有几个原因说明，为何第二次启示是分段降示的，而不是像先前的启示经典那样一次性降下。

There are a number of reasons why the second revelation took place in segments rather than all at once, as happened with the former books of revelation.

以下仅是最明显的原因的概述：

The following are only a summary of the most obvious reasons:

先知(ﷺ)在多神教徒和犹太人的敌人手中遭受了许多考验。他们称他为骗子和假冒者,并想方设法击垮他的意志。每当对手的压力达到顶峰、几乎难以承受时,安拉便会降示某些经文来安慰先知(ﷺ)。例如:

The Prophet (ﷺ) was faced with many trials at the hands of his enemies among the idolaters and the Jews. They called him a liar and a fake and tried every possible way to break his spirit. Whenever the pressure of his opponents reached its peak and became virtually unbearable, Allaah would reveal certain verses to comfort the Prophet (ﷺ). For example:

安拉还会通过提醒他前代先知所经历的考验，以及他们最终如何获得成功，来增强他的信心。例如，

Allaah would also give him confidence by reminding him of the trials of the former prophets and how they were eventually given success. For example,

有时，安拉实际上还会向他许诺援助和胜利：

At other times Allaah would actually promise him help and victory:

或者真主会告知他其敌人的失败：

Or Allaah would inform him of the failure of his enemies:

因此,《古兰经》的某些段落在先知传教的不同阶段被降示,其目的正是为了安慰先知ﷺ,使他坚定信念、充满信心,从而完成传播伊斯兰教的使命。

Thus, certain segments of the Qur’aan were revealed at various point in his mission specifically to comfort the Prophet (ﷺ) and give him steadfastness and confidence in order to fulfill his obligation of propagating Islaam.

启示的降临是一种沉重的负担，通常会让先知（ﷺ）精疲力竭、身体虚弱。阿伊莎传述说，有一次天气极其寒冷，她看到启示降临又离去时，先知的额头仍在滴汗，尽管天气寒冷。(51) 甚至安拉自己也称《古兰经》沉重而艰巨：

The descent of revelation was a great burden which usually left the Prophet (ﷺ) drained and weak. ‘Aa’ishah reported that once, on an extremely cold day, she saw him when revelation came and left him. And, in spite of the cold weather, his forehead was dripping with sweat.51 Even Allaah Himself referred to the Qur’aan as being weighty and burdensome:

为了强调真主之言的伟大、力量与分量，真主设立了以下的比喻：

And, in order to emphasize the greatness, power and weight of the word of God, Allaah set forth the following metaphor:

因此,如果一次性降下安拉的最终启示,先知(ﷺ)将难以承受。这样的启示会给他带来极大的压力。因此,启示被分成可以承受的段落,逐步降下。如此,先知(ﷺ)只会在短时间内承受负担,他的使命也不会因长时间的恢复期而受阻。由此可见,分段降示的方式体现了安拉对待祂最后一位使者的温和态度,这也是因为最终的启示具有极大的威严与荣耀。

Thus, the revelation of the final word of Allaah in one stroke would have been too much for the Prophet (ﷺ) to bear. Such a revelation would have placed him under the most extreme pressure. It was, therefore, broken down into bearable segments and revealed gradually. In this way the Prophet (ﷺ) would only be burdened for short periods of time and his mission would not be hampered by long periods of recovery. Thus, the segmented method of revelation represents the gentle manner in which Allaah dealt with His last messenger due to the might and glory of the final message.

