6. ከቁርኣን ጋር የነበራቸው ባህሪ
◦ The Messenger of Allah had perfectly memorised the Qurʾān because Allah had guaranteed
it.
◦ He recited it all the time.
◦ Taught it constantly throughout the 23 years of his mission.
◦ Recited it in tahajjud and in his other prayers.
◦ He recited it to believers, and disbelievers.
◦ He reviewed it with Jibrīl annually.
ʿAbdullah b. ʿAbbās said, ‘The Prophet (Allah bless him and give him peace) was the most
generous of people with money, and he was at his most generous in Ramaḍān because Jibrīl
would meet him every night of the month. He would review the Qurʾān with him. (Bukhārī)
Abū Hurayra said, ‘Jibrīl would review the Qurʾān with the Prophet once a year. He did so twice in
the year he passed away. [The Prophet] (Allah bless him and give him peace) usually spent the
last ten days in seclusion, but in the year he passed away he did it for twenty days.’ (Bukhārī).
The recitation of the Qurʾān became ubiquitous in Medina, Mecca, and eventually
all over Arabia.
In was preserved through writing and through oral transmission and
memorization.
7. ◦ ‘Recite the Qurʾān for it will come on the Day of
Resurrection as an intercessor for its people.’ (Muslim).
◦ ‘It will be said to the memoriser of the Qurʾān, “Recite and
ascend. Recite in slow, measured tones as you used on the
dunyā; your station will be at the final verse you recite.’
(Bukhārī).
◦ ‘The best of you are those who have learned the Qurʾān and
taught it.’ (Bukhārī).
◦ The Messenger of Allah used to give preference to those
who knew more of the Qurʾān.
◦ Allah has made reciting, memorising and reflecting on the
Qurʾān easy.
◦ Strong threats were directed to those who forgot the Qurʾān
due to neglect.
◦ People were directed to specific companions who had
mastered its recitation in order to learn form them.
8. Every time something was revealed he called
a scribe , dictated what had been revealed
and had it written down.
◦ ʿUthmān b. ʿAffān said, ‘There was a time with the
Messenger of Allah (Allah bless him and grant him
peace) when many suras would be revealed to him
[close together]. At these times he would call one of
the people would write [the Qurʿān] for him, and
[after it was transcribed] he would say, “Place it in
the sura in which such and such is mentioned.”’
(Tirmidhī).
10. Special concern was given to the Qurʾān.
◦ ‘Do not write form me anything but the Qurʾān.
◦ Whoever has written anything other then the Qurʾān
then let him erase it.’ (Muslim).
◦ Some scholars held that this was to prevent
confusion between the Qurʾān and the Ḥadīth.
Shaykh Faḍl ʿAbbās disagreed, saying that the style
of the Qurʾān is to eloquent and distinct to be
confused with the Ḥadīth.
11. Why was it written?
◦ To take every precaution when it came to the preservation of the
Qurʾān. For a slight error to creep in at such an early stage would
have had major consequences.
◦ The Qurʾān has to be quoted verbatim; it cannot be narrated in
meaning.
◦ It was written in the presence of the Messenger of Allah (Allah
bless him and grant him peace) by many scribes. Some scholars
mention unto fifty.
◦ Amongst them were: Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Muʿāwiya b.
AbīSufyān, Ubayy b. Kaʿb, and Zayd b. Thābit.
ቅዱስ ቁርኣንን በአላህ ነቢይ ትእዛዝ የሚጽፉ የነበሩ የተወሰኑ ሶሓባዎች ነበሩ፡፤ እነዚህ
ሶሓባዎች ‹‹ኩትታቡል-ወሕይ›› በመባል ይታወቃሉ፡፡
ዋና ዋናዎቹም፡- ሁለቱ ኹለፋኦች (ዑሥማን፣ ዐሊይ)፣ ዘይድ ኢብኑ-ሣቢት፣ አብባን
ኢብኑ-ሠዒድ ኢብኑል-ዓስ፣ ኡበይ ኢብኑ-ከዕብ፣ አርቀም ኢብኑ-አቢ አል-አርቀም፣
ሙዓዊህ ኢብኒ አቢ-ሱፍያን፣ ኻሊድ ኢብኑል-ወሊድ፣ ረዲየላሁ ዐንሁም ናቸው፡፡
12. ◦ It was written in Mecca too.
◦ Meccan suras were re-written in Medina, along with the new Medinan
suras.
It was written on
◦ ‘Asab (palm leaves),
◦ likhāb (thin slabs of stone).
◦ Aktāf (shoulder blades of animals),
◦ aqtāb (thinwood),
◦ riqāʿ (paper) and
◦ ṣuḥuf (leather sheets).
እነዚህ የቁርኣን ጸሐፍት፡ ወቅቱ በፈቀደላቸው የጽሕፈት መገልገያ መሳሪያዎች፡-
የዘንባባ ዛፍ ቅርፊት፣
ስስ ድንጋይ፣
የቆዳ ቁራጭ፣
በግመል ላይ በሚቀመጠው ኮርቻ፣
የግመል/ የፍየል ሰፋፊ አጥንት ላይ ይጽፉ ነበር፡፡
13. The process of revelation was ongoing.
Collecting it would have entailed repeating the
process every time something new was revealed.
The verses were not being revealed in the order
we know today.
The vast majority of Muslims were living in
Medina, so there was no opportunity for them to
differ on the text of the Qurʾān.
የወሕይ አለመቋረጥ (አለመጠናቀቅ)፡-
የአወራረዱ ቅደም ተከተል
የመልክተኛው ቆይታ ማጠር
የሚያነሳሳ ምክንያት አለመኖሩ፡-
16. The Compilation in the time of Abū
Bakr/RA/
1. Reason for Collection
2. Why zaid ibn Thabit ?
3. What zaid did to collect and How ?
4. Characters of the compilation
17. ቅዱስ ቁርኣን ለመጀመሪያ ጊዜ የተሰበሰበው፡ ከነቢዩ ሙሐመድ (ሶለላሁ ዐለይሂ ወሰለም) ሞት ሁለት አመት
በኋላ፡ በአቡ በክር አስ-ሲዲቅ ረዲየላሁ ዐንሁ ዘመነ ንግሥና ጊዜ ነው፡፡
አቡ በክር አስ-ሲዲቅ (ረዲየላሁ ዐንሁ) ኸሊፋ በነበረበት ጊዜ፡ ኢስላምን በመልክተኛው የሕይወት ዘመን
የተቀበሉ የተወሰኑ የዐረብ ጎሳዎች፡ ከሳቸው ሞት በኋላ ወደነበሩበት ክህደት ተመለሱ፡፡ ዘካንም ለመክፈል
ፈቃደኛ አልሆኑም፡፡ ኸሊፋው አቡ በክርም (ረዲየላሁ ዐንሁ)፡ እነዚህን ሙርተዶች ለመዋጋት በኻሊድ
ኢብኑል-ወሊድ (ረዲየላሁ ዐንሁ) የሚመራ ጦርን አዘጋጀ፡፡ ጦርነቱም የሀሰተኛው ነቢይ ነኝ ባይ
ሙሰይለመቱል-ከዛብ ሕዝቦች መንደር የሚገኘው ‹‹የማማህ›› በተሰኘው ስፍራ ነበር፡፡ ይህም በሂጅራ
አቆጣጠር በአሥራ ሁለተኛው አመት ነበር፡፡ ጦርነቱም እጅግ የተቀጣጠለና የተፋፋመ ነበር፡፡ በመጨረሻም
ሀሰተኛው ነቢይ ሙሰይለማህ ተገደለ፡፡ ህዝቦቹም ተሸነፉ፡፡ ከነሱ ውስጥም ከሞት የተረፉት ኢስላምን
ተቀበሉ፡፡ ከሙስሊሞቹ በኩል ከአምስት መቶ እስከ ሰባት መቶ የሚደርሱት ሰማእት (ሸሂድ) ሆነዋል፡፡
ከነዚህም ውስጥ ሰባ ያህሉ ቁርኣንን በቃላቸው ያጠኑ ነበሩ፡፡
11 ሒጅራ
Among the martyrs were
◦ Abu Khuzaifa
◦ Salim (one of the four known for their extensive knowledge of Qur’an),
◦ Zaid bin Khattab,
◦ Thabit bin Qais,
◦ Tufail bin ‘Amr,
◦ Yazeed bin Thabit,
◦ Saib bin Awwam etc.
◦ Ibn Kathir’s Al-Bidaya wal-Nihaya.
Reason for Collection
20. Why Zaid (RA)?
Here are some of the reasons for charging Zaid (RA)
with this endeavor.. His intelligence and youth which
indicates vibrancy and energy. The report says; ‘You
are a wise young man.’
2. His being an upright person. The report says; ‘we
do not suspect you (of telling lies or of forgetfulness.’
3. The fact that he had been a scribe of the Prophet
(PBUH). The report says; ‘you used to write the Divine
Inspiration for Allah's Messenger.’
4. He had attended Angel Gabriel’s recitation to the
Prophet during the last Ramadan. See al-
Tibyan p.126. This signifies that he was well aware of
the different ‘ahruf’ and about the abrogated etc.
21. The methodology employed was derived from the Islamic law of
Witnesses i.e. Qur’an 2:282 and reason. At least two written
witnesses were required for every single verse that was to be
included in the first complete official Mushaf.
እናንተ ያመናችሁ ሆይ! እስከ ተወሰነ ጊዜ ድረስ በዕዳ በተዋዋላችሁ ጊዜ ጻፉት፡፡
ُهوُبُتْكاَف ىًّمَسُّم ٍلَجَأ ٰ
ىَلِإ ٍْنيَدِب مُتنَياَدَت اَذِإ واُنَمآ َِينذَّال اَهُّيَأ اَي
ۚ
ِلْدَعْالِب ٌبِتاَك ْمُكَنْيَّب بُتْكَيْل َو
We read in Ibn Abi Dawud’s Al-Masahif; Abu Bakr told Umar and
Zaid, “Sit at the entrance of the mosque. When one brings you
something from the Book of Allah with two witnesses, then record
it.” (Kitabul Masahif, Hadith 18)
1. He definitely employed his own memory.
2. Umar (RA) was with him, so surely he must have referred to what
was preserved in his memory too.
3. Bilal roomed the streets of Medina and asked the Companions of the
Prophet to bring the verses recorded with Prophet’s dictation.
Evidently this was done to ensure that all people do participate and
nothing is left out of the Qur’an.
22. 4. At least two written witnesses were required.
“The intention was to accept only what had
been written in the Prophet’s presence, not
relying on one’s memory alone.” (Fath al-Bari
14/193)
23. 1. Although the verses were arranged
according to instruction of the Prophet (PBUH)
the Surahs were not compiled in the single
copy. Infact each Surah was on a separate
copy.
2. The seven Ahruf were preserved in it. See
Manahil al-‘Irfan 1/246-247
3. It did not have any abrogated verse.
4. The purpose to produce this
master Mushaf, called Al-Umm.
24. ‘The compiled text was with Abū Bakr until he
passed away, then with ʿUmar for the rest of
his life, and then with Ḥafṣa [the wife of the
Prophet (Allah bless him and grant him
peace)] (Bukhārī).
