为了照顾阿拉伯各方言之间存在的种种差异，安拉以七种不同的形式降示了《古兰经》。这七种形式分别与以下七个部落的方言相应：古莱什、胡地勒、塞给夫、哈瓦增、基纳奈、戴米姆和也门。21 这些不同的形式并不代表不同的《古兰经》，因为哲卜拉伊勒只传达了来自天上被保护之牌（al-Lawh al-Mahfooth）上同一部《古兰经》的经文。

In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur’aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. 21 These various forms did not represent different Qur’aans, as Jibreel only conveyed verses from a single Qur’aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens.

然而,吉卜利勒奉命以七种形式诵读他所带来的经文,这些形式与各大部落的方言相对应。各种形式代表了同一个词依据不同方言可能被读出的各种方式,但其含义都是相同的。先知(ﷺ)将各种读法的存在告知了大多数圣门弟子(sahaabah),以免他们的读法差异在他们之间引起任何争执或分裂。圣门弟子伊本·阿拔斯报道说,他听到安拉的使者(ﷺ)说:

However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same. The Prophet (ﷺ) informed most of his companions (sahaabah) of the existence of various readings so that the variation in their readings would not create any discord or division among them. The sahaabee Ibn ‘Abbaas reported that he heard Allaah’s Messenger (ﷺ) say

然而,并非所有的圣门弟子在同一时间都知道各种诵读方式。因此,确实出现了一些小的分歧,这些分歧由先知(ﷺ)亲自裁决。下面这段由先知最亲近的同伴之一所传述的事件,就是此类情况的一个例子。欧麦尔·本·黑塔卜说:"有一次,在安拉的使者(ﷺ)在世期间,我听到希沙姆·本·哈基姆在拜中诵读《盖海夫章》(al-Furqaan),我注意到他的诵读方式与先知(ﷺ)教给我的不同。"

However, not all of the companions were aware of the various readings at the same time. Consequently, some minor disagreements did take place, which were resolved by the Prophet (ﷺ) himself. An example of such cases can be found in the following incident narrated by one of the Prophet’s closet companions. ‘Umar ibn al-Khattaab said, “Once during the lifetime of Allaah’s Messenger (ﷺ), I heard Hishaam ibn Hakeem reciting Soorah al-Furqaan in salaah, and I noticed that he recited it differently from the way in which the Prophet (ﷺ) had taught me.

我几乎要扑向他，正在他做拜功的时候，但我克制住了怒火，等他做完拜功。拜功结束后，我抓住他长袍的领口，说：“是谁教你念我刚才听你念的这章经文的？”他回答说：“是安拉的使者（ﷺ）教我的！”我说：“你撒谎！安拉的使者（ﷺ）教给我的读法与你所念的不同！”于是我拽着他去见安拉的使者（ﷺ），对他说：“我听见这个人念《忽伯拉尼》（《古兰经》第二十五章）的读法，与您教给我的不一样。”安拉的使者（ﷺ）便说：“放开他，欧麦尔！让他念吧！”（安拉的使者（ﷺ）对）欣舍姆说：“你念吧！”欣舍姆便按我之前听到的读法念了一遍。使者（ﷺ）说：“它就是这样降示的！”然后他又说：“欧麦尔，你念吧！”我念完了，他（ﷺ）教我的那种读法，他（ﷺ）说：

I was on the verge of jumping on him during his salaah, but I managed to control my anger until he completed his prayer. Upon its completion, I grabbed him by the neck of his cloak and said, ‘Who taught you this soorah that I heard you reciting?’ He replied, ‘Allaah’s Messenger (ﷺ) taught it to me!’ I said, ‘You are a liar, for Allaah’s Messenger (ﷺ) has taught it to me in a different way from the way you recited it!’ I then dragged him to Allaah’s Messenger (ﷺ) and said to him, ‘I heard this person reciting Soorah al-Furqaan in a different way from the way that you taught me.’ Allaah’s Messenger (ﷺ) then said, ‘Release him ‘Umar! Recite Hishaam!’ Hishaam recited in the same way that I heard him reciting previously. Then the Messenger of Allaah (ﷺ) said, ‘It was revealed in this way!’ He then said, ‘Recite ‘Umar!’ When I completed reciting it the way he had taught me, he said,

伊本·阿卜杜勒·巴尔根据这一事件提出，将“七种读法”解释为七个部落的方言是站不住脚的，因为欧麦尔和Hishaam都出自古莱什部落。他把它解释为七种意思和谐一致、以不同词语表达的方式；例如halumma、t‘aala、aqbil这些词，都表示“来”。伊本·哈哲引述了他的观点之后，认为这两种解释并不相互矛盾。也许差异在于表达相同含义的不同词语，而这些差异来自七个阿拉伯部落的方言。

Ibn ‘Abdul Barr argued on the basis of this incident that the interpretation of the seven forms as meaning seven tribal dialects is flawed, since ‘Umar and Hishaam were both from the Qurayshee tribe. He interpreted it as meaning seven facets of harmonious meaning conveyed by varying words; for example, words like halumma, t‘aala, and aqbil, which all mean ‘come.’ Ibn Hajr, after quoting him, offered the opinion that the two interpretations are not mutually contradictory. It may be that the variation consists of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes.

伊本·古太白提出了对"七种读法"的另一种解释。

Ibn Qutaybah proposed a different interpretation of the seven forms:

1. 元音符号的变化，而字母和含义不变；例如《古兰经》第二章《黄牛》第282节中的 laa yudaarra 与 laa yudaarru。

1. variations in vowel markings, while the letters and meaning are unchanged; for example laa yudaarra and laa yudaarru in verse 282 of Soorah al-Baqarah:

2. 动词形式的变化；例如：《赛伯邑》（Soorah Saba’）第19节中的 ba‘‘ada 与 baa‘id

2. variations in the form of a verb; for example: ba‘‘ada and baa‘id in verse 19 of Soorah Saba’:

这个例子中的变化体现在两个方面：一是过去时与祈使式之间的差异，二是词根的第二式与第三式之间的差异，即 fa‘‘ala 与 faa‘ala。

The variation in this example is in two aspects: between the past tense and the imperative and between the second form and the third form of the root, i.e. fa‘‘ala and faa‘ala.

3. 形状相同的字母在点的数量或位置上的差异；例如，《古兰经》第二章第259节的两种读法 nunshiruhaa 与 nunshizuhaa 中的 raa’（ر）与 zaa’（ز）。

3. variations in dots of letters that have the same basic shape; for example, raa’ and zaa’ in the words nunshiruhaa and nunshizuhaa, two variant wordings of verse 259 of Soorah al-Baqarah:

变体的措辞“nunshiruhaa”，意为“我们使它们复活”。

The variant wording, nunshiruhaa, means ‘We restore them to life.’

4. 因一个字母被替换为发音部位相近的另一个字母而产生的差异；例如，'ayn（ع）与haa’（ح）都发自喉咙中部。在《瓦基阿》章第29节中，“talhin”一词（指芭蕉树或一种金合欢树）也有读作“tal‘in”（棕榈树的花序）的。

4. variations due to substitution of one letter for another that is pronounced from a nearby location in the mouth or throat; for example 'ayn and haa’ both originate from the middle of the throat. In verse 29 of Soorah al-Waaqi‘ah, the word, talhin (banana trees or a kind of acacia tree) is also recited tal‘in (spadix of a palm tree).

5. 由于短语中词语的前后调换而产生的变体；例如，《古兰经》盖夫章第19节中：

5. variations due to the transposition of words in a phrase; for example, in verse 19 of Soorah Qaaf,

据传，阿布·巴克尔所诵的一种异读如下：

a variant recitation attributed to Aboo Bakr is:

6. 因增加或减少字母或词语而产生的差异；例如《夜》章第1至3节：

6. variations due to the addition or subtraction of letters or words; for example, in verses 1-3 of Soorah al-Layl:

伊本·麦斯欧德和阿布·达尔达艾的诵读省略了第3节经文开头的三个词：wa maa khalaqa（以及创造者，即{以及那创造雄性和雌性的}）。有些诵读在奥斯曼的穆斯哈夫所记载的内容之外增加了词句。布哈里收录了伊本·阿拔斯的话：“当这节经文降示时，”

The recitation of Ibn Mas‘ood and Aboo ad-Dardaa’ omitted the first three words of verse 3, wa maa khalaqa, (and [by] Him Who created). Some recitations added words to what is recorded in the Mus-haf ‘Uthmaan. Al-Bukhaaree collected the statement of Ibn ‘Abbaas, “When the verse was revealed,

“安拉的使者ﷺ出去，登上萨法山，大声呼喊……”24 伊本·阿拔斯所提到的经文，是《诗人章》第214节。然而，《奥斯曼定本》中只出现了其前半段，即“你要警告你的近亲宗族”。有些学者认为，这实际上是属于“废止”（naskh，即诵读被废止）的一例。25

the Messenger of Allaah (r) went out, climbed atop the hill of as-Safaa and shouted...” 24 The verse referred to by Ibn ‘Abbaas is verse 214 of Soorah ashShu‘araa’. However, only the first half of it, “Warn your clan of nearest relations,” appears in the Mus-haf ‘Uthmaan. Some scholars say this is really an example of naskh (abrogated recitation).25

7. 由于使用一个同义词代替另一个而产生的变体。这正是伊本·阿卜杜尔·巴尔所指的情况。例如，伊本·麦斯欧德诵读《嘎里’ah章》第5节时，没有读作“كَالْعِھْنِ الْمَنْفُوشِ”，而是读作“كَالصُّوفِ”。两个词组的意思都是“如同梳理过的羊毛”。26

7. variations due to the use of one synonym in place of another. This is what Ibn ‘Abdul Barr was referring to. An example of this is Ibn Mas‘ood’s recitation of .كَالصُّوفِ recited he ,كَالْعِھْنِ الْمَنْفُوشِ of Instead .ah‘Qaari-al Soorah of 5 verse ِوشُفْنَمْالBoth phrases mean ‘like carded wool.’ 26

其他学者，如伊本·朱宰里和艾卜·法德勒·拉齐，也就同一原则提出了各自的变体。拉齐写道：“语言的变化不出七个方面：”

Other scholars, such as Ibn al-Jazaree and Abul-Fadl ar-Raazee, proposed their own variations on the same principle. Ar-Raazee wrote, “The variations of language do not go outside seven aspects:

1. 名词的单数、双数和复数形式，以及阳性与阴性之间的变化；

1. variations of nouns between singular, dual and plural and between masculine and feminine;

2. 动词时态的变化：完成式（过去时）与未完成式（现在时和将来时）

2. variations in verb tenses between perfect (past), imperfect (present and future)

和命令式（命令）；

and imperative (command);

3. 格的变化（i‘raab，即词尾元音的变化，用以表明词在句中的语法作用）；

3. variations in i‘raab (vowel endings that indicate the role of the word in the sentence);

4. 字母的增加与删除；

4. addition and deletion of letters;

5. 颠倒的词序;

5. flipped word order;

6. 以一词替换另一词;

6. substitution of one word for another;

7. 发音的变化，例如 al-imaalah（伊玛莱）、al-fat-h（法特哈）、at-tarqeeq（塔尔盖格）、at-tafkheem（塔夫希姆）、al-idghaam（伊德加姆）和 al-ith-haar（伊兹哈尔）。27

7. variations in pronunciation such al-imaalah, al-fat-h, at-tarqeeq, at-tafkheem, al-idghaam and al-ith-haar.27

伊本·哈哲尔指出，所有这些不同的解释之间存在相当大的重叠。28

Ibn Hajr pointed out that there is considerable overlap between all these various explanations.28

23 由al-Bukhaaree收录（《Sahih Al-Bukhari》第6卷第482页，第514条）和Muslim收录（《Sahih Muslim》第2卷第389-390页，第1782条）。类似的圣训也通过Ubay ibn Ka‘b、‘Abdur-Rahmaan ibn ‘Awf和Aboo Hurayrah的传述而被记载。事实上，Ibn al-Jazaree搜集了关于此问题的各种记载，发现有十九位圣门弟子传述了这段圣训。因此，就其含义而言，它被视为mutawaatir（大量传述）圣训。

23 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 482, no. 514) and Muslim (Sahih Muslim, vol. 2, pp. 389-90, no. 1782). Similar hadeeths are reported on the authority of Ubay ibn Ka‘b, ‘Abdur-Rahmaan ibn ‘Awf and Aboo Hurayrah. In fact, Ibn al-Jazaree collected the reports on this issue and found that nineteen of the sahaabah reported it. It is thus considered a mutawaatir hadeeth in its meaning.