ثبت بدليل قاطع وحجة يقينية أنه عند وفاة النبي ﷺ كان القرآن كله قد كُتب وكان محفوظًا كله في صدور الصحابة (رضي الله عنهم). كانت تنزل الآية أو الآيات، فكان ﷺ يأمر بكتابتها بين يديه في الحال. ولم يمنع ﷺ المسلمين من كتابة القرآن سوى ما كان يُملِيه على كُتّاب الوحي الذين كانوا يدوّنون الوحي.

It has been proven by decisive and definite evidence that when the Prophet (saw) died the whole Qur‟an had been written and all of it was preserved in the hearts of the Sahabah (may Allah be pleased with them). An verse or verses would be revealed and so he (saw) used to order that they be written down before him at once. He (saw) did not prevent the Muslims from writing the Qur‟an other than what he used to dictate to the scribes who wrote down the revelation.

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ:

Abu Sa'id al-Khudri narrated that the Messenger of Allah (saw) said:

«لَا تَكْتُبُوا عَنِّي، وَمَنْ كَتَبَ عَنِّي شَيْئًا غَيْرَ الْقُرْآنِ فَلْيَمْحُهُ» ﷺ. (مسلم)

“Do not write down anything from me, whosoever writes anything I have said other than the Qur‟an let him erase it.” (Muslim)

ما كان الكُتّاب يكتبونه من الوحي جُمع في صحائف (صُحُف). قال سبحانه: ﴿رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً﴾ [سورة البينة: 2]

What the scribes used to write of the revelation was collected on sheets (Suhuf). He (swt) said: “A Messenger from Allah, reciting purified pages (Suhuf) (of the Qur‟an).” (TMQ Al-Bayyinah: 2)

كَلَّا إِنَّهَا تَذْكِرَةٌ. فَمَن شَاءَ ذَكَرَهُ. فِي صُحُفٍ مُّكَرَّمَةٍ. مَّرْفُوعَةٍ مُّطَهَّرَةٍ. بِأَيْدِي سَفَرَةٍ. كِرَامٍ بَرَرَةٍ. [سورة عبس: 11-16]

“Nay, indeed it (verses of the Qur‟an) are an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes, Honourable and obedient.” (TMQ Al-Abbasa: 11-16)

وقد كتب النبي ﷺ كل ما كان بين الدفتين من المصحف، وقد كُتب بين يديه. روى عبد العزيز بن رُفَيع قال: «دخلتُ أنا وشدادُ بن معقل على ابن عباس، فقال له شدادُ بن معقل: هل ترك رسولُ الله ﷺ من شيء؟ فقال: ما ترك إلا ما بين الدفتين». ثم دخلنا على محمد بن الحنفية فسألناه، فقال: «ما ترك النبي ﷺ إلا ما بين الدفتين». وقد انعقد الإجماع على أن جميع آيات القرآن في سورها كانت تُكتب بين يدي رسول الله ﷺ حين تنزل عليه الوحي، وأنها كُتبت في صحف. وقد مات أعظمُ الرسل ﷺ وهو راضٍ عن القرآن، معجزتِه العظمى التي أقامت الحجة على العرب والعالم. ولم يخشَ على آيات القرآن أن تضيع، لأن الله سبحانه وتعالى قد حفظ القرآن بنصٍّ صريح.

He (saw) left written everything that was between the two covers of the Mushaf which had been written down in front of him. 'Abd al-'Aziz b Rufayya' narrated: “Shaddad bin Ma'qil and I entered upon Ibn 'Abbas. Shaddad bin Ma'qil asked him, “Did the Prophet leave anything (besides the Qur‟an)?” He replied: “He did not leave anything except what is Between the two bindings (of the Qur‟an).” Then we visited Muhammad bin Al-Hanafiyya and asked him (the same question). He replied, “The Prophet did not leave except what is between the bindings (of the Qur‟an).” An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur‟an in their respective chapters (Surahs) had been written down directly in front of the Messenger (saw) when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur‟an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur‟an that they would be lost because Allah (swt) has preserved the Qur‟an with an explicit text:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

“Verily We: It is We Who have sent down the Zikr (the Qur‟an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)

لِحِفظِ القرآنِ الكريمِ في صورتِه المكتوبةِ وفي صدورِ الصحابةِ بعدَ وفاةِ الرسولِ ﷺ، لم يَرَ الصحابةُ في البدايةِ حاجةً إلى جمعِ القرآنِ في كتابٍ واحدٍ. واستمرَّ الأمرُ على ذلك حتى قُتِلَ كثيرٌ من حفّاظِ القرآنِ في حروبِ الرِّدّةِ. فخشيَ عمرُ (رضي الله عنه) من ضياعِ بعضِ الصحفِ ومن موتِ القرّاءِ (أي الذين حفظوا القرآنَ كلَّه عن ظهرِ قلبٍ)، فيَضيعَ بذلك بعضُ الآياتِ. ففكّرَ في جمعِ الصحفِ المكتوبةِ في مصحفٍ واحدٍ. وعرضَ فكرتَه على أبي بكرٍ (رضي الله عنه)، فقبِلَها في النهايةِ، وأمرَ بجمعِ القرآنِ.