ይህ ቅዱስ ቁርኣንን በአንድ መጽሐፍ የመሰብሰቡ ሥራ የተጠናቀቀው
በአሥራ አምስት ወራት ውስጥ ነው፡፡ በሂጅራ አቆጣጠር በአሥራ
ሁለተኛው አመት ጅማሬ ላይ ከየማማው ጦርነት በኋላ ተጀመረ፡፡
ለአሥራ አምስት ወራት የቆየ ኾነ፡፡ በአሥራ ሶስተኛው ዓመተ ሂጅራህ
በስድስተኛው ወር ላይ ደግሞ (ከቁርኣኑ ተሰብስቦ መጠናቀቅ የተወሰነ
ቆይታ በኋላ) አቡ በክር ሲዲቅ (ረዲየላሁ ዐንሁ) ምድራዊ
ቆይታቸውን በማጠናቀቅ ሞቱ፡፡
27. 1. Reason for Second compilation
2. Ahruf hadithis
3. Hadith of collection
4. Chracherstics of Uthman Mushaf
5. No of Copies prepared
6. Comparison b/n the two
28. Abu baker died – 634, 2 አመት ውስጥ ተዘጋጀ።
Umer 644 -ruled ten years
Uthman died 656 – ruled 12 years
◦ Abdullah Ibn mesuad died 650 , so Othman compiled before 650
◦ Ubay ibn Kab died 649 so uthman compiled before 649
644-648 =
Othman the prophet died - 15 years after latter
647
647-644 3 Years stayed in hafsa
29. Many of the companions left Medina due to
the expansion of the Muslim lands and the
entrance of many people into Islam.
People in each locality recited according to
the variant recitations of the Companions.
◦ In the Levant the recitation of Ubayy b. Kaʿb was
favoured.
◦ In Kūfa the recitation of ʿAbdullah b. Masʿūd was
recited.
◦ Other localities recited the variant of Abū Mūsā al-
Ashʿarī
30. Narrated `Abdullah bin `Abbas:
Allah's Messenger ( ﷺ
) said, "Gabriel recited
the Qur'an to me in one way. Then I
requested him (to read it in another way), and
continued asking him to recite it in other
ways, and he recited it in several ways till he
ultimately recited it in seven different
ways.“Sahih al-Bukhari 4991
31. Narrated `Umar bin Al-Khattab: I heard Hisham bin
Hakim bin Hizam reciting Surat-al-Furqan in a way
different to that of mine. Allah's Messenger ( ﷺ
) had
taught it to me (in a different way). So, I was about to
quarrel with him (during the prayer) but I waited till
he finished, then I tied his garment round his neck
and seized him by it and brought him to Allah's
Messenger ( ﷺ
) and said, "I have heard him reciting
Surat-al-Furqan in a way different to the way you
taught it to me." The Prophet ( ﷺ
) ordered me to
release him and asked Hisham to recite it. When he
recited it, Allah s Apostle said, "It was revealed in this
way." He then asked me to recite it. When I recited it,
he said, "It was revealed in this way. The Qur'an has
been revealed in seven different ways, so recite it in
the way that is easier for you.“Sahih al-Bukhari 2419
32.
33. Just like the companions differed amongst
themselves initially when the Seven Letters
were revealed, Muslims throughout the
Muslims lands differed over the various
canonical variants.
◦ The former scenario was localised in Medina and
the Messenger of Allah (Allah bless him and grant
him peace) was present. This was not the case here.
◦ Eventually this led to problems, especially amongst
the armies where people from many different places
united to fight together under one banner.
34. Abū Qilāba said, ‘During the reign of ʿUthmān
one teacher would teach the variant recitation
of one companion and another would teach
the recitation of another companion.
Eventually, the children would get together
and argue over it - leading to the matter
being taken to their teachers. This continued
to the point that some declared each other
disbelievers.
