An adana Alƙur'ani ta gudana kamar haka:
The preservation of the Qur’aan took place as follows:
1) A duk lokacin da ayoyin Alkur'ani Mai Girma suke saukowa ga Manzon Allah ﷺ, yakan karanta su ga sahabbansa, sai su haddace su daidai yadda suka karbe su daga gare shi. Sannan su kan karanta ayoyin a cikin sallarsu, a lokaci guda kuma yakan umurci (zababbun) masu rubuta Wahayi su rubuta su a kan fatu da dama, cikin sauran kayan da ake rubutawa a kansu a lokacin. Sa'annan kafin rasuwarsa ﷺ, ya karanta shi (gaba dayansa) ga Jibrilu (AS).
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).
2) Lokacin da Manzon Allah ﷺ ya rasu, an riga an rubuta dukkan Alqur'ani a kan kayayyakin rubutu, kuma an haddace shi a cikin zukatan Sahabbai (rah). Saboda haka, adadin wadanda suka haddace shi ya kai matsayin Tawatur ga kowane aya daga ayoyin Alqur'ani.
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.
A zamanin Abu Bakr (ra), an tattara Alƙur'ani aka kammala tsara shi da haɗa shi bisa ga abin da yake Tawqeefiy (wanda Allah ya tsara), daidai yadda aka isar da shi daga Manzon Allah ﷺ. Wannan aiki ya gudana ne ƙarƙashin wani kwamiti wanda Zaid Bin Thaabit (ra) ya jagoranta, wanda shi ne ya fi kowa kiyaye shi, kuma ya kasance ɗaya daga cikin waɗanda suke rubuta Wahayin yayin da yake sauka. Don haka sai aka tsara aya-ayoyinsa da surorinsa aka shirya su. Aya-ayoyi da surori aka sanya su aka haɗa su waje ɗaya, sannan aka ɗaure su da zare. Sa'an nan Abu Bakr (ra) ya ba shi suna Al-Mushaf, kuma Ummah ta karɓi wannan Mushaf ta hanyar yarjejeniya (Ijmaa’) a kansa, yayin da duk abin da ke cikinsa aka tabbatar da shi ta hanyar Tawaatur (rahotanni tabbatattu).
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).
4) A lokacin Uthmaan Ibn Affaan (ra), wani daga cikin Sahabbai (Hudhaifah Bin Al-Yamaan) ya ce wa Uthmaan: "Ka riki wannan Al'umma kafin su sabawa juna game da Littafin (watau Alkur'ani) kamar yadda Yahudawa da Nasara suka sabawa juna (game da littattafansu da suka gabata)." Sai Uthmaan (ra) ya aika wa Hafsah (ra) ta aiko masa da Mushafin da aka tara aka hada a lokacin Abubakar (ra). Sannan Uthmaan ya naɗa Zaid Bin Thabit, Abdullahi Ibn Zubair, Sa'eed Ibn Al-Aas da Abdur Rahman Bin Al-Haarith akan wannan aiki. Suka yi kwafi huɗu, sai ya aika kwafi guda zuwa kowane daga Kufa, Basra, Sham, yayin da ya ajiye kwafi guda a wurinsa a Madinatul Munawwara.
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) Sannan Alkur'ani Mai Girma ya kasance ana haddacewa da hardace shi daga adadi mai yawa da suka kai matakin Tawaatur a kowane zamani har zuwa yau.
5) The Qur’aan Al-Kareem was then memorised by a number reaching the level of Tawaatur in every generation until our current day.
Tawaatur Alqur'ani tare da kasancewarsa an rubuta shi yana sa shi Qat'iy Ath-Thuboot (tabbataccen isnadi) dangane da kasancewarsa Alqur'anin da Allah Ta'aala ya saukar wa Manzo Muhammad 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).
Babu wani abu sai Mutawaatir ake ɗaukarsa a matsayin Alƙur'ani. Saboda haka, karatun Abdullah Ibn Mas'ood (ra) game da Kaffara (kaffara) na marayu:
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: