A Virtuous Task

This work details the historical process of gathering the Qur’an into a single codex, distinguishing between the roles of the Prophet Muhammad, Sayyidunā Abū Bakr al-Ṣiddīq, and Sayyidunā ʿUthmān ibn ʿAffān. It clarifies that while the Qur’an was revealed in the dialect of the Quraysh, early concessions allowed other tribes to recite in their own dialects to ease the transition. The text explains that the transition from scattered parchments to a unified, systematically organized volume was a multi-stage process driven by the need to preserve the text and resolve linguistic disputes among the Ummah. It explicitly rejects claims that the original ṣuḥuf (folios) compiled by Abū Bakr were destroyed, affirming they were preserved and later returned to Sayyidah Ḥafṣa.

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Key topics & takeaways

The nature of the compilation

• Divine origin of compilation — The work holds that the true compiler of the Qur’an is Allah, as stated in Qur’an 75:17 ▸page 13.
• Prophetic era status — During the life of the Messenger of Allah, the entire Qur’an was written down on various materials like parchments, stone tablets, and animal bones, but it was not gathered into one place or organized into a single book ▸page 10.
• Prophetic guidance on order — The arrangement of verses and chapters was determined by the Prophet Muhammad under the guidance of Jibrīl, and the companions recited it in this specific order during prayer ▸page 19.
• The dialect of revelation — The Qur’an was revealed specifically in the dialect of the Quraysh ▸page 12.
• Initial concessions — To accommodate various Arab tribes, the Prophet allowed recitation in different dialects, but this was a temporary concession that was abrogated by the final revision of the Qur’an by Jibrīl in the Prophet’s final year ▸page 20.

The compilation of Abū Bakr al-Ṣiddīq

• The catalyst for compilation — Following the martyrdom of many ḥuffāẓ (memorizers) during the Battle of Yamāmah, Sayyidunā ʿUmar suggested to Abū Bakr that the Qur’an be collected to prevent its loss ▸page 10.
• The role of Zayd ibn Thābit — Abū Bakr commissioned Zayd ibn Thābit to gather the Qur’an from various sources, including palm branches, stone tablets, and the hearts of the companions ▸page 14.
• The nature of the ṣuḥuf — The collection produced under Abū Bakr consisted of separate folios where each chapter was arranged with its verses, but the chapters themselves were not yet organized in a systematic sequence ▸page 17.
• Custodianship of the ṣuḥuf — These folios were kept by Abū Bakr, then by ʿUmar, and finally by Umm al-Mu’minīn Sayyidah Ḥafṣa ▸page 11.
• Refutation of destruction — The work asserts that reports claiming the ṣuḥuf of Abū Bakr were buried or destroyed are false; they were physically preserved until the time of Marwān, who eventually tore them up ▸page 13.

The compilation of ʿUthmān ibn ʿAffān

• The necessity of a universal codex — During the caliphate of ʿUthmān, disputes arose among tribes regarding the correct dialect of recitation, leading ʿUthmān to fear that the Ummah would fall into division ▸page 12.
• The role of consultation — ʿUthmān acted only after consulting with other prominent companions, including Sayyidunā ʿAlī, who praised the plan to unite the people on a single muṣḥaf ▸page 16.
• The process of copying — ʿUthmān requested the ṣuḥuf from Sayyidah Ḥafṣa and ordered a committee—consisting of Zayd ibn Thābit, ʿAbd Allāh ibn Zubayr, Saʿīd ibn al-ʿĀṣ, and ʿAbd al-Raḥmān ibn Ḥārith ibn Hishām—to copy them into a muṣḥaf ▸page 15.
• Standardization of dialect — ʿUthmān instructed the committee that if they disagreed on any wording, they must write it according to the dialect of the Quraysh ▸page 15.
• Distribution and unification — Copies of this standardized muṣḥaf were sent to major cities, and ʿUthmān ordered the destruction of other versions to eliminate further tribulation ▸page 15.
• The title of Jāmiʿ al-Qur’ān — ʿUthmān is referred to as the "Compiler of the Qur’an" because he unified the Ummah upon a single, systematically organized codex ▸page 13.

Theological and historical clarifications

• The permissibility of new tasks — The work argues that the compilation of the Qur’an, despite not being done by the Prophet, was a "good thing" (amr ḥasan) supported by the consensus of the companions ▸page 21.
• Distinction between ṣuḥuf and muṣḥaf — The ṣuḥuf were the initial separate folios compiled by Abū Bakr, whereas the muṣḥaf refers to the systematically organized codex produced by ʿUthmān ▸page 17.