been written down in front of him. 'Abd al-'Aziz b Rufayya' narrated: “Shaddad bin Ma'qil and I entered upon Ibn 'Abbas. Shaddad bin Ma'qil asked him, “Did the Prophet leave anything (besides the Qur‟an)?” He replied: “He did not leave anything except what is Between the two bindings (of the Qur‟an).” Then we visited Muhammad bin Al-Hanafiyya and asked him (the same question). He replied, “The Prophet did not leave except what is between the bindings (of the Qur‟an).” An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur‟an in their respective chapters (Surahs) had been written down directly in front of the Messenger (saw) when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur‟an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur‟an that they would be lost because Allah (swt) has preserved the Qur‟an with an explicit text:

“{ 诚然，是我降示了这份教诲（《古兰经》），我也必定守护它（使其免受篡改）。}”（《古兰经》15:9）

“Verily We: It is We Who have sent down the Zikr (the Qur‟an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)

由于《古兰经》在书面形式上以及众圣门弟子的记忆中都得到了保存,先知ﷺ去世后,圣门弟子起初并不觉得有必要将《古兰经》汇编成一部书。这种情况一直持续到许多背诵《古兰经》的哈菲兹(Huffaz)在里达(叛教)战争中牺牲。因此,欧麦尔(ra)担心那些书写的经页会遗失,也担心诵读者(Qurra',即全部背诵《古兰经》的人)死去,从而导致某些经文失传。于是他考虑将那些书写的经页汇集在一起(编成一部集子)。他将这一想法告诉艾布·伯克尔(ra),后者最终接受了这一建议,并下令汇编《古兰经》。

Due to the preservation of the Qur‟an in its written form and in the memory of the Sahabah after the death of the Messenger the Sahabah initially did not feel the need to compile the Qur‟an in one book. This was the case until many of the Huffaz (memorisers of the Qur‟an) had been killed in the Riddah (apostasy) wars. Due to this Umar (ra) feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur‟an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr (ra) who eventually accepted this and ordered for the compilation of the Qur‟an.

据'Ubayd b. al-Sibaq转述，Zayd b. al-Thabit al-Ansari说："在Yamama之战（大批Qurra'阵亡）中，战士遭受重大伤亡之后，Abu Bakr派人召我前去。Umar也在Abu Bakr身边。Abu Bakr说：'Umar来找我，说：「在Yamama之日，人们遭受了重大伤亡，我担心在其他战场上，Qurra'还会有更多伤亡，那样一来，大部分《古兰经》可能会失传，除非你把它收集起来。我认为你应当收集《古兰经》。」'Abu Bakr (ra)又说：'我对Umar说：「我怎么能去做真主的使者没有做过的事呢？」Umar说：「以真主发誓，这确实是件好事。」于是Umar不断坚持，劝我接受他的建议，直到真主为此开启了我的胸怀，我与Umar持有了相同的看法。」Zayd b. al-Thabit接着说："Umar当时坐在他（Abu Bakr）身边，没有和我说话。"（Abu Bakr说）："你是一位聪明的年轻人，我们不怀疑你（撒谎或健忘），而且你曾为真主的使者书写启示（Wahy）。因此，你去寻找《古兰经》并把它收集起来（汇成一册）。" "以真主发誓，如果他（Abu Bakr）命令我移动一座山，对我来说也不会比他命令我收集《古兰经》更难。我对他们两人说：'你们怎么敢做先知没有做过的事？'Abu Bakr说：'以真主发誓，这确实是件好事。'于是我不断与他争论此事，直到真主为我开启了那让Abu Bakr和Umar胸怀开阔的道理。于是我开始搜寻《古兰经》的内容，从羊皮纸、肩胛骨、椰枣树的叶柄以及人们（能够背诵它的人）的记忆中把它收集起来。" 我在Khuzaima那里找到了两节《忏悔章》（Surah Al-Tawbah）的经文，这两节我在别人那里都没有找到（就书面形式而言），它们是：“的确，一位使者已从你们中间降临你们，你们遭受困难，他深感痛苦；他为你们（的利益）万分关切，对信士们充满怜悯和慈悲。”（《古兰经》9:128），直到《忏悔章》结束。 被收集起来的古兰经手稿，在安拉（SWT）接走阿布·伯克尔（ra）之前，一直由他保存，之后在他在世期间由欧麦尔（ra）保存，最后由欧麦尔之女哈福萨（ra）保存。宰德（ra）所编纂的古兰经，并非仅仅是他从背诵者（Huffaz）那里记录下来的内容，而是汇集了他在先知穆罕默德ﷺ面前亲自书写的内容。除非有两位证人为某张纸作证，证明它是在安拉的使者ﷺ面前书写的，否则他不会把一张纸与另一张纸放在一起进行编纂。此外，一张纸只有符合两个条件，他才会接受：第一，它以书面形式存在于某位圣门弟子那里；第二，它已被某位圣门弟子背诵记住。当书面形式与记忆形式都与拟编入的那张纸相吻合时，他才会采纳，否则便不予接受。正因如此，他在于Khuzayma那里找到《忏悔章》结尾的书面经文之前，没有采用这段经文，尽管宰德本人也能够回忆并记住它。 据雅哈雅·本·阿卜杜·拉赫曼·本·哈提卜的传述，他说：欧麦尔站起来说：“凡是从安拉的使者ﷺ那里领受了任何古兰经文的人，让他拿出来。”人们把经文写在纸张、石板和棕榈叶梗上。伊本·哈提卜说：“宰德不接受任何人的任何经文，除非有两位证人作证。” 这表明，仅仅找到以书面形式存在的内容还不够，Zayd在没有听到接受者证实他是从安拉的使者（swt）那里听来的之前，并不满足，尽管Zayd本人已经将其背诵下来。他这样做是出于极度的谨慎。因此，编纂的过程无非就是将那些已在安拉的使者ﷺ面前书写好的纸页汇集在一起，装订成一本两封面之间的书。古时《古兰经》是书写在纸页上的，但这些纸页是分开保存的。于是艾布·伯克尔（ra）将它们集中到一处。这就是为什么艾布·伯克尔关于编纂《古兰经》的命令，并不是要求将其誊写成一部穆sh哈夫，而是要求将那些在使者ﷺ面前书写的纸页集中到一处。这是一项命令，旨在确保它们保持原本的样式，并以两位见证人的证言加以佐证，证明它们确实是在安拉的使者ﷺ面前写成的，同时也证明圣门弟子们持有其书面形式，并且已将其背诵。这些纸页在艾布·伯克尔（ra）在世期间一直由他保管，之后在欧麦尔（ra）在世期间由欧麦尔保管，再之后依照欧麦尔的遗嘱，由欧麦尔的女儿、信士们的母亲哈福萨（ra）保管。由此可见，艾布·伯克尔对《古兰经》的编纂，仅仅是将那些在安拉的使者ﷺ面前书写的纸页汇集在一起，并不是对《古兰经》的真正编纂。

It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: “Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). Umar was present with Abu Bakr who said, “Umar has come to me and said, „The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur‟an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur‟an.‟” Abu Bakr (ra) added, “I said to Umar, 'How can I do something which Allah's Apostle has not done?' Umar said (to me), 'By Allah, it is (really) a good thing.' So Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as Umar.” Zayd b al-Thabit added: “Umar was sitting with him (Abu Bakr) and was not speaking to me. “You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (Wahy) for Allah's Apostle. Therefore, look for the Qur‟an and collect it (in one manuscript).” “By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur‟an. I said to both of them, „How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umar. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surah Al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah: 128) until the end of Bara‟ah.” The manuscript of the Quran which was collected, remained with Abu Bakr (ra) until Allah (swt) took him, and then with Umar (ra) during his lifetime, and finally it remained with Hafsa (ra), Umar's daughter. Zayd's (ra) compilation of the Qur‟an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Messenger of Allah (saw). He did not place one sheet with another sheet in order to compile them unless two witnesses testified for that sheet that it was written in the presence of the Messenger of Allah (saw). Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahabah. Secondly, that it has been memorised by one of the Sahabah. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of Surah al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'Abd al-Rahman b. Hatib that he said: “Umar stood up and said; whosoever has received anything of the Qur‟an from the Messenger of Allah (saw), let him bring it forth. They used to write that on sheets, tablets and palm risp.” Ibn Hatib said: “He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Messenger of Allah (swt), despite the fact that Zayd already had it memorised. He did this due to his extreme caution.” Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Messenger of Allah (saw) into one book between two covers. The Qur‟an used to be written down on sheets but they were separately kept. So Abu Bakr (ra) assembled them in one place. That is why Abu Bakr's order to compile the Qur‟an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Messenger of Allah (saw), also that they were in the possession of the Sahabah in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr (ra) during his life and then with Umar (ra) during his lifetime and them with Hafsa (ra) the daughter of Umar, the mother of the believers in accordance with Umar's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur‟an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur‟an.

