Na biyu: an tabbatar cewa a lokacin da aya ko ayoyi suka sauka a kansa (SAW), yana kiran marubutan wahayi su rubuta su, kuma yana karanta su ga adadi mai yawa na Musulmi, har hujja mai karfi ta tabbata ga abin da suke fada. Yana karanta su ga Musulmin da suke zuwa wurinsa ko suke halartar sallah tare da shi. Don haka aikin karatun Alkur'ani shi ne ba a karanta shi ga mutum daya ba, sai dai ga taro mai yawa na Musulmi. Wadanda suke ji sun kai matsayin tawaatur, don haka hakikanin karatunsa shi ne an karanta shi ga wadanda hujja mai karfi ta tabbata ga maganarsu.
Na uku: batun ba shine haddace dukkan Alkur'ani ba, sai dai isar da ayoyi daya-daya. Ko da mun dauka cewa masu haddace dukkan Alkur'ani a zamanin Annabi (SAW) ba su kai matsayin tawaatur ba, hakan ba ya nufin cewa isar da ayoyinsa daya-daya ba ta kai matsayin tawaatur ba. Masu haddace kowace aya sun kai adadin tawaatur, baya ga adana su ta hanyar rubutu, kuma kowace aya daga cikin ayoyinsa an isar da ita daga Annabi (SAW) ta hanyar tawaatur. Saboda haka, ba daidai ba ne a ce: masu haddace Alkur'ani a zamanin Annabi (SAW) ba su kai adadin tawaatur ba.
Na hudu: tattara Alkur'ani ya bambanta da isar da shi daga Manzo (SAW), domin isarwa ji ne daga Manzo (SAW) da baki, kuma wannan ne batun da ake tattaunawa a kai. Amma tattara ayoyin Alkur'ani a mushafi guda ba don tabbatar da cewa su Alkur'ani ne ba ne, sai don gabatarwa ko kashe-kashe dangane da sauran ayoyi; binciken kuma yana kan tsawonsu da gajartarsu. Bugu da kari, tattara Al-Qur'ani ba rubuta abin da masu haddacewa suka haddace ba ne, a'a tattara shafukan da aka rubuta a gaban Manzon Allah ﷺ, da jera su a jere a cikin kowace Sura kamar yadda Manzon Allah ﷺ ya umarta, da kwatanta su da abin da masu haddace Al-Qur'ani suke da shi, da sanya su a wuri guda. Don haka al'amarin tattarawa ya bambanta da al'amarin isarwa, kuma tattaunawar tana kan isarwa, don haka bai kamata a ambaci al'amarin tattara Al-Qur'ani a nan ba. Game da bambancin masaahif (littattafai): duk abin da ke cikinsu na aahaad (isarwa ta mutum ɗaya) ba na Al-Qur'ani ba ne, kuma ba hujja ba ne, amma duk abin da yake mutawaatir, to daga gare shi yake kuma hujja ne. Don haka al'amarin ba ya da alaƙa da mushaf, a'a yana da alaƙa da ayoyin da ke cikin mushaf. Idan aya ta isa daga Manzon Allah ﷺ ta hanyar isarwa ta mutawaatir, watau an karɓe ta daga gare shi ta wajen adadi wanda ya kai matakin tawaatur (yawaitar isarwa), watau hujja bayyananniya ta tabbata ga maganarsu, to ana ɗaukarta a matsayin ta Al-Qur'ani kuma hujja ce. Abin da ba haka yake ba kuwa, ba a ɗaukarsa a matsayin na Al-Qur'ani ba. Saboda haka, dukkan mushafin Usman Al-Qur'ani ne, domin duk ayoyin da ke cikinsa mutawaatir ne da aka isar. Waɗanda hujja bayyananniya ta tabbata ga maganarsu sun isar da su. Amma mushafin Ibn Mas'ud: duk abin da ya ƙunsa na ayoyin da aka isar ta hanyar tawaatur ana ɗaukarsu na Al-Qur'ani, kuma abin da ya ƙunsa na ayoyin da aka isar ta mutum ɗaya, kamar aya: "azumin kwana uku a jere" ba a ɗaukarsa na Al-Qur'ani kuma ba hujja ba ne. Saboda haka, hujjar da ake dogara da ita a kan masu haddace Al-Qur'ani da kan masaahif na Sahabbai ta ƙi, kuma abin da aka tabbatar shi ne cewa abin da aka isar ta mutawaatir shi ne Al-Qur'ani, abin da aka isar ta mutum ɗaya kuma ba na Al-Qur'ani ba ne. Abin da ya kamata a jawo hankali a kai shi ne, an isar da Alkur'ani ta hanyar gani daga Manzon Allah ﷺ, daga wahayin lokacin saukarsa tare da shi, kuma an rubuta shi da kuma haddace shi. Don haka Sahabbai (RA) ba su ruwaito Alkur'ani a matsayin hadisi daga Manzon Allah ﷺ ba, sai dai sun isar da shi, watau sun isar da ainihin abin da aka saukar, da kuma abin da Manzon Allah ﷺ ya umarta a rubuta, sabanin hadisi; an ruwaito shi a madadin Manzon Allah ﷺ kuma ba a rubuta shi a lokacin da ya faɗe shi ba, haka kuma ba a rubuta shi a lokacin ruwaitonsa ba, sai dai an rubuta shi aka kuma adana shi a lokacin Taabi'in Taabi'een. Alkur'ani ya samu rubuta da adanawa tun lokacin saukar wahayin tare da shi, Sahabbai kuma suka isar da ainihin abin da wahayi ya sauka da shi, saboda haka ana cewa: Sahabbai sun isar mana da Alkur'ani a matsayin isarwa.
