An an tabbatar da hujjoji masu ƙarfi kuma bayyanannu cewa a lokacin da Manzon Allah ﷺ ya rasu, an riga an rubuta dukan Alƙur'ani, kuma dukansa yana cikin zukatan Sahabbai (Allah ya yarda da su). Duk lokacin da aka saukar da wata aya ko ayoyi, yakan umurci a rubuta su a gabansa nan take. Kuma bai hana Musulmi rubuta Alƙur'ani ba, sai dai abin da yake dictating wa marubutan da suke rubuta wahayin.

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.

Abu Sa'id al-Khudri ya ruwaito cewa Manzon Allah ﷺ ya ce:

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

"Kada ku rubuta wani abu daga gare ni, duk wanda ya rubuta wani abu da na faɗa banda Alkur'ani, to ya goge shi." (Muslim)

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

Abin da marubuta suke rubutawa daga wahayin an tattara shi a kan takardu (Suhuf). Ya ce (SWT): "Manzo daga wurin Allah, yana karanta shafuffuka tsarkakku (Suhuf) (na Alƙur'ani)." (TMQ Al-Bayyinah: 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)

"Hakika, (ayoyin Alkur'ani) wa'azi ne. Saboda haka duk wanda ya so, to ya lura da shi. (Yana) cikin Littattafai masu daraja. Masu girma (a daraja), masu tsarki. A hannun marubuta, masu girma kuma masu biyayya."

“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)

Ya bar wa'azin da ya rubuta komai da ke tsakanin murfin Mushaf wanda aka rubuta a gabansa ﷺ. 'Abd al-'Aziz b. Rufayya ya ruwaito: "Shaddad bin Ma'qil da ni mun shiga wajen Ibn 'Abbas. Shaddad bin Ma'qil ya tambaye shi, 'Shin Annabi ﷺ ya bar wani abu (banda Alkur'ani)?' Ya amsa: 'Bai bar komai ba sai abin da ke tsakanin murfin biyu (na Alkur'ani).' Sannan muka ziyarci Muhammad bin Al-Hanafiyya muka tambaye shi (tambayar iri ɗaya). Ya amsa, 'Annabi ﷺ bai bar komai ba sai abin da ke tsakanin murfin (na Alkur'ani).'" An samu ijma'i (yarjejeniya) a kan cewa dukkan ayoyin Alkur'ani a cikin surorinsu sun kasance an rubuta su kai tsaye a gaban Manzo ﷺ lokacin da wahayi ya sauka a gare shi, kuma an rubuta su a kan takardu (Suhuf). Mafi girma daga cikin Manzanni ya mutu yana farin ciki game da Alkur'ani, babbar mu'ujizarsa wadda ta kafa hujja ga Larabawa da duniya baki ɗaya. Bai ji tsoron cewa ayoyin Alkur'ani za su ɓace ba, domin Allah (SWT) ya kiyaye Alkur'ani da nassi bayyananne:

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:

“Lalle Mu ne: Mu ne muka saukar da Zikr (Alkur'ani), kuma lalle Mu ne masu tsaronsa (daga canji)." (TMQ Al-Hajj: 9)

“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)

Saboda adanawar Alƙur'ani a rubuce da kuma a zukatan Sahabbai bayan rasuwar Manzon Allah ﷺ, Sahabbai da farko ba su ji buƙatar tattara Alƙur'ani a littafi guda ba. Haka lamarin ya kasance har zuwa lokacin da yawancin Huffazai (masu haddace Alƙur'ani) suka mutu a yaƙe-yaƙen Riddah (ridda). Saboda haka Umar (ra) ya ji tsoron asarar wasu takardu da mutuwar Qurra' (waɗanda suka haddace dukan Alƙur'ani), wanda hakan zai iya sa wasu ayoyi su ɓace. Don haka ya yi tunanin tattara takardun da aka rubuta waje guda (a cikin littafi guda). Ya gabatar da ra'ayinsa ga Abu Bakr (ra), wanda a ƙarshe ya amince da shi kuma ya umarci a tattara Alƙur'ani.

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.

An Ubayd b. al-Sibaq ya ruwaito cewa Zayd b. al-Thabit al-Ansari ya ce: "Abu Bakr ya aiko da sako gare ni bayan asarar da aka yi (mai yawa) a cikin mayakan yakin Yamama (inda adadi mai yawa na Qurra' suka mutu). Umar yana wurin Abu Bakr, wanda ya ce: 'Umar ya zo wurina ya ce: "Mutane sun yi babbar asara a ranar (yakin) Yamama, kuma ina tsoron cewa za a sami ƙarin asara a cikin Qurra' a wasu fagage na yaƙi, har wani babban sashe na Alkur'ani ya ɓace, sai dai idan ka tattara shi. Ni ra'ayina shi ne ya kamata ka tattara Alkur'ani."' Abu Bakr (ra) ya ƙara da cewa: 'Na ce wa Umar, "Ta yaya zan aikata abin da Manzon Allah bai aikata ba?" Umar ya ce (mini), "Na rantse da Allah, abu ne mai kyau (hakika)." Don haka Umar ya ci gaba da matsa mini, yana ƙoƙarin shawo kan na amince da shawararsa, har Allah ya buɗe zuciyata gare shi, kuma na yi ra'ayi ɗaya da Umar.'" Zayd b. al-Thabit ya ƙara da cewa: "Umar yana zaune tare da shi (Abu Bakr) kuma bai yi magana da ni ba. 'Kai saurayi ne mai hikima, ba mu zarginka (da yin ƙarya ko mantuwa ba), kuma kai ne kake rubuta wahayin (Wahy) ga Manzon Allah. Saboda haka, ka nemi Alkur'ani ka tattara shi (a cikin takarda guda ɗaya).'" "Na rantse da Allah, da ya umarce ni da in motsa ɗaya daga cikin duwatsu (daga wurinsa), ba zai fi mini wahala ba fiye da abin da ya umarce ni da shi game da tattara Alkur'ani. Na ce musu duka biyu, 'Ta yaya za ku kuskura ku aikata abin da Annabi bai aikata ba?' Abu Bakr ya ce, 'Na rantse da Allah, abu ne mai kyau (hakika).' Don haka na ci gaba da muhawara da shi a kan haka har Allah ya buɗe zuciyata ga abin da ya buɗe zukatan Abu Bakr da Umar. Sai na fara neman ayoyin Alkur'ani na tattara su daga takardu, kashin kafaɗa, ganyen dabino, da kuma daga ƙwaƙwalwar mutanen (da suka haddace shi)." Na sami wasu ayoyi biyu na Suratu Al-Tauba tare da Khuzaima wadanda ban same su wurin kowa ba (ta fuskar rubutu), kuma sune: "Lalle ne, ya zo muku da wani Manzo daga cikinku. Abin yana damunsa ku sami wata wahala ko cuta." (TMQ At-Tauba: 128) har zuwa karshen Bara'a." Tattarawar Alkur'ani da aka tara ta kasance a wurin Abu Bakr (ra) har Allah (swt) ya karbe shi, sannan ta koma wurin Umar (ra) a lokacin rayuwarsa, kuma daga karshe ta kasance a wurin Hafsa (ra), 'yar Umar. Tattarawar Zaid (ra) ta Alkur'ani ba ta kunshi abin da ya rubuta daga wurin Huffazai ba. Maimakon haka, tattarawarsa ta hada abin da shi kansa ya rubuta a gaban Manzon Allah ﷺ. Bai hada wata takarda da wata takarda domin tattarawa ba sai dai idan shaidu biyu sun shaida cewa wannan takarda an rubuta ta ne a gaban Manzon Allah ﷺ. Haka kuma, bai karbi takarda ba sai dai idan ta cika sharuda biyu. Na farko, cewa tana nan a rubuce wurin daya daga cikin Sahabbai. Na biyu, cewa daya daga cikin Sahabbai ya haddace ta. Idan rubutacciyar sigar da wadda aka haddace suka dace da takardar da ake son tattarawa, sai ya dauke ta, in ba haka ba kuwa bai karba ba. Shi ya sa ya ki daukar karshen Suratu al-Bara'a har sai da ya same ta a rubuce wurin Abu Khuzayma, duk da cewa Zaid da kansa zai iya tunawa da ita ya kuma haddace ta. An ruwaito ta hanyar Yahya b. 'Abd al-Rahman b. Hatib cewa ya ce: "Umar ya tashi tsaye ya ce: duk wanda ya karbi wani abu na Alkur'ani daga Manzon Allah ﷺ, to ya kawo shi. Sun kasance suna rubuta shi a kan takardu, allunan katako da kuma kwanyar dabino." Ibn Hatib ya ce: "Ba ya karbar komai daga wurin kowa sai dai idan shaidu biyu sun bada shaida." Wannan yana nuna cewa Zaid bai gamsu da kawai ya sami wani abu a rubuce ba sai da wanda ya karɓe shi ya shaida cewa ya ji shi daga Manzon Allah (SWT), duk da cewa Zaid ya riga ya haddace shi. Ya yi haka saboda matuƙar taka-tsantsan da yake da shi. Don haka, tattara Alƙur'ani ba wani abu ba ne face haɗa takardun da aka riga aka rubuta a gaban Manzon Allah ﷺ waje ɗaya, zuwa littafi ɗaya tsakanin murfi biyu. Alƙur'ani ya kasance ana rubuta shi a kan takardu, amma ana ajiye su daban-daban. Sai Abu Bakar (RA) ya tattara su waje ɗaya. Saboda haka, umarnin Abu Bakar na tattara Alƙur'ani ba umarni ba ne na rubuta shi a cikin Mushaf guda ɗaya, a'a, umarni ne na kawo takardun da aka rubuta a gaban Manzon Allah ﷺ waje ɗaya. Umarni ne na tabbatar da cewa suna nan a asalin siffarsu ta farko, ta hanyar tallafa musu da shaidar mutum biyu cewa an rubuta su a gaban Manzon Allah ﷺ, da cewa suna hannun Sahabbai a rubuce kuma sun haddace su. Waɗannan takardu sun ci gaba da kasancewa a hannun Abu Bakar (RA) a lokacin rayuwarsa, sannan a hannun Umar (RA) a lokacin rayuwarsa, sannan a hannun Hafsa (RA) 'yar Umar, uwar muminai, bisa ga wasiyyar Umar. Daga wannan ya bayyana a fili cewa tattara Alƙur'ani da Abu Bakar ya yi ba wani abu ba ne face haɗa takardun da aka rubuta a gaban Manzon Allah ﷺ, kuma ba tattara Alƙur'ani na gaskiya ba ne.

Wannan yana cikin tattara Abubakar. Game da tattarawar Usman (ra), a shekara ta uku, ko wasu na cewa ta biyu, na Khilafarsa, a shekara ta 25 bayan hijira, Hudhaifa ɗan al-Yaman (ra) ya zo wurin Usman a Madina, a lokacin da mutanen Sham da mutanen Iraƙi ke yaƙi don cin ƙasar Armeniya da Azerbaijan. Hudhaifa ya ji tsoron bambance-bambancen da ke tsakanin mutanen Sham da mutanen Iraƙi wajen karatun Alƙur'ani. Ya ga mutanen Sham suna karatu bisa ga karatun Ubayy ɗan Ka'b (ra), kuma suna zuwa da karatun da mutanen Iraƙi ba su taɓa ji ba. Haka kuma ya ga mutanen Iraƙi suna karatu bisa ga karatun Abdullahi ɗan Mas'ud (ra), don haka suna da wasu karatu da mutanen Sham ba su taɓa ji ba. Sai suka fara zargin juna da Kafirci. Sun yi saɓani kan wani ayi a Suratul Baƙara. Ɗayansu yana karanta: "Kuma ku cika aikin Hajji da Umra saboda Allah (wa atimmul hajja wal 'umrata lillah)." (TMQ Al-Baƙara: 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)

Kuma ɗayan karatun ya ce: "Kuma ku cika aikin Hajji da Umra zuwa ga Ɗakin (Allah) (wa atimmul hajja wal 'umrata lil bayt)." Sai Hudhaifah ya fusata, idanunsa suka yi ja saboda fushi. An ruwaito game da Hudhaifah cewa ya ce: "Mutanen Kufa suna manne da karatun Ibn Mas'ud, mutanen Basra kuma suna manne da karatun Abu Musa. Na rantse da Allah! Idan na je wurin Shugaban Muminai, zan umarce shi ya mayar da shi karatu guda ɗaya." Sai ya yi tafiya zuwa wurin Uthman (ra). Ibn Shihab ya ruwaito cewa Anas b. Malik (ra) ya ce: Hudhaifa bin al-Yaman ya zo wurin Uthman a lokacin da mutanen Sham da mutanen Iraƙi suke yaƙi don cin nasara a kan Armeniya da Azerbaijan. Hudhaifa ya ji tsoron bambancinsu (na mutanen Sham da Iraƙi) a karatun Alƙur'ani, sai ya ce wa Uthman: "Ya shugaban Muminai! Ka ceci wannan al'umma kafin su saɓa game da Littafin (Alƙur'ani) kamar yadda Yahudawa da Nasara suka yi a baya." Sai Uthman ya aika saƙo zuwa wurin Hafsa yana cewa: "Ki aiko mana da rubuce-rubucen Alƙur'ani domin mu tattara abubuwan Alƙur'ani a cikin kwafi cikakku, sannan mu mayar muku da rubuce-rubucen." Hafsa ta aika wa Uthman. Sai Uthman ya umarci Zaid bin Thabit, Abdullahi b. al-Zubair, Sa'id b. al-'As da Abdurrahman b. Harith b. Hisham da su sake rubuta rubuce-rubucen a cikin kwafi cikakku. Uthman ya ce wa mutanen Quraishawa ukun: "Idan kun saɓa da Zaid b. Thabit a kan wani abu a cikin Alƙur'ani, to ku rubuta shi a cikin yaren Quraish, domin an saukar da Alƙur'ani a cikin harshensu." Suka yi haka, kuma bayan sun rubuta kwafi da yawa, Uthman ya mayar wa Hafsa asalin rubuce-rubucen. Uthman ya aika wa kowane lardin Musulunci kwafi ɗaya na abin da suka kwafa, kuma ya umarta a ƙone duk sauran abubuwan Alƙur'ani, ko an rubuta su a takardu rarrabe ko cikakkun kwafi. Adadin kwafin da aka yi shi ne bakwai. An aika Mushafai bakwai zuwa Makka, al-Sham, Yaman, Bahrain, Basra, Kufa, kuma an ajiye kwafi ɗaya a Madina.

