A Virtuous Task

The compilation of the Qur’an occurred in distinct stages, beginning with the revelation of the text during the life of the Messenger of Allah, ﷺ. While the Prophet, ﷺ, directed the placement of verses into their respective chapters and the companions memorized the text, the Qur’an remained on various materials such as parchments, stone tablets, and animal bones rather than in a single bound volume. The work clarifies that the true compiler of the Qur’an is Allah, while the historical process of gathering the text into a unified codex was carried out by the Companions, رَضِيَ اللهُ عَنْهُمْ, in service to the preservation of the faith.

The text distinguishes between the roles of Sayyiduna Abu Bakr al-Siddiq, رَضِيَ اللهُ عَنْهُ, and Sayyiduna Uthman, رَضِيَ اللهُ عَنْهُ, in this process. Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, gathered the scattered portions into suhuf (folios) following the Battle of Yamamah, a task undertaken upon the advice of Sayyiduna Umar, رَضِيَ اللهُ عَنْهُ, to prevent the loss of the Qur’an as memorizers passed away. Sayyiduna Uthman, رَضِيَ اللهُ عَنْهُ, later standardized the text into a single mushaf (codex) to resolve disputes over dialects and ensure the Ummah remained united upon the original dialect of the Quraysh. The work emphasizes that these efforts were not innovations but necessary actions taken through the consensus of the Companions, رَضِيَ اللهُ عَنْهُمْ, to protect the Book of Allah.

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Key topics & takeaways

The process of revelation and preservation

• Divine origin of compilation — the work holds that the ultimate compiler of the Qur’an is Allah, as stated in the verse: "Indeed upon Us is the responsibility of compiling it and reciting it" ▸page 13.
• Prophetic guidance — the verses were revealed over 23 years, and the Prophet, ﷺ, instructed his scribes to place specific verses within specific chapters ▸page 19.
• State of the text during the Prophetic era — the Qur’an was written down on various materials like palm branches, stones, and animal bones, but was not gathered into a single volume during the life of the Prophet, ﷺ ▸page 10.
• The dialect of the Quraysh — the Qur’an was revealed specifically in the dialect of the Quraysh, though other tribes were initially granted concessions to recite in their own dialects to ease the transition ▸page 12.
• The final revision — in the final year of his life, the Prophet, ﷺ, revised the Qur’an twice with Jibril, عَلَيْهِ السَّلَامُ, in the original Qurayshi dialect, which abrogated the earlier concessions ▸page 20.

The compilation by Sayyiduna Abu Bakr al-Siddiq

• The catalyst for the first compilation — following the heavy loss of life among the memorizers of the Qur’an at the Battle of Yamamah, Sayyiduna Umar, رَضِيَ اللهُ عَنْهُ, advised Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, to collect the Qur’an ▸page 10.
• The nature of the suhuf — the collection made by Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, consisted of separate folios where chapters were arranged, but they were not yet systematically organized into a single codex ▸page 17.
• The role of Zayd ibn Thabit — Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, commissioned Zayd ibn Thabit, رَضِيَ اللهُ عَنْهُ, to supervise the gathering of the Qur’an from various sources ▸page 14.
• Preservation of the suhuf — the folios remained with Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, then with Sayyiduna Umar, رَضِيَ اللهُ عَنْهُ, and finally with Sayyidah Hafsah, رَضِيَ اللهُ عَنْهَا ▸page 11.

The compilation by Sayyiduna Uthman

• The necessity of a universal mushaf — Sayyiduna Uthman, رَضِيَ اللهُ عَنْهُ, acted to standardize the text after hearing of disputes among tribes regarding the correct dialect and pronunciation of the Qur’an ▸page 12.
• The consultation process — the decision to create a unified codex was made after consultation with other Companions, رَضِيَ اللهُ عَنْهُمْ, including Sayyiduna Ali, رَضِيَ اللهُ عَنْهُ ▸page 16.
• The methodology of the Uthmani codex — Sayyiduna Uthman, رَضِيَ اللهُ عَنْهُ, ordered the copying of the suhuf of Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, into a mushaf where chapters were organized systematically ▸page 13.
• Restriction to the Qurayshi dialect — the scribes were instructed that if they differed with Zayd ibn Thabit, رَضِيَ اللهُ عَنْهُ, they were to write according to the dialect of the Quraysh ▸page 15.
• Distribution and unification — copies of this standardized codex were sent to major cities, and other versions were ordered to be erased to prevent further discord ▸page 13.

Clarifications and refutations

• Refutation of the burial of the suhuf — the claim that the original folios of Sayyiduna Abu Bakr, رَضِيَ اللهُ عَنْهُ, were buried or destroyed is rejected as false ▸page 13.
• The title of Jami al-Quran — Sayyiduna Uthman, رَضِيَ اللهُ عَنْهُ, is called the compiler of the Qur’an because he unified the Ummah upon a single codex and dialect ▸page 13.
• Defense against innovation — the work argues that the compilation was not an innovation because it was done by the consensus of the Companions, رَضِيَ اللهُ عَنْهُمْ, and was a necessary measure to protect the religion ▸page 21.
• The status of the suhuf after Uthman — the original folios were returned to Sayyidah Hafsah, رَضِيَ اللهُ عَنْهَا, and were later acquired and destroyed by Marwan during his governorship to prevent future doubts ▸page 17.