6.1 第一次启示
6.1 The First Revelation
安拉使《古兰经》从被保护的天牌（al-Lawh al-Mahfooth，即"被保存的石板"）降下，该天牌上原已记载着它，降至最低的天层。在此次启示中，整部《古兰经》一次性降至最低天层中一处名为"Bayt al-'Izzah"（尊荣之居，或称权能之居）的所在。这一降临的吉夜被称为"Laylatul-Qadr"（至尊之夜，或称定命之夜），它是斋月最后十天中的一个单数夜晚。
Allaah caused the Qur’aan to descend from the Protected Tablet (al-Lawh alMahfooth) on which it was written to the lowest heaven. In this revelation all of the Qur’aan was sent down at one time to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honor or Power). The blessed night on which this descent took place is called “Laylatul-Qadr” (The Night of Decree), one of the odd-numbered nights in the last ten days of the month of Ramadaan.
安拉以如下的话语提及这最初的启示：
Allaah referred to this initial revelation as follows:
哈和米。以明白的经典起誓，我确已将它降示于一个吉庆的夜晚。36
“Haa Meem. By the Clear Book, verily, I revealed it in a blessed night.” 36
"真的，我在高贵之夜降示了它。"37
“Verily, I revealed it on the Night of Decree.” 37
“在斋月之中，我降示了《古兰经》，作为人类的指引……”
“The month of Ramadaan in which I revealed the Qur’aan as guidance to mankind ...” 38
这些经文必然指的是最初的启示，因为众所周知，整部古兰经并非在斋月的某一个夜晚一次性降示给先知穆罕默德ﷺ。
These verses have to refer to the initial revelation because it is a known fact that the whole Qur’aan was not revealed to Prophet Muhammad (r) on a single night in Ramadaan.
伊本·阿拔斯说：《古兰经》最初是从其在高天上的位置被移出，安置在最低一层天的“荣耀之殿”（Bayt al-‘Izzah）中。39 另有一种说法称，这发生在莱迈丹月的命定之夜。40 若是真主的意愿，《古兰经》本可以一次性整体降示给……
Ibn ‘Abbaas stated that the Qur’aan was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven.39 One version states that this took place on the Night of Decree in Ramadaan. 40 Had it been Allaah’s wish, the Qur’aan could then have been revealed as a whole to the
在一次启示中降给先知（ﷺ）。这正是此前所有经典启示被降下的方式。41 然而，真主选择将启示分为两部分。天堂中的第一次启示，是向天上的居民宣告：最后一部启示经典即将降给最后一位先知。
Prophet (ﷺ) in a single revelation. This was the method by which all of the earlier books of revelation were sent down. 41 But, Allaah chose to divide the revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of the heavens that the final book of revelation was being sent down upon the last of the prophets.
第三十六章 《烟雾章》（44）：1-3 "Soorah ad-Dukhaan (44):1-3" is a heading/label, translated as a heading above. Note: "36" is the chapter number in the book; "Soorah ad-Dukhaan (44)" is the surah name and number.
36 Soorah ad-Dukhaan (44):1-3.
《古兰经》97:1。
37 Soorah al-Qadr (97):1.
《古兰经》2:185
38 Soorah al-Baqarah (2):185.
收录于al-Haakim的《al-Mustadrak》第2卷第665-6页，编号4216。虽然这句话并非Ibn ‘Abbaas直接传自先知（r），但它涉及未见之事，不可能凭借推理得出。isnaad中的一位传述人al-A‘mash是可靠的，但他是mudallis，这意味着除非他明确说明自己是从所归属的人那里听来的这段圣训，否则他的传述不能被接受。他在此并未这样说明，因此该isnaad是薄弱的。
39 Collected by al-Haakim in al-Mustadrak, vol. 2, pp. 665-6, no. 4216. Although the statement was not raised by Ibn ‘Abbaas to the Prophet (r), it relates to the unseen world and could not have been made on the basis of reasoning. One of the narrators in the isnaad, al-A‘mash is reliable, but he is a mudallis, which means his reports cannot be accepted, unless he explicitly states that he heard the hadeeth from the person he attributed it to. He didn’t do that here, so the isnaad is weak.
