其次:已经确认,每当有经文降示给他(SAW)时,他便会召唤记录启示的人将其写下,并将其诵读给一批穆斯林听,使确凿的证据得以确立其所言;他还会将其诵读给前来见他或与他一同礼拜的穆斯林。因此,《古兰经》诵读的实际情形是:它并非只诵读给某一个人,而是诵读给大批穆斯林,听闻者的人数达到了穩妥传承(tawaatur)的程度。由此可知,《古兰经》诵读的实质是:它被诵读给那些确凿证据足以确立其所言的人。
第三,问题不在于是否有人背诵了整部《古兰经》,而在于单节经文的传承。即便我们假设背诵整部《古兰经》的人在先知(SAW)时代尚未达到穩妥传承的人数,也不能因此推断单节经文的背诵者也未达到这一标准。每一节经文的背诵者都达到了穩妥传承的人数,并且此外还有文字记录。《古兰经》的每一节经文都是从先知(SAW)处以穩妥传承的方式传来的。因此,说先知(SAW)时代的《古兰经》背诵者未达到穩妥传承的人数,是不成立的。
第四,汇集《古兰经》与从使者(SAW)处传承《古兰经》是两回事,因为传承是从使者(SAW)口头听闻,而这正是此处讨论的问题。至于将《古兰经》各节汇集成一部经卷(mushaf),其研究目的并非为了证明它们是《古兰经》,而是为了确定其先后次序,以及它们在长短方面与其他经文的关系。 此外，古兰经的收集并不是书写huffaz（背诵者）所背诵的内容，而是将在先知（愿主福安之）在场时所写下的书页，按照安拉的使者（愿主福安之）的命令，在每章中前后排列，并与古兰经背诵者所持有的内容进行比对，最后将其汇集在一处。因此，收集的问题与传述的问题是不同的，而讨论的是传述，所以古兰经的收集问题不应在此提及。至于各种抄本（masaahif）之间的差异：凡是其中属于单独传述（aahaad）的内容，都不是古兰经，也不能作为证据；而凡是属于大量传述（mutawaatir）的内容，则是出自安拉的启示，并可作为证据。因此，问题不在于抄本本身，而在于抄本中所包含的经文：如果某节经文是从先知（愿主福安之）那里经大量传述而来，即由一批人从他那里接受，且人数多到足以构成普遍传述（tawaatur），也就是足以确立其说法的确凿证据，那么它就被视为古兰经，并可作为证据；不属于此类的，则不被视为古兰经。所以，奥斯曼的抄本全部都是古兰经，因为其中所包含的所有经文都是大量传述的，由那些足以确立其说法的确凿证据的人所传述。至于伊本·麦斯欧德的抄本，其中以普遍传述流传的经文被视为古兰经，而以单独传述流传的经文，例如“连续三日斋戒”这一节，则不被视为古兰经，也不能作为证据。由此，针对古兰经背诵者和圣门弟子抄本所提出的反驳被驳回，并确立：大量传述的是古兰经，而单独传述的不是古兰经。 需要特别提请注意的是：《古兰经》是从先知（愿主福安之）那里通过目睹而传承下来的，即在启示降下时从启示本身获得，并通过书写和记诵而被记录下来。因此，圣门弟子（愿主喜悦之）并不是把《古兰经》当作对先知的叙述来转述，而是传递了降示的原文本身，以及先知命令书写的内容。这与圣训不同：圣训是代表先知（愿主福安之）而叙述的，并不是在他说出时书写下来，叙述时也没有书写，而是到了再传弟子的再传弟子之时才被书写和记录。《古兰经》则在启示降下时便已被书写和记录，圣门弟子传递的正是通过启示降下的那一原文，因此人们说：圣门弟子是以传递的方式把《古兰经》传给我们的。
Secondly: it is affirmed that when the verse or verses were descended onto Him (SAW), He used to call the revelation writers to write them, and used to recite them onto a number of Muslims a decisive proof would establish for their saying, and He used to recite them onto the Muslims who used to come to Him or attend the prayers with Him, so the practicality of the recital of the Qur’aan is that It was not recited onto one, but onto a mass of Muslims, so those who used to hear It reached the extent of the tawaator, and thus, the reality of Its recital is that It used to be recited onto those which the decisive proof would establish for their saying. Thirdly: the issue is not about memorizing the whole Qur’aan, but about the transmission of the individual verses, so if we suppose that the memorizers of the whole Qur’aan did not reach the extent of the tawaator; it does not mean that the transmission of the individual verses was not by the extent of the tawaator, so the non reaching of the memorizers of the whole Qur’aan at the time of the Prophet (SAW) the extent of the tawaator does not necessitate that the memorizers of Its individual verses are like that, so the memorizers of every verse reached the number of the tawaator, in addition to registering them by writing, and everyone of Its verses was transmitted from the Prophet (SAW) by mutawaatir transmission. Accordingly, it is not valid to say that: the memorizers of the Qur’aan at the time of the Prophet (SAW) did not reach the number of the tawaator. Fourthly: gathering the Qur’aan is different to transmitting It from the Messenger (SAW), because the transmission is the hearing from the Messenger (SAW) verbally, and this is the issue