Collection and Compilation of the Quran: Difference between revisions
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== The Order of Surahs and Verses == | == The Order of Surahs and Verses == | ||
=== Compilation of the Quran in the era of the Prophet (PBUH) === | === Compilation of the Quran in the era of the Prophet (PBUH) === | ||
Some Quranic scholars maintain that the current Quran, with its specific order of surahs and verses, was indeed compiled in the Prophet’s (PBUH) time.<ref>Zaqzūq, Maḥmūd Ḥamdī, al-Mawsūʿah al-Qurʾāniyyah al-Mutakhaṣṣiṣah, Cairo, Egypt, Wizārat al-Awqāf, al-Majlis al-Aʿlá li-al-Shuʾūn al-Islāmiyyah, 1423 AH, p. 224, Khurramshāhī, Bahāʾ al-Dīn, Dāneshnāmeh-ye Qurʾān-e Karīm, vol. 1, p. 459. ; Tārīkh Tadwīn Qurʾān Karīm, Sayyid Jaʿfar Murtaḍá ʿĀmilī, Kayhān Andīsheh, 1368 SH, no. 28.</ref> | Some Quranic scholars maintain that the current Quran, with its specific order of surahs and verses, was indeed compiled in the Prophet’s (PBUH) time.<ref name=":0">Zaqzūq, Maḥmūd Ḥamdī, al-Mawsūʿah al-Qurʾāniyyah al-Mutakhaṣṣiṣah, Cairo, Egypt, Wizārat al-Awqāf, al-Majlis al-Aʿlá li-al-Shuʾūn al-Islāmiyyah, 1423 AH, p. 224, Khurramshāhī, Bahāʾ al-Dīn, Dāneshnāmeh-ye Qurʾān-e Karīm, vol. 1, p. 459. ; Tārīkh Tadwīn Qurʾān Karīm, Sayyid Jaʿfar Murtaḍá ʿĀmilī, Kayhān Andīsheh, 1368 SH, no. 28.</ref> | ||
This view is supported by several arguments, including: | This view is supported by several arguments, including: | ||
Revision as of 16:55, 7 July 2025
When was the Quran first compiled? Did the Prophet (PBUH) oversee the collection and compilation of the Quran, or was this done at the discretion of the companions?
Islamic scholars and commentators differ on the issue of who undertook the collection and compilation of the Quran, and when this process was completed. Some believe that the order of the verses and surahs was divinely ordained, and that the Quran was compiled during the Prophet Muhammad’s (PBUH) lifetime. Others, however, argue that the compilation and collection of the Quran occurred after the Prophet’s passing, through the initiative and discretion of his Companions.
The Order of Surahs and Verses
Compilation of the Quran in the era of the Prophet (PBUH)
Some Quranic scholars maintain that the current Quran, with its specific order of surahs and verses, was indeed compiled in the Prophet’s (PBUH) time.[1]
This view is supported by several arguments, including:
- The Prophet's care for the Quran, as he encouraged its recitation and memorization.
- The fact that Quran memorizers used to present their recitations to the Prophet.
- The presence of scribes of revelation to whom the Prophet (PBUH) dictated the verses, reviewed their work, corrected errors, and validated the written text—indicating his close supervision over the Quran’s transcription.
- The completion of the Quran recitation among the Companions in the Prophet’s time, showing that the Quran had a defined beginning and end even then.
- Narrations suggesting that some Companions compiled the Quran during the Prophet's life.
- Furthermore, the notion that the Prophet (PBUH) might leave this task incomplete could raise the potential risk of Quranic distortion, diverse versions, and lack of unity in the text. Therefore, it can be inferred that gathering the Quran was an integral part of his mission.
These evidences suggest that the arrangement of surahs and verses was overseen by the Prophet (PBUH), or that if the Companions were involved in compilation, it was within the framework of his guidance. It is unlikely that the Companions would have independently reached a consensus on the Quran’s exact order without his direction.
Compilation of the Quran after the Prophet (PBUH)
The Quran was also collected by the Companions after the Prophet’s death. Al-Suyuti reports that there is general agreement among Islamic scholars on this point.[2] It is believed that the first official compilation was carried out under the first caliph, with Zaid ibn Thabit taking a leading role. Prior to this, Imam Ali (AS) also had compiled his own codex of the Quran. Other notable Companions engaged in collecting the Quran, which led to the emergence of multiple versions. The lack of diacritical marks resulted in differences in recitation, prompting a later standardization of the Quranic text during the caliphate of Uthman.[3]
Formation of a Unified Codex
During the Prophet’s (PBUH) lifetime, the process of recording revelation was ongoing. However, since the revelation continued, the Quran had not yet been compiled into a single codex. Key scribes of the revelation included Imam Ali (AS), Ubayy ibn Ka'b, and Zaid ibn Thabit, while other scribes held less prominent roles.[4] Some believe that important scribes in Mecca included the Rashidun Caliphs, Talha, Zubair, Sa’d ibn Abi Waqqas, and others.[1]
During the caliphate of the first caliph, the task of compiling a codex was undertaken by Zaid ibn Thabit. Notable Companions, including Imam Ali (AS), also worked on compiling the “Mushaf”, and their versions quickly gained attention among Muslims.[3]
The major effort to unify and eliminate conflicting versions took place during Uthman’s rule. He gathered reciters and scribes of the Quran for this purpose. There were various versions of the codex that differed in order, recitation, and other aspects, which led to disputes among people. On the suggestion of Hudhayfa ibn al-Yaman, the third caliph consulted with the Companions and resolved to unify the codices. A committee under the supervision of Ubayy ibn Ka'b was formed to standardize the Quranic text.[5]
Al-Suyuti notes that Imam Ali (AS) also gave his principled support for this step.[6] Due to the diversity in codices, readings, and dialects, Uthman ordered the burning of other codices after the completion of a standardized version, a decision that led to criticism and reproach towards him.[5]
The Imams' Endorsement of the Compiled Quran
The infallible Imams (AS) advocated for reciting the Quran according to the officially compiled version and its established reading. After assuming the caliphate, Imam Ali (AS) encouraged people to adhere to the codex compiled by Uthman without any alteration. This was to ensure that no one would introduce changes or modifications in the name of correcting the Quran.[7] Likewise, Shiites, in adherence to the guidance of the Imams (AS), believe that the Quran we have today is complete and unaltered. It is narrated that once, when a man recited a verse differently from the accepted reading, Imam al-Sadiq (AS) advised him, saying,
- «Do not recite it this way; recite it as the people do.».[8]
Further Reading
- Tārīkh wa ʿUlūm Qurʾān, Mīr Muḥammadī Zarandī.
- Nigāhī bih Qurʾān, ʿAlī Akbar Quraishī.
- Tārīkh Qurʾān, Āyat Allāh Maʿrifat.
- ʿUlūm Qurʾān, Āyat Allāh Maʿrifat.
References
- ↑ 1.0 1.1 Zaqzūq, Maḥmūd Ḥamdī, al-Mawsūʿah al-Qurʾāniyyah al-Mutakhaṣṣiṣah, Cairo, Egypt, Wizārat al-Awqāf, al-Majlis al-Aʿlá li-al-Shuʾūn al-Islāmiyyah, 1423 AH, p. 224, Khurramshāhī, Bahāʾ al-Dīn, Dāneshnāmeh-ye Qurʾān-e Karīm, vol. 1, p. 459. ; Tārīkh Tadwīn Qurʾān Karīm, Sayyid Jaʿfar Murtaḍá ʿĀmilī, Kayhān Andīsheh, 1368 SH, no. 28.
- ↑ Al-Suyūṭīal-Hayʾah al-Miṣriyyah al-ʿĀmmah lil-Kitāb, ʿAbd al-Raḥmān ibn Abī Bakr. al-Itqān fī ʿUlūm al-Qurʾān1394 AH. Cairo. p. 135.
{{cite book}}: Cite has empty unknown parameter:|ویرایش=(help); Unknown parameter|جلد=ignored (help) - ↑ 3.0 3.1 Javān Ārāstah, Ḥusayn. Darsnāmah-ye ʿUlūm Qurʾānī. Vol. 1. p. 7.
- ↑ Maʿrifat, Muḥammad Hādī. Tārīkh Qurʾān. Vol. 1. p. 28.
- ↑ 5.0 5.1 Maʿrifat, Muḥammad Hādī. al-Tamhīd fī ʿUlūm al-Qurʾān. Vol. 1. p. 334–385.
- ↑ al-Itqān fī ʿUlūm al-Qurʾān. Vol. 1. p. 126.
- ↑ Pazhūhishī dar Tārīkh Qurʾān. p. 448–462.
- ↑ Shaykh Ḥurr ʿĀmilī, محمد. Wasāʾil al-Shīʿah. Vol. 4. p. 821.