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Usool At-tafseer4 min readViewed 2 times

7 The Collection Of The Qur’aan


Preservation of the Qur’aan

When Jibreel first recited a part of the Qur’aan to the Prophet (ﷺ), the Prophet (ﷺ) tried to repeat it after him, word for word. Allaah later had Jibreel tell him not to do so. He was told instead to listen to the Qur’aan carefully. When the Prophet (r) did that, Allaah caused him to be able to remember everything without any effort on his part. Allaah said in the Qur’aan,

“Do not move your tongue to hastily (learn) it. Surely I will collect and recite it. So, when I recite it, follow its recital.” 68

It was very important that the Prophet (r) remember all that was revealed to him, because he could neither read nor write.

The Prophet (ﷺ) passed on all of the Qur’aan to his companions before he died. He used a number of different ways to make sure that they memorized and recorded it exactly as he learned it.

1. The Prophet (ﷺ) used to recite aloud various parts of the Qur’aan in the salaahs (congregational prayers). In that way, his followers used to hear parts of the Qur’aan daily.69

2. Everyone who entered Islaam would be taught parts of the Qur’aan that they would have to use in their daily prayers. Thus, Muslims were always learning or teaching various parts of the Qur’aan.

3. The Prophet (ﷺ) informed his followers that the best of them were those who learned and taught the Qur’aan. This encouraged them to make even greater efforts to memorize the Qur’aan and teach it to others.

4. Those who were able to read and write were told by the Prophet (ﷺ) to write down the various sections of the Qur’aan as they were revealed. The Prophet (ﷺ) would tell them the order in which they should record the verses. Al-Baraa’ ibn ‘Aazib stated that when the verse, “Those believers who sit (at home) are not equal with those who strive,” was revealed, the Prophet (ﷺ) said, “Call So-and-so.” He came with an inkpot and a wooden board or a shoulder blade. The Prophet (ﷺ) said, “Write: ‘Those believers who sit (at home) are not equal with those who strive in the cause of Allaah...’ ”70

Because there was no paper in Arabia at that time, the Qur’aan was written down on anything that was available. The companions wrote the verses of the Qur’aan on date palm leaves, flat stones, tree bark, wood, dried animal skins, and even the shoulder blades of sheep or camels. Thus, the verses of the Qur’aan were preserved in the hearts of Muslims, as well as written down, during the lifetime of the Prophet (ﷺ). Since people entered Islaam at various points during the Prophet’s mission, only a few of them heard all of the Qur’aan directly from the Prophet (ﷺ). Some companions were able to memorize better than others. So, even though all of them memorized portions of the Qur’aan, only a few were able to memorize all of the Qur’aan during the Prophet’s lifetime. on date palm leaves, flat stones, tree bark, wood, dried animal skins, and even the shoulder blades of sheep or camels. Thus, the verses of the Qur’aan were preserved in the hearts of Muslims, as well as written down, during the lifetime of the Prophet (ﷺ). Since people entered Islaam at various points during the Prophet’s mission, only a few of them heard all of the Qur’aan directly from the Prophet (ﷺ). Some companions were able to memorize better than others. So, even though all of them memorized portions of the Qur’aan, only a few were able to memorize all of the Qur’aan during the Prophet’s lifetime.

When the Prophet (ﷺ) died in the year 632 CE, the whole of the Qur’aan was not written down in one complete book. It was recorded on various pieces of writing material and kept in the possession of different followers of the Prophet (ﷺ). Each had sections, but none of them had all of it. Because of the fact that the verses of the Qur’aan continued to be revealed up until a few months before the Prophet’s death, the companions were more concerned with recording and memorizing than putting it all together in one book. Consequently, the gathering of the Qur’aan into one text was not done during the lifetime of the Prophet (ﷺ).


68 Soorah al-Qiyaamah (75):16-18.

69 Umm Hishaam bint Haarithah reported that she memorized Soorah Qaaf simply from hearing the Prophet (r) recite it during the khutbah on Fridays. (Sahih Muslim, vol. 2, p. 412, nos. 1893- 4.)

