Introduction to the preservation of the Quran
Qur’an facts Transmission of the Qur'an: Oral & Written Lets analyze the claim of the preservation of the Qur’an. · Muslims recite Quran from their memory in all of their five daily prayers. · Once a year, during the month of Fasting (Ramadan), Muslims listen to the · It's a tradition among Muslims that before any speech or presentation, marriages, 'Some people visited Zaid Ibn Thabit (one of the scribes of the Prophet) and asked him to tell them some stories about Allah's Messenger. He replied: "I was his (Prophet's) neighbor, and when the inspiration descended on him he sent for me and I went to him and wrote it down for him…" 
Total Alphabets: 323,760
Total Words: 86,430+
Total Verses: 6666
First Revelation: 610 C.E.
Last Revelation 623 C.E.
"There is probably no other book in the world which has remained twelve
centuries (now fourteen) with so pure a text".
Sir William Muir.
There are hundreds of religions flourishing around the world: Christianity, Islam, Buddhism, Sikhism, Hinduism, Judaism, Bahaism, Babism, Zoroastrianism, Mormonism, Jehovas Witnesses, Jainism, Confucianism etc. And each of these religions claim that their scripture is preserved from the day it was revealed (written) until our time. A religious belief is as authentic as the authenticity of the scripture it follows. And for any scripture to be labeled as authentically preserved it should follow some concrete and rational criteria.
Imagine this scenario: A professor gives a three hour lecture to his students. Imagine still that none of the students memorized this speech of the professor or wrote it down. Now forty years after that speech, if these same students decided to replicate professor's complete speech word for word, would they be able to do it? Obviously not. Because the only two modes of preservation historically is through writing and memory. Therefore, for any claimants to proclaim that their scripture is preserved in purity, they have to provide concrete evidence that the Scripture was written in its entirety AND memorized in its entirety from the time it was revealed to our time, in a continuous and unbroken chain. If the memorization part doesn't exist parallel to the written part to act as a check and balance for it, then there is a genuine possibility that the written scripture may loose its purity through unintentional and intentional interpolations due to scribal errors, corruption by the enemies, pages getting decomposed etc, and these errors would be concurrently incorporated into subsequent texts, ultimately loosing its purity through ages.
Now, of all the religions mentioned above, does any one of them possess their scriptures in its entirety BOTH in writing AND in memory from the day of its revelation until our time. None of them fit this required criteria, except one: This unique scripture is the Qur'an - revelation bestowed to Prophet Muhammad (peace be upon him) 1,418 years ago, as a guidance for all of humankind.
'In the ancient times, when writing was scarcely used, memory and oral transmission was exercised and strengthened to a degree now almost unknown' relates Michael Zwettler.
Prophet Muhammad (S): The First Memorizer
It was in this 'oral' society that Prophet Muhammad (S) was born in Mecca in the year 570 C.E. At the age of 40, he started receiving divine Revelations from the One God, Allah, through Archangel Gabriel. This process of divine revelations continued for about 22.5 years just before he passed away.
Prophet Muhammad (S) miraculously memorized each revelation and used to proclaim it to his Companions. Angel Gabriel used to refresh the Quranic memory of the Prophet each year.
'The Prophet (S) was the most generous person, and he used to become more so (generous) particularly in the month of Ramadan because Gabriel used to meet him every night of the month of Ramadan till it elapsed. Allah's Messenger (S) use to recite the Qur'an for him. When Gabriel met him, he use to become more generous than the fast wind in doing good'. 
'Gabriel used to repeat the recitation of the Qur'an with the Prophet (S) once a year, but he repeated it twice with him in the year he (Prophet) died'. 
The Prophet himself use to stay up a greater part of the night in prayers and use to recite Quran from memory.
Prophet's Companions: The First Generation Memorizers
Prophet Muhammad (S) encouraged his companions to learn and teach the Quran:
'The most superior among you (Muslims) are those who learn the Qur'an and teach it'. 
'Some of the companions who memorized the Quran were: 'Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah bin Abbas, Abdullah bin Amr bin al-As, Aisha, Hafsa, and Umm Salama'. 
'Abu Bakr, the first male Muslim to convert to Islam used to recite the Quran publicly in front of his house in Makka'. 
The Prophet also listened to the recitation of the Qur'an by the Companions: 'Allah Apostle said to me (Abdullah bin Mas'ud): "Recite (of the Quran) to me". I said: "Shall I recite it to you although it had been revealed to you?!" He Said: "I like to hear (the Quran) from others". So I recited Sura-an-Nisa' till I reached: "How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?"' (4:41) 'Then he said: "Stop!" Behold, his eyes were shedding tears then'. 
Many Quranic memorizers (Qurra) were present during the lifetime of the Prophet and afterwards through out the then Muslim world.
'At the battle of Yamama, many memorizers of the Quran were martyred. 'Narrated Zaid bin Thabit al Ansari, who was one of those who use to write the Divine Revelations: Abu Bakr sent 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 some casualties among the Qurra (those who memorized the entire Quran) at other place…"' 
'Over the centuries of the Islamic Era, there have arisen throughout the various regions of the Islamic world literally thousands of schools devoted specially to the teaching of the Quran to children for the purpose of memorization. These are called, in Arabic, katatib (singular: Kuttab). It is said that the Caliph 'Umar (634-44) first ordered the construction of these schools in the age of the great expansion'. 
Second Generation Memorizers
"…Quranic schools were set up everywhere. As an example to illustrate this I may refer to a great Muslim scholar, of the second Muslim generation, Ibn 'Amir, who was the judge of
Memorizers in Subsequent Generations
The Number of Katatib and similar schools in
Currently both in the Muslim and non-Muslim countries thousands of schools with each instructing tens of hundreds of students the art of memorizing the entire Quran. In the city of
Further Points of Consideration
complete recitation of the Quran by a Hafiz (memorizer of the entire Quran)
sermons, Quran is recited.
Quran is the only book, religious or secular, on the face of this planet that has been completely memorized by millions. These memorizers range from ages 6 and up, both Arabic and non-Arabic speakers, blacks, whites, Orientals, poor and wealthy.
Thus the process of memorization was continuous , from Prophet Muhammad's (S) time to ours with an unbroken chain.
"The method of transmitting the Quran from one generation to the next by having he young memorize the oral recitation of their elders had mitigated somewhat from the beginning the worst perils of relying solely on written records…" relates John Burton. 
"This phenomenon of Quranic recital means that the text has traversed the centuries in an unbroken living sequence of devotion. It cannot, therefore, be handled as an antiquarian thing, nor as a historical document out of a distant past. The fact of hifz (Quranic Memorization) has made the Qur'an a present possession through all the lapse of Muslim time and given it a human currency in every generation never allowing its relegation to a bare authority for reference alone" reflects Kenneth Cragg. 
2. Written Text of the Quran
Prophet Muhammad (S) was very vigilant in preserving the Quran in the written form from the very beginning up until the last revelation. The Prophet himself was unlettered, did not knew how to read and write, therefore he called upon his numerous scribes to write the revelation for him. Complete Quran thus existed in written form in the lifetime of the Prophet.
Whenever a new revelation use to come to him, the Prophet would immediately call one of his scribes to write it down.
Narrated by al-Bara': There was revealed 'Not equal are those believers who sit (home) and those who strive and fight in the cause of Allah' (4:95). The Prophet said: 'Call Zaid for me and let him bring the board, the ink pot and scapula bone.' Then he (Prophet) said: 'Write: Not equal are those believers…' 
Zaid is reported to have said: 'We use to compile the Qur'an from small scraps in the presence of the Apostle'. 
'The Prophet, while in Madinah, had about 48 scribes who use to write for him'. 
Abdullah Ibn 'Umar relates:… 'The Messenger of Allah (S) said: "Do not take the Qur'an on a journey with you, for I am afraid lest it should fall into the hands of the enemy"' 
During the Prophet's last pilgrimage, he gave a sermon in which he said: 'I have left with you something which if you will hold fast to it you will never fall into error - a plain indication, the Book of God (Quran) and the practice of his Prophet…' 
'Besides the official manuscripts of the Quran kept with the Prophet, many of his companions use to possess their own written copies of the revelation'. 
'A list of Companions of whom it is related that they had their own written collections included the following: Ibn Mas'ud, Ubay bin Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, Anas bin Malik, Umar, Zaid bin Thabit, Ibn Al-Zubair, Abdullah ibn Amr, Aisha, Salim, Umm Salama, Ubaid bin Umar'. 
'The best known among these (Prophet's Scribes) are: Ibn Masud, Ubay bin Kab and Zaid bin Thabit'. 
'Aisha and Hafsa, the wives of the Prophet had their own scripts written after the Prophet had died'. 
The complete Quran was written down in front of the Prophet by several of his scribes and the companions possess their own copies of the Quran in the Prophet's lifetime. However the written material of the Quran in the Prophet's possession were not bounded between the two covers in the form of a book, because the period of revelation of the Qur'an continued up until just a few days before the Prophet's death. The task of collecting the Qur'an as a book was therefore undertaken by Abu Bakr, the first successor to the Prophet.
Written Qur'an in First Generation
At the battle of Yamama (633 CE), six months after the death of the Prophet, a number of Muslims, who had memorized the Quran were killed. Hence it was feared that unless a written official copy of the Quran were prepared, a large part of revelation might be lost.
Narrated Zaid bin Thabit al-Ansari, one of the scribes of the Revelation: Abu Bakr sent for me after the casualties among the warriors (of the battle) of Yamama (where a great number of Qurra (memorizers of the Quran, 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 some casualties among the Qurra at other places, whereby a large part of the Quran may be lost, unless you collect it (in one manuscript, or book)…so Abu Bakr said to me (Zaid bin Thabit): You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript)'…So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who know it by heart)…" 
Now, a committee was formed to under take the task of collecting the written Quranicmaterial in the form of a book. The committee was headed by Zaid bin Thabit, the original scribe of the Prophet, who was also a memorizer of the complete Quran.
'…Zaid bin Thabit had committed the entire Quran to memory…' 
The compilers in this committee, in examining written material submitted to them, insisted on very stringent criteria as a safeguard against any errors.
1. The material must have been originally written down in the presence of the Prophet; nothing written down later on the basis of memory alone was to be accepted. 
2. The material must be confirmed by two witnesses, that is to say, by two trustworthy persons testifying that they themselves had heard the Prophet recite the passage in
'The manuscript on which the Qur'an was collected, remained with Abu Bakr till Allah took him unto Him, and then with Umar (the second successor), till Allah took him unto Him, and finally it remained with Hafsa, 'Umar's daughter (and wife of the Prophet)'. 
This copy of the Quran, prepared by the committee of competent companions of the Prophet (which included Memorizers of the Quran) was unanimous approved by the whole Muslim world. If they committee would have made a error even of a single alphabet in transcribing the Quran, the Qurra (memorizers of the Quran) which totaled in the tens of hundreds would have caught it right away and correct it. This is exactly where the neat check and balance system of preservation of the Quran comes into play, but which is lacking for any other scripture besides the Quran.
Official written copy by Uthman
The Quran was originally revealed in Quraishi dialect of Arabic. But to facilitate the people who speak other dialects, in their understanding and comprehension, Allah revealed the Quran finally in seven dialects of Arabic. During the period of Caliph Uthman (second successor to the Prophet) differences in reading the Quran among the various tribes became obvious, due to the various dialectical recitations. Dispute was arising, with each tribe callingits recitation as the correct one. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.
Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (
Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.
1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. 
2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. 
3. Uthman himself was to supervise the work of the Council. 
When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka,
The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.
Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" 
Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". 
Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". 
Of the copies made by Uthman, two still exist to our day. One is in the city of
1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to
'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". 
'This manuscript then reached
2. The second copy in existence is kept in
It Came to
'The Manuscript was afterwards returned to its former place and reached
'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. 
It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.
Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". 
Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". 
This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:
'We (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.
Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14.
2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr.
Muhammad Muhsin Khan.
3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr.
Muhammad Muhsin Khan.
4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr.
Muhammad Muhsin Khan.
5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.
6. Ibn Hisham, Sira al-nabi,
7. Al-Bukhari, 6.106.
8. Al-Bukhari, 6.201.
9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger,
The Darwon Press, Princton, New Jersey, 1975, pg. 58.
10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254;
also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an.
I, p. 120.
11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger,
The Darwon Press, Princeton, New Jersey, 1975, pg. 59.
12. John Burton, An Introduction to the Hadith,
13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.
14. Tirmidhi, Mishkat al-Masabih, No. 5823.
15. Al-Bukhari, 6.512.
16. Suyuti, Itqan, I, p. 99.
17. M. M. Azami, Kuttab al-Nabi,
18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.
19. Ibn Hisham, Sira al-nabi, p. 651.
20. Suyuti, Itqan, I, p. 62.
21. Ibn Abi Dawud, Masahif, p. 14.
22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture,
23. Imam Malik, Muwatta, tr. M. Rahimuddin,
24. Bukhari, 6.201.
25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.
26. Ibn Hajar, Fath, Vol. IX, p. 10.
27. ibid., p. 11.
28. Bukhari, 6.201.
29. Bukhari, 6.510.
30. Ibn Hajar,
31. Suyuti, Itqan, Vol.I, p. 59.
32. ibid., p. 59.
33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib
al-furqan, 4 vols., to date.
34. Ibn Abi Dawud, p. 12.
35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran,
36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House
Pub., Vol. II, p. 1418.
37. Makhdum, op.cit., 1938, p. 19.
38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.
39. The Muslim World, vol. 30 (1940), pp. 357-8.
40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.
41. ibid., p. 64.
42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.
Transmission of the Qur'an: Oral & Written
Lets analyze the claim of the preservation of the Qur’an.
· Muslims recite Quran from their memory in all of their five daily prayers.
· Once a year, during the month of Fasting (Ramadan), Muslims listen to the
· It's a tradition among Muslims that before any speech or presentation, marriages,
'Some people visited Zaid Ibn Thabit (one of the scribes of the Prophet) and asked him to tell them some stories about Allah's Messenger. He replied: "I was his (Prophet's) neighbor, and when the inspiration descended on him he sent for me and I went to him and wrote it down for him…" 
Preservation of the Quran in detail
Preservation through memorisation
The Glorious Quran, the Muslims’ religious Scripture, was revealed in Arabic to the Prophet Muhammad, may God praise him, through the angel Gabriel. The revelation occurred piecemeal, over a period of twenty-three years, sometimes in brief verses and sometimes in longer chapters.
The Quran (lit. a “reading” or “recitation”) is distinct from the recorded sayings and deeds (Sunnah) of the Prophet Muhammad, which are instead preserved in a separate set of literature collectively called the “Ahadeeth” (lit. “news”; “report”; or “narration”).
Upon receiving revelation, the Prophet engaged himself in the duty of conveying the message to his Companions through reciting the exact words he heard in their exact order. This is evident in his inclusion of even the words of God which were directed specifically to him, for example: “Qul” (“Say [to the people, O Muhammad]”). The Quran’s rhythmic style and eloquent expression make it easy to memorize. Indeed, God describes this as one of its essential qualities for preservation and remembrance (Q. 44:58; 54:17, 22, 32, 40), particularly in an Arab society which prided itself on orations of lengthy pieces of poetry. Michael Zwettler notes that:
“in ancient times, when writing was scarcely used, memory and oral transmission was exercised and strengthened to a degree now almost unknown.”
Large portions of the revelation were thus easily memorized by a large number of people in the community of the Prophet.
The Prophet encouraged his Companions to learn each verse that was revealed and transmit it to others. The Quran was also required to be recited regularly as an act of worship, especially during the daily meditative prayers (salah). Through these means, many repeatedly heard passages from the revelation recited to them, memorized them and used them in prayer. The entire Quran was memorized verbatim (word for word) by some of the Prophet’s Companions. Among them were Zaid ibn Thabit, Ubayy ibn Ka’b, Muadh ibn Jabal, and Abu Zaid.
Not only were the words of the Quran memorized, but also their pronunciation, later which formed into a science in itself called Tajweed. This science meticulously elucidates how each letter is to be pronounced, as well as the word as a whole, both in context of other letters and words. Today, we can find people of all different languages able to recite the Quran as if they are Arabs themselves, living during the time of the Prophet.
Furthermore, the sequence or order of the Quran was arranged by the Prophet himself and was also well-known to the Companions. Each Ramadan, the Prophet would repeat after the angel Gabriel (reciting) the entire Quran in its exact order as far as it had been revealed, while in the presence of a number of his Companions. In the year of his death, he recited it twice. Thereby, the order of verses in each chapter and the order of the chapters became reinforced in the memories of each of the Companions present.
As the Companions spread out to various provinces with different populations, they took their recitations with them in order to instruct others. In this way, the same Quran became widely retained in the memories of many people across vast and diverse areas of land.
Indeed, memorization of the Quran emerged into a continuous tradition across the centuries, with centers/schools for memorization being established across the Muslim world. In these schools, students learn and memorize the Quran along with its Tajweed, at the feet of a master who in turn acquired the knowledge from his teacher, an ‘un-broken chain’ going all the way back to the Prophet of God. The process usually takes 3-6 years. After mastery is achieved and the recitation checked for lack of errors, a person is granted a formal license (ijaza) certifying she has mastered the rules of recitation and can now recite the Quran the way it was recited by Muhammad, the Prophet of God.
A.T. Welch, a non-Muslim orientalist, writes:
“For Muslims the Quran is much more than scripture or sacred literature in the usual Western sense. Its primary significance for the vast majority through the centuries has been in its oral form, the form in which it first appeared, as the “recitation” chanted by Muhammad to his followers over a period of about twenty years… The revelations were memorized by some of Muhammad’s followers during his lifetime, and the oral tradition that was thus established has had a continuous history ever since, in some ways independent of, and superior to, the written Quran… Through the centuries the oral tradition of the entire Quran has been maintained by the professional reciters (qurraa). Until recently, the significance of the recited Quran has seldom been fully appreciated in the West.”
The Quran is perhaps the only book, religious or secular, that has been memorized completely by millions of people. Leading orientalist Kenneth Cragg reflects that:
“…this phenomenon of Quranic recital means that the text has traversed the centuries in an unbroken living sequence of devotion. It cannot, therefore, be handled as an antiquarian thing, nor as a historical document out of a distant past. The fact of hifdh (Quranic memorization) has made the Quran a present possession through all the lapse of Muslim time and given it a human currency in every generation, never allowing its relegation to a bare authority for reference alone.”
 Muhammad Hamidullah, Introduction to Islam, London: MWH Publishers, 1979, p.17.
 Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, Ohio State Press, 1978, p.14.
 Saheeh Al-Bukhari Vol.6, Hadith No.546.
 Saheeh Al-Bukhari Vol.6, Hadith No.525.
 Ahmad von Denffer, Ulum al-Quran, The Islamic Foundation, UK, 1983, p.41-42; Arthur Jeffery, Materials for the History of the Text of the Quran, Leiden: Brill, 1937, p.31.
 Saheeh Al-Bukhari Vol.6, Hadith No.519.
 Saheeh Al-Bukhari Vol.6, Hadith Nos.518 & 520.
 Ibn Hisham, Seerah al-Nabi, Cairo, n.d., Vol.1, p.199.
 Labib as-Said, The Recited Koran, translated by Morroe Berger, A. Rauf, and Bernard Weiss, Princeton: The Darwin Press, 1975, p.59.
 The Encyclopedia of Islam, ‘The Quran in Muslim Life and Thought.’
 William Graham, Beyond the Written Word, UK: Cambridge University Press, 1993, p.80.
 Kenneth Cragg, The Mind of the Quran, London: George Allen & Unwin, 1973, p.26.
Preservation of the written Quran
The entire Quran was however also recorded in writing at the time of revelation from the Prophet’s dictation, may God praise him, by some of his literate companions, the most prominent of them being Zaid ibn Thabit. Others among his noble scribes were Ubayy ibn Ka’b, Ibn Mas’ud, Mu’awiyah ibn Abi-Sufyan, Khalid ibn Waleed and Zubayr ibn Awwam. The verses were recorded on leather, parchment, scapulae (shoulder bones of animals) and the stalks of date palms.
The codification of the Quran (i.e. into a ‘book form’) was done soon after the Battle of Yamamah (11AH/633CE), after the Prophet’s death, during the Caliphate of Abu Bakr. Many companions became martyrs at that battle, and it was feared that unless a written copy of the entire revelation was produced, large parts of the Quran might be lost with the death of those who had memorized it. Therefore, at the suggestion of Umar to collect the Quran in the form of writing, Zaid ibn Thabit was requested by Abu Bakr to head a committee which would gather together the scattered recordings of the Quran and prepare a mushaf - loose sheets which bore the entire revelation on them. To safeguard the compilation from errors, the committee accepted only material which had been written down in the presence of the Prophet himself, and which could be verified by at least two reliable witnesses who had actually heard the Prophet recite the passage in question. Once completed and unanimously approved of by the Prophet’s Companions, these sheets were kept with the Caliph Abu Bakr (d. 13AH/634CE), then passed on to the Caliph Umar (13-23AH/634-644CE), and then Umar’s daughter and the Prophet’s widow, Hafsah.
The third Caliph Uthman (23AH-35AH/644-656CE) requested Hafsah to send him the manuscript of the Quran which was in her safekeeping, and ordered the production of several bounded copies of it (masaahif, sing. mushaf). This task was entrusted to the Companions Zaid ibn Thabit, Abdullah ibn Az-Zubair, Sa’eed ibn As-’As, and Abdur-Rahman ibn Harith ibn Hisham. Upon completion (in 25AH/646CE), Uthman returned the original manuscript to Hafsah and sent the copies to the major Islamic provinces.
A number of non-Muslim scholars who have studied the issue of the compilation and preservation of the Quran also have stated its authenticity. John Burton, at the end of his substantial work on the Quran’s compilation, states that the Quran as we have it today is:
“…the text which has come down to us in the form in which it was organized and approved by the Prophet…. What we have today in our hands is the mushaf of Muhammad.
Kenneth Cragg describes the transmission of the Quran from the time of revelation to today as occurring in “an unbroken living sequence of devotion.” Schwally concurs that:
“As far as the various pieces of revelation are concerned, we may be confident that their text has been generally transmitted exactly as it was found in the Prophet’s legacy.”
The historical credibility of the Quran is further established by the fact that one of the copies sent out by the Caliph Uthman is still in existence today. It lies in the Museum of the City of Tashkent in Uzbekistan, Central Asia. According to Memory of the World Program, UNESCO, an arm of the United Nations, ‘it is the definitive version, known as the Mushaf of Uthman.’
A facsimile of the mushaf in Tashkent is available at the Columbia University Library in the US. This copy is proof that the text of the Quran we have in circulation today is identical with that of the time of the Prophet and his companions. A copy of the mushaf sent to Syria (duplicated before a fire in 1310AH/1892CE destroyed the Jaami’ Masjid where it was housed) also exists in the Topkapi Museum in Istanbul, and an early manuscript on gazelle parchment exists in Dar al-Kutub as-Sultaniyyah in Egypt. More ancient manuscripts from all periods of Islamic history found in the Library of Congress in Washington, the Chester Beatty Museum in Dublin (Ireland) and the London Museum have been compared with those in Tashkent, Turkey and Egypt, with results confirming that there have not been any changes in the text from its original time of writing.
The Institute for Koranforschung, for example, in the University of Munich (Germany), collected over 42,000 complete or incomplete ancient copies of the Quran. After around fifty years of research, they reported that there was no variance between the various copies, except the occasional mistakes of the copyist which could easily be ascertained. This Institute was unfortunately destroyed by bombs during WWII.
Thus, due to the efforts of the early companions, with God’s assistance, the Quran as we have it today is recited in the same manner as it was revealed. This makes it the only religious scripture that is still completely retained and understood in its original language. Indeed, as Sir William Muir states, “There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text.”
The evidence above confirms God’s promise in the Quran:
“Verily, We have revealed the Reminder, and verily We shall preserve it.” (Quran 15:9)
The Quran has been preserved in both oral and written form in a way no other book has, and with each form providing a check and balance for the authenticity of the other.
 Jalal al-Din Suyuti, Al-Itqan fee ‘Uloom al-Quran, Beirut: Maktab al-Thiqaafiyya, 1973, Vol.1, p.41 & 99.
 Ibn Hajar al-’Asqalani, Al-Isabah fee Taymeez as-Sahabah, Beirut: Dar al-Fikr, 1978; Bayard Dodge, The Fihrist of al-Nadeem: A Tenth Century Survey of Muslim Culture, NY: Columbia University Press, 1970, p.53-63. Muhammad M. Azami, in Kuttab al-Nabi, Beirut: Al-Maktab al-Islami, 1974, in fact mentions 48 persons who used to write for the Prophet (p).
 Al-Harith al-Muhasabi, Kitab Fahm al-Sunan, cited in Suyuti, Al-Itqan fi ‘Uloom al-Quran, Vol.1, p.58.
 Saheeh Al-Bukhari Vol.6, Hadith Nos.201 & 509; Vol.9, Hadith No.301.
 Ibn Hajar al-’Asqalani, Fath al-Bari, Vol.9, p.10-11.
 Saheeh Al-Bukhari, Vol.6, Hadith No.201.
 Saheeh Al-Bukhari Vol.4, Hadith No.709; Vol.6, Hadith No.507
 John Burton, The Collection of the Quran, Cambridge: Cambridge University Press, 1977, p.239-40.
 Kenneth Cragg, The Mind of the Quran, London: George Allen & Unwin, 1973, p.26.
 Schwally, Geschichte des Qorans, Leipzig: Dieterich’sche Verlagsbuchhandlung,1909-38, Vol.2, p.120.
 Yusuf Ibrahim al-Nur, Ma’ al-Masaahif, Dubai: Dar al-Manar, 1st ed., 1993, p.117; Isma’il Makhdum, Tarikh al-Mushaf al-Uthmani fi Tashqand, Tashkent: Al-Idara al-Diniya, 1971, p.22ff.
I. Mendelsohn, “The Columbia University Copy Of The Samarqand Kufic Quran”, The Moslem World, 1940, p. 357-358.
A. Jeffery & I. Mendelsohn, “The Orthography Of The Samarqand Quran Codex”, Journal Of The American Oriental Society, 1942, Volume 62, pp. 175-195.
 The Muslim World, 1940, Vol.30, p.357-358
 Yusuf Ibrahim al-Nur, Ma’ al-Masaahif, Dubai: Dar al-Manar, 1st ed., 1993, p.113
 Bilal Philips, Usool at-Tafseer, Sharjah: Dar al-Fatah, 1997, p.157
 Mohammed Hamidullah, Muhammad Rasullullah, Lahore: Idara-e-Islamiat, n.d., p.179.
 Sir William Muir, Life of Mohamet, London, 1894, Vol.1, Introduction.