Due to the preservation of the Qur‟an in its written form and in the memory of the Sahabah after the death of the Messenger the Sahabah initially did not feel the need to compile the Qur‟an in one book. This was the case until many of the Huffaz (memorisers of the Qur‟an) had been killed in the Riddah (apostasy) wars. Due to this Umar (ra) feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur‟an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr (ra) who eventually accepted this and ordered for the compilation of the Qur‟an.

روى عبيد بن السباق أن زيد بن ثابت الأنصاري قال: «أرسل إليّ أبو بكر بعد مقتل أهل اليمامة، وعنده عمر، فقال أبو بكر: إن عمر أتاني فقال: إن القتل قد استحر يوم اليمامة بقراء القرآن، وإني أخشى أن يستحر القتل بالقراء في المواطن كلها، فيذهب كثير من القرآن، وإني أرى أن تأمر بجمع القرآن. فقلت لعمر: كيف أفعل شيئا لم يفعله رسول الله ﷺ؟ فقال عمر: هو والله خير. فلم يزل عمر يراجعني حتى شرح الله صدري لذلك، ورأيت في ذلك الذي رأى عمر». قال زيد: وعمر جالس عنده لا يتكلم. فقال أبو بكر: إنك رجل شاب عاقل لا نتهمك، وقد كنت تكتب الوحي لرسول الله ﷺ، فتتبع القرآن فاجمعه. فوالله لو كلفني نقل جبل من الجبال ما كان أثقل علي مما أمرني به من جمع القرآن. فقلت لهما: كيف تفعلان شيئا لم يفعله رسول الله ﷺ؟ فقال أبو بكر: هو والله خير. فلم أزل أراجعه حتى شرح الله صدري للذي شرح له صدر أبي بكر وعمر، فتتبعت القرآن أجمعه من العسب واللخاف وصدور الرجال. وجدتُ عند خزيمة آيتين من سورة التوبة لم أجدهما عند أحدٍ غيره (من حيث الكتابة المدوَّنة)، وهما: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ﴾ (التوبة: 128) إلى آخر براءة. وقد بقيت الصحيفة التي جُمع فيها القرآن عند أبي بكر ﵁ حتى توفّاه الله تعالى، ثم عند عمر ﵁ في حياته، ثم استقرّت عند حفصة ﵂ بنت عمر. ولم يكن جمع زيد ﵁ للقرآن مقتصراً على ما كتبه عن الحُفّاظ، بل جمع ما كتبه بنفسه بين يدي رسول الله ﷺ. ولم يكن يضع ورقةً إلى ورقةٍ ليجمعهما إلا بعد أن يشهد له شاهدان بأنها كُتبت بين يدي رسول الله ﷺ. ولم يكن يقبل ورقةً إلا إذا استوفت شرطين: أولهما: أن تكون موجودةً مكتوبةً عند أحدٍ من الصحابة، وثانيهما: أن يكون حفظها أحدٌ من الصحابة. فإذا وافق المكتوبُ والمحفوظُ ما أُريد جمعه أخذه، وإلا لم يأخذه. ولهذا توقّف عن أخذ آخر سورة براءة حتى وجدها مكتوبةً عند أبي خزيمة، مع أن زيداً كان يحفظها بنفسه. وقد رُوي بسنده عن يحيى بن عبد الرحمن بن حاطب أنه قال: قام عمر فقال: من كان تلقّى من رسول الله ﷺ شيئاً من القرآن فليأتِ به، وكانوا يكتبون ذلك في الصحف والألواح والعُسُب. قال ابن حاطب: وكان لا يقبل من أحدٍ شيئاً حتى يشهد عليه شاهدان. وهذا يدل على أن زيداً لم يكتفِ بوجود الشيء مكتوباً حتى يشهد من تلقّاه بأنه سمعه من رسول الله ﷺ، مع أنه كان قد حفظه، وذلك لشدة تحرّزه. وهكذا لم تكن عملية الجمع إلا ضمّ الصحف التي كُتبت بين يدي رسول الله ﷺ في كتاب واحد بين دفّتين. فقد كان القرآن يُكتب في صحف، لكنها كانت محفوظة متفرّقة، فجمعها أبو بكر (رضي الله عنه) في مكان واحد. ولذلك لم يكن أمر أبي بكر بجمع القرآن أمراً بكتابته في مصحف واحد، بل كان أمراً بجمع الصحف التي كُتبت بحضرة رسول الله ﷺ في مكان واحد. وكان أمراً بالتحقق من أنها على صورتها الأصلية، بتأييدها بشهادة شاهدين بأنها كُتبت بين يدي رسول الله ﷺ، وبأنها كانت عند الصحابة مكتوبةً وقد حفظوها. وبقيت هذه الصحف محفوظةً عند أبي بكر (رضي الله عنه) في حياته، ثم عند عمر (رضي الله عنه) في حياته، ثم عند حفصة (رضي الله عنها) بنت عمر أم المؤمنين، تنفيذاً لوصية عمر. ومن هنا يتضح أن جمع أبي بكر للقرآن لم يكن إلا ضمَّ الصحف التي كُتبت بحضرة رسول الله ﷺ، ولم يكن جمعاً للقرآن بمعناه الحقيقي.

