Uhifadhi wa Qur'ani ulifanyika kama ifuatavyo:
The preservation of the Qur’aan took place as follows:
1) Kila mara Aya za Qur'aan Tukufu zilipoteremshwa kwa Mjumbe wa Allah ﷺ, alikuwa akizisoma kwa Maswahaba zake, nao wakazikariri kama walivyozipokea kutoka kwake. Kisha walikuwa wakizisoma Aya hizo katika Swalah zao, na wakati huo huo alikuwa akiwaamuru waandishi waliochaguliwa wa Wahyi waziandike juu ya ngozi na ngozi za wanyama, pamoja na vifaa vingine vilivyokuwa vikitumika kuandikia wakati huo. Kisha kabla ya kufariki kwake ﷺ, alikisoma (Qur'aan kwa ukamilifu wake) kwa Jibriil (as).
1) Every time Aayaat of the Qur’aan Al-Kareem were revealed upon the Messenger of Allah (saw) he would recite them to his companions and they would then memorise it exactly as they received it from him. They would then recite the Aayaat in their Salaah and at the same time he would command (the selected) recorders of the Wahi to write them upon skins and hides amongst other materials that were written upon at that time. Then prior to his passing (saw) he recited it (in its entirety) to Jibreel (as).
2) Wakati Mjumbe wa Allah ﷺ alipofariki dunia, Qur'ani yote ilikuwa imeandikwa kwenye vifaa mbalimbali na ilikuwa imehifadhiwa vifuani mwa Sahaba (rah). Kwa hiyo, idadi ya wale waliokuwa wamehifadhi Qur'ani ilikuwa imefikia kiwango cha Tawaatur kwa kila Aya katika Aya za Qur'ani.
2) When the Messenger of Allah (saw) passed away the whole Qur’aan had been written on materials and had been memorised within the breasts of the Sahaabah (rah). Therefore, the number of those who had memorised it had reached the level of Tawaatur for every Aayah from the Aayaat of the Qur’aan.
Wakati wa Abu Bakr (ra), kukusanywa na kupangwa kwa Qur'aan kulikamilika kulingana na kile kilichowekwa na Allah (Tawqeefiy), kama kilivyopokelewa hasa kutoka kwa Mtume wa Allah ﷺ. Kazi hii ilifanywa na kamati iliyoongozwa na mtu aliyekuwa amehifadhi zaidi, Zaid bin Thaabit (ra), ambaye alikuwa mmoja wa waandishi wa Wahyi wakati ulipoteremka. Hivyo Aayaat na Suwar (Surah) zake zilipangwa na kuwekwa sawa. Aayaat na Suwar ziliwekwa pamoja na kisha kufungwa kwa uzi. Kisha Abu Bakr (ra) akaipa jina Al-Mushaf, na Mushaf hii imekubaliwa na Ummah kwa makubaliano (Ijmaa') juu yake, huku yote yaliyomo ndani yake yakithibitishwa kwa njia ya Tawaatur (taarifa zisizo na shaka).
3) At the time of Abu Bakr (ra) the ordering and gathering together of the Qur’aan was completed in accordance to what was Tawqeefiy (set by Allah) exactly as it had been transmitted from the Messenger of Allah (saw). This was undertaken by a committee led by the one who had most preserved it, Zaid Bin Thaabit (ra), who had been one of the writers of the Wahi as it descended. And so its Aayaat and Suwar (Soorahs) were ordered and organised. The Aayaat and Suwar were put and brought together and then tied by string. Then Abu Bakr (ra) gave it the name of Al-Mushaf and this Mushaf has been adopted by the Ummah by way of a consensus (Ijmaa’) upon it whilst all that is in it has been affirmed by way of Tawaatur (definite reports).
4) Wakati wa ‘Uthmaan Ibn ‘Affaan (ra), mmoja wa Sahaba (Hudhaifah Bin Al-Yamaan) alimwambia ‘Uthmaan: “Shika Ummah hii kabla hawajatofautiana kuhusu Kitaab (yaani Qur’aan), kama walivyotofautiana Mayahudi na Wakristo (kuhusu vitabu vyao vilivyokuwa kabla yao)”. Hivyo ‘Uthmaan (ra) alimwandikia Hafsah (ra) amtumie Mushafu ambao ulikuwa umekusanywa na kukusanywa pamoja wakati wa Abu Bakr (ra). Kisha ‘Uthmaan aliwateua Zaid Bin Thaabit, Abdullah Ibn Zubair, Sa’eed Ibn Al-‘Aas na Abdur Rahman Bin Al-Haarith kusimamia jambo hili. Wakatengeneza nakala nne, naye (‘Uthmaan) akatuma nakala moja kila moja kwa Al-Koofah, Al-Basrah, Ash-Shaam, huku akibakiza nakala moja kwake huko Al-Madinah Al-Munawwarah.
4) In the time of ‘Uthmaan Ibn ‘Affaan (ra), one of the Sahaabah (Hudhaifah Bin Al-Yamaan) said to ‘Uthmaan: “Take hold of this Ummah before they differ in respect to the Kitaab (i.e. the Qur’aan) like the differing of the Jews and the Christians (in respect to their books before them)”. So ‘Uthmaan (ra) communicated to Hafsah (ra) for her to send to him the Mushaf which had been collected and compiled at the time of Abu Bakr (ra). Then ‘Uthmaan appointed Zaid Bin Thaabit, Abdullah Ibn Zubair, Sa’eed Ibn Al-‘Aas and Abdur Rahman Bin Al-Haarith over this matter. They then made four copies and he (‘Uthman) sent a single copy to each of Al- Koofah, Al-Basrah, Ash-Shaam whilst keeping one copy with him in Al-Madinah Al-Munawwarah.
5) Qur'ani Tukufu kisha kikahifadhiwa na idadi ya watu iliyofikia kiwango cha Tawaatur katika kila kizazi hadi siku yetu ya leo.
5) The Qur’aan Al-Kareem was then memorised by a number reaching the level of Tawaatur in every generation until our current day.
Tawaatur ya Qur-aan pamoja na kuwa imeandikwa kwa maandishi ndiyo inayoifanya kuwa Qat'iy Ath-Thuboot (yenye uhakika wa kupokelewa) kwamba ni Qur-aan aliyoiteremsha Allah Ta'aalaa kwa Mtume Muhammad ﷺ.
The Tawaatur of the Qur’aan alongside it having been written down makes it Qat’iy Ath-Thuboot (definite in transmission) in regards to it being the Qur’aan that Allah Ta’Aalaa revealed upon the Messenger Muhammad (saw).
Hakuna kitu kinachohesabiwa kuwa Qur'ani isipokuwa Mutawaatir. Kwa hiyo, usomaji wa Abdullah Ibn Mas'ood (ra) kuhusu Kafara (upatanisho) ya yatima:
Nothing apart from the Mutawaatir is considered to be Qur’aan. Therefore, the reading of Abdullah Ibn Mas’ood (ra) in regards to the Kaffaarah (expiation) of the orphan: