Qur'on ayatlari va hadislari bilan aniq va qat'iy dalillar bilan isbotlanganki, Payg'ambar ﷺ vafot etganlarida butun Qur'on yozilgan bo'lib, uning hammasi Sahobalarning (Alloh ulardan rozi bo'lsin) qalbida saqlangan edi. Biror oyat yoki oyatlar nozil bo'lganda, u zot ﷺ ularni darhol huzurlarida yozib olishni buyurar edilar. Payg'ambar ﷺ musulmonlarni Qur'onni yozishdan man qilmagan edilar, faqat vahiyni yozib boruvchi kotiblarga o'zlari aytib yozdirgan narsalaridan boshqasini yozishdan qaytargan edilar.

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-Xudriy rivoyat qilishicha, Allahning Elchisi ﷺ shunday degan:

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

“Mendan Qur’on dan boshqa hech narsani yozmanglar. Kim mening aytganlarimni Qur’ondan boshqa narsa deb yozgan bo‘lsa, uni o‘chirib tashlasin.” (Muslim)

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

Vahiy bilan bog‘liq ravishda kotiblar yozib olgan narsalar varaqlarga to‘plangan (Suhuf). U (swt) aytdi: “Allohdan bir Rasul, pokiza sahifalar (Suhuf) (Qur’on) ni tilovat qilayotgan.” (TMQ Al-Bayyina: 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)

Yo‘q, albatta, bu (Qur’on oyatlari) nasihatdir. Kim xohlasa, shunga e’tibor bersin. (Bu) hurmatli sahifalarda (yozilgan), yuksak martabali, poklangan. Ezgu va itoatkor kotiblarning qo‘lida.

“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)

U (ﷺ) Mushafning ikki muqovasi orasida, uning huzurida yozilgan hamma narsani qoldirdi. 'Abd al-'Aziz ibn Rufayya rivoyat qiladi: “Shaddad ibn Ma'qil va men Ibn 'Abbos huzuriga kirdik. Shaddad ibn Ma'qil undan so'radi: “Payg'ambar (ﷺ) (Qur'ondan tashqari) biror narsa qoldirdimi?” U javob berdi: “U faqat Qur'onning ikki muqovasi orasida bo'lgan narsani qoldirdi.” So'ngra biz Muhammad ibn al-Hanafiyyaning oldiga bordik va unga (xuddi shu savolni) berdik. U javob berdi: “Payg'ambar (ﷺ) muqovalar orasidagi narsadan boshqa hech narsa qoldirmadi.” Ijmo' (ulamolar kelishuvi) shunga oid bo'lganki, Qur'onning barcha oyatlari o'z suralarida, vahiy nozil bo'lganida, Rasul (ﷺ) oldida to'g'ridan-to'g'ri yozilgan va ular sahifalarda (suhuf) yozilgan. Payg'ambarlarning eng buyugi Qur'on haqida, arablar va butun dunyo uchun dalil bo'lgan eng buyuk mu'jizasi haqida rozi bo'lgan holda vafot etdi. U Qur'on oyatlari yo'qolib ketishidan qo'rqmadi, chunki Alloh (subhanahu va taolo) Qur'onni aniq matn bilan saqlab qoldi:

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:

Darhaqiqat, Biz zikrni (Qur'onni) Biz nozil qildik va albatta, Biz uni (buzilishdan) saqlovchimiz.

