Telah terbukti melalui dalil yang jelas dan pasti bahawa ketika Nabi ﷺ wafat, seluruh al-Qur'an telah ditulis di atas kepingan tulang bahu (haiwan), pelepah kurma dan lukhaf (batu putih yang nipis dan lebar). Keseluruhannya juga dipelihara dalam hati para Sahabat (semoga Allah meredai mereka). Apabila satu ayat atau beberapa ayat diturunkan, baginda ﷺ akan memerintahkan supaya ayat-ayat tersebut ditulis di hadapannya dengan segera. Baginda ﷺ tidak melarang kaum Muslimin daripada menulis al-Qur'an selain daripada apa yang biasa baginda ﷺ dikte kepada para penulis wahyu. Muslim meriwayatkan sebuah hadis daripada Abu Sa'id al-Khudri bahawa Rasulullah ﷺ bersabda:

It has been proven by decisive and definite evidence that when the Prophet  died the whole Qur’ān had been written on pieces of shoulder blades (of animals), palm risps and on lukhaf’s (a thin broad white stone). All of it was preserved in the hearts of the Sahabah (may Allah be pleased with them). When an ayah or ayāt would be revealed he  would order that they be written down before him at once. He did not prevent the Muslims from writing the Qur’ān in other than what he used to dictate to the scribes who wrote down the revelation. Muslim reported a hadīth from Abu Sa'id al-Khudri  that the Messenger of Allah  said:

Apa yang ditulis oleh para penulis wahyu dikumpulkan di atas helaian-helaian. Beliau berkata:

What the scribes wrote from the revelation was collected on sheets. He  said:

yaitu, membaca lembaran-lembaran yang disucikan dari kebatilan, sungguh ditulis tangan yang benar-benar nyata dan adil. Allah berfirman:

i.e, reciting sheets purified from falsehood, honestly handwritten unequivocally true and just. Allah  said:

Yakni peringatan ini yang tercatat dalam rekod-rekod itu dijunjung (tinggi) di sisi Allah dan dimuliakan nilainya, terpelihara daripada tangan-tangan orang yang rosak, dan bahawa ia telah dituliskan oleh para penulis yang takut kepada Allah. Dia meninggalkan segala yang tertulis di antara dua kulit mushaf yang telah dituliskan di hadapannya. 'Abd al-'Aziz b Rufayya' meriwayatkan:

i.e this admonition established in the records is held (highly) in honour with Allah  and exalted in value, free from the hands of those that are corrupt and that they have been written down by God fearing scribes. He  left everything that was written between the two covers of the mushaf which had been written down in front of him. 'Abd al-'Aziz b Rufayya' narrated:

Ijma' (kesepakatan ulama) telah ditetapkan bahawa semua ayat al-Qur'an dalam surah-surahnya masing-masing telah dituliskan secara langsung di hadapan Rasulullah ﷺ ketika wahyu sedang diturunkan kepadanya, dan bahawa ayat-ayat itu ditulis di atas lembaran-lembaran (suhuf). Rasul yang paling agung ﷺ wafat dalam keadaan reda terhadap al-Qur'an, mukjizat beliau yang terbesar yang menjadi hujah bagi bangsa Arab dan seluruh dunia. Beliau tidak bimbang bahawa ayat-ayat al-Qur'an akan hilang, kerana Allah ﷻ telah memelihara al-Qur'an dengan teks yang nyata:

An Ijma' (consensus) has been established on the fact that all of the verses of the Qur’ān in their respective chapters (Sura’s) had been written down directly in front of the Messenger  when the revelation was being revealed to him, and that they were written on sheets (suhuf). The greatest of the Messengers  died content about the Qur’ān, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur’ān that they would be lost because Allah  has preserved the Qur’ān with an explicit text:

Kerana ayat-ayat ini telah terpelihara secara kekal melalui penulisannya sebelum baginda, dan dengan terpeliharanya di dalam hati para Sahabah, serta dengan keizinan yang diberikan kepada kaum Muslimin untuk menulis Al-Qur'an. Inilah sebabnya selepas kewafatan Rasulullah ﷺ, para Sahabah tidak merasakan keperluan untuk mengumpulkan Al-Qur'an dalam satu kitab atau keperluan untuk menuliskannya sehinggalah ramai daripada para Huffaz (penghafaz Al-Qur'an) terbunuh dalam peperangan Riddah. Oleh itu, 'Umar bimbang akan kehilangan lembaran-lembaran (suhuf) dan kematian para Qurra' (mereka yang telah menghafal keseluruhan Al-Qur'an), yang boleh menyebabkan sebahagian ayat hilang. Maka beliau berfikir untuk menghimpunkan lembaran-lembaran tertulis itu (dalam satu himpunan). Beliau mengemukakan cadangannya kepada Abu Bakr, lalu pengumpulan Al-Qur'an pun dilaksanakan. Diriwayatkan oleh 'Ubayd ibn al-Sibaq bahawa Zayd bin Thabit al-Ansari berkata: Abu Bakr mengutus seseorang memanggil aku selepas korban yang besar di kalangan para pejuang (dalam peperangan) Yamamah (di mana sejumlah besar Qurra' terbunuh). 'Umar hadir bersama Abu Bakr, lalu beliau berkata, "'Umar datang kepadaku dan berkata, 'Orang ramai telah mengalami korban yang besar pada hari (peperangan) Yamamah, dan aku bimbang akan lebih ramai korban di kalangan Qurra' (mereka yang mengetahui Al-Qur'an dengan hati) di medan-medan perang yang lain, sehingga sebahagian besar Al-Qur'an mungkin hilang, melainkan engkau mengumpulkannya. Dan aku berpendapat hendaklah engkau mengumpulkan Al-Qur'an.'" Abu Bakr menambah, "Aku berkata kepada 'Umar,

Because these verses had been preserved permanently via them being written down before him , and being preserved in the hearts of the Sahabah and by the permission granted to the Muslims to write down the Qur’ān. This is why after the death of the Messenger  the Sahabah did not feel the need to compile the Qur’ān in one book or the need to write it down until many of the Huffaz (memorisers of the Qur’ān) had been killed in the Riddah wars. So due to this 'Umar  feared for the loss of the sheets (suhuf) and the death of the Qurra' (Those who had committed the whole of the Qur’ān to memory), thereby causing some verses to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr  and so the compilation of the Qur’ān was performed. It has been narrated by 'Ubayd ibn al-Sibaq that Zayd b al-Thabit al-Ansari said: Abu Bakr  sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). 'Umar  was present with Abu Bakr  who said, 'Umar  has come to me and said, The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualities among the Qurra' (those who know the Qur’ān by heart) at other battle-fields, whereby a large part of the Qur’ān may be lost, unless you collect it. And I am of the opinion that you should collect the Qur’ān.” Abu Bakr  added, “I said to 'Umar ,

'Umar berkata (kepadaku),

'Umar  said (to me),

Maka ‘Umar terus berusaha meyakinkan dan memujuk saya untuk menerima cadangannya sehingga Allah membuka hati saya untuk menerimanya, dan saya berpendapat sama seperti ‘Umar.” (Zayd b. al-Thabit menambah:) ‘Umar sedang duduk bersamanya (iaitu Abu Bakr) dan tidak bercakap dengan saya. “Engkau seorang pemuda yang bijaksana dan kami tidak mencurigai engkau (dengan berdusta atau lalai); dan engkau dahulu menulis wahyu untuk Rasulullah ﷺ. Oleh itu, carilah Al-Qur’an dan kumpulkanlah ia (dalam satu manuskrip).” “Demi Allah, sekiranya dia (Abu Bakr) memerintahkan saya untuk memindahkan salah satu gunung (dari tempatnya), ia tidak akan lebih berat bagi saya daripada apa yang dia perintahkan kepada saya mengenai pengumpulan Al-Qur’an. Saya berkata kepada kedua-duanya, “Bagaimana kamu berani melakukan sesuatu yang tidak dilakukan oleh Nabi ﷺ?” Abu Bakr berkata, “Demi Allah, ia (sesungguhnya) suatu perkara yang baik.” Maka saya terus berhujah dengannya mengenainya sehingga Allah membuka hati saya untuk perkara yang telah Dia bukakan hati Abu Bakr dan ‘Umar. Maka saya mula mencari bahan-bahan Al-Qur’an dan mengumpulkannya daripada lembaran-lembaran kulit, tulang bahu, tangkai daun kurma dan daripada ingatan orang-orang (yang menghafalnya). Saya mendapati dua ayat Surah At-Taubah bersama Abu Khuzaimah yang tidak saya dapati pada orang lain, (iaitu):

