Qur’on ettita harf bo‘yicha o‘qilishda davom etdi, to Xalifa Usmon hukmronligining o‘rtalarigacha, qachonki chekka viloyatlarda Qur’onni tilovat qilish borasida ba’zi chalkashliklar paydo bo‘ldi. Ba’zi arab qabilalari o‘z qiroatlarining ustunligi haqida maqtana boshladi va raqobat kelib chiqa boshladi. Shu bilan birga, ba’zi yangi musulmonlar ham johillik tufayli turli shakllarni aralashtira boshladilar. Xalifa Usmon Qur’onning Quraysh lahjasiga muvofiq rasmiy nusxalarini tayyorlashga va ularni Qur’on qori’lari bilan birga Islom markazlariga yuborishga qaror qildi. Bu qarorni barcha sahobalar ma’qullashdi va Qur’onning barcha norasmiy nusxalari yo‘q qilindi. Rasmiy nusxalar tarqatilgandan so‘ng, boshqa barcha lahjalar qo‘llanilmay qoldi va Qur’on faqat bitta lahjada o‘qila boshlandi. Shunday qilib, bugun butun dunyoda mavjud bo‘lgan Qur’on faqat Quraysh lahjasi bo‘yicha yozilgan va tilovat qilinadi.29

The Qur’aan continued to be read according to the seven forms until midway through Caliph ‘Uthmaan’s rule, when some confusion arose in other outlying provinces concerning the Qur’aan’s recitation. Some Arabic tribes had begun to boast about the superiority of their readings and a rivalry began to develop. At the same time, some new Muslims also began mixing the various forms out of ignorance. Caliph ‘Uthmaan decided to make official copies of the Qur’aan according to the dialect of Quraysh and send them along with Qur’aanic reciters to the major centers of Islaam. This decision was approved by all of the sahaabah, and all unofficial copies of the Qur’aan were destroyed. Following the distribution of the official copies, all the other dialects were dropped and the Qur’aan began to be read in only one dialect. Thus, the Qur’aan which is available throughout the world today is written and recited only according to the dialect of the Quraysh.29

Yettita boshqa shakllardan voz kechilishi hech qanday tarzda Qur'onning biror qismining yo'qolishini anglatmaydi. Sahobalarga Payg'ambar (ﷺ) Qur'onni xohlagan yetti lahjadan istalgan biri bilan o'qish imkonini bergan edi, chunki ma'no bir xil edi va farqlar ma'nodosh edi; ularning oltitasidan foydalanishni to'xtatish to'g'risida bir ovozdan qaror qabul qilgan ham aynan ular bo'ldi. Agar bunday qaror Qur'onning eng kichik qismining yo'qolishini hech qanday tarzda o'z ichiga olganida edi, u bir ovozdan ma'qullanmagan bo'lardi. Demak, Qurayshiy lahjasidagi Qur'on, shubhasiz, Allohning o'zining so'nggi payg'ambari va elchisi Muhammad (ﷺ)ga nozil qilgan so'zining mukammal va to'liq to'plamidir.

The discontinuance of the other six forms does not in any way represent a loss of any part of the Qur’aan. The sahaabah were given the option by the Prophet (ﷺ) to recite the Qur’aan in any of the seven dialects they wished because the meaning was the same and the variations were synonymous; and it is they who unanimously decided to discontinue the use of the other six. Such a decision could not have been unanimously approved if it in any way entailed the loss of even the smallest part of the Qur’aan. Thus, the Qur’aan according to the Qurayshee dialect is, without doubt, a perfect and complete compilation of Allaah’s revealed word to the last of His prophets and messengers, Muhammad (ﷺ).