“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)

Qur’onning yozma shaklda saqlanishi va sahobalarning xotirasida mavjud bo‘lganligi sababli, Payg‘ambar vafotidan keyin sahobalar dastlab Qur’onni bitta kitobga jamlash zaruratini sezmadilar. Bu holat ridda (murtadlik) urushlarida ko‘plab huffoz (Qur’onni yod olganlar) halok bo‘lguniga qadar davom etdi. Shu sababli Umar (roziyallohu anhu) yozilgan sahifalarning yo‘qolib ketishidan va qurra’ (Qur’onni to‘liq yod olganlar)ning vafot etishidan qo‘rqdi, bu esa ba’zi oyatlarning yo‘qolib ketishiga olib kelishi mumkin edi. Shuning uchun u yozilgan sahifalarni bir joyga to‘plash (bitta majmua qilib jamlash) haqida o‘yladi. U o‘z fikrini Abu Bakr (roziyallohu anhu)ga taklif qildi, Abu Bakr esa oxir-oqibat buni qabul qilib, Qur’onni jamlash haqida buyruq berdi.

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.

'Ubayd ibn as-Sibaq rivoyat qilishicha, Zayd ibn Sobit al-Ansoriy shunday degan: "Yamomada (ko'plab qori'lar halok bo'lgan jang) qattiq talofat berilganidan keyin Abu Bakr meni chaqirtirdi. Abu Bakr huzurida Umar ham bor edi. Abu Bakr dedi: 'Umar oldimga kelib shunday dedi: „Yamomada jang kunida odamlar qattiq talofat ko'rdi, men boshqa jang maydonlarida ham qori'lar orasida talofat ko'p bo'lib, Qur'onning katta qismi yo'qolib ketishidan qo'rqyapman, agar siz uni jamlamasangiz. Menimcha, siz Qur'onni jamlashingiz kerak", deydi.' Abu Bakr (roziyallohu anhu) qo'shimcha qildi: 'Men Umarga dedim: „Allohning Rasuli ﷺ qilmagan ishni men qanday qilaman?" Umar esa: „Alloh haqi, bu yaxshi ish", dedi. Shunday qilib Umar meni ko'ndirishga intilib, to Alloh mening ko'nglimni unga ochguncha, men ham Umarning fikriga kelguncha tinmadi.' Zayd ibn Sobit davom etdi: 'Umar uning (Abu Bakrning) yonida o'tirar, lekin menga gapirmasdi. Abu Bakr dedi: „Sen donishmand yigitsan, senga shubha qilmaymiz (yolg'on gapirish yoki unutuvchanlikda), sen Allohning Rasuli ﷺ uchun vahiyni yozib turgan edingsan. Shuning uchun Qur'onni izlab, uni (bir mushafda) jamla."' 'Alloh haqi, agar u (Abu Bakr) menga tog'lardan birini joyidan siljitishni buyurganida ham, Qur'onni jamlash haqida buyurganidan menga og'irroq bo'lmasdi. Men ikkalasiga dedim: „Payg'ambar ﷺ qilmagan ishni qanday qilishga jur'at etasizlar?" Abu Bakr dedi: „Alloh haqi, bu yaxshi ish." Shunday qilib, to Alloh Abu Bakr va Umarning ko'nglini ochgan narsaga mening ko'nglimni ochguncha, men u bilan bu haqda bahslashdim. Keyin men Qur'on oyatlarini izlab, ularni varaqlardan, kurak suyaklaridan, xurmo barglarining bandlaridan va odamlarning (yodlab olgan) xotiralaridan to'play boshladim.' Men Xuzayma bilan Tavba surasining ikkita oyatini topdim, ularni boshqa hech kimda yozma shaklda topmagan edim, ular quyidagilar: "Darhaqiqat, sizlarga o'zlaringizdan bir Elchi