这是关于艾布·伯克尔的汇编。至于奥斯曼（愿真主喜悦他）的汇编，在他哈里发任期的第三年，或有人说是第二年，即伊历25年，当时沙姆人和伊拉克人正在作战，争夺亚美尼亚和阿塞拜疆。胡宰法·本·叶玛尼（愿真主喜悦他）在麦地那来见奥斯曼。他担心沙姆人和伊拉克人在诵读《古兰经》时存在分歧。他看到沙姆人依照乌ban·本·凯布（愿真主喜悦他）的诵读方式诵读，并带来了伊拉克人从未听说过的读法。他也看到伊拉克人依照阿卜杜拉·本·麦斯欧德（愿真主喜悦他）的诵读方式诵读，因而有些读法是沙姆人从未听说过的。于是他们开始互相指责对方为卡斐尔（不信者）。两派在《黄牛章》的一节经文上产生了分歧。一方读作："你们应当为真主完成朝觐和副朝（wa atimmul hajja wal 'umrata lillah）。"（TMQ 黄牛章：196）

This was regarding the compilation of Abu Bakr. As for the compilation of Uthman (ra), in the third or some say the second year of his Khilafah, in the year 25 AH, Hudhayfa b. al-Yaman (ra) approached Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq‟s differences in the recitation of the Qur‟an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b (ra), and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud (ra) and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in Surah al-Baqarah. One read: “And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).” (TMQ Al-Baqarah: 196)

“而完善地履行朝觐和副朝，献给（安拉的）天房”（wa atimmul hajja wal 'umrata lil bayt）。另一种读法是这样的。于是，胡宰法愤怒起来，双眼因盛怒而变红。 有关胡宰法的传述是这样的：他说：“库法人坚持伊本·麦斯欧德的诵读，巴士拉人坚持艾布·穆萨的诵读。以安拉发誓！如果我去见信士的领袖，我会命令他把它统一为一种诵读。”于是他前往欧斯曼（愿安拉喜悦他）那里。 伊本·舍哈卜转述，安斯·本·马立克（愿安拉喜悦他）传述：胡宰法·本·叶玛尼来到欧斯曼那里，当时叙利亚人和伊拉克人正在交战，为征服亚美尼亚和阿塞拜疆而战。胡宰法担心他们（叙利亚人和伊拉克人）在诵读《古兰经》上的分歧，便对欧斯曼说：“信众的领袖啊！请拯救这个民族，趁他们在经典（《古兰经》）上产生分歧，像犹太人和基督徒以前那样，之前及时挽救。” 于是欧斯曼派人对哈福赛说：“请把《古兰经》的底本送给我们，我们将把《古兰经》的内容抄成完整的副本，然后把底本还给你。”哈福赛把底本送给了欧斯曼。欧斯曼随即命令宰德·本·萨比特、阿卜杜拉·本·祖拜尔、赛义德·本·阿斯和阿卜杜勒·拉赫曼·本·哈里斯·本·希沙姆，把底本重新抄写成完整的副本。 欧斯曼对三位古莱氏人说：“如果你们与宰德·本·萨比特在《古兰经》的某处用词上有分歧，就用古莱氏的方言书写，因为《古兰经》是用他们的语言降示的。”他们照此办理。当他们抄写了许多副本后，欧斯曼把原底本归还给哈福赛。 欧斯曼又向每个穆斯林省份发送一份他们所抄写的副本，并下令将其他一切《古兰经》资料，无论是零散的手稿还是完整的抄本，全部焚毁。所抄写的副本共七份。七部《穆斯哈夫》分别被送往麦加、叙利亚、也门、巴林、巴士拉、库法，并留一份在麦地那。

The other read: “And perform properly the hajj and 'Umra to the House (of Allah) (wa atimmul hajja wal 'umrata lil bayt).” So Hudhayfah became angry and his eyes went red with rage. It has been narrated about Hudhayfah that he said: “The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.” So he travelled to Uthman (ra). It has been reported by Ibn Shihab that Anas b. Malik (ra) narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur‟an, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.” So Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur‟an so that we may compile the Qur‟anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to Uthman. Uthman then ordered Zayd bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, “In case you disagree with Zayd b. al-Thabit on any point in the Qur‟an, then write it in the dialect of Quraish, the Qur‟an was revealed in their tongue.” They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsa. Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur‟anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Makkah, al-Sham, Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.

因此,奥斯曼的行为并非编纂《古兰经》。相反,它只在于将从安拉的使者ﷺ那里抄录下来的原样内容进行抄写和誊录。他除了从哈福赛(信士们的母亲)手中保存的底本制作七份副本之外,并未做其他任何事情,并使民众统一于这一种书写形式,禁止任何其他书写形式或诵读方式。此事便以这一本作为书写和诵读的依据而定下来。这正是安拉的使者ﷺ在启示降下时,那些经页所书写的同一种书写和诵读方式,也正是艾布·伯克尔(愿安拉喜悦他)所编纂的那一本。此后穆斯林便开始以这一本为底本抄写,而不用任何其他底本。最终只剩下奥斯曼的《古兰经》定本及其书写形式。印刷者出现后,《古兰经》便以这一底本、同样的书写和诵读方式印刷。艾布·伯克尔的编纂与奥斯曼的编纂之间的区别在于:艾布·伯克尔的编纂,是因为担心一旦能背诵者中有人去世,《古兰经》的某些内容就会失传。

Therefore, Uthman's action was not the compilation of the Qur‟an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Messenger of Allah (saw) as it was. He he did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger (saw) when the revelation was sent down, and it is the same copy which Abu Bakr (ra) had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation. The difference between the compilation of Abu Bakr and that of Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur‟an if any of its memorisers died out.

尽管它当时写在皮片、骨片等片材上，却尚未被集中到一处、汇编成一部书，因此才有了编纂。奥斯曼的编纂之所以进行，是因为随着语言的扩展，人们诵读《古兰经》时在其各方面的读法上出现了分歧，这导致一些人指责另一些人出了错误。人们担心此事会愈演愈烈，变得十分严重。于是，原始的汇编本被抄录了七份，分送到各个穆斯林省份。我们现在眼前的这部穆萨希夫，与安拉的使者ﷺ所接受的启示是同一部穆萨希夫；它就是艾布·伯克尔在将散片集中到一处时所汇集的那一部；也是奥斯曼据以抄录七份副本、并下令焚毁其余经本的那一部。它就是这部尊贵的《古兰经》，其节文之间的排列、各章中的位置、书写与口授，都保持不变。

As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of Uthman took place because differences increased regarding aspects of the Qur‟an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Messenger of Allah (saw). It is the same mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same noble Qur‟an in its verse arrangement in relation to each other and their arrangment in their respectives Surahs, script and dictation.

至于先知穆罕默德ﷺ口授、依启示所写的原本，那些纸页曾被汇集在一起并加以抄写。它一直由众信士之母哈芙娅保管，直到麦尔旺成为麦地那的总督（Wali），他将其撕毁。原因是此时《古兰经》的抄本已传遍各地，它已不再被视为具有约束力。 伊本·沙哈卜传述说，萨利姆·本·阿卜杜拉·本·欧麦尔告诉他：麦尔旺过去常派人向哈芙娅索取《古兰经》所据抄写的那些纸页——即当他作为穆阿维叶任命的麦地那长官之时。她拒绝把它交给他。萨利姆说：哈芙娅去世后，我们从她的葬礼回来，麦尔旺便向阿卜杜拉·本·欧麦尔表明了他坚定的决定，要他把那部《穆斯哈夫》送给他。于是阿卜杜拉·本·欧麦尔把它送了过去。麦尔旺下令将其销毁。他说：“我这样做，是因为我担心，如果它长期留在人们手中，人们将会对这些纸页产生怀疑。”

As for the original copy dictated by the Messenger of Allah (saw) from the revelation, those sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Madinah and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. Umar informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Madinah via Mu'awiyya - asking her for the sheets from which the Qur‟an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. Umar that he send him that mushaf. So 'Abdullah b. Umar sent it to him. Marwan ordered it to be destroyed. He said: “I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.”