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.

Saboda haka, aikin Uthman ba tattara Alkur'ani ba ne. Maimakon haka, ya kasance kawai kwafa da rubuta abin da aka rubuta tun daga Manzon Allah ﷺ kamar yadda yake. Bai yi wani abu ba face yin kwafi bakwai daga kwafin da aka adana a hannun Hafsa, uwar muminai, da kuma haɗa mutane a kan wannan rubutu guda ɗaya, kuma ya hana kowane rubutu ko karatu banda shi. Al'amarin ya tabbata a kan wannan kwafi a matsayin rubutu da karatu. Shi ne rubutu da karatu iri ɗaya wanda aka rubuta takardun a gaban Manzon Allah ﷺ lokacin da wahayi ya sauka, kuma shi ne kwafin iri ɗaya da Abu Bakr (ra) ya tattara. Sai Musulmi suka fara yin kwafi daga wannan kwafin ba daga wani kwafi ba. Ba abin da ya rage sai Mushafin Uthman a rubutunsa. Lokacin da masu buga littattafai suka zo, aka buga Mushaf daga wannan kwafin, da rubutu da karatu iri ɗaya. Bambancin tattarawar Abu Bakr da ta Uthman shi ne cewa tattarawar Abu Bakr ta faru ne saboda tsoron cewa wani abu zai ɓace daga Alkur'ani idan wani daga cikin masu haddace shi ya mutu.

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.

Ko da yake an rubuta shi a kan takardu, ba a tara shi a wuri ɗaya a cikin littafi guda ba, sai aka tattara shi. Tattara ta Uthman ta faru ne saboda bambance-bambance sun ƙaru game da al'amuran Alƙur'ani lokacin da suke karanta shi, saboda faɗaɗar harshe. Wannan ya sa wasu suka zargi wasu da yin kuskure. An ji tsoron al'amarin zai ta'azzara ya zama mafi muni ƙwarai. Saboda haka aka kwafi tattarawar farko sau bakwai, aka aika su zuwa larduna daban-daban na Musulmi. Mushafin da muke da shi a yanzu shi ne wannan Mushafi guda da aka saukar wa Manzon Allah ﷺ. Shi ne mushafin guda da Abubakar ya tattara lokacin da aka haɗa takardun a wuri ɗaya. Kuma shi ne wanda Uthman ya kwafi kwafe-kwafe bakwai daga cikinsa, ya kuma umarci a ƙone sauran. Shi ne wannan Alƙur'ani mai girma a cikin tsarin ayoyinsa dangane da juna, da tsarin su a cikin surorinsu, da rubutu da kuma karatun baka.

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.

Game da takardun asali da Manzon Allah (ﷺ) ya gabatar da su daga wahayi, an tattara waɗannan takardu tare, sannan aka kwafe su. Sun kasance a kiyaye a hannun Hafsa, Uwar muminai, har Marwan ya zama Wali (gwamnan) Madina, sai ya yayyaga su. Dalilin haka shi ne ba a ɗauke su a matsayin wajibi ba, domin kwafin Mushaf ya bazu ko'ina. Ibn Shihab ya ruwaito cewa Salim ɗan 'Abdullahi ɗan Umar ya sanar da shi cewa: Marwan yana aika wa Hafsa neman takardun da aka rubuta Alƙur'ani daga cikinsu — wato lokacin da yake Amir na Madina ta hannun Mu'awiyya. Ta ƙi ba shi su. Salim ya ce: Lokacin da Hafsa ta rasu, yayin da muke dawowa daga jana'izarta, Marwan ya bayyana wa 'Abdullahi ɗan Umar shawararsa ta ƙarshe cewa ya aika masa da wannan Mushaf. Sai 'Abdullahi ɗan Umar ya aika masa da shi. Marwan ya umarci a lalata shi. Ya ce: "Na yi haka ne saboda ina tsoron idan ya ci gaba da kasancewa a hannun mutane na tsawon lokaci, mutane za su shiga shakka game da waɗannan takardu."

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.”