It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: “Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). Umar was present with Abu Bakr who said, “Umar has come to me and said, „The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur‟an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur‟an.‟” Abu Bakr (ra) added, “I said to Umar, 'How can I do something which Allah's Apostle has not done?' Umar said (to me), 'By Allah, it is (really) a good thing.' So Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as Umar.” Zayd b al-Thabit added: “Umar was sitting with him (Abu Bakr) and was not speaking to me. “You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (Wahy) for Allah's Apostle. Therefore, look for the Qur‟an and collect it (in one manuscript).” “By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur‟an. I said to both of them, „How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umar. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surah Al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah: 128) until the end of Bara‟ah.” The manuscript of the Quran which was collected, remained with Abu Bakr (ra) until Allah (swt) took him, and then with Umar (ra) during his lifetime, and finally it remained with Hafsa (ra), Umar's daughter. Zayd's (ra) compilation of the Qur‟an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Messenger of Allah (saw). He did not place one sheet with another sheet in order to compile them unless two witnesses testified for that sheet that it was written in the presence of the Messenger of Allah (saw). Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahabah. Secondly, that it has been memorised by one of the Sahabah. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of Surah al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'Abd al-Rahman b. Hatib that he said: “Umar stood up and said; whosoever has received anything of the Qur‟an from the Messenger of Allah (saw), let him bring it forth. They used to write that on sheets, tablets and palm risp.” Ibn Hatib said: “He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Messenger of Allah (swt), despite the fact that Zayd already had it memorised. He did this due to his extreme caution.” Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Messenger of Allah (saw) into one book between two covers. The Qur‟an used to be written down on sheets but they were separately kept. So Abu Bakr (ra) assembled them in one place. That is why Abu Bakr's order to compile the Qur‟an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Messenger of Allah (saw), also that they were in the possession of the Sahabah in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr (ra) during his life and then with Umar (ra) during his lifetime and them with Hafsa (ra) the daughter of Umar, the mother of the believers in accordance with Umar's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur‟an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur‟an.

هذا كان متعلقًا بجمع أبي بكر. أما جمع عثمان رضي الله عنه، ففي السنة الثالثة، وقيل الثانية، من خلافته، سنة 25 هـ، جاء حذيفة بن اليمان رضي الله عنه إلى عثمان في المدينة في الوقت الذي كان فيه أهل الشام وأهل العراق يخوضون حربًا لفتح أرمينية وأذربيجان. وقد خاف حذيفة من اختلاف أهل الشام والعراق في قراءة القرآن. فقد رأى أن أهل الشام يقرؤون بحسب قراءة أبي بن كعب رضي الله عنه، وكانوا يأتون بقراءات لم يسمع بها أهل العراق. ورأى كذلك أن أهل العراق يقرؤون بحسب قراءة عبد الله بن مسعود رضي الله عنه، فكانت لهم قراءات لم يسمع بها أهل الشام. فبدأ بعضهم يتهم بعضًا بالكفر. واختلفا في آية في سورة البقرة؛ فقرأ أحدهم: {وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ} [البقرة: 196].

This was regarding the compilation of Abu Bakr. As for the compilation of Uthman (ra), in the third or some say the second year of his Khilafah, in the year 25 AH, Hudhayfa b. al-Yaman (ra) approached Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq‟s differences in the recitation of the Qur‟an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b (ra), and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud (ra) and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in Surah al-Baqarah. One read: “And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).” (TMQ Al-Baqarah: 196)

وقرأها الآخر: «وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ» {وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ}، فَغَضِبَ حُذَيْفَةُ وَاحْمَرَّتْ عَيْنَاهُ مِنَ الْغَضَبِ. وَرُوِيَ عَنْ حُذَيْفَةَ أَنَّهُ قَالَ: «إِنَّ أَهْلَ الْكُوفَةِ يَتَمَسَّكُونَ بِقِرَاءَةِ ابْنِ مَسْعُودٍ، وَأَهْلَ الْبَصْرَةِ يَتَمَسَّكُونَ بِقِرَاءَةِ أَبِي مُوسَى. وَاللهِ لَئِنْ قَدِمْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ لَآمُرَنَّهُ أَنْ يَجْعَلَهَا قِرَاءَةً وَاحِدَةً». فَسَافَرَ إِلَى عُثْمَانَ رَضِيَ اللهُ عَنْهُ. وَرَوَى ابْنُ شِهَابٍ أَنَّ أَنَسَ بْنَ مَالِكٍ رَضِيَ اللهُ عَنْهُ حَدَّثَهُ: أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ قَدِمَ عَلَى عُثْمَانَ، وَكَانَ يُغَازِي أَهْلَ الشَّامِ وَأَهْلَ الْعِرَاقِ لِفَتْحِ أَرْمِينِيَةَ وَأَذْرَبِيجَانَ، فَأَفْزَعَ حُذَيْفَةَ اخْتِلَافُهُمْ فِي الْقِرَاءَةِ، فَقَالَ حُذَيْفَةُ لِعُثْمَانَ: «يَا أَمِيرَ الْمُؤْمِنِينَ، أَدْرِكْ هَذِهِ الْأُمَّةَ قَبْلَ أَنْ يَخْتَلِفُوا فِي الْكِتَابِ اخْتِلَافَ الْيَهُودِ وَالنَّصَارَى». فَأَرْسَلَ عُثْمَانُ إِلَى حَفْصَةَ: «أَنْ أَرْسِلِي إِلَيْنَا بِالصُّحُفِ نَنْسَخُهَا فِي الْمَصَاحِفِ ثُمَّ نَرُدُّهَا إِلَيْكِ». فَأَرْسَلَتْ بِهَا حَفْصَةُ إِلَى عُثْمَانَ، فَأَمَرَ عُثْمَانُ زَيْدَ بْنَ ثَابِتٍ، وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ، وَسَعِيدَ بْنَ الْعَاصِ، وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ، فَنَسَخُوهَا فِي الْمَصَاحِفِ. وَقَالَ عُثْمَانُ لِلرَّهْطِ الْقُرَشِيِّينَ الثَّلَاثَةِ: «إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي شَيْءٍ مِنَ الْقُرْآنِ فَاكْتُبُوهُ بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ». فَفَعَلُوا، فَلَمَّا نَسَخُوا الصُّحُفَ فِي الْمَصَاحِفِ رَدَّ عُثْمَانُ الصُّحُفَ إِلَى حَفْصَةَ. وَأَرْسَلَ عُثْمَانُ إِلَى كُلِّ أُفُقٍ بِمُصْحَفٍ مِمَّا نَسَخُوا، وَأَمَرَ بِمَا سِوَاهُ مِنَ الْقُرْآنِ فِي كُلِّ صَحِيفَةٍ أَوْ مُصْحَفٍ أَنْ يُحْرَقَ. وَكَانَ عَدَدُ الْمَصَاحِفِ سَبْعَةً، فَأُرْسِلَتْ إِلَى مَكَّةَ وَالشَّامِ وَالْيَمَنِ وَالْبَحْرَيْنِ وَالْبَصْرَةِ وَالْكُوفَةِ، وَأُمْسِكَ مُصْحَفٌ بِالْمَدِينَةِ.

The other read: “And perform properly the hajj and 'Umra to the House (of Allah) (wa atimmul hajja wal 'umrata lil bayt).” So Hudhayfah became angry and his eyes went red with rage. It has been narrated about Hudhayfah that he said: “The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.” So he travelled to Uthman (ra). It has been reported by Ibn Shihab that Anas b. Malik (ra) narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur‟an, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.” So Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur‟an so that we may compile the Qur‟anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to Uthman. Uthman then ordered Zayd bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, “In case you disagree with Zayd b. al-Thabit on any point in the Qur‟an, then write it in the dialect of Quraish, the Qur‟an was revealed in their tongue.” They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsa. Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur‟anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Makkah, al-Sham, Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.