《古兰经》阐述伊斯兰教原则的方式是循序渐进的。这些原则并非一开始全部颁布，也不是在任何阶段一次性颁布。《古兰经》早期的章节旨在处理当时妨碍崇拜安拉及其独一性的主要问题：以物配主（shirk）。54 必须先树立对安拉至高与独一的信仰，并铲除被造之物所充当的虚假神明。因此，早期章节集中论述认主独一（tawheed）55，以及信仰的另一根本支柱——相信复活与审判。56 直到经过十二年的信仰建立之后，礼拜（salaah）才在先知的登霄（mi‘raaj）升天时被定为义务。57 在希吉拉（Hijrah）前一年，《古兰经》的经文开始强调礼拜是信士必须履行的功课。希吉拉之后两年，《古兰经》经文转而颁布斋戒（sawm）和天课（zakaah），并责成穆斯林履行。58 最后，在希吉拉后第六年，《古兰经》经文启示朝觐（hajj）是对每位有能力者的义务。59

The method by which the Qur’aan was used to present the principles of Islaam was a gradual method. All of the principles were not enjoined in the beginning or all at once during any stage. The early soorahs of the Qur’aan were aimed at treating the main problem which confronted the worship of Allaah and His unity: shirk. 54 Belief in Allaah’s supremacy and unity had to be built and the false gods of creation had to be removed. Thus, the early soorahs concentrated on tawheed55 and the other major pillar of eemaan, 56 belief in the Resurrection and Judgment. It was not until after twelve years of building eemaan that salaah was made compulsory, during the Prophet’s Ascent (mi‘raaj) to the heavens.57 One year before the Hijrah, the Qur’aanic verses began to stress salaah as a requirement for the believers. It was not until two years after the Hijrah that the Qur’aanic verses turned to sawm and zakaah and enjoined them on Muslims.58 Finally, in the sixth year after the Hijrah, the verses of the Qur’aan revealed hajj as an obligation for whoever is able to perform it.59

“阿伊莎”提到，《古兰经》最先降示的内容涉及天堂与火狱，而关于合法与非法行为的内容，是过了一段时间之后才降示的。她说：“如果最先降示的是‘不要饮酒’，或‘不要通奸和淫乱’，他们就会说：‘我们永远不会放弃。’”60

‘Aa’ishah mentioned that the first thing to be revealed of the Qur’aan dealt with Heaven and Hell and that it was only after some time that issues of legal and illegal acts were dealt with. She said, “If the first thing to be revealed had been, ‘Don’t drink liquor,’ or ‘Don’t commit adultery and fornication,’ they would have said, ‘We will never give [it] up.’ ”60

如果《古兰经》是一次性降示的，就不可能逐步确立各项律法。这种方式对于日后在大地上建立伊斯兰教的第一代穆斯林尤为重要。

If the Qur’aan had been revealed all at once, it would not have been possible to establish the laws in a gradual fashion. This method was particularly important for the first generation of Muslims who would later establish Islaam in the earth.

有必要让他们清楚理解伊斯兰的原则，因为后世穆斯林将依赖他们对伊斯兰的理解与实践。

It was necessary for them to have a clear understanding of the principles of Islaam because the later generations of Muslims would depend on their interpretation and practice of Islaam.

由于先知的大多数追随者不识字，保存《古兰经》的主要方法便是背诵记忆。因此，如果整部《古兰经》一次性降示，由于其篇幅之长，他们将无法全部记住。

Since the majority of the Prophet’s followers were unable to read or write, the main method of preserving the Qur’aan became that of memorization. So, if the whole Qur’aan had been revealed at once, they would have been unable to memorize all of it due to its length.

即使是少数能够书写的人，也由于当时书写材料稀缺，无法将全部内容记录下来。因此，《古兰经》分段降示，使得圣门弟子更容易背诵整部《古兰经》，并相互传授。据传，欧麦尔·本·赫塔卜曾说："你们每次学五节《古兰经》吧，因为哲卜拉伊勒天使曾每次为先知ﷺ降下五节。"61 这也使先知ﷺ的书记员们能够在他在世期间将整部《古兰经》记录下来。

Even the few who were able to write would have been unable to record all of it, due to the scarcity of writing materials at the time. Thus, the revelation of the Qur’aan in sections made it easier for the companions to memorize the whole Qur’aan and teach it to each other. ‘Umar ibn al-Khattaab was reported to have said, “Learn the Qur’aan five verses at a time, for verily, Jibreel used to descend with the Qur’aan for the Prophet (r) five at a time.” 61 This also made it easier for the scribes of the Prophet (r) to record all of the Qur’aan during his lifetime.

