An Alƙur'ani ya sauka ga Annabi Muhammadu (ﷺ) a sassa-sassa cikin shekaru ashirin da uku na annabcinsa. Duk lokacin da wata matsala ta taso ko duk lokacin da Allah ya so ya ba Annabi (ﷺ) da mabiyansa shawara ta musamman, Allah zai aiko Mala'ika Jibril da wani sashe na Alƙur'ani, wanda zai karanta wa Annabi (ﷺ). Don haka, Alƙur'ani bai sauka gaba ɗaya a lokaci guda ba kamar yadda littattafan wahayi na farko suka sauka, sai dai a sassa cikin tsawon lokaci.

The Qur’aan was revealed to Prophet Muhammad (ﷺ) in sections throughout the twenty-three years of his prophethood. Whenever a problem arose or whenever Allaah wanted to give the Prophet (ﷺ) and his follower’s special advice, Allaah would send angel Jibreel with a part of the Qur’aan, which he would recite to the Prophet (ﷺ). Thus, the Qur’aan was not revealed all at once in its complete form like the earlier books of revelation, but in parts over a period of time.

Lokacin da Jibrilu ya fara karanta wani sashe na Alkur'ani ga Annabi ﷺ, Annabi ﷺ ya yi ƙoƙarin maimaita shi bayansa, kalma da kalma. Daga baya Allah ya sa Jibrilu ya gaya masa kada ya yi haka. An umurce shi maimakon ya saurari Alkur'ani sosai. Lokacin da Annabi ﷺ ya yi haka, Allah ya sa ya iya tuna komai ba tare da wahala daga gare shi ba. Allah ya ce a cikin Alkur'ani,

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 (ﷺ) did that, Allaah caused him to be able to remember everything without any effort on his part. Allaah said in the Qur’aan,

Yana da matukar muhimmanci Annabi (ﷺ) ya tuna duk abin da aka saukar masa, domin shi ba ya iya karatu ko rubutu.

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

Annabi (ﷺ) ya isar da dukkan Alkur'ani ga sahabbansa kafin rasuwarsa. Ya yi amfani da hanyoyi daban-daban don tabbatar da cewa sun haddace shi kuma sun rubuta shi daidai yadda ya koye shi.

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. Manzon Allah (ﷺ) yana karanta wasu sassan Alƙur'ani da babbar murya a cikin sallolin jam'i. Ta haka ne mabiyansa suke jin sassan Alƙur'ani kullum.69

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. Duk wanda ya shiga Musulunci zai kasance ana koyar da shi sassan Alkur'ani da zai buƙaci amfani da su a cikin sallolinsa na yau da kullum. Don haka, Musulmi koyaushe suna koyo ko koyar da sassa daban-daban na Alkur'ani.

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. Annabi (ﷺ) ya sanar da sahabbansa cewa mafi alherin su su ne waɗanda suka koyi Alƙur'ani suka kuma koyar da shi. Wannan ya ƙarfafa su su ƙara himma wajen haddace Alƙur'ani da koyar da shi ga wasu.

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. Waɗanda suka iya karatu da rubutu, Annabi (r) ya umarce su da su rubuta sassa daban-daban na Alƙur'ani yayin da ake saukar da su. Annabi ﷺ yana gaya musu tsarin ayoyin da ya kamata su rubuta. Al-Baraa' ibn 'Aazib ya ce: a lokacin da aka saukar da ayar, "Waɗanda suka yi imani waɗanda suke zama (a gida) ba su yi daidai da waɗanda suke yin jihadi ba," Annabi ﷺ ya ce, "Kira Fulani." Sai ya zo da kwanon tawada da allo na itace ko kashin kafaɗa. Annabi ﷺ ya ce, "Rubuta: 'Waɗanda suka yi imani waɗanda suke zama (a gida) ba su yi daidai da waɗanda suke yin jihadi a hanyar Allah ba...'"70

4. Those who were able to read and write were told by the Prophet (r) 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

Saboda babu takarda a Larabawa a lokacin, an rubuta Alkur'ani a kan duk abin da ke samuwa. Sahabbai sun rubuta ayoyin Alkur'ani a kan ganyen dabino, duwatsu marasa lebur, bawon itace, katako, fatun dabbobi busassu, har ma a kan kafaɗun tumaki ko raƙuma. Ta haka ayoyin Alkur'ani suka kasance a zukatan Musulmi, haka kuma an rubuce su, a lokacin rayuwar Annabi (ﷺ). Tun da mutane sun shiga Musulunci a lokuta daban-daban na aikin Annabi (ﷺ), ƙalilan ne daga cikinsu suka ji dukan Alkur'ani kai tsaye daga Annabi (ﷺ). Wasu sahabbai sun fi wasu iya haddacewa. Don haka, duk da cewa dukansu sun haddace sassan Alkur'ani, ƙalilan ne kawai suka iya haddace dukan Alkur'ani a lokacin rayuwar Annabi (ﷺ).

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.

Lokacin da Annabi (ﷺ) ya rasu a shekara ta 632 CE, ba a rubuta dukan Al-Qur'aani a cikin littafi guda ɗaya ba. An rubuta shi a kan abubuwa daban-daban da ake rubutu a kansu, kuma sahabban Annabi (ﷺ) daban-daban ne suke riƙe da su. Kowa yana da wasu sassa, amma babu wanda yake da dukansa. Saboda ayoyin Al-Qur'aani sun ci gaba da saukowa har zuwa 'yan watanni kafin rasuwar Annabi (ﷺ), sahabbai sun fi damuwa da rubutawa da haddace shi fiye da tattara shi waje ɗaya cikin littafi. Saboda haka, tattara Al-Qur'aani zuwa rubutu guda ɗaya ba a yi shi a lokacin rayuwar Annabi (ﷺ) ba.

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).

Sūrah al-Qiyāmah (75): 16-18 Ana tsoron ka, ka motsa harshenka da shi don ka yi gaggawar karɓarsa. Lalle ne, tara shi da karanta shi yana a kanmu. Sa'annan idan Mun karanta shi, to ka bi karatunsa.

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

Umm Hishaam bint Haarithah ta ruwaito cewa ta haddace Suratul Qaaf kawai ta hanyar sauraron Annabi ﷺ yana karanta ta a lokacin khudubar Juma'a. (Sahih Muslim, juzu'i na 2, shafi na 412, lambobi 1893-4.)

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.)

Suratun-Nisaa' (4):95. Hadisin Al-Bukhaari ne ya tattara shi, Sahih Al-Bukhari, juzu'i na 6, shafi na 95, lamba ta 118.

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