Lalle ne, Mu ne muka saukar da Alkur'ani, kuma lalle ne Mu ne masu tsaronsa.442

“Indeed, it is We who sent down the Qur’an and indeed, We will be its Guardian.”442

An kuma Alqur'ani ne ya yi alkawarin kiyayewa da rashin canzawarsa a cikinsa cikin ƙarfin hali. Mutum zai yi mamaki yadda littafin da aka fi ɗorawa a zuciya kuma aka rubuta shi a kan ƙasusuwa, ganyen dabino, da guntayen fata cikin shekaru ashirin da uku zai iya rayuwa. Mutane za su koyi wani ɓangare na Alqur'ani daga Annabi ﷺ ko sahabbansa, sannan su koma ƙasashensu su koyar da shi ga iyalansu, abokansu, da ɗalibansu, waɗanda kuma za su isar da shi ga wasu. Waɗannan watsawa ta baki daban-daban sun ci gaba ba tare da juna ba tsawon ƙarni, a duniya baki ɗaya. Duk da haka, Musulmi miliyan dubu ɗaya da dubu ɗari takwas a yau duk suna karanta Alqur'ani daidai yadda aka koyar da shi ga sahabban Annabi ﷺ kuma aka rubuta shi a cikin littafin Usmaniyya na asali. Ko da ƙungiyoyin addini masu hamayya (watau Sunna, Shi'a, Khawarij) suna karanta Alqur'ani iri ɗaya. Kuma duk da haka, bayan shekaru dubu da ɗari biyar, ba mu iske wani saɓani a ma'ana tsakanin waɗannan watsawa ta baki a duniya ba. Game da sanannun bambance-bambancen karatu na wasu ayoyi, suna ƙara kyau ga ma'anoni masu yawa na nassin ne kawai. Karɓar cewa irin wannan daidaituwa za ta kasance kawai daidaituwa, ko cewa an yi haɗin kai a duniya baki ɗaya kan sigar Alqur'ani ta baki, ko kuma cewa makirci irin wannan girma ya yiwu a aikace, rashin hankali ne. Masanin gabas ɗan Italiya Laura Vaglieri (d. 1989) na Jami'ar Gabas ta Naples ya tabbatar a cikin littafinsa, An Interpretation of Islam, cewa: "Muna da wata hujja ta asalin Alqur'ani na Allah a cikin cewa rubutunsa ya kasance tsarkakakke kuma ba a canza shi ba tsawon ƙarnuka tun daga ranar saukarsa har zuwa yau."444

The preservation and incorruptibility of the Qur’an were boldly promised therein. One should wonder how a book primarily committed to memory and documented on bones, palm leaves, and leather scraps over the span of twenty-three years could survive. People would learn some Qur’an from the Prophet صلى الله عليه وسلم or his Companions, then travel back to their homelands and teach it to their families, friends, and students, who would then relay it to others. These separate oral transmissions continued independently for centuries, across the earth. Despite that, all 1.8 billion Muslims today somehow still recite the Qur’an exactly as it was taught to the Prophet’s صلى الله عليه وسلم Companions and written in the original Uthmanic codex. Even competing denominations (i.e., Sunni, Shiite, Kharijite) recite the same Qur’an. And yet, a millennium and a half later, we do not find contradictions in meaning between all these oral traditions worldwide. As for the established variant readings of some verses, they only add to the beauty of the text’s multi-layered meanings.443 To accept that such consistency could be mere coincidence, or that global collusion on a spoken version of the Qur’an has taken place, or that a conspiracy of this magnitude was even logistically possible, is irrational. Italian Orientalist Laura Vaglieri (d. 1989) of Naples Eastern University attests in her book, An Interpretation of Islam, “We have still another proof of the divine origin of the Quran in the fact that its text has remained pure and unaltered through the centuries from the day of its delivery until today.”444

Yana da ban mamaki cewa Alƙur'ani a rubuce a yau ya dace daidai da asalin rubuce-rubucen Alƙur'ani da sahabban Manzon Allah ﷺ suka tattara. Ko da ƙananan bambance-bambancen rubutu da aka ruwaito daga wasu sahabbai an daidaita su a lokacin mulkin halifofin Musulunci huɗu na farko, kuma duk sahabbai sun karɓe su, haka kuma daidaitawa da kwafi ɗaya ya samu amincewarsu baki ɗaya. Domin a fahimci wannan sosai, ya kamata a yi tunani cikin adalci game da cewa, duk da cewa fasalin duba sipelin da sauran fasahohin zamani sun rage kurakurai da yawa a rubutunmu a yau, imel ɗinmu da saƙonnin waya har yanzu suna fuskantar kurakuran sipeli da nahawu. Sannan a yi la'akari da al'adar rubutun hannu ta zamanin da, tun kafin zuwan na'urar buga littattafai da kafin ilimin karatu da rubutu ya yaɗu sosai. Ba abin mamaki ba ne a samu dubban dubatar rubuce-rubucen hannu marasa daidaito na littattafan addinai na da, ko an yi haka da gangan ko da kuskure, kuma ko ana samun asalin rubutun domin tabbatar da shi ko babu. Amma game da Alƙur'ani, an kauce wa hakan saboda an adana kwafin Uthman, tare da haddar da mutane da yawa suke yi, da kuma salon waƙarsa mai ƙarfi wanda ke sauƙaƙa haddarsa, da kuma amfani da shi a kullum a rayuwar Musulmi. Waɗannan abubuwa tare suka zama wata hanya ta ƙarfafawa ta musamman da ba a taɓa samun irinta a tarihi ba.445

It is also remarkable that the Qur’an in written form today perfectly matches the original manuscripts of the Qur’an compiled by the Prophet’s Companions. Even the few scribal differences reported from some of the Companions were reconciled during the reign of Islam’s first four caliphs, accepted by all the Companions, and conformity with one copy won their consensus. To fully appreciate this, impartial consideration should be given to the fact that while spell-check and similar features afforded by modern technology have mitigated many lapses in our writing today, our emails and text messages still fall prey to spelling and grammatical errors. Then consider the premodern scribal tradition, rewinding to a world before the printing press and before mass literacy. It should not surprise us to have hundreds of thousands of misaligned manuscripts for the religious texts of the past—irrespective of whether this was done innocently or maliciously, and irrespective of whether originals of that text were available for cross-verification. But with the Qur’an, this was averted due to that Uthmanic codex being preserved, in addition to its mass-memorization, its strong poetic rhythm that facilitates memorization, and its daily usage in a Muslim’s life, which together constitute a genius reinforcement mechanism unrivaled in history.445

Wasu mutane suna da'awar cewa Alkur'ani an fara tattara shi a hukumance ta hannun wata hukuma ta tsakiya, kuma hakan ya faru da wuri har ya zama ana iya hana yaduwar rubuce-rubuce marasa daidaito tun kafin su yadu.

Some people claim that the Qur’an was initially codified by a central authority, and this happened early enough to make preempting the spread of non-conforming manuscripts possible.

Suna da'awar cewa tattara Abū Bakr da daidaita ʿUthmān za su iya share duk wani rubutun hannu na farko da suka ga bai dace ba bisa ra'ayinsu. Irin wannan zargi ba abin mamaki ba ne, la'akari da cewa an ajiye Littafi Mai Tsarki a asirce bisa dokokin gwamnati, kuma ba a iya samun sa ga talakawa ba sai shekaru 1,500 bayan Isa al-Masih, bayan Gyaran Addinin Furotesta. Duk da haka, yadda Alƙur'ani ya bazu a warwatse ba tare da cibiya guda ba ya sa ba zai yiwu a canza abin da ke cikinsa daga baya ba, sabanin "sabbin gyare-gyaren da aka amince da su" na Littafi Mai Tsarki waɗanda ake ci gaba da fitar da su har zuwa yau.

They contend that the compilation of Abū Bakr  and standardization of ʿUthmān  could have purged whatever early manuscripts they arbitrarily deemed undesirable. Such a suspicion is not unexpected, given that the Bible was kept secret by government-enforced dictates and remained inaccessible to the laity until 1,500 years after Jesus Christ , following the Protestant Reformation. However, the Qur’an’s unique decentralized dissemination made it impossible for anyone to later modify its content, unlike the “authorized revisions” of the Bible that continue being issued until the present day.

Har ila yau, tun da wannan watsa Alkur'ani ba ta dogara ga rubuce-rubuce kawai ba, hakan yana ba da damar auna abin da aka rubuta da abin da aka koya da baki, domin tabbatar da cewa tsarin rubutawa da yaɗawa ya kasance cikin kulawa sosai. Saboda haka, kiyaye shi a zukatan waɗanda suka haddace shi ne ya sa ya dawwama, kamar yadda Allah ya ce: {Amma dai Alkur'ani ayoyi ne bayyanannu da ke cikin ƙirjin waɗanda aka ba su ilimi, kuma babu wanda ke musun ayoyinmu sai azzalumai.}446

Furthermore, since this transmission of the Qur’an does not solely hinge on the written records, this allows for measuring the written against the oral to ensure that the documentation and dissemination processes were scrupulous. Hence, its preservation in the hearts of those who memorized it that is what has immortalized it, as Allah says, “Rather, the Qur’an is distinct verses [preserved] within the chests of those endowed with [sacred] knowledge, and none rejects our verses but the wrongdoers.”446

Masanin gabas Alford T. Welch ya rubuta cewa, Ga Musulmi, Alƙur'ani ya fi nesa da zama littafin addini ko adabin tsarki a ma'anar da Yammacin duniya ke amfani da ita. Muhimmancinsa na farko ga mafi yawan mutane tun shekaru aru-aru yana cikin sigarsa ta baka, wato sigar da ta fara bayyana, a matsayin "karatu" (kur'ān) da Muhammad ﷺ ya karanta wa mabiyansa cikin wata ɗaya na kusan shekaru ashirin… Wasu daga cikin mabiyan Muhammad ﷺ sun haddace wahayin a lokacin rayuwarsa, kuma al'adar baka da aka kafa ta haka ta ci gaba har zuwa yau, a wasu hanyoyi ba tare da dogaro da rubutaccen Alƙur'ani ba, ma kuma ta fi shi daraja… Shekaru aru-aru, ƙwararrun masu karatu ne ke kiyaye al'adar baka ta dukan Alƙur'ani, yayin da dukkan Musulmi ke haddace sassa na Alƙur'ani don amfani da su a cikin sallolin yau da kullum. Har zuwa kwanan nan, ba a cika fahimtar muhimmancin karatun Alƙur'ani ba sosai a Yammacin duniya.447

Orientalist Alford T. Welch writes, For Muslims, the Ḳurʾān is much more than scripture or sacred literature in the usual Western sense. Its primary significance for the vast majority through the centuries has been in its oral form, the form in which it first appeared, as the “recitation” (kurʾān) chanted by Muhammad to his followers over a period of about twenty years… The revelations were memorized by some of Muhammad’s followers during his lifetime, and the oral tradition that was thus established has had a continuous history ever since, in some ways independent of, and superior to, the written Ḳurʾān… Through the centuries the oral tradition of the entire Ḳurʾān has been maintained by the professional reciters, while all Muslims memorise parts of the Ḳurʾān for use in the daily prayers. Until recently, the significance of the recited Ḳurʾān has seldom been fully appreciated in the West.447