这种早期对《古兰经》的保存，对于维护伊斯兰教教义的纯正至关重要，因为早先启示经典中的篡改，正是导致其信徒走入歧途的原因。《古兰经》的逐步启示，也给了圣门弟子更多机会去思考经文的含义。这反过来促使他们向先知穆罕默德ﷺ提问，以厘清某些要点或核实某些解释。因此，这一代人得以真正深入地理解《古兰经》。这一点极为重要，因为他们将《古兰经》原则付诸实践的做法，成为了后世穆斯林的榜样，并且至今仍是如此。如果《古兰经》是一次性全部降示的，这样的理解就不可能实现。

This early preservation of Qur’aan was critical to maintaining the purity of the teachings of Islaam, as it was the alterations in earlier books of revelation which led their followers astray. The gradual revelation of the Qur’aan also gave them a greater opportunity to contemplate the meanings of the verses. This, in turn, caused them to question the Prophet (r) in order to clarify certain points or verify certain interpretations. Thus, this generation was able to gain a truly deep understanding of the Qur’aan. This was of great importance, because their practical implementation of the principles of the Qur’aan became a guide to later generations of Muslims and continues to be one to this day. Such an understanding would not have been possible had the Qur’aan been revealed all at once.

常常有《古兰经》的经文降示，专门针对先知ﷺ及其同伴所面临的问题。有时人们会向先知ﷺ提出他并不知道答案的问题，安拉便降示其答案。例如，据传关于Thul-Qarnayn的故事，是因为犹太人向先知ﷺ询问此人，以此考验他的先知身份而降示的。安拉降示道：

Often the verses of the Qur’aan would be revealed to deal specifically with problems which faced the Prophet (ﷺ) and his companions. Sometimes people would ask the Prophet (ﷺ) questions about which he had no knowledge, and Allaah would reveal the answer. For example, it was reported that the story about Thul-Qarnayn was revealed because the Jews asked the Prophet (ﷺ) about him, as a test of his prophethood. Allaah revealed:

在其他时候，会降示经文来纠正先知（ﷺ）自己所犯的错误。例如《忏悔章》中就有这样的例子，安拉告诉先知（ﷺ）说：

At other times, verses would be revealed to correct an error made by the Prophet (ﷺ) himself. An example of this is in Soorah at-Tawbah, in which Allaah told the Prophet (ﷺ),

穆贾希德说，这节经文是关于一些人的，他们劝告他人说："你们去请求安拉的使者ﷺ免除你们（参加攻打塔布克的远征），如果他允许你们，你们就留在家中；如果他不允许，你们也留在家中（无论如何都不去）。" 伊本·凯西尔说："至高者在说：'你本不该允许他们中的任何人留下，以便你能分辨出谁在顺从你时是诚实的，谁是在说谎。因为他们是坚定地打算留下的。'"65

Mujaahid said the verse was revealed about some people who advised others, “Ask the Messenger of Allaah (ﷺ) to excuse you (from participating in the expedition to Tabook). If he gives you permission, stay home, and if he doesn’t permit you, stay home, (anyway).” Ibn Katheer said “The Most High is saying, ‘You shouldn’t have given permission to any of them to stay behind so you could have known who was truthful in his display of obedience to you and who was lying. For they were firm in their intention to stay behind.’ ”65

启示经文还被用来纠正当时穆斯林中普遍存在的错误态度。侯奈因战役便是这样一个例子。穆斯林出战与不信道者作战时，自认为必胜，因为他们的人数远超敌人许多倍。敌人设下埋伏，使他们转身败逃。然而，在这一初步的教训之后，安拉在同一场战役中使他们战胜了敌人。随后，祂降示了如下经文：

