Lectures on the Development of the Islamic or World-View, 
Intellectual Tradition and Polity

by
Dr. Muhammad Hamidullah

Published by Adam Publishers & Distributors Shandar Market, Chitli Qabar, Delhi, India

The Preservation Of The Qur’an

Now we shall examine how the Qur’an has reached us intact. In the first place, I should say a few words about its language -- Arabic. Why was Arabic chosen as the language of the Book revealed to the last Prophet (peace be upon him)? It is an established fact [that] languages gradually change. Look at Urdu, for example. It is with great difficulty the we are able to understand a book written in Urdu some five hundred years ago. This is true of all languages of the world. In English, Chaucer, who lived some five or six hundred years ago, can be understood today by only a few learned scholars. This is also true of all other old and new languages. They change and slowly become archaic.

Had God's last message been revealed in a language subject to similar change, it would have become necessary for Him to give us yet another book in the twentieth century so that we could understand it. Like other books of yore, this one, too. would have become incomprehensible. If any language in the world is exempt from the law of change, it is Arabic. It is a verifiable fact that the Arabic that we hear on radio or read in the press today is the same as that of the days of the Prophet (peace be upon him) i.e. in the language of the Qur’an and the Hadith. There is no difference between the two by way of meaning of words, grammar, spelling or pronunciation. Had the Holy Prophet (peace be upon him) been amidst us today and were I to speak to  him in the contemporary Arabic idiom, he would be able to understand every word of my submission. Were the Prophet (peace be upon him) to respond to me, I would be able fully to understand every word of his speech. There is no difference between the two languages -- the Arabic of today and the Arabic of yesterday. From this we conclude that the Book revealed to the last Prophet (peace be upon him) had to be in a language that was not subject to change. That is why the choice fell on Arabic. 

In addition to other characteristics such as eloquence, fluency, melody, etc., Arabic has a quality which we can all witness for ourselves. And that is the unchangeable character of the Arabic language. For this we should be grateful to the Arabs who have not adopted different dialects as their language. Their language of literature and education is the same today as was current in the days of the Prophet (peace be upon him).

To mention another noteworthy feature, the Qur’an was not revealed in one piece. The Jews believe that God gave all the Tablets to Moses (peace be upon him) at one time. The Qur’an, on the contrary, was revealed gradually over a period of twenty-three years. It is the sum total of the revelation which came down in parts. It started in December 609,  when the Prophet (peace be upon him) had retired the Cave of Hira. It was there that Gabriel appeared with the Divine command. The message was truly effective. The Prophet (peace be upon him) did not know how to read and write. The first command given to an unlettered person was to "read", and then followed the verse in praise of the pen. Why was the pen praised after the command to read? Simply because it is through the pen that God discloses to man that
which he knows not. (See the Qur’an 96:1-5). 

In other words, [the] pen alone is the repository of human civilization and culture. It exists in order to preserve the past knowledge. Those who follow, add to it. This is the secret of the evolution of human civilization, and this is the reason why man is superior to other animals. A crow still makes the same nest as he did two million years ago. It has not made any progress. But man has reached the moon. His progress has been so spectacular that today he seems to hold sway over the universe.

All this progress has been possible because the experience and knowledge of the past was preserved and man continued to add his own experience to the vast store of knowledge from which he benefits constantly. And all this is owing to the pen. The Qur’an has beautifully referred to this phenomenon: "Who taught by the pen, taught man that which he knew not" (96: 4-5).

When the first five verses of this chapter al-'Alaq were revealed to the Prophet (peace be upon him) in the cave, he returned home and told his wife Khadijah about the incident. He was scared and apprehensive. Khadijah reassured him that God would not waste him away. Her cousin, Waraqah ibn Nawfal, was familiar with such spiritual phenomena as angels, revelation, and the like. She suggested that they discuss the event the with him coming day to seek his advice. Meanwhile Khadijah who did not know much about these things, was confident that Satan would never be able to deceive her husband. According to one tradition, she took the Prophet (peace be upon him) to Waraqah ibn Nawfal the next morning.

Another tradition suggests that the Prophet (peace be upon him) mentioned the matter to his close confidant and companion, Abu Bakr, and requested him to arrange a meeting with Waraqah. A Christian by religion, Waraqah ibn Nawfal was very old at the time, and had lost his eyesight. When the Prophet (peace be upon him) saw him and narrated the incident, Waraqah burst forth without any hesitation: "O Muhammad! If what you have just narrated is correct, your namus resembles that of Moses (peace be upon him)." The word ‘namus’ is used for honour in Urdu. Obviously this is not the sense of Waraqah's statement. Some commentators suggest that the word means "reliable" or "trustworthy." This too is not applicable to the context. Some scholars have suggested that namus was the name given to Gabriel. But even this meaning is not relevant. In Islamic literature, Gabriel is referred to a the Trustworthy Soul, al-Rah al-Amin (26:193). I think that namus, originally an alien word, was Arabicised. It is the Greek word Nomos. In the Greek language, the Torah is called Nomos i.e. Law. In other words, Wanqah ibn Nawfal stated that what he had heard from the Prophet (peace be upon him) resembled the Torah of Moses and this meaning seems to be most relevant and reasonable.

The oldest reference to the publication and propagation of the Qur’an is found in Ibn Ishaq's book al-Maghazi. The book had been lost to posterity, but parts of it have been recovered recently and have been published by the Government of Morocco. It contains a brief [and] extremely interesting tradition covering a line and a half. We do not know why Ibn Hisham inadvertently missed this statement in his biography of the Prophet (peace be upon him). The statement is a follows: "Whenever the text of the Qur’an was revealed to the Prophet (peace be upon him) he would first of all recite it in the assembly of men. Later on he would repeat the same text in the special assembly of women."

This is an important event in the history of Islam. It establishes that the Prophet (peace be upon him) was as much concerned with the education of women as he was with the instruction of men. This is the oldest available reference to the propagation of the Qur’an. What happened after this is difficult to determine. From the very beginning of the Prophet's career we come across something unfamiliar i.e. the writing down of the Qur’an and possibly committing it to memory. On the occasion of the first revelation, namely the first five verses of al-'Alaq, Gabriel imparted two lessons to the Prophet (peace be upon him). First. he taught him how to purify the body before beginning prayers. He instructed him about the details of ablution and purification after answering the call of nature. Second, he taught him how to perform the prayer. Gabriel assumed the position of the Imam and the Prophet (peace be upon him) assumed the role of a follower standing behind him, watching every movement and following his various postures during the prayer i.e. standing, bending and prostrating himself. It is obvious that verses of the Qur’an are recited during prayers. Therefore, the Prophet (peace be upon him) must have asked his followers during the very early period to memorize the Qur’an and repeat the verses constantly in the daily prayers.

Committing the Qur’an to memory and writing it down started right from the beginning. It takes some time to memorize a new text, but the exercise becomes easier if it is written. In other words, committing the Qur’an to memory and writing it down began simultaneously. Muslim historians state that whenever a revelation was received, the Prophet (peace be upon him) summoned one of his literate Companions and dictated the text to him. Immediately after dictation, he would ask the scribe to read out what he had taken down. The idea was to ensure perfect accuracy.

Compilation Of The Qur’an

This  then, was the beginning of the compilation of the Qur’an. It was the custom of the Prophet (peace be upon him) that immediately after dictating, he would ask his Companions to memorize the text, and repeat it daily during the two prayers - at that time only two prayers were ordained. It was only after the Ascension that five prayers became obligatory and people began to repeat do verses of the Qur’an five times during then daily prayers. A practical benefit that accrued from this was that a man with a weak memory, who was likely to forget the verses reciting them only twice would preserve them in his memory, reciting them five times a day.

Indeed it was the Prophet (peace be upon him) who, for the first time, ordered the memorizing, together with the writing, of the scripture, i.e. the Qur’an. Before him, we do not come across a similar example in the entire history of the chain of the Prophets. He took care of even a more serious problem. Suppose for a moment that we have a manuscript which, for some reason had some textual mistakes. Our memorized version [then,] would also carry the same errors. How, then, do we set about to correct the mistakes? The Prophet (peace be upon him) attended to this problem also. He ordered that  every Muslim should learn the Qur’an from a reliable teacher. And who could be more reliable than the Prophet (peace be upon him) himself?

Every Muslim was asked, therefore, to learn to read the Qur’an from the Prophet (peace be upon him). If he had a manuscript, he was required to read from it in the presence  of the Prophet (peace be upon him). When he had certified that the manuscript was correct it was [then] committed to memory. When the number of Muslims increased, it was obviously not possible for one person to teach all the people. The Prophet (peace be upon him), therefore, directed a few Companions, in whose knowledge of the subject he had full confidence, to help him in his task.

This was a group of teachers whose ability a impart the requisite knowledge was personally certified by the Prophet (peace be upon him). This process continues unabated. If someone learns to read the Qur’an from a teacher, the diploma that he gets after the completion of his studies contains the following certificate from the teacher. "I have taught so and so, the reading of that words of the Holy Qur’an in accordance with the rules of its recitation followed faithfully by my own teacher who assured me that his teacher had also taught him is do same way." The last link in the chain is the Prophet (peace be upon him) himself and the rules set by him are still followed in the world of Islam.

Except for the Islamic tradition, no nation in the world  has ever devised such principles for the preservation of their religious book. Principles of compilation of the Holy Qur’an were evolved during the time of the Prophet (peace be upon him). But this is not all. Another requirement had to be fulfilled from the very beginning. Before I dilate on it. let me tell you something about the manuscripts of the Holy Qur’an.

It was probably the fifth year of prophethood when 'Umar embraced Islam. At that time he was known to be a mortal enemy of the Prophet (peace be upon him). He left his house one day fully determined to assassinate him. On the way, he came across one of his relatives who had secretly embraced Islam. He asked ‘Umar where was he going fully armed [like that]. Since he was a relative, 'Umar took him into [his] confidence and disclosed that he was going (God forbid) to finish [kill] Muhammad (peace be upon him) who, he said, had created confusion in the ranks of the community. The relative warned that before plunging his tribe into a war with Banu Hashim 'Umar should go back home and deal with his own sister Fatimah and her husband who had already embraced Islam. "Before setting out to reform the world", said the relative, "you better start with your house!" 'Umar was taken completely by surprise. He went straight to the house of his sister. Near the door he heard a voice as if someone was singing or reciting something melodiously. He knocked violently at the door. The harsh exchange he had with his sister and brother-in-law is well known. In brief, 'Umar prevailed upon them to show him the text they were reading. They asked him to take a bath 'Umar complied. They then produced the text they were reading. This comprised a few verses of the Qur’an. 'Umar was overwhelmed as he read them. He [then] embraced Islam [upon hearing the verses].

I mention this incident to suggest that at least a few chapters from the Qur’an were already preserved in writing as early as the fifth year of prophethood, and this was well before [the] migration to Madinah. After this we come across another manuscript. This incident probably relates to the second Covenant of 'Aqabah. A few people came from Madinah and embraced Islam at the hands of the Prophet (peace be upon him). Of these, historians have explicitly written about a member of the tribe of Banu Zurayq, to whom the Prophet (peace be upon him) gave a complete copy of the Qur’an revealed until then. The Companion, after returning to Madinah, used to recite it in a loud voice to his tribesmen in the local mosque. This is the second reference to the compilation of the Qur’an in the form of a manuscript, which has been narrated in detail by historians.

Compilation Of The Qur’an In The Prophet's Time

The first step taken by the Prophet (peace be upon him) for the preservation of the Qur’an was the order that the Qur’an should be learned from an authorized teacher; the second was to preserve it in writing so that  one could refresh one's memory in case one forgot; and the third was to commit the Qur’an to memory. A difficulty arose in carrying out the three directives in that the entire Qur’an, as we have already pointed out, was not revealed at one time. It was revealed gradually over a period of twenty-three years. And the Prophet (peace be upon him) did not compile it mechanically in the chronological order of revelation. It was compiled under the direction of revelation and Prophetic wisdom. The first five verses of the surah al-'Alaq. are the first in order of revelation, but they appear in the ninety-sixth chapter (the total number of the Quranic chapters being 114). The chapters which appear in the beginning of the Qur’an were revealed in Madinah after the Migration. In other words, the Qur’an was not compiled in chronological order but followed another pattern.

A few difficulties could arise on this score. For example, a chapter which is revealed [one] day is assigned a particular place by the Prophet (peace be upon him). Another is revealed the next day and the Prophet (peace be upon him) direct[ed] that it should be written before or after a particular chapter.

It was necessary, therefore, to conduct periodic checks on th[at] account. We come across instances of correction and revision of personal manuscripts after the Migration. There is a tradition that the Prophet (peace be upon him) used to repeat aloud the whole Qur’an, (i.e. revealed till that year), during the month of Ramadan. The Companions who could read and write would bring along their personal manuscripts and would compare them with the recited version of the Prophet (peace be upon him) so that they could correct the mistakes in the text, if any, and check the proper order of the chapters. This practice was called 'ardah, which means ‘presentation.’ Historians (Imam Bukhari, for example), have clearly recorded that in the last year of his life, a few months before his death, the Prophet (peace be upon him) read out the complete text of the Qur'an twice during the month of Ramadan. He declared that his end was approaching and that he had been directed by Gabriel to recite the Qur''an twice so that  people could correct mistakes of writing, if any. This is how the last Divine message given to the last Prophet (peace be upon him) was preserved for posterity. This is how Providence provided us with the authentic text of the Holy Qur’an.

Compilation Of The Qur’an During Abu Bakr's Regime

At the death of the Prophet (peace be upon him), few realized the need of compiling the Qur’an. Whatever the people had of it was deeply revered and recited during prayers. But an incident took place which led not only the government but also the people to pay immediate attention to the compilation of the Qur’an. There did not exist at that time an official copy of the Qur’an and perhaps no single person possessed the complete written text. The incident in question took place after the demise of the Prophet (peace be upon him). What happened was that a few people in the country turned apostate and Musaylimah, the Liar, not only became an apostate but declared himself to be the new Prophet. Since he was [the] head of a powerful tribe, many people offered support to him. Abu Bakr waged a war on him. The number of Muslims w[ere] much less than that of the enemy and the battle took place in the enemy territory at Yamamah, in the suburbs of what is now the city of Riyad (popularly, Riyadh). Many Muslims were martyred in this battle. Some of those who fell were considered [to be] the best among those who had memorized the Holy Qur’an. The Muslims of Madinah were happy to receive the news that Muslims had won the battle, but they were also sad to hear that some of the most highly respected Companions who had committed the Qur’an to memory had been martyred.

'Umar realized that those who had memorized the Qur’an would slowly depart from the world either owing to natural death or martyrdom in future battles. It was imperative for the government, therefore, to devise a system to preserve the Qur’an for posterity or else it would meet the same fate which befell the scriptures of the Prophets of yore. He invited the attention of Caliph Abu Bakr to the fact that many a Companion who had committed the Qur’an to memory were among the six thousand Muslims who had been martyred during the battle of Yamamah. Abu Bakr's reply to 'Umar was characteristic of a devout follower of the Prophet: "O 'Umar"! he said, "how can I undertake a work which was not done by the Prophet?" 'Umar argued his case until both agreed to abide by the verdict of a third person. They named Zayd ibn Thabit as a mediator. He was a scribe of the Prophetic revelation. He too adopted Abu Bakr's
line of argument  "How can we do what the Prophet (peace be upon him) did not do?" The discussion was resumed. 'Umar asked Zayd: "What is the harm in writing?" Zayd's reply, a recorded in a tradition, was, "I do not see any harm either."

It was an emotional approach to argue that one could not do what the Prophet (peace be upon him) had not done but, on the other hand, there was nothing to prevent them from undertaking the assignment. Zayd is reported to have said that when Abu Bakr ordered him to start the work, he felt it would be far easier to carry the Mount of Uhud on his head than to shoulder the burden of compiling the Holy Quran an.

With the beat of drum it was widely announced in the city of Madinah that everyone in possession of any part of the Holy Qur’an in writing, recited in the presence of the Prophet (peace be upon him) at the "presentation" ('ardah), or corrected after comparison with it, or read before the Prophet (peace be upon him), should produce it before the Commission whose head was Zayd ibn Thabit and whose members comprised a number of Companions including 'Umar. The Commission was directed to collect the authorized text of the Holy Qur’an. Its terms of reference stipulated that an ayah (verse) occurring at least twice in the manuscripts submitted to it, should be accepted for the record, or else it should be rejected.

It was in this manner that the task of the compilation of the Qur’an, under the supervision of Zayd ibn Thabit, a scribe of the Prophetic revelation, was completed during the tenure of Abu Bakr  At least twenty or twenty-five Companions, who had committed the Qur’an to memory, were alive at the time of the Prophet's death. Some of them were from the Ansar (Local Residents; Helpers) while the rest were Muhajirun (Emigrants). They remembered the entire Qur’an by heart. One of them, Umm Waraqah, was a woman. The head of the Commission, Zayd ibn Thabit, was himself one of those who remembered the Holy Qur’an by heart. Therefore, whatever he agreed to include in the compilation was done in the sure belief and knowledge that he too had preserved the entire text in his own memory.

Here a pertinent point of detail should be mentioned. When a person presented his manuscript to the commission, 'Umar would ask him to declare on oath that the manuscript he was submitting was the same as was corrected in the presence of the Prophet (peace be upon him). The manuscript was accepted only after such an oath was taken. 

When the whole Qur’an had been thus written down, Zayd ibn Thabit, according his own statement, read it from beginning to end. He found one verse missing. This verse he said, was present in his memory but was absent from all the written manuscripts. He went round the city in search of this verse. He went to every house, first in the quarter of the Emigrants and that in that of the focal Residents. None of the Emigrants had this particular verse in writing. Among the Local Residents, he at last came across a person who had a manuscript which contained this verse. It had been read out in the presence of the Prophet (peace be upon him); but according to the instructions of Abu Bakr Bakr, a verse could be accepted only if it was presented at least in two manuscripts. But the verse in question was found only in one. Strange indeed are the ways of God. The owner of the manuscript turned out to be the one to whom the Prophet (peace be upon him), being pleased with some performance of his, had once said that his evidence was to be considered equal to that of two men. Nature had perhaps anticipated the emergency facing Zayd ibn Thibit. He accepted the verse from the man. According to Zayd he read the Qur’an again and discovered that yet another verse was missing.

It is possible that this tradition relates to the same incident and the narrators might have had their own differences about the verse. These verses have been described in detail and we are fully aware of their context. Suppose, however, for a moment that we decide to exclude them today from the Holy Qur’an. In doing so we will not be rejecting any fundamental statement. Verses with similar meaning are available in other parts of the Qur’an. But nevertheless meticulous care was exercised to ensure a perfectly correct compilation and collection of the Quranic verses. A parallel to this punctilious performance is not to be found in the case of any other scripture in the history of the world.

Compilation After Abu Bakr's Regime

When the compilation of the' Holy Qur’an was completed during the regime of Abu Bakr, the manuscript, according to historians, was presented to him. It remained with him until his death. It then went to his successor 'Umar. After the martyrdom of 'Umar, the manuscript passed into the custody of his daughter Hafsah, the widow of the prophet (peace be upon him). All of the Prophet's spouses were not educated. Some knew how to read, some knew both writing and reading, while others were illiterate. Hafsah, the daughter of 'Umar, was one of the few women of her time who knew both reading and writing. 'Uthman, the successor of 'Urnar, presumably because of the personality and prestige of Hafsah, did not consider it appropriate to withdraw the manuscript from her custody. He was himself one of those who had committed the Qur’an to memory. He had his own copy and did not need to acquire the one with Hafsah But an event took place which made it necessary for the Caliph to resume its custody.

'Umar's regime saw a phase of quick conquests. Many opportunists who were, in reality, hypocrites (munifiqun) began to masquerade as Muslims to seek material gains. They wanted to subvert Islam from within. The Qur’an, too, became the victim of their intrigues. Maybe these intrigues were of no consequence, but an incident did create a grave situation. During 'Uthman's regime, an expedition was sent to Armenia Qastalani, a commentator of the Sahih of Bukhari records that while this force was stationed close to Erzerum, the recitation of some verses during a prayer led to a quarrel between the imam and his followers. Some of the followers took an exception to the manner in which he recited the verses. One held that his teacher in Iraq. such and such Companion of the Prophet, had taught him to read it differently. Another countered by saying that his teacher in Syria such and such Companion, had taught him to recite it in another way. Both stuck to their versions. The dispute nearly led to an armed conflict but the sagacity of the army commander helped avert an ugly situation.

When the army returned to Madinah, its commander, Hudhayfah ibn al-Yamin, instead of going to his own house, went straight to the Caliph and briefed him about the details of the event and its implication; One of the qualities of 'Uthman was that he was a man [who was] of [a] decisive nature, and had the capacity to have his decisions implemented. He decided at once to redress the situation. A messenger was dispatched to Hafsah with a request that the manuscript which was prepared during Abu Bakr's regime and was in her custody, should be lent to him; and an assurance was given that it would be returned to  her. On receiving the manuscript, 'Uthman entrusted it once again to the old scribe of the Qur’an, Zayd ibn Thabit, with the request that its copies should be prepared, compared and corrected for spelling mistakes.

The Holy Qur’an is the first document in the Arabic language. It is possible that in the initial stages the Arabic script had certain inadequacies and shortcomings. 'Uthman, therefore, issued a directive to carry out necessary reforms in the script in the interest of evolving a uniform system of pronunciation. He pointed out regional disparities on this score. The tribes of Najd pronounced a word in one way, while the people of Madinah pronounced the same word in a different way. 'Uthman ordered that in the event of a difference in the pronunciation of a certain word, the pronunciation of the people of Makkah should be followed. Zayd ibn Thabit carried out the order and prepared copies of the entire manuscript with the help of a few assistants. 'Uthman also directed that in the event of a difference of opinion on any issue during the copying of the manuscript, the matter should be referred to him.

Unfortunately we do not possess information about the words whose pronunciation led to the quarrel in the army stationed near Erzerum. Perhaps the basis of the dispute was the difference in various dialects which are spoken in different accents. For example, in the Qur’an, we come across a word ‘tabut.’ It means ‘box.’ In the dialect of Madinah it was pronounced as ‘tabuh,’ with an ‘h’ at the end, while the people of Makkah pronounce it with a ‘t’ at the end. The members of the Commission could not reach a consensus on this issue. The matter was referred to 'Uthman who ruled that the word should be written with an ‘r.’

'Uthman's Role In The Compilation Of The Qur’an

This is perhaps not a matter of much significance, but we mention it to bring out the nature of 'Uthman's contribution to the compilation of the Holy Qur’an. All that happened during his regime was that copies of the Holy Qur’an were prepared, and orthography or spellings were corrected at places. The sound of words was not changed, but the writing of the sound registered some difference. Four, or, according to another account, seven copies were prepared. To meet the high standard of intellectual integrity obtaining at the time, 'Uthman ordered that all the seven copies should be read aloud, one by one, from beginning to end in the Prophet's Mosque so that not a shadow of doubt remained in the mind of anyone that he had introduced any change in the Qur’an.

When all the manuscripts were read out in this manner and everyone was satisfied that they were correct, 'Uthman dispatched a copy each to different provincial capitals of his vast empire with instructions that in [the] future, copies should be made only from the official text. If anyone had a copy with a different text, it was required to be destroyed. One does not know exactly how far this directive was carried out. It was practically impossible that the police should go to every house in the three continents of the empire and compare copies of the Qur’an found in the houses with the official text and destroy those found [that were] different from the authentic version. We do not come across any event of this kind in history.

All the copies of the Holy Qur’an which have come down to us from the first century of the Hijra are the same as the four or seven copies sent to different capitals by 'Uthman. Some of them are still extant. The Tashqand (popularly, Tashkent) Museum has one. How did it reach there? This copy was first found in Damascus, the capital of the Umayyads. When Tamerlane conquered Damascus, the most precious treasure he came by in the loot was 'Uthman's personal copy of the Holy Qur’an. He brought it to Samarqand,  his own capital, and preserved it there. The copy remained there until the Russians conquered the city in the nineteenth century. The famous copy of the Qur’an was shifted by the Russian commander-in-chief to St. Petersburg.

Russian historians suggest that it was sold by the ruler of Samarqand to the Russian commander. The idea is to establish that the Russians had not stolen but had bought the copy. In any case, it remained in St. Petersburg until the end of the First World War. When the Communists came to power, many who did not wish to live under the new regime, emigrated to different countries. One of them was General Ali Akbar Topchi Bashi who went to Paris. I had an opportunity to meet him. He told me this story.
 

“I was present in St. Petersburg as a senior officer of the army when the Tsar was killed. I sent a commando force to take over the royal palace and seek out 'Utman's personal copy of the Qur’an from the royal library. As an army general I went to the railway station and demanded an engine from the station master. I placed the Qur’an in the engine compartment and ordered the engine driver to take it with an army escort to Turkestan as quickly as possible. Thus the copy reached its destination. A few hours later, the Communist army commanders got wind of the incident. They sent another engine with an escort to chase the one I had dispatched. But they missed it. Thus the copy reached Tashqand.:”

When the Communists took over Tashgand, they did not transfer the copy in question to Leningrad with the result that it is still there in Tashqand. During the days of the Tsars, fifty copies, based on the photo of the manuscript, were printed. I know about a few of them. One is in America; another in England. I saw a copy in Kabul. Another copy is in Cairo. l have its microfilm. Another manuscript is preserved in [the] Topkapi Museum of Istanbul. It is attributed to  'Uthman. I have seen it myself. The page bearing the verse: "But God will suffice you . . ." (11:137) has red spots on it. It is said that it is the blood of 'Uthman who was martyred while he was reading the Qur’an. The third manuscript is in the India Office Library. I have its photocopy. It bears official seals and a statement that it is 'Uthman's own copy of the Qur’an. There is no difference in the script or the size of all these manuscripts. It seems they are contemporaneous. They are written on skins, not on paper. It is possible that these manuscripts are 'Uthman's own and it is also possible that they belong to the same period or were written a little later than 'Uthman's own copy of the Qur’an. In any case, it is a matter of pride and satisfaction for all of us that there is not the slightest difference between these copies and the text of the Qur’an in use today.

'Uthman is known as the Jami al-Qur’an. This does not mean that he collected the Qur’an. Muslim historians interpret the title to mean that he brought the Muslims around to a uniform reading of the Qur’an. To save Muslims from the differences of pronunciation, he selected the Makkan pronunciation. 'Uthman held that it was no longer necessary [for the] Prophet's permission to read it according to the pronunciation of any of the dialects because the standard dialect of Makkah had been introduced all over the world of Islam. Thus 'Uthman was instrumental in creating a common language and gathering all Muslims around an absolutely uniform reading on the Qur’an. May God bless his soul!

Authenticity Of The Quranic Text

Some time back, the Christian clergy of Germany thought of collating the ancient manuscripts of the Bible. As the original Bible in Aramaic (tie language of Jews) is extinct, the oldest available Bible is in Greek. It is from Greek that the Bible has been translated into all other languages of the world. The Greek manuscripts, they thought, should be collected and compared with each other. Thus all the Greek manuscripts of the Bible in the world, whether complete or incomplete, were collected. The report published after this global exercise stated: "Some two hundred thousand contradictory narrations have been found." And then there is a sentence: "Of these one-eighth are of an important nature." This is the story of the Bible. 

After the publication of the report, some people probably felt jealous of the Qur’an in the University of Munich. An Institute for Quranic Research was set up. The idea was to collect all the oldest available copies of the Holy Qur’an, in original or photocopies. The process of collection lasted for three generations. When I was at the University of Paris in 1933, the third Director of the Institute. Mr. Pretzl, came to Paris to get photocopies of all the ancient manuscripts of the Holy Qur'an available in the Public Library of Paris. The professor told me personally a the time (1933) that the Institute had 43,000 photocopies of the Holy Qur’an and that the work of collation was proceeding apace. During the Second World War, a bomb hit the building of the Institute destroying the edifice, the library and the staff. An interim report published shortly before the beginning of the Second World War stated, inter alia, that the work of collation of the Quranic manuscripts had not yet been completed. But the result of the examination conducted until then suggested that while some mistakes of calligraphy had been detected in the manuscripts, not a single discrepancy in the text had been discovered. A calligraphic a typographical error found in one manuscript does not recur in another. Suppose, for example, that in a manuscript of the Qur’an one word is missing from the text. This mistake  will remain confined only to that very manuscript, the rest will have the complete text. The omission is the result of a oversight on the part of the scribe who has inadvertently missed a word. Should there be a difference in narration, it will be found in many manuscripts. This is not so in the case of the Qur’an.

All the events narrated so far categorically prove the Divine claim in the Qur’an: 

"Verily it is We Who revealed the Remembrance and verily We are its guardians..." (15:9).