فلم يكن عمل عثمان إذن جمعًا للقرآن، بل اقتصر على نسخ وكتابة ذلك نفسه، المنقول عن رسول الله ﷺ كما هو. ولم يفعل شيئًا سوى أن نسخ سبع نسخ من النسخة المحفوظة عند حفصة أم المؤمنين، وجمع الناس على هذا الرسم الواحد، ونهى عن أي رسم أو قراءة غيره. واستقر الأمر على هذه النسخة رسمًا وقراءة، وهي الرسم والقراءة اللذان كُتبت بهما الصحف في حضرة رسول الله ﷺ حين نزل الوحي، وهي النسخة نفسها التي جمعها أبو بكر (رضي الله عنه). ثم أخذ المسلمون ينسخون من هذه النسخة لا من غيرها، فلم يبقَ إلا مصحف عثمان برسمه. ولما ظهر الطباعون طُبع المصحف من هذه النسخة بالرسم والقراءة نفسيهما. والفرق بين جمع أبي بكر وجمع عثمان أن جمع أبي بكر كان بسبب الخوف من أن يضيع شيء من القرآن إذا مات بعض حفظته.

Therefore, Uthman's action was not the compilation of the Qur‟an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Messenger of Allah (saw) as it was. He he did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger (saw) when the revelation was sent down, and it is the same copy which Abu Bakr (ra) had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation. The difference between the compilation of Abu Bakr and that of Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur‟an if any of its memorisers died out.

ومع أنه كان مكتوبًا على صحائف، فإنه لم يكن مجموعًا في مكان واحد وفي كتاب واحد، فجُمع. وكان جمع عثمان لأن الخلاف قد كثر في وجوه القرآن عند قراءته، بسبب اتساع اللغة، حتى أدى ذلك إلى أن اتهم بعضهم بعضًا بالخطأ. وخُشي أن يتفاقم الأمر ويصير الشر أعظم. فنُسخت الجماعة الأولى سبع نسخ، وأُرسلت إلى الأمصار الإسلامية المختلفة. والمصحف الذي بين أيدينا اليوم هو نفس المصحف الذي أُنزل على رسول الله ﷺ، وهو ذات المصحف الذي جمعه أبو بكر حين جُمعت الصحف في مكان واحد، وهو ذاته الذي نسخ منه عثمان النسخ السبع، وأمر بإحراق ما سواها. وهو القرآن الكريم نفسه في ترتيب آياته بعضها مع بعض، وفي ترتيبها داخل سورها، وفي رسمه وإملائه.

As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of Uthman took place because differences increased regarding aspects of the Qur‟an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Messenger of Allah (saw). It is the same mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same noble Qur‟an in its verse arrangement in relation to each other and their arrangment in their respectives Surahs, script and dictation.

أما الصحيفة الأصلية التي أملاها رسول الله ﷺ من الوحي، فقد جُمعت تلك الأوراق معًا ثم نُسخت، وظلت محفوظة في حوزة حفصة أم المؤمنين، إلى أن تولّى مروان إمارة المدينة فمزّقها. وذلك لأنها لم تعد مُلزِمة، إذ انتشرت نسخ المصحف في كل مكان. روى ابن شهاب أن سالم بن عبد الله بن عمر أخبره: أن مروان كان يرسل إلى حفصة – أي حين كان أميرًا للمدينة من قِبل معاوية – يطلب منها الصحف التي كُتب منها القرآن، فكانت تأبى أن تعطيه إياها. قال سالم: فلما توفيت حفصة، ونحن راجعون من دفنها، أرسل مروان إلى عبد الله بن عمر يُعلمه عزمه الجازم أن يرسل إليه ذلك المصحف، فأرسله عبد الله بن عمر إليه، فأمر مروان بإتلافه، وقال: "إنما فعلتُ ذلك لأني خشيتُ إن بقي في أيدي الناس زمنًا طويلًا أن يرتابوا في هذه الصحف."

As for the original copy dictated by the Messenger of Allah (saw) from the revelation, those sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Madinah and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. Umar informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Madinah via Mu'awiyya - asking her for the sheets from which the Qur‟an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. Umar that he send him that mushaf. So 'Abdullah b. Umar sent it to him. Marwan ordered it to be destroyed. He said: “I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.”