Secondly: it is affirmed that when the verse or verses were descended onto Him (SAW), He used to call the revelation writers to write them, and used to recite them onto a number of Muslims a decisive proof would establish for their saying, and He used to recite them onto the Muslims who used to come to Him or attend the prayers with Him, so the practicality of the recital of the Qur’aan is that It was not recited onto one, but onto a mass of Muslims, so those who used to hear It reached the extent of the tawaator, and thus, the reality of Its recital is that It used to be recited onto those which the decisive proof would establish for their saying. Thirdly: the issue is not about memorizing the whole Qur’aan, but about the transmission of the individual verses, so if we suppose that the memorizers of the whole Qur’aan did not reach the extent of the tawaator; it does not mean that the transmission of the individual verses was not by the extent of the tawaator, so the non reaching of the memorizers of the whole Qur’aan at the time of the Prophet (SAW) the extent of the tawaator does not necessitate that the memorizers of Its individual verses are like that, so the memorizers of every verse reached the number of the tawaator, in addition to registering them by writing, and everyone of Its verses was transmitted from the Prophet (SAW) by mutawaatir transmission. Accordingly, it is not valid to say that: the memorizers of the Qur’aan at the time of the Prophet (SAW) did not reach the number of the tawaator. Fourthly: gathering the Qur’aan is different to transmitting It from the Messenger (SAW), because the transmission is the hearing from the Messenger (SAW) verbally, and this is the issue under discussion. As for gathering the verses of the Qur’aan in one mushaf (book); the research was not to prove that they are Qur’aan, but for forwarding or back warding them with regard to the other verses and the research was about their length and shortness. Moreover the gathering of the Qur’aan was not writing what the memorizers memorized, but gathering the pages that were written in the presence of the Messenger (SAW) and placing them after each other in every Surah as the Messenger of Allah (SAW) commanded, and comparing them to what the Qur’aan memorizers had, and placing them in one place. So the issue of the gathering is different to the issue of the transmission and the discussion is about the transmission, and therefore, the issue of gathering the Qur’aan should not be mentioned here. As for the difference between the masaahif (books); whatever in them is of the (aahaad) individually transmitted, that is not of the Qur’aan, and it is not a proof, and whatever is mutawaatir it is from It and it is a proof. So the issue is not related to the mushaf, but it is related to the verses contained in the mushaf, so if the verse is transmitted from the Messenger (SAW) as mutawaatir transmission, i.e. received from Him by a number who reached the extent of the tawaator (frequent transmission), i.e. the decisive proof would establish for their saying, then it is considered to be from the Qur’aan and it is a proof, and what is not like that, it is not considered to be of the Qur’aan, therefore, all the mushaf of Othman is Qur’aan, because all the verses contained in It are mutawaatir transmitted. Those whom the decisive proof is established for their saying transmitted them, whereas the mushaf of Ibn Mas’oud; whatever it contains of verses transmitted by tawaator are considered to be of the Qur’aan, and whatever it contains of verses transmitted individually, like the verse: sequent three fasting so days) is not considered to be of the Qur’aan and is not a proof. Accordingly the objection standing on the Qur’aan memorizers and on the masaahif of the Sahabah is rejected, and affirmed is that the mutawaatir transmitted is the Qur’aan, and what was individually transmitted is not of the Qur’aan. And what we should draw the attention to, is that the Qur’aan was transmitted by sighting from the Messenger (SAW), from the revelation at the time of His descent with it and was registered by writing and by memorizing it. So the Sahabah (RAA) did not narrate the Qur’aan as a narration from the Messenger but transmitted It, i.e. they transmitted the selfsame that was descended, and what the Messenger (SAW) commanded to write, unlike the hadeeth; it was narrated on behalf of the Messenger (SAW) and not written when He said it, nor was it written during its narration but it was written and registered at the time of Taabi’i al- Taabi’een. The Qur’aan got written and registered at the descent of the Wahi with it, and the Sahabah transmitted the selfsame that was descent by the Wahi, and therefore it is said that: the Sahabah transmitted the Qur’aan to us as a transmission.