40 由an-Nasaa’ee在《as-Sunan al-Kubraa》第5卷第7页，编号7991中收录，也由at-Tabaraanee在《al-Mu‘jam al-Kabeer》中收录。at-Tabaraanee的传述链中包含一位弱传述人。Nasaa’ee的传述人均可靠，但其中一位是al-A‘mash。在这一版本中，他也没有明确说明自己曾亲耳从所归之人处听到这段圣训，因此两条传述链都是弱的。不过，an-Nasaa’ee在同一章中收录了两条有支持作用的传述，其传述链都是可靠的。两者都提到《古兰经》在Laylatul-Qadr（盖德尔夜）时被降至最低的天空，但都没有提到Bayt al-‘Izzah。
40 Collected by an-Nasaa’ee in as-Sunan al-Kubraa, vol. 5, p. 7, no. 7991, and by at-Tabaraanee in al-Mu‘jam al-Kabeer. At-Tabaraanee’s isnaad includes a weak narrator. Nasaa’ee’s narrators are all reliable, but one of them is al-A‘mash. In this version also, he didn’t explicitly state that he heard the hadeeth from the person he attributed it to, so both isnaads are weak. However, anNasaa’ee collected two supporting narrations with authentic isnaads in the same chapter. They both mention the transferal of the Qur’aan to the lowest heaven during Laylatul-Qadr, but they don’t mention Bayt al-‘Izzah.
41 As-Suyootee说:“先前的经典是一次性降示的，这从学者们的论述中是众所周知的，实际上可以称之为公议（ijmaa‘）。然而，我见到一些当代有名望的学者质疑这一立场，说它没有证据，事实上它们是像《古兰经》一样分段降示的。我认为正确的立场是前一种。其中的证据之一是《法external》章第32节的经文：{不信道者说：‘《古兰经》为何不一次降示给他？’这样降示，是为了借此坚固你的心；我以适当的次序分段诵读它。}” “伊本·艾比·哈提姆从赛义德·本·朱拜尔处转述，朱拜尔引述伊本·阿拔斯的话说：犹太人说：‘穆罕默德啊，《古兰经》为何不像《讨拉特》降示给穆萨那样一次性降示？’于是（《法external》章的）这节经文降示了。”他又以另一条传述链转述了类似的记载，只是提问者是多神教徒。他还转述了来自盖塔达和苏迪的类似记载。
41 As-Suyootee says, “That the previous books were revealed all at once is well known from the statements of the scholars, such that it may practically be called ijmaa‘. However, I have seen some prominent contemporary scholars questioning this position, saying that there is no evidence for it and that, in fact, they were revealed over a period of time like the Qur’aan. I say the correct position is the first one. Among the evidences for that is the verse [32] from Soorah al-Furqaan [“And those who disbelieve say, ‘Why is the Qur’aan not revealed to him all at once?’ (It is revealed) thus so I may strengthen your heart by it, and I have arranged it in right order.”] “Ibn Abee Haatim reports from Sa‘eed ibn Jubayr who quotes Ibn ‘Abbaas that the Jews said, ‘O Muhammad, why wasn’t the Qur’aan revealed all at once, as the Torah was revealed to Moosaa? Then the verse (from Soorah al-Furqaan) was revealed.” He reported by another isnaad a similar report, except that the questioners were idolaters. He gathered similar reports on the authority of Qataadah and as-Suddee.
“如果你说《古兰经》对此并无明文，而且即便这些传述是可靠的，这些言论也是出自不信道者之口，那么我的回答如下：”
“If you were to say that the Qur’aan is not explicit on this, and that even if these reports are authentic, these statements were made by disbelievers, I would reply as follows:
“安拉提及他们的异议时，并未否认他们关于历史事实的说法，而是阐明了（分段降示）背后的智慧。这表明他们的说法在事实上是正确的。如果先前的经典也是分段降示的，那么只需回答说这是安拉对先前众先知所降经典的一贯做法，便足以驳倒他们。安拉正是这样回应他们的异议的：‘这是什么使命者？他吃食物，并且在市场上行走。’（25:7）［‘我在你之前所派遣的使者，都是吃食物并且在市场上行走的。’］（25:20）”《古兰学通论》（Al-Itqaan fee ‘Uloom al-Qur’aan）第1卷，第122页。
“The fact that Allaah mentioned their objection without challenging the historical truth of their claim, but instead explained the wisdom behind (gradual revelation), is an indicator that their statement was factually correct. If the previous books had been revealed gradually, it would have been sufficient to refute them by saying that it was Allaah’s standard practice for the books He revealed to the previous prophets. That was how He responded to their objection, ‘What is it with this messenger that he eats food and walks in the markets?’ (25:7) [‘We never sent messengers before you who did not eat food and walk in the markets.’] (25:20).” Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 1, p. 122.