Imagine standing on the battlefield, dust swirling around you, the cries of warriors echoing in the air. Among those who fought were the Huffaz, the devoted companions who had memorized the entire Qur’an. But as they fell one by one, a terrifying realization struck the Muslim community: what if these sacred verses were lost forever?
This fear was not unfounded. The Prophet Muhammad (PBUH) had passed away, and Islam was expanding rapidly. The oral tradition that had preserved the Qur’an was at risk, as those who had committed it to memory perished in battle. It was during this crisis that Hazrat Abu Bakr Siddique (RA), the first caliph, made one of the most monumental decisions in Islamic history: compiling the Quran into a single written document.
His mission was not just about writing words on parchment. It was about safeguarding the divine revelation, ensuring that the message of Allah remained untouched for generations to come. It was a painstaking effort, filled with rigorous verification, immense responsibility, and unwavering faith. Without this initiative, the very text we hold in our hands today might have faced uncertainty.
This article delves into the untold story of Hazrat Abu Bakr’s compilation of the Qur’an, an effort often overshadowed by Usman’s Standardization. Yet, without Hazrat Abu Bakr’s leadership, Usman’s (R.A) later work would not have been possible. Let’s journey back in time to uncover how the Quran was first collected, verified, and preserved, ensuring that the words of Allah would live on forever.
The compilation of the Qur’an is one of the most significant historical and religious events in Islam. It ensured the preservation of divine revelation and allowed Muslims to access Allah’s unchanged words. The process of compiling the Quran was meticulous, involving memorization, written documentation, and a strict verification process.
Among the key figures in this effort was Zaid bin Sabit (R.A), a Sahabi of the Prophet Muhammad (PBUH) who played a crucial role in transcribing the Quran. Under the leadership of Abu Bakr (R.A) and later Usman bin Affan (R.A), Zaid undertook a stringent process to gather and compile the Quran into a unified text.
The Selection of Zaid bin Sabit (R.A) for the Compilation
After the death of the Prophet Muhammad (PBUH), the first caliph Hazrat Abu Bakr (R.A) faced the challenge of preserving the Quran as many Hafiz (memorizers of the Quran) had died in battle, particularly in the Battle of Yamama. This led Umar bin Khattab (R.A) to suggest that the Quran be compiled into a single manuscript. Initially, Abu Bakr (R.A) hesitated, but he eventually saw the wisdom in the suggestion. Zaid bin Sabit (R.A) was chosen to lead this task. Hazrat Abu Bakr Siddique (R.A) gave his reasons for selecting Zaid:
Intelligence and Wisdom: He was described as a “wise young man” (shabun aqilun) (Ṣaḥīḥ Bukhari, no. 4986).
Integrity: He was beyond reproach, ensuring that no doubts could be cast on his work.
Experience as a Scribe: He had served as a personal scribe for the Prophet (PBUH), writing down revelations as they were received.
Youth and Energy: His young age meant he had the stamina and diligence required for such a demanding task (Ibn Ḥajar, Fath al-Bari, 11:169).
Some scholars also added two additional credentials:
Zaid had memorized the entire Quran (Abū Bakr b. al-Anbārī, d. 328/940). He had witnessed the final review of the Quran (al-arḍa al-akhira) when the Prophet (PBUH) recited the Quran with Jibrīl (A.S) in the last year of his life (Al-Baghawi, Sharḥ al-Sunna, 4:525–26).
The Compilation Process Under Hazrat Abu Bakr Siddique (R.A)
Hazrat Zaid Bin Sabit (R.A) undertook a rigorous verification process to compile the Quran. He did not rely solely on memory or previously written materials but employed a method that combined memorization, written documentation, and eyewitness testimony.
Sources of Compilation
Written Records: The Quran had already been written on various materials, including:
o Palm leaves
o Thin white stones
o Animal skins and bones (Ṣaḥih Bukhari, no. 4986)
Memorization: Many companions had memorized the Quran in its entirety, and their recitations were cross-checked with written records.
Eyewitness Testimony: Every verse was verified by at least two witnesses who had written it down directly from the Prophet (PBUH). (al-Suyuti, al-Itqan, p. 131).
Hazrat Zaid bin Sabit (R.A) followed a strict rule: he would not write down a verse without at least two witnesses confirming its authenticity. This process ensured the accuracy and divine preservation of the Quranic text.
The Special Case of Abu Khuzayma (R.A)
There was one exceptional case, Hazrat Zaid bin Sabit (R.A) had difficulty finding written evidence for Surah Tawbah (9:128-129) until he found it with Abu Khuzayma (R.A). Since the Prophet (PBUH) had once testified that Abu Khuzayma’s testimony was equal to two witnesses, the verse was accepted (Ibn Ḥajar, Fatḥ al-Bari, 11:171–73).
Completion of the Manuscript
Once the compilation was complete, the manuscript was given to Hazrat Abu Bakr Siddique (R.A). After his passing, it was kept by Umar bin Khattab (R.A) and later entrusted to Hafsa bint Umar (R.A), one of the Prophet’s (PBUH) wives (Sahih Bukhari, no. 4986).
The Standardization Under Uthman ibn Affan (RA)
During the caliphate of Uthman ibn Affan (RA), Islam spread rapidly, leading to variations in recitation among new Muslim communities. This prompted Uthman (RA) to commission a standardized version of the Qur’an to unify the recitation.
Formation of the Standard Committee
Hazrat Usman bin Affan (R.A) appointed a committee, again led by Hazrat Zaid bin Sabit (R.A), with three members from the Quraish: Hazrat Abdullah bin Zubair (R.A), Saad bin Aas (R.A), Abdur-Rahman bin Haris (R.A). They copied the original manuscript compiled under Hazrat Abu Bakr Siddique (R.A) and created multiple official copies (Sahih Bukhari, no. 4987).
Elimination of Dialectical Differences
Hazrat Usman bin Affan (R.A) instructed that if there were any differences in pronunciation or spelling, they should adhere to the Quraishi dialect, as it was the language in which the Quran was revealed (Ibn Taymiyya, al-Fatawa-al-Kubra, 4:418).
Distribution of Copies
Hazrat Usman (R.A) then ordered copies to be sent to major cities, including:
- Makkah
- Madinah
- Basra
- Kufa
- Damascus
All other personal and unofficial copies were burned to prevent confusion (Sahih Bukhari, no. 4987).
Differences Between the Compilations of Hazrat Abu Bakr Siddique (R.A) and Usman Bin Affan (R.A)
The compilation of the Quran was a crucial event in Islamic history, undertaken at different times for different reasons. The two prominent compilations one under Hazrat Abu Bakr Siddique (R.A) and the other under Hazrat Usman bin Affan (R.A) served distinct purposes and followed different methodologies.
While Abu Bakr’s (R.A) compilation aimed at preserving the Quran in its entirety after the loss of many memorizers, Usman’s (R.A) compilation sought to standardize the text to eliminate dialectical variations.
Purpose of Compilation: Preservation vs. Standardization
The Compilation Under Hazrat Abu Bakr Siddique (R.A): Preventing the Loss of the Quran
After the Prophet Muhammad (PBUH) passed away, Islam faced turbulent times, including the Battle of Yamama, where many Huffaz (memorizers of the Quran) were martyred. Hazrat Umar bin Khattab (R.A) saw the risk of losing portions of the Quran and urged Hazrat Abu Bakr Siddique (RA) to compile the Quran into one official document.
Initially hesitant, Hazrat Abu Bakr (R.A) eventually agreed, stating: “By Allah! It is a good idea.” (Sahih Bukhari, no. 4986). He appointed Hazrat Zaid bin Sabit (RA), who had served as the Prophet’s (PBUH) scribe, to lead the effort.
The main goal of this compilation was:
- To collect the entire Quran in one place, ensuring no verses were lost.
- To base the compilation on both memorization and written sources to ensure accuracy.
- To preserve the Quran as it was revealed without any additions or alterations.
Once completed, the compiled Quran was stored with Hazrat Abu Bakr Siddique (R.A) and later entrusted to Umar bin Khattab (R.A) and then Hafsa bint Umar (R.A), a wife of the Prophet (PBUH) (Sahih Bukhari, no. 4986).
The Compilation Under Hazrat Usman bin Affan (R.A): Unifying the Recitations
During Usman’s (R.A) caliphate, Islam had spread far beyond Arabia into Persia, North Africa, and Central Asia. New Muslim communities recited the Quran in different dialects, leading to confusion and disputes.
The issue became alarming when Huzaifa bin Yaman (RA), a military commander, observed conflicting recitations among Muslim troops. He approached Hazrat Usmna bin Affan (R.A), urging him to unify the Quranic recitation to prevent divisions among Muslims (Sahih Bukhari, no. 4987). Hazrat Usman bin Affan (R.A) formed a committee, again led by Zaid bin Sabit (R.A) to standardize the Quranic text.
The main goal of this compilation was:
- To unite the Muslim Ummah upon one official recitation.
- To eliminate dialectical variations by adopting the Quraishi dialect in which the Quran was initially revealed.
- To distribute official copies of the Qur’an to major Islamic cities.
After completing the standardized Mushaf (codex), Hazrat Usman bin Affan (R.A) ordered all unofficial copies to be burned to eliminate inconsistencies (Sahih Bukhari, no. 4987).
Structural Differences Between the Two Compilations
Loose Sheets vs. Bound Codex
- Hazrat Abu Bakr Siddique (R.A) compilation was called “Ṣuḥuf” (loose sheets of parchment). Each surah was recorded separately but was not arranged in a bound codex. (Ibn Ḥajar, Fatḥ al-Bari, 11:177–178)
- Hazrat Usman bin Affan (R.A) compilation was called “Muṣḥaf” (bound book). It was arranged between two covers, forming the official Quranic text used today. (Abu Shama, al-Murshid al-Wajiz, p. 76)
Order of Surahs
- Scholars believe that Hazrat Abu Bakr Siddique’s (R.A) compilation was not arranged in the current surah sequence but only ensured the correct order of verses within each surah (Ibn Aṭiyya, al-Muḥarrar al-Wajiz, 1:49).
- Hazrat Usman bin Affan (R.A) compilation organized the Surahs in their final sequence, which is how they appear today. (Al-Ḥakim al-Naysaburi, al-Mustadrak ʿala al-Ṣahihain, 2:249)
Inclusion of Dialects
- Hazrat Abu Bakr Siddique’s (R.A) compilation preserved all dialectical variations to ensure all recitations were included.
- Hazrat Usman bin Affan’s (R.A) compilation restricted the Quran to the Quraishi dialect, as the Prophet (PBUH) had initially received it in that dialect. (Al-Suyuti, al-Itqan fiʿUlum al-Quran, p. 133)
The Role of Verification in Both Compilations
Hazrat Abu Bakr Siddique’s (R.A) Compilation: Tough Verification Process
- Hazrat Zaid bin Sabit (R.A) did not write a single verse unless it was verified by two witnesses, one written record, and one memorized testimony (Al-Suyuti, al-Itqan, p. 131).
- Special care was taken to ensure no verse was missing or added, making this compilation a preservation project.
Hazrat Usman bin Affan’s (R.A) Compilation: Ensuring Standardization
- Hazrat Usman bin Affan (R.A) based his compilation on Abu Bakr’s (R.A) ṣuḥuf, which were in Hafsa’s (R.A) possession.
- Any differences in pronunciation or wording were resolved according to the Quraishi dialect (Ibn Taymiyya, al-Fatawa al-Kubra, 4:418).
The Burning of Other Copies by Hazrat Usman bin Affan (R.A)
One of the most debated aspects of Usman’s (RA) compilation was his order to burn non-standard copies. Some misunderstand this as tampering with the Quran, but in reality, it was a necessary standardization effort.
- Burning these copies was not an act of destruction but a means to eliminate variations that arose due to regional dialects.
- Scholars confirm that Hazrat Usman bin Affan (R.A) did not add or remove any verses; he ensured that all Muslims recited the exact text.
- This step preserved the unity of the Quran and prevented disputes that could have divided the Ummah. (Ṣaḥih Bukhari, no. 4987)
The Variant Readings and Hazrat Abu Bakr Siddiqiue’s Compilation of the Quran
The Quran was revealed in multiple recitational styles, known as aḥruf, which allowed for flexibility in pronunciation and expression, accommodating various Arab tribes’ dialects. The Prophet Muhammad (PBUH) himself confirmed that the Quran was revealed in seven aḥruf, as stated in the hadith:
This Quran has been revealed in seven aḥruf, so recite what is easiest for you.
(Sahih Bukhari, no. 4992)
The concept of variant readings played a role in the compilation of the Quran. While Abu Bakr’s (R.A) compilation was focused on preserving all Quranic verses, scholars have debated whether his version contained all seven aḥruf or a combination of some. In contrast, Usman’s (R.A) compilation aimed to unify Muslims on a single recitation to avoid dialectical disputes.
Did Hazrat Abu Bakr Siddique’s (R.A) Compilation Include All Seven Aḥruf?
The Scholarly Debate on Abu Bakr’s Compilation
Islamic scholars have long debated whether Abu Bakr’s (R.A) compilation preserved all seven aḥruf or selected readings from among them.
Abu Amr al-Dani (d. 444/1053) suggests that Abu Bakr’s (R.A) compilation included all aḥruf, as there was no pressing reason to limit them at the time (Al-Muqni, p. 613).
Ibn Abd al-Barr (d. 463/1071) echoes this view, stating that Hazrat Abu Bakr (R.A) gathered the Quran in all its revealed forms, while Hazrat Usman bin Affan (RA) standardized it to one ḥarf, specifically, the recitation of Hazrat Zaid bin Sabit (R.A) (Al-Istidhkar, 2:485).
Badr al-Din al-Ayni (d. 855/1451) also asserts that Abu Bakr’s (R.A) goal was to preserve the Quran with all its recitational variations. In contrast, Hazrat Usman bin Affan’s (R.A) aim was to isolate the Quraishi dialect from others (Umdat al-Qari, 18:281).
Other scholars including al-Shatbi (d. 590/1193), al-Sakhawi (d. 643/1245), and al-Jabari (d. 732/1332), similarly held that Hazrat Abu Bakr’s (R.A) compilation contained the seven aḥruf, while Hazrat Usman’s (R.A) compilation did not.
The Logistical Challenge of Preserving All Aḥruf
If Abu Bakr’s (R.A) compilation had contained all seven aḥruf, it would have required multiple versions of the same verses to be written in different styles. Scholars question whether this was logistically possible:
Abd al-Ḥayy al-Faramawi (d. 2017) theorized that multiple readings may have been written in the margins or as alternative words above or below the main text (Rasm al-Muṣḥaf wa Nuqṭuhu, p. 108). Ghanim Qaddūrī al-Ḥamad, however, rejects this theory, arguing that there is no historical evidence that Hazrat Abu Bakr’s (RA) compilation included multiple aḥruf (Rasm al-Muṣḥaf, p. 145). Since Hazrat Abu Bakr’s (RA) goal was preservation, not Standardization, it is possible that his compilation included a mix of different aḥruf but did not explicitly document all of them in writing.
The Use of Hazrat Abu Bakr Siddique’s (R.A) Compilation in Usman’s Process
Hazrat Abu Bakr’s Manuscript as the Reference
When Usman bin Affan (R.A) initiated the compilation, he requested Hafsa (R.A), the daughter of Umar (R.A), to provide Abu Bakr’s (R.A) compilation:
“Send us the manuscript of the Quran so that we may copy it in perfect copies and return it to you.”
(Sahih Bukhari, no. 4987)
Usman (RA) appointed a committee, led by Zaid bin Sabit (R.A), to transcribe the official muṣḥaf, using Abu Bakr’s (RA) compilation as a reference.
Independent Verification by Usman’s Committee
Some scholars argue that Usman’s (RA) compilation was not merely a copy of Abu Bakr’s but involved an independent verification process:
Musab bin Saad reported that Uthman (RA) called for anyone who had written down verses from the Prophet (PBUH) to bring them forward (Kitab al-Mashaif, p. 210). Malik bin Abi Amir stated that if disagreements arose, they consulted individuals who had learned directly from the Prophet (PBUH). (Kitab al-Mashaif, p. 206).
This suggests that Usman’s (R.A) compilation was not a direct copy but an independent collection, later verified against Abu Bakr’s (RA) manuscript.
The Fate of Hazrat Abu Bakr’s Compilation
Kept by Hafsa (R.A)
After Abu Bakr (RA) passed away, the compilation was inherited by Umar (RA). Upon his death, it remained with Hafsa (RA), one of the Prophet’s (PBUH) wives.
Marwan bin Hakam’s Decision to Destroy It
Years later, Marwan ibn al-Hakam, then governor of Madinah, requested Hafsa (R.A) to hand over Abu Bakr’s (R.A) compilation. She refused, but after her death, Marwan retrieved and destroyed it, stating:
“I only did this because everything in it has already been preserved in the Usmanic muṣḥaf.”
(Kitab al-Mashaif, p. 212)
Conclusion:
Close your eyes for a moment and imagine life without the Quran. Imagine if those precious Verses had been lost to time, scattered like leaves in the wind. The world would have been robbed of guidance, wisdom, and light.
But thanks to Hazrat Abu Bakr Siddique’s (R.A) determination, that never happened. He understood that the Quran was more than just words; it was the soul of the Ummah, the direct speech of Allah, and the unshakable foundation upon which Islam stood. He did not let fear or uncertainty stop him. Instead, he took action, ensuring that no verse was left undocumented and no revelation left vulnerable to loss.
His decision to compile the Qur’an was not just a historical moment; it was an act of love, duty, and unwavering faith. His meticulous verification process set the stage for Hazrat Usman bin Affan’s later Standardization, and together, their efforts ensured that the Quran would remain untouched and unaltered for all time.
Today, as we recite the Quran whether in prayer, reflection, or seeking comfort, we owe a debt of gratitude to the companions who risked everything to preserve it. The Quran’s survival is a testament to the commitment of those who knew its worth and gave their lives to protect it.
This is not just history; this is our legacy. And as we open the pages of the Quran, we must remember that behind every verse lies a story of sacrifice, dedication, and divine preservation.
“Indeed, it is We who sent down the Quran, and indeed, We will be its guardian.” (Surah Al-Hijr 15:9)
May we always cherish, uphold, and protect the words of Allah, just as they did.
