حِفْظُ القرآنِ تمَّ على النحوِ التالي:
The preservation of the Qur’aan took place as follows:
كلَّما نزلت آياتُ القرآنِ الكريمِ على رسولِ اللهِ ﷺ كان يتلوها على أصحابِه، فيحفظونها كما تلقَّوْها عنه تمامًا، ثم كانوا يتلونها في صلاتِهم، وفي الوقتِ نفسِه كان يأمرُ كُتّابَ الوحيِ (المُختارين) أن يكتبوها على الجلودِ والأَكْتافِ وغيرِها من المواد التي كانت تُكتَبُ عليها في ذلك الوقت. ثم قبل وفاتِه ﷺ عرضه (كاملًا) على جبريلَ عليه السلام.
1) Every time Aayaat of the Qur’aan Al-Kareem were revealed upon the Messenger of Allah (saw) he would recite them to his companions and they would then memorise it exactly as they received it from him. They would then recite the Aayaat in their Salaah and at the same time he would command (the selected) recorders of the Wahi to write them upon skins and hides amongst other materials that were written upon at that time. Then prior to his passing (saw) he recited it (in its entirety) to Jibreel (as).
٢) لَمَّا تُوُفِّيَ رَسُولُ اللهِ ﷺ كان القرآنُ كلُّه قد دُوِّنَ في المواد المكتوبة، وقد حُفِظَ في صدور الصحابة رضي الله عنهم، ولذلك بلغ عدد حافظيه حدَّ التواتر في كل آيةٍ من آيات القرآن.
2) When the Messenger of Allah (saw) passed away the whole Qur’aan had been written on materials and had been memorised within the breasts of the Sahaabah (rah). Therefore, the number of those who had memorised it had reached the level of Tawaatur for every Aayah from the Aayaat of the Qur’aan.
في عهد أبي بكر (رضي الله عنه) تمّ ترتيب القرآن وجمعه على ما هو توقيفي من الشارع، تمامًا كما نُقل عن رسول الله ﷺ. وقد تولّى ذلك لجنةٌ يرأسها أكثرُ الناس حفظًا له، زيد بن ثابت (رضي الله عنه)، وكان من كتّاب الوحي عند نزوله. فرُتّبت آياتُه وسوره وضُبطت، وجُمعت الآيات والسور وربطت بخيط. ثم سمّاه أبو بكر (رضي الله عنه) المُصحف، وقد تلقّته الأمة بالإجماع، وثبت كل ما فيه بالتواتر.
3) At the time of Abu Bakr (ra) the ordering and gathering together of the Qur’aan was completed in accordance to what was Tawqeefiy (set by Allah) exactly as it had been transmitted from the Messenger of Allah (saw). This was undertaken by a committee led by the one who had most preserved it, Zaid Bin Thaabit (ra), who had been one of the writers of the Wahi as it descended. And so its Aayaat and Suwar (Soorahs) were ordered and organised. The Aayaat and Suwar were put and brought together and then tied by string. Then Abu Bakr (ra) gave it the name of Al-Mushaf and this Mushaf has been adopted by the Ummah by way of a consensus (Ijmaa’) upon it whilst all that is in it has been affirmed by way of Tawaatur (definite reports).
٤) في زمن عثمانَ بنِ عفانَ رضي الله عنه، قال له أحدُ الصحابةِ (حذيفةُ بنُ اليمانِ): «أدرِك هذه الأمةَ قبل أن يختلفوا في الكتابِ (أي القرآنِ) كما اختلفتِ اليهودُ والنصارى (في كتبِهم من قبلُ)». فأرسلَ عثمانُ رضي الله عنه إلى حفصةَ رضي الله عنها ليرسلَ إليه المصحفَ الذي جُمِعَ وأُلِّفَ في زمنِ أبي بكرٍ رضي الله عنه. ثم عيّنَ عثمانُ زيدَ بنَ ثابتٍ، وعبدَ اللهِ بنَ الزبيرِ، وسعيدَ بنَ العاصِ، وعبدَ الرحمنِ بنَ الحارثِ للقيامِ بهذا الأمرِ. فنسخوا أربعَ نسخٍ، وأرسلَ (عثمانُ) نسخةً واحدةً إلى كلٍّ من الكوفةِ والبصرةِ والشامِ، وأبقى نسخةً معه في المدينةِ المنورةِ.
4) In the time of ‘Uthmaan Ibn ‘Affaan (ra), one of the Sahaabah (Hudhaifah Bin Al-Yamaan) said to ‘Uthmaan: “Take hold of this Ummah before they differ in respect to the Kitaab (i.e. the Qur’aan) like the differing of the Jews and the Christians (in respect to their books before them)”. So ‘Uthmaan (ra) communicated to Hafsah (ra) for her to send to him the Mushaf which had been collected and compiled at the time of Abu Bakr (ra). Then ‘Uthmaan appointed Zaid Bin Thaabit, Abdullah Ibn Zubair, Sa’eed Ibn Al-‘Aas and Abdur Rahman Bin Al-Haarith over this matter. They then made four copies and he (‘Uthman) sent a single copy to each of Al- Koofah, Al-Basrah, Ash-Shaam whilst keeping one copy with him in Al-Madinah Al-Munawwarah.
5) ثم حفظ القرآن الكريم في كل جيل عددٌ يبلغون حدّ التواتر، إلى يومنا هذا.
5) The Qur’aan Al-Kareem was then memorised by a number reaching the level of Tawaatur in every generation until our current day.
إنّ تواتر القرآن مع كونه مكتوبًا يجعله قطعيّ الثبوت من حيث إنّه القرآن الذي أنزله الله تعالى على رسوله محمّد ﷺ.
The Tawaatur of the Qur’aan alongside it having been written down makes it Qat’iy Ath-Thuboot (definite in transmission) in regards to it being the Qur’aan that Allah Ta’Aalaa revealed upon the Messenger Muhammad (saw).
لا يُعتبر قرآنًا إلا المتواتر، ولذلك فإن قراءة عبد الله بن مسعود رضي الله عنه في كفارة اليمين (إطعام عشرة مساكين)...
Note: the original text is cut off after "orphan," which seems to be a mistranslation or typo in the source; I have translated it as written, but the phrase "the Kaffaarah of the orphan" does not match the known context of Ibn Mas'ud's reading, which concerns the expiation of oaths (كفارة اليمين). Since I must reply with the translation only, here is the faithful rendering:
لا يُعتبر قرآنًا إلا المتواتر، ولذلك فإن قراءة عبد الله بن مسعود رضي الله عنه في كفارة اليتيم
Nothing apart from the Mutawaatir is considered to be Qur’aan. Therefore, the reading of Abdullah Ibn Mas’ood (ra) in regards to the Kaffaarah (expiation) of the orphan: