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Preservation and Compilation

Does the Qur’an support the warsh recitation? (hafs vs. warsh)

http://aqtthq.blogspot.com.es/2016/08/does-quran-support-warsh-recitation.html

Has the Qur'an been preserved?

http://aqtthq.blogspot.com.es/2016/05/has-quran-been-preserved.html

Does the Qur’an support the Sana’a manuscript?

http://aqtthq.blogspot.com.es/2017/02/does-quran-support-sanaa-manuscript.html

1.COMPILATION:

by

Refuting all the misconceptions about Quran | Discover the Real Islam***

THE PERIOD WHEN QURAN WAS BEING REVEALED: (MEMORIZATION WITH SEQUENCE, WRITTEN RECORDS , RECITATION ACCORDING TO SEQUENCE)

1.The Prophet Muhammad s.a.w.w used to memorize the verses.

2.The verses were immediately declared to the companions who used to record them,there were many written records.

3.The verses were learned by the Companions too.

4.The verses were recited during the prayers many times.The whole chapters were recited.

5.During the last years of Prophet Muhammad s.a.w.w Angel Jibraeel a.s. used to visit Him and the whole complete Quran was recited as well as heard by both. (2 recitations and 2 hearings per year during Ramazan).

The last two points denote that the sequence of the verses and Chapters of Quran was established during the lifetime of prophet Muhammad s.a.w.w.

THE PERIOD OF COMPANION ABU BAKR R.A.:

Quran was compiled in the form of a Book by Zaid bin Thabit r.a. who used to memorize the verses as well as record them in the written form during the lifetime of Prophet Muhammad s.a.w.w.

The textural form of the compiled Book was verified by many Companions who had memorized Quran too

It was a rule that no textural form would be accepted unless two people of integrity would testify its authenticity.

THE PERIOD OF COMPANION USMAN R.A.:

Companion Usman r.a. asked Zaid Bin Thabit r.a. and some other Companions of Prophet Muhammad s.a.w.w.to make 5 more copies of this script.

The copies were checked and verified.

The copies were then sent to main centres of Islamic state.

All the other copies remaining with any kind of variance were Burnt to avoid any discrepancy.

2.BURNING OF THE COPIES:

The islamophobes have been openly making the allegation that Uthman (ra) ordered all copies of the Qur’an to be burnt because of the varying content. This is not true.

We quote Dr. Ahmad Shafaat on this issue:

Now suppose that there were at any time any variations in the Qur’an other than those caused by scribal errors or failure of memory or due to some minor differences in script. That is, suppose that some individuals or groups deliberately held onto a text of the Qur’an that they knew was different from the one followed by others and that was closer to the original text than the one we possess. How could it then happen that from century to century and from country to country we find the same text of the Qur’an? It is said that ‘Uthman, the third leader succeeding the Prophet, ordered people to burn all the texts of the Qur’an which were different from a certain text. But is it conceivable that people will submit to this order even if they thought ‘Uthman’s text was not the authentic text?

Westerners may have the tendency to think that Muslim rulers must have always been tyrant dictators who could force the people to do anything. This is certainly not true of the early leaders of Muslims. But even if we assume that people lived in terror of their leaders, it was logistically impossible for ‘Uthman to control every home. People could easily hide their various copies of the Qur’an and secretly pass them on to their descendants and through them on to us. It is self-evident and is also required by the teachings of the Qur’an that every Muslim should do his utmost to prevent the alteration or suppression of the word of God. For in passages where there are no variations alleged the Qur’an had condemned earlier nations for altering or fabricating the “divine” scripture. Thus in one such passage we read:

And woe unto those who write the scripture with their own hands and then say, “This is from God,” that they may in this way obtain a small gain. Woe unto them for what their hands have written and woe unto them for what they gain thereby! (2:79).

In the following passage condemns even hiding any part of the revelation, much less altering it:

[God says:] Those who hide what We have revealed of the clear matters and of the guidance, after We have made it clear for the people, are accursed of God and accursed of those who (are entitled to) curse – except such of them as repent and amend and make manifest the truth. These it is to whom I turn in forgiveness. And I am the forgiving, the merciful (2:159-160).

Many early Muslims are expected to live up to the obligation implied in these verses even if it meant loosing their lives. For, there has never been a shortage of Muslims who have been willing to give their lives for the sake of Islam. Hence any attempt by ‘Uthman or anyone else would have been met with the stiffest resistance on the part of many Muslims. But we hear of no such resistance.

It is indeed possible that ‘Uthman did promulgate one particular text and ordered others to be burnt. For differences in script and copying errors during a period of fast conversion might have resulted in many manuscripts with errors. If these manuscripts were then used to make further copies, the errors would have multiplied. The best solution was that certain authenticated copies be sent to various centers of the Muslim world and all others destroyed.

The very fact that the text whose copies were sent by ‘Uthman was accepted throughout the Muslim world, by both his friends and foes, and the fact that no other text has ever been put forward as an alternative to the existing text proves that the text sent by ‘Uthman was the authentic one.

In addition to the multiplying number of copying errors, there was probably another reason for promulgating a standard text. Earlier we noticed two peculiarities of the Arabic language: differences in script and absence of the vowel. These also could have resulted in confusion. Steps taken by ‘Uthman effectively solved the problem caused by the first peculiarity: the differences in script. His solution to the second peculiarity — the absence of vowels — was to send a Qari along with the copy of the Qur’an to preserve the correct reading that the hundreds of companions had learnt from the Prophet. This was clearly not a satisfactory solution. Later, at the insistence of Zayd, the Governor of Basrah (45-53 H), dots were assigned as vowel points. Then during the reign of Abdul Malik (65-85 H.) Hajjaj bin Yusuf appointed scholars to assign new symbols for vowels while dots were used to distinguish different letters that were in some words looked the same.
(Dr. Ahmad Shafaat, 2000, “Journal of the Muslim Research Institute”, Canada)

Additional reasons:

1) Non arabs would not understand or be able to read/recite properly without the vowels, arabs could just as me being english – i cant understand words in a sentence i.e. he lay down on the bd – due to my knowledge i insert ‘e’ to make bed. There were copies circulating without the vowels once Islam spread to non arab speaking areas, thus the caliph decided to make one standard copy with vowels and it was only natural to remove all others to avoid confusion or deviation in recitation or understanding

2) Many people would listen to what was being recited by the prophet and would make their own shorthand notes, thus compiling their own personal Quran. However the job of compilation would be down to the offical recorders, and thus any shorthand copies would also have to be removed to avoid confusion in case of error. Its simple, 100 people listen to a lecture and all make notes. No one will have the exact same notes as anyone else, it depends on the persons understanding and writing speed. The official recorders had copies which were checked and maintained in agreement with the prophet – this was the official master copy. This is what was standerdised by the caliph. All other shorthand notes, copies had to be destroyed

THE REACTION OF THE SAHABA’ OF THE PROPHET MUHAMMAD (PBUH)

Some of the missionaries, without proof, proclaim that many people didn’t like the act of burning. This is wrong as proven by the following:

Zaid is reported to have said, “I saw the companions of Muhammad (going about) saying, “By Allah, Uthman has done well! By Allah, Uthman has done well!” [Nisaburi]

Ibn Abi Dawud records Musab ibn Sad ibn Abi Waqqas to have testified: “I saw the people assemble in large number at Uthman’s burning of the proscribed copies; not a one spoke out against him.” Ali commented, “If I were in command in place of Uthman, I would have done the same.” [Zarkashi]

Almost every companion of the Prophet (pbuh) clealy approved the action of Uthman (ra).

THE REACTION OF ABDULLAH IBN MAS`UD AND REASONS FOR IT

Abdullah Ibn Mas`ud was a very close companion of the Prophet (pbuh). When Uthman (ra) ordered all personal and other codices to be destroyed other than the standard, Ibn Mas’ud (ra) refused to hand over his copy. Often it is asked; why did Abdullah Ibn Mas`ud react this way? When we study his background, a very clear, vivid answer is found. We have reproduced the text from Akbarally Meherally’s article explaining the reason for Abdullah Ibn Mas`ud’s reaction.

His article can be found at http://www.mostmerciful.com/reply-ans-islam.htm. We quote the text as follows:

A brief bio-data of this early companion of the Prophet (s.a.s.) would help us to understand the entire situation. His name was Abdullah. He was son of Ma’sud. During his childhood he was also called “ibn Umm Abd” (the son of the mother of a slave). At an early age he joined the Prophet in his mission and stayed very close to him. He received the training in the household of the Prophet and had learnt the Qirat of the Qur’an (the accepted method of the recitation of the Qur’an) from the Prophet himself. He was a leading reputable Qari (reciter of the Qur’an) and used to recite loudly and clearly. Ibn Ma’sud was recommended by the Prophet to those who wished to learn the Qirat. He was very knowledgeable on the Shariah and followed the Sunnah of the Prophet closely.

When Uthman sent out the order that all codices of the Qur’an other than the codex of Zaid ibn Thabit should be destroyed, Abdullah ibn Mas’ud refused to hand over his copy. Desai openly speaks of “Hadhrat Ibn Mas’ud’s initial refusal to hand over the compilation” (The Quraan Unimpeachable, p.44)

Please note the quoted text from page 44 speaks of Hadhrat Ibn Mas’ud’s “initial” refusal. The critic has in his opening sentence very conveniently ignored this important fact about this initial reaction by Abdullah Ibn Mas’ud. Here is the reason for this initial or early reaction. Abdullah Ibn Mas’ud had with him a personal copy of the Qur’an (Musaf) which was his precious personal possession. We also learn from the said chapter-3 that Ibn Ma’sud had made some notes on his copy. It is quite understandable that any religious teacher or missionary would develop a kind of sentiment for his personal copy of the Divine Scripture which he has been using over a period of time and more so, if there were his personal notes on that copy. Such early reactions are but normal under the most normal circumstances. The Critic questions the issue of “personal notes” on the ground that no documentary evidence has been provided.

The critic had better ask himself a question; “Does my own personal copy of the Holy Bible, which I have been using over a period of time, has any personal notes or underlined text?” It is inconceivable that any Bible scholar/teacher would have a copy of his personal Bible without his/her personal notes.

CONCLUSION

The truth is clear from what the missionaries would like to allege. Caliph Uthman (ra) didn’t destroy the Qur’an, instead, he took the best action ever possible

A FEW EXAMPLES OF VARIANCES

We have quoted a few variant readings. The Qur’an copy of Abdullah Ibn Mas`ud, as seen by me, was the the most different (in variant readings) from almost all other copies. I’ll quote some examples.

An example of different pronunciation in Surah Al Baqarah:
2: 70 Ibn Mas’ud reads al-baqira in place of al-baqara
An example of different spellings in Surah Al Baqarah:
2: 19 He reads kulla ma in place of kullama
An example of use of different synonyms in Surah Al Baqarah:
2: 98 He reads sal in place of ud’u

Many other companions of the Prophet had variant readings in their Qur’an copies. But, they did not concern variances in the size of the content of the Qur’an, they were only differences in spellings, synonyms, pronunciations, etc.

3.THE CHAPTERS EATEN BY GOAT:

The narration goes as;

عن عائشة قالت لقد نزلت آية الرجم ورضاعة الكبير عشرا ولقد كان في صحيفة تحت سريري فلما مات رسول الله صلى الله عليه وسلم وتشاغلنا بموته دخل داجن فأكلها

Reported ‘Aisha (RA): ‘the verse of stoning and of suckling an adult ten times was revealed, and they were (written) on a paper and kept under my pillow. When the Messenger of Allah (PBUH) expired and we were occupied by his death, a goat entered and ate away the paper.’ (Sunan Ibn Majah, Hadith 1944)

1- Authenticity of the narration:

Whenever we have a narration we ought to see whether it is authentic or not? The narration in fact has some problems.

The particular chain given in Sunan Ibn Majah finds one of the narrators Muhammad bin Ishaq narrating it using the word عن (‘an) which is rather an ambiguous way of narration and renders the narration weak when used by a narrator known for practicing Tadlis [practice of subtly missing a link] and Muhammad Ibn Ishaq is indeed such a narrator. Thus through particular chain of narration in Sunan Ibn Majah the narration is weak and unauthentic due the above mentioned defect though it has other issues as well as mentioned in the lines to follow. This is clarified by Shaykh Muhammad Taqi Usmani in Takmala Fath Al-Mulhim 1/69 pub. Darul Ahya Al-Turath Al-Arabi, Beirut.

In Musnad Ahmad the same narration is given through the same chain but with an explicit way of narration i.e. it does not have the defect like the narration in Ibn Majah’s collection. But the narration is exposed to more criticism because many other narrators have related from ‘Aisha (RA) about the suckling/breastfeeding but no one has narrated the words found in this chain even though the narrators in those cases are more reliable and consistent than Muhammad bin Ishaq. And due to the fact of these words being narrated solely by him and in defiance to other much more reliable narrators, scholars have questioned its authenticity. Shaykh Shu’aib Arnaud has classified it as Da’if in his classification of Musnad Ahmad. See Musnad Ahmad 6/269 Hadith 26359.

2- AISHA R.A DID NOT COMPLAIN ABOUT THE MISSING VERSE:

Aisha (RA) lived through the whole period of Qur’an compilation during the time of Abu Bakr (RA) and Usman (RA) while she was unanimously considered an authority for herself so if she had any thought about some verses missing she would have brought it to attention of other Companions of the Prophet (PBUH). Infact we have evidence of Usman (RA) making special endeavor of consulting ‘Aisha (RA) and her records for verifying the official compilation. See Ibn Shabba’s Tarikh Al-Madina p.997. Despite all this she never raised the issue supporting our conclusion that no part of the Qur’an was lost even if the narration is considered reliable.

4.TWO ADDITIONAL SURAH’S IN UBAY’S AND ABU MUSA’S CODEX:

Often, it is said that Abu Musa’s and Ubbay bin Kaab’s (two companions of the Prophet) had 116 Surahs, instead of 114 Surahs. But is this true?

The first so-called additional sura` was named “al-khal” and the other was named “al-hadf.” Their translation is as follows:

1. O Allah, we seek your help and ask your forgiveness, and we praise you and we don’t disbelieve in you. We separate from and leave who sins against you.
2. O Allah we worship you and to you we pray and prostrate and to you we run and hasten to serve you. We hope for your mercy and fear your punishment. Your punishment will surely reach the disbelievers.

On further study, we get to know that this was not a part of the Qur’an, rather these were two pieces of “qunut”, supplications that the Prophet (pbuh) sometimes says in the morning prayer or “witr” prayer after recitation of Surahs from the Qur’an. (Ahmad von Denffer, “Ulum al Qur’an”)

Sometimes, it is said that there was also an additional verse in the copy of Abu Musa and Ubbay bin Kaab. It is said that it was as follows (translation):

If the son of Adam was given a valley full of riches, he would wish for a second one, and if he was given two valley of riches, he would would surely ask for a third one. Nothing will fill the belly of the son of Adam except dust, and Allah is forgiving to him who is repentant.

Again, on further investigation, we come to realize that this is a saying of the Prophet Muhammad, and not a part of the Qur’an

12.SEVEN DIALECTS OF QURAN:

The Afghans today used the old Arabic dialect from Yemen which dates even older than 1400 years ago when the Noble Quran was revealed. Back then in Yemen, as I said, they used to add the word “an” for nouns. So if they for instance wanted to refer to a stone “sakhr (in Arabic)”, then they would refer to it as “sakhran”, even though it would be written in Arabic as “sakhr”.
The point is that there were 7 different dialects. The Noble Quran was originally recited with the “Quraishi” dialect, which is the dialect that our beloved Prophet Muhammad peace be upon him spoke.

The other dialects were later prohibited by our Prophet’s disciple Uthman to keep the recitation of the Noble Quran consistent. The words were the SAME. But the pronunciation and the reading of them was different for the reasons I explained above and several others, such as the punctuations in Arabic.

(May Allah reward the writer of this blog and other sites)

13.THE ORIGINAL TEXT WAS WITHOUT DIACRITICAL POINTS:

First of all,The Quran was revealed in Arabic,the mother tongue of the native people.

Secondly,The verses were:

1.Memorized by many people

2.The context was known.

3.Recorded at many different places in textural from.

So there was no chance of any discrepancy occurring due to no diacritical points at that time.

When the diacritical points were needed,they were added but again,with a lot of care taken to avoid any discrepancy.

The Quran was not revealed in a textural or written form.It was revealed and The Prophet Muhammad s.a.w.w. used to memorize it.The verses were memorized,the verses were then declared to the Companions r.a. who also used to memorize them as well as record them at many places.

The change of meaning could never occur because

The context was known
The verses were memorized by many people
The verses were recorded in written forms too.

If a group of people learns a sentence “Two boys own this green garden.”

If the sentence is also recorded at many places in written form +memorized by many people = the chances of change become very less.

The subject and object are already well known i.e 2 boys and a garden.If by chance a person has forgotten some part or that the garden was one or 2,then there are many other people who could correct this mistake.

Thirdly,even if all of them have forgotten the sentence,the written form is there.

On the contrary,if all the written records are corrupted,even then the sentence is in the memory of many people.

18.THE EVIDENCE OF SEQUENCE OF QURANIC VERSES AND CHAPTERS BEING ALREADY SET DURING THE LIFETIME OF PROPHET MUHAMMAD S.A.W.W.

These are the evidences of Proper Sequence of Quranic verses and Chapters,all during the lifetime of Prophet Muhammad s.a.w.w.

Narrated Ibn ‘Abbas:

“I said to ‘Uthman bin ‘Affan: ‘What was your reasoning with Al-Anfal – while it is from the Muthani (Surah with less than one-hundred Ayat), and Bara’ah while it is from the Mi’in (Surah with about one-hundred Ayat), then you put them together, without writing the line Bismillahir-Rahmanir-Rahim between them, and you placed them with the seven long (Surah) – why did you do that?’ So ‘Uthman said: ‘A long time might pass upon the Messenger of Allah (ﷺ) without anything being revealed to him, and then sometimes a Surah with numerous (Ayat) might be revealed. So when something was revealed, he would call for someone who could write, and say: “Put these Ayat in the Surah which mentions this and that in it.” When an Ayah was revealed, he would say: “Put this Ayah in the Surah which mentions this and that in it.” Now Al-Anfal was among the first of those revealed in Al-Madinah, and Bara’ah among the last of those revealed of the Qur’an, and its narrations (those of Bara’ah) resembled its narrations (those of Al-Anfal), so we thought that it was part of it. Then the Messenger of Allah (ﷺ) died, and it was not made clear to us whether it was part of it. So it is for this reason that we put them together without writing Bismillahir-Rahmanir-Rahim between them, and we put that with the seven long (Surahs).'”(Jami Tirmizi 47:3366)

I think this hadees is enough but there are some other points of evidences too.

Narrated Abdullah ibn Amr ibn al-‘As:

Yazid ibn Abdullah said that Abdullah ibn Amr asked the Prophet (ﷺ): In how many days should I complete the recitation of the whole Qur’an, Messenger of Allah?

He replied: In one month.

He said: I am more energetic to complete it in a period less than this. He kept on repeating these words and lessening the period until he said: Complete its recitation in seven days.

He again said: I am more energetic to complete it in a period less than this.

The Prophet (ﷺ) said: He who finishes the recitation of the Qur’an in less than three days does not understand it.(Abu Dawood 1390)

If you have some sentences of any book or some chapters without any order,all scattered,you can not read the whole book at once.

IF THE QURAN WAS SCATTERED AT DIFFERENT PLACES WITHOUT ANY CHRONOLOGICAL ORDER OF SURAHS OR VERSES,IT WOULD BE IMPOSSIBLE TO RECITE THE WHOLE QURAN.

THE VERSES OF THE HOLY QURAN WERE ORDERED,THE CHAPTERS WERE ORDERED ,THEY WERE MEMORIZED IN A PROPER SEQUENCE,THE ONLY THING MISSING WAS A COMPILED BOOK FORM.

Narrated Abu-Huraira:

Gabriel used to repeat the recitation of the Qur’an with the Prophet (ﷺ) once a year, but he repeated it twice with him in the year he died. The Prophet (ﷺ) used to stay in I`tikaf for ten days every year (in the month of Ramadan), but in the year of his death, he stayed in I`tikaf for twenty days.(Bukhari 4998)

Further evidences:

1.Jibrael a.s. used to recite the Holy Quran once a year.

2.Before the death of prophet Muhammad s.a.w.w,he recited it twice.

Believe me,you can not read a book if you have no order of sentences and no order of chapters.

Though you can read it if the chapters and sentences are ordered,but the book is not stapled or compiled properly.

19.EVIDENCE OF WRITING THE VERSES DURING THE LIFETIME OF PROPHET MUHAMMAD S.A.W.W.

Narrated Ibn ‘Abbas:

“I said to ‘Uthman bin ‘Affan: ‘What was your reasoning with Al-Anfal – while it is from the Muthani (Surah with less than one-hundred Ayat), and Bara’ah while it is from the Mi’in (Surah with about one-hundred Ayat), then you put them together, without writing the line Bismillahir-Rahmanir-Rahim between them, and you placed them with the seven long (Surah) – why did you do that?’ So ‘Uthman said: ‘A long time might pass upon the Messenger of Allah (ﷺ) without anything being revealed to him, and then sometimes a Surah with numerous (Ayat) might be revealed. So when something was revealed, he would call for someone who could write, and say: “Put these Ayat in the Surah which mentions this and that in it.” When an Ayah was revealed, he would say: “Put this Ayah in the Surah which mentions this and that in it.” Now Al-Anfal was among the first of those revealed in Al-Madinah, and Bara’ah among the last of those revealed of the Qur’an, and its narrations (those of Bara’ah) resembled its narrations (those of Al-Anfal), so we thought that it was part of it. Then the Messenger of Allah (ﷺ) died, and it was not made clear to us whether it was part of it. So it is for this reason that we put them together without writing Bismillahir-Rahmanir-Rahim between them, and we put that with the seven long (Surahs).'”(Jami Tirmizi 47:3366)

See another Hadees,

Narrated Al-Bara:

When the Verse:–“Not equal are those of the believers who sit (at home),” (4.95) was revealed, the Prophet said, “Call so-and-so.” That person came to him with an ink-pot and a wooden board or a shoulder scapula bone. The Prophet (ﷺ) said (to him), “Write: ‘Not equal are those believers who sit (at home) and those who strive and fight in the Cause of Allah.” Ibn Um Maktum who was sitting behind the Prophet (ﷺ) then said, “O Allah’s Messenger (ﷺ)! I am a blind man.” So there was revealed in the place of that Verse, the Verse:–“Not equal are those of the believers who sit (at home) except those who are disabled (by injury, or are blind or lame etc.) and those who strive and fight in the Cause of Allah.” (4.95) (Sahih Bukhari Chapter 65,hadith 4594)

20.EVIDENCE OF QURAN COLLECTED DURING THE LIFETIME OF PROPHET MUHAMMAD S.A.W.W:

Quran was collected but not compiled as a book form.

Anas is reported to have said:

Four persons collected the Qur’an during the lifetime of Allah’s Messenger (ﷺ) and all of them were Ansar: Mu’adh b. Jabal, Ubayy b. Ka’b, Zaid b. Thabit, Abu Zaid. Qatada said: Anas, who was Abu Zaid? He said: He was one of my uncles.(Sahih Muslim)

Allegation that the Quran has been changed

Posted by Leviathon

The verses of the Qur'an weren't written by Muhammad (may the Peace and Blessings of Allah be upon him), but they were written down during his lifetime and verified by him in it's pieces. He couldn't read or write, but when those who witnessed him reciting a new revelation, some would write it and verify it with him, others would come to him and he would repeat the new verses and some of them would write them down, and verify them with him. Several companions memorized the entire Qur'an beforethe Prophet Muhammad's death. (The verses were revealed little by little over 23 years).

Each year during the month of Ramadhan, the Angel Jibril (Gabriel) would sit with Muhammad and recite what had been revealed thus far. This happened in a particular order twice in the month of Ramadhan in the last year of the Prophet Muhammad's life.

Within one year after the death of the Prophet Muhammad, due to the Battle of Yamamah that saw the loss of about 70 companions, Abu Bakr, (the closest and trusted friend of Muhammad, the first Khalifah), fearing the loss of the memory of the recitation in future battles, had the pieces collected by Zaid bin Thabit who was hafiz, (had memorized the entire Qur'an during the lifetime of the Prophet Muhammad), and placed in the order the Prophet Muhammad recited the entire Qur'an in twice during that last Ramadhan, (Zaid was himself one of the witnesses to these two final recitaions).

Zaid bin Thabit was the primary scribe among many who would write the new revelations at the request of the Prophet Muhammad, as he was a neighbor whom he would call upon easily. When the Prophet would tell him to write the new verses, he would also tell him where (in which Surah or chapter) to insert them. Zaid bin Thabit was the most knowledgable among the companions with regards to the recitation of the Qur'an. He was appointed by each of the 3 succeeding Khalifs as a Judge,(he was a Uloom or scholar in Qir'aat, Shari'ah and Inheritance).

After the death of the Prophet Muhammad, Khalif Abu Bakr asked Zaid to collect all of the writings and bind them into one collection. He told Zaid to only accept a verse if it had two trustworthy companions (known for their piety, honesty and reliable memory) who had memorized and verified with the Prophet their recitation of that verse (two besides himself ).

After this monumentous task, the collection was left in the care of one of the Prophet's surviving wives, Hafsa, the daughter of the second Khalif 'Umar, (another close, trusted friend of the Prophet Muhamad).

It is reported that Zaid bin Thabit said of this task, "It would have been easier for me to move a mountain than to do that which they told me to do", because he appreciated the responsibility in such a trust. Any mistake or omission could cause confusion in the generations to come until the end of time.

Only a few years later, the successor to Umar, the third Khalif Uthmaan, (also a very close and trusted companion to the Prophet), again requested Zaid bin Thabit to take the collection of verses which were written on many mediums such as leather, papyrus, cloth, shoulder bones of animals, etc, and write them in the order the Prophet recited them twice in his last year of life under the instruction of the Angel Jibril, (as I mentioned, Zaid had personally witnessed these two recitations).

This written book is called the Uthmaani manuscript or mus-haf. Several copies were commissioned by Uthmaan and sent to several major cities.

THE WRITTEN QUR'AN IN THE TIMES OF THE PROPHET MUHAMMAD (PBUH)

A large number of missionaries and the self-styled "critics" have been quoting Islamic traditions, or reports (Hadith), which support their claim, that the Qur'an was not written at the time of its Revelation. Are all these claims true? They are not, if we re-examine them.

EVIDENCE FROM THE QUR'AN

The Qur'an itself contains many passages which refer to its written form. There appear to be four chapters (Sura's) of the Qur'an which refer to the Qur'an's written form explicitly. I'll quote them:
"By no means! Indeed it is a message of Instruction
Therefore, whoever wills, should remember
On leaves held in honour
Exalted, purified
In the hands of scribes
Noble and pious"
Sura' 80: 11-16

Here we have a reference to those scribes who wrote the Qur'an, on leaves. Minister Abdullah Yusuf Ali, in his commentary wrote that at the time of the Revelation of this Surah, forty-two or forty-five others (Surahs) had been written and were kept by Muslims in Makkah (out of the total 114 Surahs).

"Nay, this is the glorious Qur'an, on a Tablet preserved"
Sura' 85: 21-22

The above verse is the ultimate proof on the written preservation of the Qur'an even before the migration of Prophet Muhammad (pbuh).

"This is a glorious Reading, In a book well-kept,
Which none but the purified teach
This is a Revelation from the Lord of the Worlds"
Sura' 56: 77-80

The above verse refers to a "book well-kept," which can be no other than the Qur'an.

"They said: Tales of the ancients which he had caused to be written and they are dictated to him morning and evening"
25: 5

A reference to the enemies of the Prophet Muhammad (pbuh) when they accused him of plagiarising and retelling stories from the past. Still, we see words referring to the Qur'an in its written form.

EVIDENCE FROM HADITH
Besides the above verses which refer to the Qur'an's written form, there are also a number of Hadith which agree with the above verses:
Zayd (ra) is reported to have said:

We used to compile the Qur’an from small scraps in the presence of the Messenger. (Hakim, Mustadrak)

The above Hadith also tells us that the Prophet Muhammad (pbuh) was not unaware of the condition of the Qur'an with his companions and that he used to guide them while compiling it. Also, it tells us that the Qur'an also used to be compiled for Prophet Muhammad (pbuh), meaning that he had a personal copy.

Malik said that no one should carry the Mushaf by its strap, nor on a pillow, unless he is clean… (Mu’atta, Kitab Al-Nida’ Li’l-Salah)

It is clear that the Qur'an was available in a book form at the time of the Prophet Muhammad (pbuh).

Narrated Qatadah: I asked Anas Ibn Malik: ‘Who collected the Qur’an at the time of Prophet?’ He replied: ‘Four, all of whom were from the Ansar: Ubay Ibn Ka‘ab, Mu‘adh Ibn Jabal, Zayd Ibn Thabit and Abu Zayd.’ (Bukhari, Kitab Fada’ilu’l-Qur’an)

It is very clear that the complete Qur'an was available in the form of a book even at the time of the Prophet Muhammad (pbuh). This proof is inescapable, and any Hadith which contradicts the facts presented here is a fabrication.

CONCLUSION

The claim that the Qur'an was not written at the time of the Prophet Muhammad (pbuh) is incorrect. Some admit that it was written, but not all. This too is incorrect. The truth stands out clear, the whole Qur'an was written at the time of the Prophet Muhammad (pbuh).

AFTER THE DEATH OF OUR BELOVED PROPHET PEACE BE UPON HIM:
When Prophet Muhammad peace be upon him died, Islam was still small geographically. The Muslims mostly existed in the two cities of Mecca and Madina. Comparing those two cities' size to the Middle East region's size, they would not even be 0.0001% in comparison.

After the death of our beloved Prophet, Islam started to expand in the Middle East region. Not only the People of the entire region didn't have the same dialect, but also they had different languages. The languages that were spoken in the region at that time were Arabic (with its 7 dialects), Persian, Assyrian, Hebrew and some Greek. All of these languages are quite different from each others. You would need a translator to translate almost 100% of the conversation if you were to pick two languages and have two people converse with them, each person with one language.

As the Muslims expanded through the entire region, which is thousands of squared miles in area, the Noble Quran was documented at different places with sometimes different languages and Arabic dialects as well.

Islam mostly spread throughout the region during the first two Caliphs (our Prophet's disciples); may Allah Almighty be pleased with them, Abu-Baker Al-Siddeeq, and Omar bin Al-Khattab. They were mostly concerned with spreading Islam to the people of the entire region and never had the time, nor the rulership (since Islam wasn't quite spread throughout the entire region until toward the end of the second disciple's time) to unify the Noble Quran or the teaching of the Noble Quran with one dialect in recitation and spelling.

When Uthman bin Aaffan (the third disciple) came, Islam was pretty stable in the region, and he had rulership to implement the Quraishi dialect among all the Arabic speaking people in the entire region, and to teach them the Noble Quran through that dialect only.

Important Note: If the Noble Quran is recited in a different dialect than the Quraishi one, and if one tries to write down what he is reciting, he could and would end up with different words in spelling and in some cases in meaning as well than the original copy of the Noble Quran.

When Uthman got hold of all of the Qurans that were written in different dialects, and in some cases were altered to sound exactly like the other dialects, he ordered for them to get burnt because they did not use the proper Arabic that was revealed unto our beloved Prophet Muhammad peace be upon him, and in some cases their words were different because of this dialect difference. He then compiled all of the Noble Surahs (Chapters) of the Noble Quran that were already written during the time of Prophet Muhammad in the city of Madina and formed what we call today the one true copy of the "Noble Quran".

Important Note: As I mentioned above, when Uthman, the third Caliph in Islam, compiled the Noble Quran, he did not determine the numerical order of the Noble Chapters and the Noble Verses. The entire Noble Quran as I said was already documented and memorized. Chapters from the Noble Quran were recited by our Prophet peace be upon him at least 5 times a day during the Muslims' five-daily prayers. Also, the Noble Quran was all recited during the month of Ramadan, as it is still done today. There are other daily and weekly religious occasions, festivals and holidays where the Noble Quran back then and still today was recited either partially or wholly. The Muslims who perfected the memorization of the Noble Quran back then continuously refreshed their memories through teaching others: Muslims and non-Muslims about Islam.

So, it is beyond the shadow of the doubt that the numbering and the order of the Noble Chapters and Verses was already determined by our Prophet peace be upon him through the inspiration and guidance of Allah Almighty, and not by anyone else.

Ever since then and till today, the Arabic Noble Quran is taught with one Arabic dialect, and that is the Quraishi dialect. Also, the proper Arabic language as I mentioned above that is taught in schools and books today is also in the Quraishi dialect.

Now let’s break it down further and look at it in more detail…

THE COLLECTION DONE UNDER THE KHALIFAH (CALIPH) ABU BAKR (RA)

Abu Bakr (ra) was a very close friend of the Prophet (pbuh). He was also his successor, not in Prophethood, but he became the Commander of the Muslims (Amirul Mukminin) after the Prophet Muhammad (pbuh). During his Caliphate, a battle took place, known as the "Battle of Yamamah." In this battle, many people had memorized the Qur'an, were martyred. Abu Bakr (ra) feared that the Qur'an might not be lost. So he ordered Zayd Ibn Thabit (ra), the personal scribe of the Prophet (pbuh), to compile it. Zayd (ra) finished the job successfully.

It must be noted that even if many companions who had memorized the Qur'an were martyred, the complete Qur'an in writing already existed.

HADITH WHICH MENTIONS IT

The following is the Hadith which mentions the collection of the Qur'an: under Abu Bakr's Caliphate:

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 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 know the Qur'an by heart) at other places, whereby a large part of the Qur'an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur'an.' Abu Bakr added, 'I said to 'Umar, "How can I do something which Allah's Apostle has not done?" 'Umar said (to me) "By Allah, it is (really) a good thing". So 'Umar kept on pressing trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar'. (Zaid bin Thabit added:) 'Umar was sitting with him (Abu Bakr) and was not speaking. Abu Bakr said (to me), '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)'. By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur'an. I said to both of them, 'How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and 'Umar. So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two verses of Surah Tauba which I had not found with anybody else (and they were): 'Verily there has come to you an Apostle (Muhammad) from among yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is ardently anxious over you (to be rightly guided)' (9:128). Bukhari, VI, No. 201

The words of Zaid may raise some confusion: How can I do something which Allah's Apostle has not done? This doen't mean that the Qur'an was not written in the Prophet's time, but it means that that the Qur'anic was scattered and not collected into one volume. The Prophet (pbuh) didn't leave the complete Qur'an in a single volume for all the Ummah, because most of his companions had memorized it and some had their own copies. So Abu Bakr (ra) feared that the Qur'an could have been lost, and that's why he ordered for a copy to be prepared.

Even though when the whole Qur'an was available in writing, the Caliph took great care that it still would not be lost and that's why he ordered Zaid to collect it. This also means that the Caliph greatly cared for the Qur'an

THE COLLECTION DONE UNDER THE KHALIFAH (CALIPH) UTHMAN (RA)

After Abu Bakr (ra), the Caliph Umar ruled, and after the Caliph Umar, Uthman Ibn Affan was elected as Caliph. During the period of the Caliph Uthman, Islam spread to many areas. The Muslims who were not Arabs, couldn't read the Qur'an as it should have been read. They changed the meanings of the verses, and many variant readings sprung out, because the people were ignorant of Arabic.

Old Arabic was written as lines, and now one can distinguish such and such alphabets easily by marks. But this was not the case in older times. That's why, the Caliph Uthman immediately told a committee of scribes to write the Qur'an in the dialect of the Quraysh, because that was how the Qur'an was revealed. When the scribes had prepared many copies from the one which Abu Bakr (ra) had compiled, each copy was sent to each city under Muslim rule. Other copies which were not from Uthman were burned. Then, from the standard copies, more copies were made and this time there were also teachers of the people to teach them how to recite the Qur'an.

ACCEPTANCE OF VARIANT READINGS

Variant Readings can be accepted if they meet the following criteria for acceptance:

1. A reading with correct Arabic grammar
2. Traced back to the Prophet (pbuh)
3. Agreement with the Uthmanic text
Further more, the variant readings should also meet the following criteria for preference:
1. A reading with correct Arabic grammar
2. Agreement with the Uthmanic text
3. Reported/preferred by the majority

Further more, the variant readings can be divided as follows (taken from von Denffer's "Ulum al Qur'an"):

1. The mutawatir (transmitted by many; they include the seven well-known readings)
2. The ahad (transmitted by one, they number three, going back to the sahaba and together with the seven make up ten).
3. The shadh (exceptional; they go back to the tabi'un only)

From the above, the current text of the Qur'an (Uthmanic), is mutawatir.

Variants readings may be accepted if they meet what is required. But, the greatest care must be taken. Von Denffer aptly concludes in his book about the Uthmanic mushaf that:

The wide distribution of this text and its undisputed authority can also be deduced from the reports on the battle of Siffin (A.H. 37) 27 years after the death of the Prophet , and five years after 'Uthman's copies were distributed, Mu`awiya's troops fixed sheets from the Qur'an on their spears to interrupt the battle. However nobody accused anyone else of using a partisan version of the text, which would have made a splendid accusation against the enemy. (pg 56)

HADITH WHICH MENTIONS IT
The following is the report which mentions the above described event:

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 'Uthmfin, '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 Az-Zubair, Sa'id bin Al-'As and 'Abdur Rahman bin Hari-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 as 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. Zaid bin Thabit added, 'A verse from Sura al-Ahzab was missed by me when we copied the Qur'an and I used to hear Allah's Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari'. (That verse was): 'Among the Believers are men who have been true in their convenant xwith Allah' (33: 23). Bukhari, VI, No. 510

REASONS FOR THE BURNING
The anti islamists have been openly making the allegation that Uthman (ra) ordered all copies of the Qur'an to be burnt because of the varying content. This is not true. We quote Dr. Ahmad Shafaat on this issue:

Now suppose that there were at any time any variations in the Qur'an other than those caused by scribal errors or failure of memory or due to some minor differences in script. That is, suppose that some individuals or groups deliberately held onto a text of the Qur'an that they knew was different from the one followed by others and that was closer to the original text than the one we possess. How could it then happen that from century to century and from country to country we find the same text of the Qur'an? It is said that 'Uthman, the third leader succeeding the Prophet, ordered people to burn all the texts of the Qur'an which were different from a certain text. But is it conceivable that people will submit to this order even if they thought 'Uthman's text was not the authentic text?

Westerners may have the tendency to think that Muslim rulers must have always been tyrant dictators who could force the people to do anything. This is certainly not true of the early leaders of Muslims. But even if we assume that people lived in terror of their leaders, it was logistically impossible for 'Uthman to control every home. People could easily hide their various copies of the Qur'an and secretly pass them on to their descendants and through them on to us. It is self-evident and is also required by the teachings of the Qur'an that every Muslim should do his utmost to prevent the alteration or suppression of the word of God. For in passages where there are no variations alleged the Qur'an had condemned earlier nations for altering or fabricating the "divine" scripture. Thus in one such passage we read:

And woe unto those who write the scripture with their own hands and then say, "This is from God," that they may in this way obtain a small gain. Woe unto them for what their hands have written and woe unto them for what they gain thereby! (2:79).

In the following passage condemns even hiding any part of the revelation, much less altering it:

[God says:] Those who hide what We have revealed of the clear matters and of the guidance, after We have made it clear for the people, are accursed of God and accursed of those who (are entitled to) curse - except such of them as repent and amend and make manifest the truth. These it is to whom I turn in forgiveness. And I am the forgiving, the merciful (2:159-160).

Many early Muslims are expected to live up to the obligation implied in these verses even if it meant loosing their lives. For, there has never been a shortage of Muslims who have been willing to give their lives for the sake of Islam. Hence any attempt by 'Uthman or anyone else would have been met with the stiffest resistance on the part of many Muslims. But we hear of no such resistance.

And what about the text that 'Uthman promulgated? How did he arrive at that text? On the basis of what text did the first two leaders, Abu Bakr and 'Umar governed the Muslim lands before him ? What text people had been using in their daily prayers in Medina, the city of the Prophet, which consisted almost entirely of Muslims, most having seen and heard the Prophet? What text was used throughout the land during sermons before the Friday congregational prayers? How could 'Uthman change the text that had been used for twelve years before him in the presence of hundreds of companions of the Prophet who could easily detect any change to the original text and were obligated by religious principles to prevent alterations in the word of God? And why at all would he want to change it, considering that the extant text says nothing in his favor? It is also important to keep in mind that the vast Muslim world was not homogeneous.
There was as much diversity of opinion as one expects from any group of people. There were even conflicts, some of them armed. 'Uthman himself had opposition from some groups, one of which actually martyred him. Had the text he promulgated been less than 100% reliable his opponents would have made it an issue and accused him of changing the word of God. But the fact is that these opponents accused him of many things but we do not have any tradition, certainly not an early reliable one, in which they accuse him of changing the word of God.

It is indeed possible that 'Uthman did promulgate one particular text and ordered others to be burnt. For differences in script and copying errors during a period of fast conversion might have resulted in many manuscripts with errors. If these manuscripts were then used to make further copies, the errors would have multiplied. The best solution was that certain authenticated copies be sent to various centers of the Muslim world and all others destroyed.

The very fact that the text whose copies were sent by 'Uthman was accepted throughout the Muslim world, by both his friends and foes, and the fact that no other text has ever been put forward as an alternative to the existing text proves that the text sent by 'Uthman was the authentic one.

In addition to the multiplying number of copying errors, there was probably another reason for promulgating a standard text. Earlier we noticed two peculiarities of the Arabic language: differences in script and absence of the vowel. These also could have resulted in confusion. Steps taken by 'Uthman effectively solved the problem caused by the first peculiarity: the differences in script. His solution to the second peculiarity -- the absence of vowels -- was to send a Qari along with the copy of the Qur'an to preserve the correct reading that the hundreds of companions had learnt from the Prophet. This was clearly not a satisfactory solution. Later, at the insistence of Zayd, the Governor of Basrah (45-53 H), dots were assigned as vowel points. Then during the reign of Abdul Malik (65-85 H.) Hajjaj bin Yusuf appointed scholars to assign new symbols for vowels while dots were used to distinguish different letters that were in some words looked the same.
(Dr. Ahmad Shafaat, 2000, "Journal of the Muslim Research Institute", Canada)

Additional reasons:

1) Non arabs would not understand or be able to read/recite properly without the vowels, arabs could just as me being english - i cant understand words in a sentence i.e. he lay down on the bd - due to my knowledge i insert 'e' to make bed. There were copies circulating without the vowels once Islam spread to non arab speaking areas, thus the caliph decided to make one standard copy with vowels and it was only natural to remove all others to avoid confusion or deviation in recitation or understanding

2) Many people would listen to what was being recited by the prophet and would make their own shorthand notes, thus compiling their own personal Quran. However the job of compilation would be down to the offical recorders, and thus any shorthand copies would also have to be removed to avoid confusion in case of error. Its simple, 100 people listen to a lecture and all make notes. No one will have the exact same notes as anyone else, it depends on the persons understanding and writing speed. The official recorders had copies which were checked and maintained in agreement with the prophet - this was the official master copy. This is what was standerdised by the caliph. All other shorthand notes, copies had to be destroyed.

THE REACTION OF THE SAHABA' OF THE PROPHET MUHAMMAD (PBUH)

Some of the missionaries, without proof, proclaim that many people didn't like the act of burning. This is wrong as proven by the following:

Zaid is reported to have said, "I saw the companions of Muhammad (going about) saying, "By Allah, Uthman has done well! By Allah, Uthman has done well!" [Nisaburi]

Ibn Abi Dawud records Musab ibn Sad ibn Abi Waqqas to have testified: "I saw the people assemble in large number at Uthman's burning of the proscribed copies; not a one spoke out against him." Ali commented, "If I were in command in place of Uthman, I would have done the same." [Zarkashi]

Almost every companion of the Prophet (pbuh) clealy approved the action of Uthman (ra).

THE REACTION OF ABDULLAH IBN MAS`UD AND REASONS FOR IT
Abdullah Ibn Mas`ud was a very close companion of the Prophet (pbuh). When Uthman (ra) ordered all personal and other codices to be destroyed other than the standard, Ibn Mas'ud (ra) refused to hand over his copy. Often it is asked; why did Abdullah Ibn Mas`ud react this way? When we study his background, a very clear, vivid answer is found. We have reproduced the text from Akbarally Meherally's article explaining the reason for Abdullah Ibn Mas`ud's reaction.

His article can be found at http://www.mostmerciful.com/reply-ans-islam.htm. We quote the text as follows:

A brief bio-data of this early companion of the Prophet (s.a.s.) would help us to understand the entire situation. His name was Abdullah. He was son of Ma'sud. During his childhood he was also called "ibn Umm Abd" (the son of the mother of a slave). At an early age he joined the Prophet in his mission and stayed very close to him. He received the training in the household of the Prophet and had learnt the Qirat of the Qur'an (the accepted method of the recitation of the Qur'an) from the Prophet himself. He was a leading reputable Qari (reciter of the Qur'an) and used to recite loudly and clearly. Ibn Ma'sud was recommended by the Prophet to those who wished to learn the Qirat. He was very knowledgeable on the Shariah and followed the Sunnah of the Prophet closely.

When he was sent to Kufa in Iraq, the people of Kufa highly respected him. They not only used to learn from ibn Ma'sud the verses of the Qur'an but also used to consult him on the subject.

In Jam' Al-Qu'ran chapter 3, cited by the Critic which can be found on their web page;http://www.answering-islam.org/Gilchrist/Jam/chap3.html, under the sub-heading: IBN MAS'UD'S REACTION TO UTHMAN'S DECREE, the opening paragraph reads:

When Uthman sent out the order that all codices of the Qur'an other than the codex of Zaid ibn Thabit should be destroyed, Abdullah ibn Mas'ud refused to hand over his copy. Desai openly speaks of "Hadhrat Ibn Mas'ud's initial refusal to hand over the compilation" (The Quraan Unimpeachable, p.44)

Please note the quoted text from page 44 speaks of Hadhrat Ibn Mas'ud's "initial" refusal. The critic has in his opening sentence very conveniently ignored this important fact about this initial reaction by Abdullah Ibn Mas'ud. Here is the reason for this initial or early reaction. Abdullah Ibn Mas'ud had with him a personal copy of the Qur'an (Musaf) which was his precious personal possession. We also learn from the said chapter-3 that Ibn Ma'sud had made some notes on his copy. It is quite understandable that any religious teacher or missionary would develop a kind of sentiment for his personal copy of the Divine Scripture which he has been using over a period of time and more so, if there were his personal notes on that copy. Such early reactions are but normal under the most normal circumstances. The Critic questions the issue of "personal notes" on the ground that no documentary evidence has been provided.

The critic had better ask himself a question; "Does my own personal copy of the Holy Bible, which I have been using over a period of time, has any personal notes or underlined text?" It is inconceivable that any Bible scholar/teacher would have a copy of his personal Bible without his/her personal notes.

CONCLUSION

The truth is clear from what the missionaries would like to allege. Caliph Uthman (ra) didn't destroy the Qur'an, instead, he took the best action ever possible

A FEW EXAMPLES OF VARIANCES

We have quoted a few variant readings. The Qur'an copy of Abdullah Ibn Mas`ud, as seen by me, was the the most different (in variant readings) from almost all other copies. I'll quote some examples.

An example of different pronunciation in Surah Al Baqarah:
2: 70 Ibn Mas'ud reads al-baqira in place of al-baqara
An example of different spellings in Surah Al Baqarah:
2: 19 He reads kulla ma in place of kullama
An example of use of different synonyms in Surah Al Baqarah:
2: 98 He reads sal in place of ud'u

Many other companions of the Prophet had variant readings in their Qur'an copies. But, they did not concern variances in the size of the content of the Qur'an, they were only differences in spellings, synonyms, pronunciations, etc.

TWO ADDITIONAL SURAHS IN UBBAY'S AND ABU MUSA'S CODEX?

Often, it is said that Abu Musa's and Ubbay bin Kaab's (two companions of the Prophet) had 116 Surahs, instead of 114 Surahs. But is this true?

The first so-called additional sura` was named "al-khal" and the other was named "al-hadf." Their translation is as follows:

1. O Allah, we seek your help and ask your forgiveness, and we praise you and we don't disbelieve in you. We separate from and leave who sins against you.
2. O Allah we worship you and to you we pray and prostrate and to you we run and hasten to serve you. We hope for your mercy and fear your punishment. Your punishment will surely reach the disbelievers.

On further study, we get to know that this was not a part of the Qur'an, rather these were two pieces of "qunut", supplications that the Prophet (pbuh) sometimes says in the morning prayer or "witr" prayer after recitation of Surahs from the Qur'an. (Ahmad von Denffer, "Ulum al Qur'an")

Sometimes, it is said that there was also an additional verse in the copy of Abu Musa and Ubbay bin Kaab. It is said that it was as follows (translation):

If the son of Adam was given a valley full of riches, he would wish for a second one, and if he was given two valley of riches, he would would surely ask for a third one. Nothing will fill the belly of the son of Adam except dust, and Allah is forgiving to him who is repentant.

Again, on further investigation, we come to realize that this is a saying of the Prophet Muhammad, and not a part of the Qur'an (Ahmad von Denffer, "Ulum al Qur'an").

There are no variances or missing parts in the Noble Quran. These are all false and baseless assumptions from some anti-Islamics. The situation in the Hadiths above was not a corruption as it might appear to you. It is a problem with dialects. For instance, take the letter "j". Did you know that some Arabs don't pronounce the "j"? They always pronounce it as "g" or "ga".

Take "the" as another example. Some Arabs also don't pronounce "the". They pronounce it as "za".

Another example, and this is an important one in my opinion, is that some Arabs used to have a dialect which originated from Yemen, where they would add "an" at the end of a noun. Take for instance the popular word of today "Taliban", as in the Taliban in Afghanistan. "Taliban" is the same as the Arabic word "Talib" which means "Student".

The Afghans today used the old Arabic dialect from Yemen which dates even older than 1400 years ago when the Noble Quran was revealed. Back then in Yemen, as I said, they used to add the word "an" for nouns. So if they for instance wanted to refer to a stone "sakhr (in Arabic)", then they would refer to it as "sakhran", even though it would be written in Arabic as "sakhr".
The point is that there were 7 different dialects. The Noble Quran was originally recited with the "Quraishi" dialect, which is the dialect that our beloved Prophet Muhammad peace be upon him spoke.

The other dialects were later prohibited by our Prophet's disciple Uthman to keep the recitation of the Noble Quran consistent. The words were the SAME. But the pronunciation and the reading of them was different for the reasons I explained above and several others, such as the punctuations in Arabic.

When Uthman, the third Caliph in Islam, compiled the Noble Quran, he did not determine the numerical order of the Noble Chapters and the Noble Verses. The entire Noble Quran as I said was already documented and memorized. Chapters from the Noble Quran were recited by our Prophet peace be upon him at least 5 times a day during the Muslims' five-daily prayers. Also, the Noble Quran was all recited during the month of Ramadan, as it is still done today. There are other daily and weekly religious occasions, festivals and holidays where the Noble Quran back then and still today was recited either partially or wholly. The Muslims who perfected the memorization of the Noble Quran back then continuously refreshed their memories through teaching others: Muslims and non-Muslims about Islam.

So, it is beyond the shadow of the doubt that the numbering and the order of the Noble Chapters and Verses was already determined by our Prophet peace be upon him through the inspiration and guidance of Allah Almighty, and not by anyone else.

CONCLUSION:

The Noble Quran today is One True Perfect Divine Holy Book. It survived man's alterations and corruptions. The Noble Quran was all documented on the spot during Prophet Muhammad's times. The Noble Quran's numerical ordering of the Noble Verses and Chapters were also determined Prophet Muhammad through the inspirations of Allah Almighty. The Noble Quran was memorized and recited over and over again through the Muslims' five-daily prayers, the Holy Month of Ramadan, and other events and occasions where Muslims who perfected the memorization of the Noble Quran continuously refreshed their memories through teaching others.

So, it is beyond the shadow of the doubt that the numbering and the order of the Noble Chapters and Verses was already determined by our Prophet peace be upon him through the inspiration and guidance of Allah Almighty, and not by anyone else.

The authenticity of the Qur'an is a major proof that it is from Allah, the Lord of all Being. Allah has Himself said in the Qur'an that He will guard it from corruption (we seen here how Allah's Book survived 1400 years with out a single change, which proves that Allah has Guarded His Book). Therefore, we quote the following statement to all non-Muslims who attack the Holy Qur'an:

"Let there be no compulsion in religion, truth stands out clear from what is error." (al-Qur'an (2):256)