keldi. Sizlarning zarar ko'rishingiz, qiynalishingiz unga og'ir keladi." (TMQ At-Tavba: 128) to Bara'ah surasining oxirigacha." Yig'ilgan Qur'on nusxasi Abu Bakr (ra) qo'lida, to Alloh (swt) uni olib ketguniga qadar qoldi, keyin uning hayoti davomida Umar (ra) qo'lida qoldi va nihoyat Umarning qizi Hafsa (ra) qo'lida qoldi. Zayd (ra) ning Qur'onni jamlashi huffozlardan yozib olganlaridan iborat emas edi. Balki uning jamlanmasi o'zi Allahning Elchisi (ﷺ) huzurida yozgan narsalarini to'plashdan iborat edi. U ikki guvoh varaqning Allah Elchisi (ﷺ) huzurida yozilganini tasdiqlamaguncha, bir varaqni boshqa varaq bilan tartiblash uchun qo'ymas edi. Bundan tashqari, u varaqni ikki shartga javob bermaguncha qabul qilmas edi. Birinchisi, u sahobalardan biri huzurida yozma shaklda mavjud bo'lishi. Ikkinchisi, u sahobalardan biri tomonidan yodlangan bo'lishi. Yozma va yodlangan shakllar jamlanishi kerak bo'lgan varaq bilan mos kelganda, uni oladi, aks holda qabul qilmas edi. Shu sababli u Bara'ah surasining oxirini Abu Xuzayma huzurida yozma shaklda topmaguncha olishdan tiyilgan, holbuki Zayd uni o'zi eslay va yodda tuta olar edi. Yahyo ibn Abdurrahmon ibn Hotib orqali rivoyat qilinadiki, u aytdi: "Umar o'rnidan turib dedi: kim Allah Elchisi (ﷺ) dan Qur'ondan biror narsa olgan bo'lsa, uni olib kelsin. Ular buni varaqlarga, lavhalarga va xurmo bargi tolalariga yozar edilar." Ibn Hotib aytdi: "U (Zayd) ikki guvoh guvohlik bermaguncha kimdan biror narsani qabul qilmas edi." Shu bilan Zayd faqat yozma holda topilgan narsa bilan kifoyalanmagani ko'rinadi, to'g'ri, u buni yod olgan bo'lsa ham, to uni olgan kishi uni Allah elchisidan eshitganini guvohlik bermaguncha. U buni o'ta ehtiyotkorligi tufayli qildi. Shunday qilib, jamlash jarayoni Allah elchisi (saw) huzurida yozilgan varaqlarni ikki muqova orasidagi bitta kitobga to'plashdan boshqa narsa emas edi. Qur'on avvaliga varaqlarga yozilgan, ammo ular alohida saqlanardi. Shuning uchun Abu Bakr (ra) ularni bir joyga to'pladi. Demak, Abu Bakrning Qur'onni jamlash haqidagi buyrug'i uni bitta mushafga yozish haqida emas, balki Elchi huzurida yozilgan varaqlarni bir joyga to'plash haqida buyruq edi. Bu buyruq ularning asl shaklda ekanligini ikki guvohning shahodati bilan mustahkamlash, shuningdek ularning Sahobalar qo'lida yozma holda bo'lgani va ular tomonidan yodlab olinganini ta'minlash uchun berilgan edi. Bu varaqlar Abu Bakr (ra) qo'lida umri davomida saqlanib qoldi, so'ng Umar (ra) qo'lida uning hayoti davomida, keyin esa Umarning qiz farzandi, mo'minlarning onasi Hafsa (ra) qo'lida, Umarning vasiyatiga binoan saqlandi. Bundan ayon bo'ladiki, Abu Bakrning Qur'onni jamlashi faqat Allah elchisi huzurida yozilgan varaqlarni bir joyga to'plashdan iborat bo'lgan va bu Qur'onning haqiqiy jamlanishi emas edi.

