《古兰经》的一节经文被称为“阿亚”（aayah），其字面意思是迹象或标记，借以认识某人或某物；一章则被称为“苏拉”（soorah），其字面意思是围墙或界限。2

verse of the Qur’aan is called an “ aayah,” which literally means a sign or token by which a person or thing is known,1 and a chapter is referred to as a “ soorah,” which literally means enclosure or wall.2

每一章中经文的次序是由先知(ﷺ)本人确定的,这一点有多段圣训可以说明(圣训是先知[ﷺ]所传的言语或行为的记载)。例如,'Uthmaan ibn Abee al-'Aas 说:"有一次我与安拉的使者(ﷺ)同坐,他忽然仰起双眼凝视,片刻之后他又垂下眼睛,并说道:"

The order of the aayahs in each soorah was set by the Prophet (ﷺ) himself, as is indicated in a number of hadeeths (recorded sayings or actions of the Prophet [ﷺ]). For example, ‘Uthmaan ibn Abee al-‘Aas said, “Once while I was sitting with Allaah’s Messenger (ﷺ), he rolled his eyes upwards in a stare, then after a while he lowered them and said,

先知（ﷺ）还提到了某些经文在各章中所处的特定位置。

The Prophet (ﷺ) also made reference to aayahs in particular positions in soorahs.

例如,阿布·达尔达对我们讲述,先知(ﷺ)说道:

For example, Aboo ad-Dardaa’ reported that the Prophet (ﷺ) said,

“谁能背熟《山洞章》（Soorah al-Kahf）的前十节经文，谁就会受到dajjal（敌基督）的保护。”4

“Whoever memorizes the first ten verses of Soorah al-Kahf will be protected from Ad-Dajjaal (the Anti-Christ).”4

“Umar ibn al-Khattaab 在一次讲道中提到，他曾对一个去世时没有父母或子女继承财产的人的继承问题感到困惑。他不断地向先知（ﷺ）请教此事，直到先知感到厌烦，用手指戳了戳他的胸口，说道：

Also, ‘Umar ibn al-Khattaab mentioned during a sermon that he had been confused about a problem of inheritance related to a person who dies without parents or children to inherit from him. He kept asking the Prophet (ﷺ) about it, until he became annoyed, prodded him in the chest and said,

如果经文的顺序并非固定不变，那么那些为特定经文附加特殊功德的圣训，以及其他类似的圣训，就毫无意义了。此外，还有大量可靠的传述表明，先知（愿主赐福他并使他平安）在拜功、主麻日讲道等场合中，都是按经文的顺序诵读各章的。

If the order of the verses was not fixed, these hadeeths, and others like them, which attach special benefits for particular verses would be meaningless. There are also numerous authentic reports in which the Prophet (r) recited soorahs with the verses in order during salaah (prayer), Jumu‘ah sermons, etc.

在第二次抄录《古兰经》期间,奥斯曼哈里发亲自核对每一章中每节经文的位置,确保每一节都在其应在的位置上,即便是已被废止的经文也不例外。伊本·祖拜尔转述说,他对奥斯曼哈里发说:“那节经文:‘你们中死去而留下妻子的人……’已被另一节经文废止了,那你为何还要让它写着(或者为何还允许它留在经文中)?”他回答说:“我的侄子啊,我不会把任何东西从它原来的位置上移走。”7

During the second copying of the Qur’aan, Caliph ‘Uthmaan personally checked the position of each aayah in every soorah, making sure that every one was in place, even if they were abrogated verses. Ibn az-Zubayr reported that he said to Caliph ‘Uthmaan, “The verse: ‘And those of you who die, leaving wives behind...’6 has been canceled by the other aayah, so why are you having it written[or why are you allowing it to stay written]?” He replied, “O my nephew, I will not remove anything from its original place.”7

同样,诸篇章的次序也是由先知(r)亲自确定的,尽管有记载说,'Alee ibn Abee Taalib曾编纂过一部经文,其中各篇章是按其降示的时间排列的。即,它以《Soorah al-'Alaq》开始,接着是《al-Mudath-thir》,然后是《Noon》。也有记载说,Ibn Mas'ood有一部经文,它以《Soorah al-Baqarah》开始,接着是《an-Nisaa'》,然后是《Aal'Imraan》;而Ubayy的那部则以《Soorah al-Faatihah》开始,接着是《al-Baqarah》、《an-Nisaa'》和《Aal 'Imraan》。8 然而,先知(ﷺ)的这些伟大的同伴,都没有对哈里发'Uthmaan及抄录并分发《古兰经》副本到穆斯林国家各地的圣门弟子委员会所确认的次序提出异议。事实上,这些同伴以及其他人为了避免任何混淆,还焚毁了他们自己的副本。9 如果诸篇章的次序没有被确定,上述这一切都不可能发生。还应注意的是,在先知一生中,除最后一年外,每年斋月吉卜利勒都会复诵一次《古兰经》,而在最后一年,他为先知诵读了两次。10 要使这种复诵具有任何价值,就必须存在一个确定的次序,尤其考虑到一些圣门弟子曾在先知(ﷺ)向吉卜利勒诵读时前来聆听这一事实。

Similarly, the order of the soorahs was fixed by the Prophet (r) himself, although it is recorded that ‘Alee ibn Abee Taalib had compiled a text in which the soorahs were ordered according to the time of their revelation. That is, it began with Soorah al-‘Alaq, then al-Mudath-thir, and then Noon. It has also been recorded that Ibn Mas‘ood had a text which began with Soorah al-Baqarah, then an-Nisaa’, and then Aal‘Imraan; while Ubayy had one which began with Soorah al-Faatihah, then al-Baqarah, an-Nisaa’, and Aal ‘Imraan.8 However, none of these great companions of the Prophet (ﷺ) argued with the order confirmed by Caliph ‘Uthmaan and the committee of sahaabah that copied and distributed copies of the Qur’aan to the various centers of the Muslim state. In fact, these and other companions burned their copies in order to avoid any confu-sion.9 None of this would have taken place if the order of the soorahs was not fixed. It should also be noted that Jibreel reviewed the Qur’aan once during every Ramadaan of the Prophet’s life except during the final year, in which he recited it to him twice.10 For such a review to be of any value, a fixed order had to have been there, especially considering the fact that some of the sahaabah used to listen to the Prophet (ﷺ) as he recited it to Jibreel.