under discussion. As for gathering the verses of the Qur’aan in one mushaf (book); the research was not to prove that they are Qur’aan, but for forwarding or back warding them with regard to the other verses and the research was about their length and shortness. Moreover the gathering of the Qur’aan was not writing what the memorizers memorized, but gathering the pages that were written in the presence of the Messenger (SAW) and placing them after each other in every Surah as the Messenger of Allah (SAW) commanded, and comparing them to what the Qur’aan memorizers had, and placing them in one place. So the issue of the gathering is different to the issue of the transmission and the discussion is about the transmission, and therefore, the issue of gathering the Qur’aan should not be mentioned here. As for the difference between the masaahif (books); whatever in them is of the (aahaad) individually transmitted, that is not of the Qur’aan, and it is not a proof, and whatever is mutawaatir it is from It and it is a proof. So the issue is not related to the mushaf, but it is related to the verses contained in the mushaf, so if the verse is transmitted from the Messenger (SAW) as mutawaatir transmission, i.e. received from Him by a number who reached the extent of the tawaator (frequent transmission), i.e. the decisive proof would establish for their saying, then it is considered to be from the Qur’aan and it is a proof, and what is not like that, it is not considered to be of the Qur’aan, therefore, all the mushaf of Othman is Qur’aan, because all the verses contained in It are mutawaatir transmitted. Those whom the decisive proof is established for their saying transmitted them, whereas the mushaf of Ibn Mas’oud; whatever it contains of verses transmitted by tawaator are considered to be of the Qur’aan, and whatever it contains of verses transmitted individually, like the verse: sequent three fasting so days) is not considered to be of the Qur’aan and is not a proof. Accordingly the objection standing on the Qur’aan memorizers and on the masaahif of the Sahabah is rejected, and affirmed is that the mutawaatir transmitted is the Qur’aan, and what was individually transmitted is not of the Qur’aan. And what we should draw the attention to, is that the Qur’aan was transmitted by sighting from the Messenger (SAW), from the revelation at the time of His descent with it and was registered by writing and by memorizing it. So the Sahabah (RAA) did not narrate the Qur’aan as a narration from the Messenger but transmitted It, i.e. they transmitted the selfsame that was descended, and what the Messenger (SAW) commanded to write, unlike the hadeeth; it was narrated on behalf of the Messenger (SAW) and not written when He said it, nor was it written during its narration but it was written and registered at the time of Taabi’i al- Taabi’een. The Qur’aan got written and registered at the descent of the Wahi with it, and the Sahabah transmitted the selfsame that was descent by the Wahi, and therefore it is said that: the Sahabah transmitted the Qur’aan to us as a transmission.