70 Soorah an-Nisaa’ (4):95. The hadeeth was collected by al-Bukhaaree, Sahih Al-Bukhari, vol. 6, p. 95, no. 118.

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Chapters (78)
  1. 1Introduction
  2. 21 Tafseer Of The Qur’aan
  3. 31.1 Schools Of Tafseer
  4. 41.2 Transmission Of Tafseer
  5. 51.3 Tafseer And Ta’weel
  6. 61.4 The Method Of Tafseer
  7. 71.5 Deviant Tafseers
  8. 81.6 The Conditions For The Mufassir 108
  9. 92 Books Of Tafseer
  10. 102.1 Tafseer Bir-riwaayah
  11. 112.2 Tafseer Bid-diraayah
  12. 122.3 Tafseers Of The Mu‘tazilees
  13. 133 Translation Of The Qur’aan
  14. 143.1 Types Of Translation
  15. 154 The Qur’aan: The Unique Book
  16. 164.1 The Main Theme
  17. 174.2 The Miracle Of The Qur’aan
  18. 184.3 The Challenge
  19. 194.4 Other Aspects Of The Qur’aan’s Miraculous Nature
  20. 204.5 Predictions About The Future
  21. 214.6 Descriptions Of Natural Phenomena
  22. 224.7 Contradictions In The Qur’aan
  23. 234.8 The Numerical Miracle of the Qur’aan
  24. 245 Wahy: Divine Revelation
  25. 255.1 The Method Of Wahy
  26. 265.2 Direct Revelations
  27. 275.3 Indirect Revelation
  28. 285.4 Types Of Wahy
  29. 295.5 Doubts About Qur’aanic Wahy
  30. 306 The Revelations Of The Qur’aan
  31. 316.1 The First Revelation
  32. 326.2 The Second Revelation
  33. 336.3 The Significance Of Segmented Revelation
  34. 346.4 Educational Benefits Of Segmented Revelation
  35. 357 The Collection Of The Qur’aan
  36. 367.1 The Era Of The Prophet (ﷺ) 609-632 Ce
  37. 377.2 The Era Of Aboo Bakr 632-634 Ce/11-13 Ah
  38. 387.3 The Era Of ‘uthmaan 644-656 Ce/23-35 Ah
  39. 397.4 Memorization Of The Qur’aan
  40. 407.5 Significance Of The Qur’aan’s Preservation
  41. 418 The Qur’aanic Text
  42. 428.1 The ‘uthmaanee Script
  43. 438.2 Decoration Of The Text
  44. 449 Dialects And Recitations
  45. 459.1 Sab‘ah Ahruf (the Seven Forms)
  46. 469.2 Significance Of The Seven Forms
  47. 479.3 The Dialect Of Quraysh
  48. 489.4 Qiraa’aat (the Recitations)
  49. 499.5 Tajweed (proper Qur’aanic Recitation)
  50. 5010 Asbaab An-nuzool: Reasons For Revelation
  51. 5110.1 The Benefits Of Asbaab An-nuzool
  52. 5210.2 Method Of Interpretation
  53. 5311 Makkan And Madeenan Revelations
  54. 5411.1 The Features Of Makkan Revelations
  55. 5511.2 The Features Of Madeenan Revelations
  56. 5611.3 The Importance Of The Distinction
  57. 5712 Naskh: Repeal And Replacement Of Divine Laws
  58. 5812.1 Conditions For Naskh
  59. 5912.2 Knowledge Of Naskh
  60. 6012.3 Types Of Naskh
  61. 6112.4 The Types Of Replacement
  62. 6212.5 The Wisdom Of Naskh
  63. 6313 The Muhkam (clear) And Mutashaabih (obscure) Verses
  64. 6414 Literary Form Of The Qur’aan
  65. 6514.1 The Mathal
  66. 6614.2 The Qasam
  67. 6714.3 The Jadal (debate)
  68. 6814.4 The Qissah (narrative)
  69. 6915 Language Of The Qur’aan
  70. 7015.1 Aamm (general) And Khaass (specific)
  71. 7115.2 Specification Of The ‘aamm
  72. 7215.3 Expressions Of Takhsees
  73. 7315.4 Takhsees Of A Verse By An External Statement
  74. 7415.5 Mutlaq (absolute) And Muqayyad (qualified)
  75. 7515.6 Mantooq (stated) And Mafhoom (implied) Meanings
  76. 7615.7 Mafhoom (implied) Meanings
  77. 77Conclusion
  78. 78Bibliography