◦ This reached ʿUthmān and he said in a sermon,
“You are differing here in my presence, so others
further away must be disagreeing even more.”’ Abū
Dawūd, al-Maṣāḥif
35. Narrated Anas bin Malik:
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 Arminya and
Adharbijan. Hudhaifa 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 (Qur'an) 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 Zaid bin Thabit, `Abdullah
bin AzZubair, Sa`id bin Al-As and `AbdurRahman bin Harith bin Hisham to
rewrite the manuscripts in perfect copies. `Uthman said to the three Quraishi
men, "In case you disagree with Zaid bin 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. Sahih al-Bukhari 4987
37. She sent the text and he ordered
◦ Zayd b. Thābit al Ansari- was from Medina
◦ ʿAbdullah b. al-Zubayr-
◦ Saʿīd b. al-ʿĀṣ and
◦ ʿAbdul- Raḥmān b. al-Ḥārith b. Hishām
ʿUthmān said to the three Qurayshī men, ‘If you
and Zayd b. Thābit differ on anything, write it in
the dialect of Quraysh, because it was revealed in
their tongue.’
They did so. When it was completed, ʿUthmān
returned it to Ḥafṣa and sent to the major cities
what they had copied and commanded that every
other book or text be burned. (Bukhārī).
38. The basis for the compilation was the final
review of the Qurʾān which happened with
Jibrīl in the last Ramaḍān of the life of the
Messenger of Allah (Allah bless him and give
him peace).
Abdullah b. Masʿūd was present at this
review.
The sequence and content was what became
public knowledge and mass-transmitted
subsequently.
The Seven Letters were preserved in the
copies they produced.
39. The words did not, on the most part, have the
dots (naqṭ)
which distinguish one letter from another.
When the variants contained different words
the word was written so both words were
preserved:
تبينوا
/
نشرا تثبتوا
/
بشرا
When adding both was not possible some
copies had one reading and other had
another such as (9:89)
40. Therefore:
◦ When there was no difference in the variant
recitation all the texts were the same.
◦ When there were differences which could be
reconciled with one wording it was done so.
◦ When the differences could not be reconciled with
one wording the variants were distributed amongst
the copies.
This was only in a very small number of
cases, most of the time, just a letter or
two.Everything non-Qurʾānic was removed.
41. 1. Only that which was mass transmitted was
included.
2. Only that which was in the last review was
kept.
3. They were written with the sura and verse
sequences we know today. The text of Abū
Bakr was only compiled according to the verse
sequences, not the order of the suras.
4. They were written to include all the variant
recitations.
5. Anything non-Qurʾānic was removed.
42. 5- All other written copies of anything of the
Qurʾan, including Abū Bakr’s copy, were
burned.
ʿAbdullah b. Masʿūd hesitated at first, but
then complied.
43. Some say 4, others 5, and others still 7. 7 is the dominant
position.
They were sent to the major centres of the Muslims: Kūfa,
Baṣra, Shām, Yemen, Mecca and Baḥrain. A copy was kept in
Medina.
Each copy was accompanied by an expert reciter to teach
people how to read the variant.
These master copies were then copied and transmitted until
they became mass transmitted.
Scholars have compared these copies to the printed texts
throughout the Muslim world throughout the centuries and
found them to correspond exactly - let alone the consistency
with the orally transmitted Qurʾān.
We have absolute certainty that the text we have today in the
very same text which was revealed to the Messenger of Allah
(Allah bless him and give him peace) to the letter.
44.
45. Abu baker died – 634, 2 አመት ውስጥ ተዘጋጀ።
Umer 644 -ruled ten years
Uthman died 656 – ruled 12 years
Abdullah Ibn mesuad died 650 , so uthman
compiled before 650 i.e 644-649
Ubay ibn Kab died 649 –
644-648 = 15 years after latter . 647
3 Years stayed in hafsa
46. 1. Abdela Ibn Mesaud -114v 111
2. Ubay Ibn Kab – 116 ( Two More Suras)
Some of the extreme sects of the Shīʿa said that
sections of the Qurʾān were omitted.
They claim that the names of 70 men of Mecca
and their fathers were actually mentioned in sura
al-Bayyina.
A chapter called sura al-Wilāya was omitted too.
As was most of sura al-Aḥzāb, which contained
the virtues of the family of the Messenger of
Allah (Allah bless him and grant him peace).
