A Brief History of the Text of the Qur’an

See also an article on the textual data from this video.


See some discussion of this video and Hadith here at Paul Williams’ blog.

About Ken Temple

I am a follower of Jesus Christ. I am a sinner who has been saved by the grace of God alone (Ephesians 2:8-9), through faith alone (Galatians 2:16; Romans 3:28; 4:1-16), in Christ alone (John 14:6). But a true faith does not stay alone, it should result in change, fruit, good works, and deeper levels of repentance and hatred of my own sins of selfishness and pride. I am not better than you! I still make mistakes and sin, but the Lord is working on me, conforming me to His character. (Romans 8:28-29; 2 Corinthians 3:16-18) When I do sin, I hate the sin as it is an affront to God, and seek His forgiveness in repentance. (Mark 1:15; 2 Corinthians 7:7-10; Colossians 3:5-16 ) Praise God for His love for sinners (Romans 5:8), shown by the voluntary coming of Christ and His freely laying down His life for us (John 10:18), becoming flesh/human (John 1:1-5; 1:14; Philippians 2:5-8), dying for sins of people from all nations, tribes, and cultures (Revelation 5:9), on the cross, in history, rising from the dead (Romans 10:9-10; Matthew 28, Mark 16:1-8; Luke 24; John 20-21; 1 Corinthians chapter 15). His resurrection from the dead proved that Jesus is the Messiah, the eternal Son of God, the word of God from eternity past; and that He was all the gospels say He was and that He is truth and the life and the way to salvation. (John 14:6)
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13 Responses to A Brief History of the Text of the Qur’an

  1. Here you go Ken:

    Jami` at-Tirmidhi

    Chapters on Tafsir

    Narrated Az-Zuhri:
    from Anas who said: “Hudhaifah bin Al-Yaman came to ‘Uthman, at the time when the people of Ash-Sham and the people of Al-‘Iraq were waging war to conquer Arminiyah and Adharbijan. Hudhaifah saw their (the people of Ash-Sham and Al-‘Iraq) different forms of recitation of the Qur’an. So he said to ‘Uthman: ‘O Commander of the Believers! Save this nation before they differ about the Book as the Jews and the Christians did before them.’ So he (‘Uthman) sent a message to Hafsah (saying): ‘Send us the manuscripts so that we may copy them in the Musahif (plural of Mushaf: a written copy of the Qur’an) then we shall return it to you.’ So Hafsah sent the manuscripts to ‘Uthman bin ‘Affan. ‘Uthman then sent order for Zaid bin Thabit, Sa’eed bin Al-‘As, ‘Abdur-Rahman bin Al-Harith bin Hisham, and ‘Abdullah bin Az-Zubair to copy the manuscripts in the Musahif. ‘Uthman said to the three Quraish men: ‘In case you disagree with Zaid bin Thabit on any point in the (recitation dialect of the) Qur’an, then write it in the dialect of Quraish for it was in their tongue.’ So when they had copied the manuscripts, ‘Uthman sent one Mushaf from those Musahif that they had copied to every province.” Az-Zuhri said: “Kharijah bin Zaid [bin Thabit] narrated to me that Zaid bin Thabit said: ‘I missed an Ayah of Surat Al-Ahzab that I heard the Messenger of Allah (ﷺ) reciting: Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting (33:23) – so I searched for it and found it with Khuzaimah bin Thabit, or Abu Khuzaimah, so I put it in its Surah.'” Az-Zuhri said: “They differed then with At-Tabut and At-Tabuh. The Quraish said: At-Tabut while Zaid said: At-Tabuh. Their disagreement was brought to ‘Uthman, so he said: ‘Write it as At-Tabut, for it was revealed in the tongue of the Quraish.'” Az-Zuhri said: “‘Ubaidullah bin ‘Abdullah bin ‘Utbah informed me that ‘Abdullah bin Mas’ud disliked Zaid bin Thabit copying the Musahif, and he said: ‘O you Muslims people! AVOID COPYING THE MUSHAF AND RECITATION OF THIS MAN. By Allah! When I accepted Islam he was but in the loins of a disbelieving man’ – meaning Zaid bin Thabit – and it was regarding this that ‘Abdullah bin Mas’ud said: ‘O people of Al-‘Iraq! KEEP THE MUSAHIF THAT ARE WITH YOU, AND CONCEAL THEM. For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement (3:161). So meet Allah with the Musahif.'” Az-Zuhri said: “It was conveyed to me that some men amongst the most virtuous of the Companions of the Messenger of Allah disliked that view of Ibn Mas’ud.”

    Grade: SAHIH (Darussalam)
    English reference: Vol. 5, Book 44, Hadith 3104
    Arabic reference: Book 47, Hadith 3387


    Sunan Ibn Majah

    The Chapters on Marriage

    It was narrated that ‘Aishah said:

    “The Verse of stoning and of breastfeeding an adult ten times was revealed1, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.”

    1: These verses were abrogated in recitation but not ruling. Other ahadith establish the number for fosterage to be 5.

    Grade: HASAN (Darussalam)
    English reference: Vol. 3, Book 9, Hadith 1944
    Arabic reference: Book 9, Hadith 2020

    • θ says:

      Mushaf of Mas’ud is just a version “according to recitation of” Mas’ud, not the dialect of Prophet Muhammad to all Moslems.

