The Qur'an and Its Study. Adnan Zarzour

Hanafi, Qaḍāyā Mu‘āṣirah, vol. 1, p. 92. For a full discussion of this issue, reference may be made to a paper entitled ‘Al-Turāth wal-Tajdīd’, by Aḥmad al-Ṭayyib, published in the Annual Review, no. 11, 1993.

      78.‘Al-Tārīkh Bayn Thaqāfatayn’, a paper published in my Complete Works.

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      The Collation and Writing of the Qur’an

      This chapter discusses the preservation and writing of the Qur’an during the Prophet’s lifetime, its collation into a complete copy during Abū Bakr’s reign and then making copies of it during ‘Uthmān’s reign. All these three processes are often referred to by the Arabic word jam‘ which means ‘putting together’, but it is used at times in the sense of preservation and at others in the sense of writing down, as also putting the whole together in one copy.

      The memorisation of the Qur’an, which meant preserving it in people’s memories, and writing it down on various writing materials took place during the Prophet’s lifetime. Its collation and the putting together of a complete copy made of different writing materials took place during the reign of the first Caliph, Abū Bakr. Then copies of this ‘master copy’ were written down and despatched to various provinces during Uthmān’s time.

      This introductory note is meant to clarify the confusion shown by Dr Arthur Jeffery⁷⁹ in his Introduction to the book al-Maṣāḥif, where he stated: ‘The common view that the Qur’an was written during the Prophet’s lifetime is not accepted by Orientalists, because it is contrary to what is stated in other Hadiths which mention that the Prophet died when nothing of the Qur’an was collated.’

      There can be no justification for any confusion between the writing down of the Qur’an during the Prophet’s lifetime and what is mentioned in some reports that ‘the Qur’an was not collated at the time of his death’. What is meant by this last statement is that the Qur’an was not put together in a single book or folder. If Jeffery found this statement confusing or ambiguous, he must have read in Muqaddimatān fī ‘Ulūm al-Qur’an, which he himself edited, reports that specifically mention that the Qur’an was committed to writing during the Prophet’s lifetime. These reports also refer to this as a process of jam‘, as noted above. One of these mentions that ‘the Qur’an was written down during the Prophet’s lifetime. Whenever a verse was revealed, the Prophet ordered the scribe to whom it was dictated to put it in the surah and place he specified.’⁸⁰ The very reports that confused Jeffery did not stop at what he quoted or stated with an interpretation similar to what we have just identified. Al-Ṭabarī relates a report by Sa‘d ibn al-Rabī‘ that quotes al-Zuhrī: ‘The Prophet passed away and the Qur’an had not been collated; it was written on broad dried palm branches.’⁸¹

      What is useful in Jeffery’s view is that he relies on ‘other Hadiths’, thus limiting the debate to its proper field which is the verification of historical reports and how they are understood. Besides, how can Jeffery speak for all Orientalists when we know that many of them at least accept that the Qur’an was correctly transmitted after it had been preserved at an early stage, with only a short period between its revelation and sending reference copies to various Muslim provinces during the reign of the third Caliph, Uthmān. Moreover, all this confirms that no one disputes the fact that the Qur’an was retained in full in the memories of hundreds of people.

      It may be useful here to remind ourselves that this Divine book is called the Qur’an and the Book, so as to confirm that it should be preserved both by memorisation and in writing.

1. The Preservation and Writing of the Qur’an During the Prophet’s Lifetime

      1.1 Memorisation

      The fact that the Qur’an was preserved through memorisation is a unique feature that distinguishes the Qur’an from all other Divine books, as well as all human writings. The only exception is poetry. It is well known that the Qur’an is not poetry. We will discuss this point further under the Qur’an’s inimitability.

      Over the centuries since the time of its revelation, the Qur’an has been memorised by scores of millions of people. This is unknown in any other religion or language. Qur’anic verses and statements by the Prophet (peace be upon him) refer to this. God says: ‘This [Qur’an] consists of verses that are clear to the hearts of those gifted with real knowledge. None knowingly rejects Our revelations other than the wrongdoers’ (29: 49). In a qudsī or sacred Hadith God says to the Prophet (peace be upon him): ‘I revealed to you a Book that cannot be washed out with water, which you read when asleep or awake.’⁸² Muslims are described in earlier scriptures as ‘having their sacred books in their hearts’.⁸³

      i. The Prophet (peace be upon him) the First Memoriser

      The first and master memoriser of the Qur’an was the Prophet (peace be upon him) himself. God revealed to him the Qur’an in parts so that he could read it out to people with deliberation. God ensured that the Prophet (peace be upon him) would retain it in full in his memory. God says: ‘We shall see to its collection and recitation. When We recite it, follow its recitation’ (75: 17–18). ‘The trustworthy Spirit has brought it down into your heart – so that you may give warning’ (26: 193–194). Ibn ‘Aṭiyyah said: ‘The phrase “into your heart” indicates that he memorised it. That it was “brought down” into the Prophet’s heart is due to the fact that he was required to warn people. He could not warn them by means of the Qur’an unless he had so memorised it.’⁸⁴

      Memorisation was easy for the Prophet (peace be upon him) and his Companions, as they always relied on their memories in all life matters. They belonged to an unlettered nation, with a clear nature and native intelligence. God says: ‘It is He Who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error’ (62: 2). Moreover, the Arabs, desert people as they were, were known for their clarity of mind.

      The Prophet’s memorisation benefited by an additional exercise that sought to perfect it. This was an aspect of God’s guarantee that He would preserve the Qur’an and keep it in the Prophet’s heart so that nothing of it would be lost. Thus, did the Prophet (peace be upon him) read out the Qur’an to Gabriel once every year. By virtue of this exercise, the Prophet (peace be upon him) was the reciter and Gabriel was the listening recipient. The one who was trustworthy in Heaven thus cooperated with the one who was trustworthy on earth.

      Al-Bukhārī relates on Ibn ‘Abbās’s authority: ‘The Prophet was the most generous of people, and he was most generous in Ramadan, because Gabriel met him every night in Ramadan, until its end, with the Prophet reading the Qur’an to him. When Gabriel met him, the Prophet was more generous with all that is good than unrestrained wind.’⁸⁵

      Shortly before the Prophet’s life ended, the Prophet (peace be upon him) and Gabriel read out the Qur’an twice. Al-Bukhārī relates that Fāṭimah, the Prophet’s daughter, confirmed that her father had said: ‘In whisper Gabriel used to listen to the Qur’an as I read it out once a year, but this year, he listened to it twice. I can only think that my life is approaching its end.’⁸⁶

      Al-Bukhārī also relates on the authority of Abū Hurayrah: ‘Gabriel used to read the Qur’an to the Prophet once a year, but he read it out to him twice in the final year of his life. He used to spend ten nights in the mosque every year, but he spent twenty nights in his final year.’⁸⁷

      ii. The Prophet’s Companions

      The Prophet’s Companions competed in memorising the Qur’an. They would abandon their beds during the night to recite the same. If a person passed by their homes during the night, he would hear a buzzing like that of bees as they recited the Qur’an. Their love of the Qur’an was superior indeed. Both al-Bukhārī and Muslim relate a Hadith that quotes the Prophet (peace be upon him) as saying: ‘I can recognise the voices of the Ash‘arī group at night when they go home. I recognise their homes as I hear their voices reciting the Qur’an