Verses were also revealed to correct wrong attitudes which were widespread among the Muslims of that time. An example of such a revelation is the case of the Battle of Hunayn. Muslims had left to do battle with the disbelievers feeling that they were sure to be victorious, since their numbers exceeded that of the enemy many times over. The enemy ambushed them and caused them to turn on their heels and flee in defeat. However, after that initial lesson, Allaah gave them success over the enemy in the same battle. Then, He revealed the following verse:

通过针对各个事件在其发生时加以处理，《古兰经》能够更直接地触及当事人。错误发生后立即给予的纠正，往往比早前或事后给出的一般性劝诫更有影响力。如果《古兰经》是一次性降示的，就不可能在具体情境中处理这些问题以及类似的问题了。

By dealing with the various incidents at the time that they occurred, the Qur’aan was able to reach those involved more directly. Corrections made immediately after errors take place tend to have a greater impact than general advice given long before or after. If the Qur’aan had been revealed all at once, it would not have been possible to treat these and similar problems within their context.

《古兰经》在二十三年间分段启示，这清楚证明它唯独是安拉的话语，而非先知穆罕默德ﷺ或被造物中任何其他人的话语。这一点，从它自始至终的统一性与一致性中可以得到证明。它的基本主题在全部一百一十四章中紧密交织，各章彼此相连，宛如一串价值连城的珍珠联缀在同一条项链上。尽管主题与句式各有不同，它的韵律与节奏在全书每一节经文中都毫无阻碍地流淌，风格统一。 试问，在《古兰经》并非从一开始就以完整形式存在的情况下，这种一致性如何可能产生？当其经文和章节常常涉及传播进程各个阶段所发生的事件时，这种一致性又如何可能产生？再者，它怎么可能出自一个既不识字、不会书写，且在使命开始之前也未展现出任何特殊写作才能的人之手？

The revelation of the Qur’aan in segments over twenty-three years is clear proof that it is Allaah’s word, alone, and not that of Prophet Muhammad (r) or any other member of creation. That is proven by the unity and consistency of expression from beginning to end. Its basic subject matter is intimately interwoven throughout its one hundred and fourteen chapters, and all of the chapters seem interconnected like priceless pearls on a single necklace. Its rhyme and rhythm flow unhindered through every verse in the book in a unified style, in spite of the variations in subject matter and sentence structure. How could such a consistency arise when the Qur’aan was not available in its complete form from the beginning? How could it arise when its verses and chapters often dealt with incidents occurring at various stages of the movement? How could it be the product of the mind of a man who could neither read or write, nor had he displayed any special ability to compose prior to the beginning of his mission?

即使是最伟大的作家,其文风也会有所变化,尤其是在漫长的岁月里。因此,《古兰经》在二十三年间分段降示这一事实,清楚地证明其来源并非这个世界。

Even the greatest of writers have variations in their styles, especially over long periods of time. Therefore, the fact that the Qur’aan was revealed in sections over a period of twenty-three years clearly proves that its origin was not of this world.

其来源必定是众世界的主——真主，至大至尊。

Its source had to be the Lord of the Worlds, Allaah, Most Great and Glorious.

真主本人在《古兰经》中指明了这一事实,祂说:

Allaah Himself pointed to this fact in the Qur’aan, saying,

每当先知(ﷺ)获得新的启示时,他都会吩咐门徒将其放在早先的其他启示之后,或之前。先知(r)并不知道自己将来会面临什么,也不知道自己会活多久。他的一生充满了无数的事件,这些事件无疑改变了他的情绪和表达方式。然而,《古兰经》丝毫没有反映出这些差异。《古兰经》绝非如某些人所愿意宣称的那样是穆罕默德(ﷺ)的产物,而这一点本身就被《古兰经》所证明。

Whenever the Prophet (ﷺ) had a new revelation, he would tell his companions to put it after other earlier revelations or before them. The Prophet (r) had no idea what he was going to face in the future or how long he was going to live. His life was filled with a multitude of incidents which, without a doubt, altered his mood and his mode of expression. Yet, the Qur’aan in no way reflected these differences. The Qur’aan is definitely not the product of Muhammad (ﷺ), as some would like to claim, and that fact is proven by the Qur’aan itself.