Bu Abu Bakr to'plami haqida edi. Usmon (r.a.) to'plamiga kelsak, uning xalifaligining uchinchi yilida, ba'zilar aytganidek ikkinchi yilida, hijriy 25-yilda, Shom ahli va Iroq ahli Armaniston va Ozarbayjonni egallash uchun urush olib borayotgan paytda, Huzayfa ibn al-Yaman (r.a.) Madinada Usmonning oldiga keldi. Huzayfa Shom va Iroq ahlining Qur'on qiroatidagi ixtiloflaridan qo'rqdi. U Shom ahlining Ubayy ibn Ka'b (r.a.) qiroatiga ko'ra o'qiyotganini va Iroq ahli eshitmagan qiroatlar bilan kelayotganini ko'rdi. Shuningdek, u Iroq ahlining Abdulloh ibn Mas'ud (r.a.) qiroatiga ko'ra o'qiyotganini va Shom ahli eshitmagan ayrim qiroatlarga ega ekanini ko'rdi. Shunday qilib, ular bir-birini kufrda ayblay boshladilar. Ular Baqara surasidagi bir oyat borasida ixtilof qildilar. Biri o'qidi: "Allох uchun hajni va umrani to'liq ado eting (va atimmul hajja val 'umrata lillah)." (TMQ Baqara: 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)

"Va haj hamda umrani Allohning uyi uchun to'liq ado eting (wa atimmul hajja wal 'umrata lil bayt)." Shunda Hudhayfa g'azablandi va g'azabdan ko'zlari qizarib ketdi. Hudhayfa haqida rivoyat qilinadiki, u shunday degan: "Kufa aholisi Ibn Mas'udning qiroatiga amal qiladi, Basra aholisi esa Abu Musoning qiroatiga amal qiladi. Allohga qasamki, agar men Mo'minlar amiriga borsam, uni yagona qiroat qilishni buyuraman." Shunda u Usmon (ra) huzuriga bordi. Ibn Shihob rivoyat qilishicha, Anas ibn Molik (ra) shunday rivoyat qilgan: Hudhayfa ibn al-Yamon Usmon huzuriga o'sha paytda kelganki, Sham va Iroq aholisi Armaniston va Ozarbayjonni zabt etish uchun urush qilayotgan edilar. Hudhayfa ularning (Sham va Iroq aholisining) Qur'on qiroatidagi ixtiloflaridan qo'rqib, Usmonga shunday dedi: "Ey Mo'minlarning boshlig'i! Bu ummatni, ilgari yahudiy va nasroniylar kitob haqida ixtilof qilganlari kabi, ixtilof qilishlaridan oldin qutqaring." Shunda Usmon Hafsaga xabar yuborib: "Qur'on nusxalarini bizga yuboring, biz ularni mukammal nusxalarga ko'chirib olib, nusxalarni sizga qaytarib beramiz", dedi. Hafsa ularni Usmonga yubordi. Usmon Zayd ibn Sobit, Abdulloh ibn Zubayr, Sa'id ibn al-As va Abdurahmon ibn Horis ibn Hishomga nusxalarni mukammal qilib qayta yozishni buyurdi. Usmon uchta quraysiy kishiga dedi: "Agar Qur'onning biror joyida Zayd ibn Sobit bilan ixtilofga tushsangiz, uni Quraysh lahjasida yozing, chunki Qur'on ularning tilida nozil bo'lgan." Ular shunday qildilar va ko'plab nusxalar yozilgach, Usmon asl nusxalarni Hafsaga qaytarib berdi. Usmon ko'chirilgan nusxalardan birini har bir musulmon viloyatiga yubordi va qolgan barcha Qur'on materiallari, ya'ni parcha-parcha yozilgan sahifalar yoki to'liq nusxalar bo'lishidan qat'i nazar, kuydirilishini buyurdi. Ko'chirilgan nusxalar soni yettita edi. Yetti mushaf Makka, Shom, Yaman, Bahrayn, Basra, Kufaga yuborildi, bittasi esa Madinada saqlab qolindi.

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.