      Bukhari, Vol. 5, Book 58, Hadith 150
      Narrated `Abdullah bin `Amr: heard the Prophet saying, Learn the recitation of Qur’an from four persons: Ibn Mas`ud, Salim, the freed slave of Abu Hudhaifa, Ubai and Mu`adh bin Jabal.

      First, the Hadith doesn’t exactly refer to Qur’an, nor to the writing Mushaf of Mas’ud, but more to his dialect and interpretation of Qur’an.

      At least 2 referenced persons Ubay and Mu’adh also present when verifying Qur’anic compilation under Uthman. There are at least 4 complete writers of Qur’an at that time: Zayd Ibn Thabit, Abu Zayd, Mu’adh Ibn Jabal and Ubayy Ibn Ka’b.

      The immediate diminishing and defacing of a falsified Mushaf is a great Sunnah which Uthman has learned directly from his uncle Abu Sahr who was caught of having falsified Mushaf during the time of Prophet Muhammad.

      Both Uthman and Mas’ud are among 20 earliest Moslems whom the sure promise of Heaven is fixed upon.

      Mas’ud died while concealing his Mushaf because he was determined to be resurrected with his Mushaf. It is reported that Mas’ud *never* gives his Mushaf to Uthman. Hence, Uthman is totally vindicated from any accusation of burning Mas’ud’s Mushaf.
      Jami At-Tirmidhi 3104.
      Abdullah bin Mas’ud said: O people of Al-Iraq! Keep the Musahif that are with you, and conceal them. For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement. So meet Allah with the Musahif.

      Uthman doesn’t demand that the concealed Mushaf to be found out. He just burned what is available and known. Uthman doesn’t even know if Mas’ud hides it, let alone its whereabouts somewhere, even Mas’ud can fool everyone by giving a fake book.

      Uthman never carries out such a massive “searching mission” on the hidden Mushafs, he just demands that the available Mushaf to be burned.

  2. Ken Temple says:

    excellent !

    • I got tons for you. If I were, I would read and eat this article up since it contains tons of authentic sunni narrations that there are hundreds of verses missing from the Quran. To add insult to injury, this was complied by the Shiites! 😉


    • BTW, Hasan means the hadith is GOOD, and therefore sound.

      • Ken Temple says:

        yes, Hasan means “good”, “beautiful” – حسن – we have this word in Farsi also, with the same meaning.

      • This reference silences Yahya’s and Shabir’s boldfaced lie that the son of Abu Dawud who wrote Kitab al-Masahif was a liar. According to Daraqutni, the author of the Book ‘al-Masahif, Abdullah bin Sulaiman bin Al-Ashath bin Ishaq Al-Sajastani, the son of Abu Dawud, who was the author of Sunan Abu Dawud, was Thiqa (Tadkerat Al-Hufaz, Volume 2, p. 771; Tarikh Baghdad volume 9, p. 468). Imam Dhahabi also declared him Thiqa (Al-Siar fi Al’am Al-Nubala, Volume 14, p. 505). Abu Hamed bin Asad Al-Maktib said: ‘I never saw someone in knowledge like Abdullah bin Al-Ashath’ (Tarikh Baghdad, volume 9, p. 465).

        Thiqa means trustworthy, thoroughly reliable.

        I adopted this for you from the shia link. So enjoy!

      • Ken Temple says:

        Sam, thank you very much for all that work!

  3. Ken Temple says:

    Thiga = is that refering to this word, تقوا , usually transliterated Taqwa ? (Piety)

    • Ken Temple says:

      maybe it is ثقوا , which seems to mean “trust”.

      • That is actually it, not taqwa.

      • Here are some more goodies Ken. In the short section on the codex (mushaf) of Abdullah ibn Umar, in speaking of differences in reading between Abdullah and the other companions of Muhammad, Muslim scholar Ibn Abi Dawud quotes Abu Bakr ibn Ayyash as saying:

        Many of the companions of the Prophet of Allah had their own reading of the Qur’an, but they died and their readings disappeared soon afterwards. (Ibn Abi Dawud, Kitab al-Masahif, p. 83)


        Many (of the passages) of the Qur’an that were sent down were known by those who died on the day of Yamama… but they were not known (by those who) survived them, nor were they written down, nor had Abu Bakr, Umar or Uthman (by that time) collected the Qur’an, nor were they found with even one (person) after them. (Ibn Abi Dawud, Kitab al-Masahif, p. 23)

        Don’t forget to mention the following scholars who praised ibn Abi Dawud since this will silence any attempt of discrediting him. According to Daraqutni, the author of the Book al-Masahif, Abdullah bin Sulaiman bin Al-Ashath bin Ishaq Al-Sajastani, the son of Abu Dawud, who was the author of Sunan Abu Dawud, was Thiqa (Tadhkirat Al-Huffaz, Volume 2, p. 771; Tarikh Baghdad, Volume 9, p. 468). Imam Dhahabi also declared him Thiqa (Al-Siar fi Al’am Al-Nubala, Volume 14, p. 505). Abu Hamid bin Asad Al-Maktib said, ‘I never saw someone in knowledge like Abdullah bin Al-Ashath’ (Tarikh Baghdad, Volume 9, p. 465).

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