So ‘Umar  kept on trying to convince me and persuade me to accept his proposal till Allah  opened my heart for it and I had the same opinion as 'Umar.' (Zayd b al-Thabit added:) Umar  was sitting with him (i.e Abu Bakr) and was not speaking to me). 'You are a wise young man and we do not suspect you (of telling lies or of forgetfulness): and you used to write the revelation (wahy) for Allah's Apostle . Therefore, look for the Qur’ān and collect it (in one manuscript). 'By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’ān. I said to both of them, “How dare you do a thing which the Prophet  has not done?' Abu Bakr  said, 'By Allah, it is (really) a good thing So I kept on arguing with him about it till Allah  opened my heart for that which He  had opened the hearts of Abu Bakr  and Umar . So I started locating the Qur’ānic material and collecting it from the parchments, scapula bones, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found two Verses of Sura at-Tawba with Abu Khuzaima which I did not find with anybody else, (and they were):

sehingga akhir Surah Bara'ah. Manuskrip yang menjadi asas pengumpulan al-Qur'ān itu kekal dalam simpanan Abu Bakar sehingga beliau wafat, kemudian dengan 'Umar semasa hayatnya, dan akhirnya ia kekal bersama Hafsah binti 'Umar. Kompilasi al-Qur'ān oleh Zayd tidak terdiri daripada apa yang beliau tulis daripada al-Huffaz (iaitu para penghafaz al-Qur'ān). Sebaliknya, kompilasinya menghimpunkan apa yang beliau tulis sendiri di hadapan Rasulullah ﷺ. Beliau tidak meletakkan satu helai lembaran dengan lembaran lain untuk dihimpunkan melainkan apabila dua orang saksi memberi kesaksian bagi setiap lembaran yang dibentangkan kepadanya bahawa ia telah ditulis di hadapan Rasulullah ﷺ. Tambahan pula, beliau tidak menerima sesuatu lembaran melainkan jika ia memenuhi dua syarat: pertama, ia wujud dalam bentuk bertulis bersama salah seorang Sahabah; dan kedua, ia telah dihafal oleh salah seorang Sahabah. Apabila bentuk bertulis dan bentuk hafalan itu sepadan dengan lembaran yang hendak dihimpunkan, beliau menerimanya. Jika tidak, beliau tidak menerimanya. Inilah sebabnya beliau menahan diri daripada mengambil akhir Surah al-Bara'ah sehinggalah beliau menemuinya dalam bentuk bertulis bersama Abu Khuzaymah, walaupun Zayd sendiri dapat mengingat dan menghafalnya. Telah diriwayatkan melalui Yahya bin 'Abd al-Rahman bin Hatib bahawa beliau berkata:

until the end of Sura Bara'ah. The manuscript on which the Qur’ān was collected, remained with Abu Bakr  till he passed away, and then with 'Umar  during his lifetime, and finally it remained with Hafsa bint Umar . Zayd's compilation of the Qur’ān did not consist of what he  wrote down from the Huffaz (i.e the memorisers of the Qu’ran). Rather his compilation brought together what he had written himself in front of the Messenger of Allah . He did not place one sheet/page with another sheet in order to compile them unless two witnesses testified, for every sheet that had been presented to him that it was written in the presence of the Messenger of Allah . Furthermore, he did not accept a sheet unless it met two conditions; firstly, that it was present in written form with one of the Sahabah. And second, that it had been memorised by one of the Sahabah. When the written and memorised forms concurred with the sheet that was intended to be compiled, he accepted it. Otherwise he did not accept it. This is why he refrained from taking the end of sura al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'abd al-Rahman ibn Hatib that he said:

Oleh itu, proses pengumpulan itu tidak lain hanyalah menghimpunkan helaian-helaian yang telah ditulis di hadapan Rasulullah ﷺ menjadi satu kitab di antara dua kulit buku. Al-Qur’an pada masa itu ditulis di atas helaian-helaian, tetapi disimpan berasingan. Maka Abu Bakr telah mengumpulkannya di satu tempat. Oleh sebab itu, arahan Abu Bakr untuk mengumpulkan Al-Qur’an bukanlah arahan untuk menulisnya dalam satu mushaf, sebaliknya ia adalah arahan untuk membawa bersama helaian-helaian yang telah ditulis di hadapan Rasulullah ﷺ ke satu tempat, dan juga arahan untuk memastikan bahawa helaian-helaian itu kekal dalam bentuk asalnya dengan disokong oleh kesaksian dua orang saksi bahawa ia telah ditulis di hadapan Rasulullah ﷺ, dan bahawa ia berada dalam milik para Sahabat dalam bentuk tulisan serta mereka telah menghafaznya. Helaian-helaian ini kekal terpelihara dalam milik Abu Bakr semasa hayatnya, kemudian bersama ‘Umar semasa hayatnya, dan selepas itu bersama Hafsah binti ‘Umar, Ummul Mukminin, mengikut wasiat ‘Umar. Daripada ini jelaslah bahawa pengumpulan Al-Qur’an oleh Abu Bakr hanyalah menghimpunkan helaian-helaian yang telah ditulis di hadapan Rasulullah ﷺ, dan ia bukanlah pengumpulan Al-Qur’an yang sebenar. Hafalan itu pula merujuk kepada helaian-helaian ini, iaitu dokumen-dokumen yang ditulis di hadapan Rasulullah ﷺ, dan bukan hafalan Al-Qur’an itu sendiri. Penghimpunan keping-keping tersebut dan pemeliharaannya tidak dilakukan melainkan sebagai langkah berhati-hati serta dengan mencurahkan segala usaha dalam memeriksa hafalan betul-betul apa yang diriwayatkan daripada Rasulullah ﷺ. Adapun Al-Qur’an itu sendiri, ia terpelihara dalam hati para Sahabat dan dihafal dalam ingatan mereka. Dalam hal hafalan, kebergantungan diletakkan kepada jumlah besar para Sahabat, kerana mereka yang menghafaznya sama ada sepenuhnya atau sebahagian adalah ramai.

Thus, the (process) of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Messenger of Allah  into one book between two covers. The Qur’ān used to be written down on sheets but they were kept seperately. So Abu Bakr  assembled them in one place. That is why Abu Bakr's  order to compile the Qur’ān was not an order to write it down in one mushaf, rather it was an order to bring the sheets that had been written in the Messenger's  presence together in one place and it was an order to make certain; that they are in the same form as they were by supporting it with the testimonies of two witnesses that they had been written in front of the Messenger of Allah  and that they were in the possession of the Sahabah in written form and that they had memorised them. These sheets remained preserved in the possession of Abu Bakr  during his life and then with 'Umar  during his lifetime and them with Hafsa the daughter of 'Umar , the mother of the Believers in accordance with 'Umar's  bequest. From this it becomes clear that Abu Bakr's  compilation of the Qur’ān constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger  and it was not an actual compilation of the Qur’ān. And the memorisation was in regard to these sheets i.e the documents which were written in front of the Messnegr of Allah  and not the memorisation of the Qur’ān. The bringing together of such pieces and their preservation was not done except by way of cautiousness and expending all efforts in examining the memorisation of exactly what had been reported from the Messenger of Allah . As for the Qur’ān itself, it was preserved in the hearts of the Sahabah and memorised in their memory. In memorization, dependence was put on a great multitude of Sahabah because those memorising it completely or partially were many.

Dan yang lain membaca:

And the other read:

Maka Huzayfah menjadi marah dan matanya merah kerana murka. Telah diriwayatkan daripada Huzayfah bahawa beliau berkata:

So Huzayfah  became angry and his eyes went red with rage. It has been narrated about Huzayfah  that he said:

Diriwayatkan oleh Ibn Shihab bahawa Anas bin Malik meriwayatkan: Huzayfah bin al-Yaman datang kepada Uthman ketika penduduk Syam dan penduduk Iraq sedang berperang untuk menakluki Armenia dan Azerbaijan. Huzayfah merasa takut akan perbezaan mereka (penduduk Syam dan Iraq) dalam bacaan al-Qur'an, lalu beliau berkata kepada Uthman,

It has been reported by Ibn Shihab that Anas ibn Malik narrated: Huzayfa bin al-Yaman  came to Uthman  at the time when the people of al-Sham and the people of Iraq were waging a war to conquer Armenia and Azerbaijan. Hudhayfa  was afraid of their (the people of al-Sham and Iraq) differences in the recitation of the Qur’ān, so he said to 'Uthman ,

Lalu 'Uthman mengirim pesan kepada Hafsa yang berbunyi,

So 'Uthman  sent a message to Hafsa  saying,

Hafsah menghantarnya kepada 'Uthman. Kemudian 'Uthman memerintahkan Zaid bin Thabit (ra), 'Abdullah bin al-Zubair, Sa'id bin al-'As dan 'Abdul Rahman bin Harith bin Hisham untuk menyalin semula mushaf-mushaf tersebut menjadi naskhah-naskhah yang sempurna. 'Uthman berkata kepada tiga orang Quraisy itu,

Hafsa  sent it to 'Uthman . 'Uthman  then ordered Zaid bin Thabit (ra), 'Abd Allah ibn al Zubair, Said ibn al-'As and 'Abd al-Rahman ibn Harith ibn Hisham to rewrite the manuscripts in perfect copies. 'Uthman  said to the three Qurayshi men,

Mereka berbuat demikian, dan apabila mereka telah menyalin banyak salinan, 'Uthman mengembalikan naskhah-naskhah asal kepada Hafsa. 'Uthman menghantar satu salinan daripada apa yang mereka miliki kepada setiap wilayah Islam, dan memerintahkan agar semua bahan Al-Qur'an yang lain, sama ada yang ditulis dalam manuskrip-manuskrip serpihan atau salinan-salinan lengkap, dibakar. Bilangan salinan yang dibuat ialah tujuh. Ketujuh-tujuh mushaf itu dihantar ke Makkah, al-Sham, Yaman, Bahrain, Basrah, Kufah, dan satu salinan disimpan di Madinah.

They did so, and when they had written many copies, 'Uthman  returned the original manuscripts to Hafsa . 'Uthman  sent one copy of what they have copies to every Muslim province, and ordered that all the other Qur’ānic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven mushaf’s were sent to Makkah, al-Sham, Yemen, Bahrain, Basra, Kufah, and one copy was kept in Madinah.

Oleh itu, tindakan 'Uthman bukanlah pengumpulan al-Qur'an, sebaliknya ia hanyalah penyalinan dan transkripsi daripada perkara yang sama yang ditranskripsikan daripada Rasulullah ﷺ sebagaimana adanya. Beliau tidak melakukan apa-apa selain membuat tujuh salinan daripada naskhah yang terpelihara yang berada dalam simpanan Hafsah, ibu orang-orang Mukmin, dan menyatukan umat di atas tulisan tunggal ini serta melarang sebarang tulisan atau bacaan lain selain daripadanya. Perkara ini diselesaikan dengan naskhah ini sebagai tulisan dan bacaan. Ia adalah tulisan dan bacaan yang sama di mana helaian-helaian itu ditulis sebagaimana ditulis di hadapan Rasulullah ﷺ ketika wahyu diturunkan. Dan ia adalah naskhah yang sama yang telah dikumpulkan oleh Abu Bakr. Kemudian orang-orang Islam mula membuat salinan daripada naskhah ini dan bukan daripada naskhah lain. Tiada yang tinggal kecuali mushaf 'Uthman dalam tulisannya. Apabila percetakan muncul, mushaf dicetak daripada naskhah ini dengan tulisan dan bacaan yang sama.

Therefore, 'Uthman's  action was not the compilation of the Qur’ān rather it constituted in only the copying and transcription of the same thing transcribed from the Messenger of Allah  as it was. He did not do anything other than make seven copies from the preserved copy in the possession of Hafsa , the mother of the Believers and unite the people on this single script and forbade any other script or dictation other than it. The matter was settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written as was written in the presence of Allah's Messenger  when the revelation was revealed. And it is the same copy which Abu Bakr  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.