Shunday ekan, Usmon (ra) ning ish qilgani Qur'onni tartibga solish (jamlash) bo'lmagan. Balki u faqat Allohning Elchisi ﷺ dan xuddi shu holicha yozib olingan narsani ko'chirish va nusxalashdan iborat bo'lgan. U Hafsa, mo'minlarning onasi qo'lidagi saqlangan nusxadan yettita nusxa ko'chirishdan boshqa hech narsa qilmagan, odamlarni shu yagona yozuv ustida birlashtirgan va undan boshqa har qanday yozuv yoki imlo (aytib yozdirish)ni man etgan. Masala shu nusxa yozuv va imlo sifatida qat'iy bo'lib qolgan. Bu Allohning Elchisi ﷺ huzurida vahiy nozil bo'lganda sahifalar yozilgan o'sha yozuv va imlo hamda Abu Bakr (ra) tuzib chiqqan o'sha nusxadir. Shundan keyin musulmonlar boshqa biror nusxadan emas, aynan shu nusxadan ko'chirma olishni boshlashgan. Usmonning Mushafidan boshqa hech narsa qolmagan, uning yozuvi bilan. Bosmaxonachilar paydo bo'lganda, Mushaf aynan shu nusxadan, o'sha yozuv va imlo bilan chop etilgan. Abu Bakr va Usmon jamlashlari o'rtasidagi farq shundaki, Abu Bakrning jamlashi Qur'ondan biror narsa yo'qolib qolishidan qo'rqib, uni yodlovchilardan bir qismi vafot etgani sababli amalga oshgan.

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.

Garchi u varaqlarga yozilgan bo‘lsa ham, bir joyga, yagona kitob shaklida to‘planmagan edi, shu sababli u jamlandi. Usmon tomonidan jamlash amalga oshirildi, chunki tilning kengayishi tufayli Qur’onni o‘qishda uning ohanglariga oid farqlar ko‘paydi. Bu esa ba’zilarning boshqalarni xato qilishda ayblashiga olib keldi. Ish kuchayib, jiddiy darajada yomonlashib ketishidan qo‘rqildi. Shu sababli asl jamlanma yetti nusxadan ko‘chirilib, turli musulmon viloyatlariga yuborildi. Hozir qo‘limizda bo‘lgan mushaf Allohning Elchisiga ﷺ nozil qilingan o‘sha mushafdir. Bu varaqlar bir joyga jamlanganda Abu Bakr keltirgan o‘sha mushafdir. Usmon yetti nusxani ko‘chirib, qolganlarini yoqib yuborishni buyurgan aynan o‘sha mushafdir. Bu oyatlarning bir-biriga nisbatan tartibi, ularning o‘z suralaridagi joylashuvi, yozilishi va aytib berilishi jihatidan o‘sha aziz Qur’ondir.

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.

Payg'ambar (ﷺ) tomonidan vahiydan ko'chirib yozdirilgan asl nusxaga kelsak, o'sha varaqlar birlashtirilib, so'ngra ko'chirildi. U mo'minlarning onasi Hafsa (roziyallohu anho) qo'lida himoyada saqlanib keldi, to Marvon Madinaning hokimi (noib) bo'lguncha, u esa uni yirtib tashladi. Sababi, Mushafning nusxalari butun dunyoga tarqalib ketgan edi, shuning uchun u endi majburiy hisoblanmas edi. Ibn Shihob rivoyat qildiki, Solim ibn Abdulloh ibn Umar unga xabar berdi: Marvon (u Muoviya tomonidan Madina amiri bo'lgan paytida) Hafsaga odam yuborib, Qur'on yozilgan varaqlarni so'rar edi. U esa bermadi. Solim aytdi: Hafsa vafot etgach, biz uni dafn etib qaytayotganimizda, Marvon Abdulloh ibn Umarga o'zining qat'iy qarorini bildirdi va o'sha mushafni unga yuborishini so'radi. Shunda Abdulloh ibn Umar uni unga yubordi. Marvon uni yo'q qilishni buyurdi. U dedi: "Men buni qildim, chunki uzoq vaqt odamlar qo'lida qolsa, bu varaqlarga nisbatan odamlarda shubha paydo bo'lishidan qo'rqdim."

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.”