`Umar is reported to have insisted,
When they had copied the sheets, `Uthman sent a copy to each of
the main centres of the empire with the command that all other Qur'an
materials, whether in single sheet form, or in whole volumes, were to
be burned.'
Zhuri adds, 'Kharija b. Zaid informed me that Zaid said, "I noticed
that a verse of sura al Ahzab, which I had used to hear the Prophet
recite, was missing, I found it in the keeping of Khuzaima b. Thabit
and entered it in the appropriate place."'
(pp. 141-142, Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348,
vol. 9, p. 18)
To b. Mas`ud he said, 'You were sent to the Kufans as their teacher
and they have adopted your adab, your dialect and your reading.'
'In that case,' retorted b. Mas`ud, 'I have not misled them. There
is no verse in the Book of God but that I know where and in what
connection it was revealed. Did I know of anyone more learned than
myself on the subject I should go to him.'
(p. 147, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 14)
Hudaifa figures in a second hadith series which reports textual
differences, not only between Iraq and Syria, but also between rival
groups of Iraqis.
`Abdullah became very angry and spoke sharply to Hudaifa who fell
silent.
(p. 142, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 13)
Mus`ab adds, 'I heard some Companions of the Prophet say, "`Uthman
did well to undertake it."'
(pp. 145-146, Abu Bakr `Abdullah b. abi Da'ud,
"K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355,
p. 23-4)
A second version places the event fifteen years after the Prophet's
death and mentions the bringing of tablets, shoulder-blades and
stripped palm-fronds all bearing writing [fihi al kitab] or parts of
the Book. There is no allusion to any earlier collection and, as the
celebrated suhuf of Hafsa are quite unmentioned, no backward link is
intended between `Uthman's and `Umar's or Abu Bakr's collection.
`Uthman's is envisaged as the earliest collection since the revelation
of the Qur'an to the Prophet.
(p. 146)
`Abdullah b. Mas`ud had reportedly permitted a non-Arab to substitute
another word for one he was incapable of pronouncing correctly, owing
to the strange Arab phoneme. `Abdullah explained that error would
consist solely in reading a mercy verse as a punishment verse, or
vice-versa, or in adding to the Book of God something that did not
belong there.
(p. 151, Ya`qub b. Ibrahim al Kufi, Abu Yusuf,
"K. al athar", Haiderabad, 1355, p. 44;
Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti,
"al Itqan fi `ulum al Qur'an", Halabi,
Cairo, 1935/1354, pt 1, p. 47)
The Prophet said that Ubayy was right too. 'Right? Right?' burst
out Ubayy in perplexity. The Prophet struck him on the chest and
prayed, 'Oh God! cause doubt to depart.' Ubayy broke into a sweat as
his heart filled with terror. Muhammad disclosed that two angels had
come to him. One said, 'Recite the Qur'an in one form.' The other
advised Muhammad to ask for more than this. That was repeated several
times until finally the first angel said, 'Very well. Recite it in
seven forms.' The Prophet said, 'Each of the forms is grace-giving,
protecting, so long as you don't terminate a punishment verse with an
expression of mercy, or vice-versa -- as you might for example say,
Let's go; or let's be off.'
(p. 148-149, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", p. 32)
These dialects were listed as: Hudail, Kinana, Qais, Dabba, Taim al
Rabbab, Asad b. Khuzaima and Qurais.
al Bagawi in Sarh al Sunna, concluded,
ibn `Abbas also reports that `Abdullah attended the final review
and learned what had been withdrawn and what had been abrogated.
(p. 194, Abu `Abdullah Muhammad b. Ahmad al
Ansari al Qurtubi, "al Jami` li ahkam al
Qur'an", 30 vols., Cairo, 1952/1372, vol. 1,
p. 57)
'Am I,' asks Abdullah, 'to abandon what I acquired from the very
lips of the Prophet?'
(pp. 166-167, Abu Bakr `Abdullah b. abi Da'ud,
"K. al Masahif", ed. A. Jeffery, Cairo,
1936/1355, p. 15)
3 Differences before the `Uthmanic collection
3.1 Dictation of the codex compiled under Abu Bakr
They collected the Qur'an into a mushaf in the reign of Abu Bakr, some
men writing to the dictation of Ubayy.
(p. 124, Abu Bakr `Abdullah b. abi Da'ud,
"K. al Masahif", ed. A. Jeffery, Cairo,
1936/1355, p. 10)
3.2 Differences during `Umar's reign
`Umar is said to have admonished `Abdullah for teaching the Qur'an in
the language of Hudail. It had been revealed in the language of the
Qurais and ought to be taught in that language.
(p. 154, 200-201, Ahmad b. `Ali b. Muhammad
al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols,
Cairo, 1939/1348, vol. 9, p. 7)
But, as the Qur'an text features usages thought to be other than those
of the Qurais dialect, al Baqillani was constrained to add that
`Uthman's [my note: or was it `Umar?] advice to the commissioners is
to be interpreted in the sense that the bulk, not necessarily the whole,
had been revealed in the dialect of Qurais.
(p. 154, Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo,
1939/1348, vol. 9, p. 7)
`Umar, on the other hand, who is credited in the Hadith with the
prohibition of the very usage not merely adumbrated but specifically
documented in the supposed Ubayy's text, figures in the hadiths
attempting to convince Ubayy from the Qur'an itself (Q 2.106) of the
reality of all the naskh phenomena.
(p. 179, Abu `Abdullah Muhammad b. Idris al Safi`i,
al Mutaalibi, K. Jima` al `ilm, in "Umm", 7 vols.,
Bulaq 1324, vol 7, p. 219)
'let none dictate the texts of our
mushaf save men of Qurais and Thaqif.'
(p. 200, Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo,
1939/1348, vol. 9, p. 15)
3.3 Differences during `Uthman's time
`Uthman's collection occurred when differences had become frequent. They
were reciting in all the rich multiplicity of their Arab dialects. He
copied out the sheets into a single mushaf, arranged the suras and
restricted the texts to a single dialect -- that of the Qurais on the
plea that it had been revealed in the tongue of Mecca.
(p. 156, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 60;
cf. Fath, vol. 9, p. 18)
'Hudaifa b. al Yeman came to `Uthman direct from the Aderbaijan and
Armenian frontier where, uniting the forces from Iraq and those from
Syria, he had had an opportunity to observe regional differences over
the Qur'an. "Commander of the faithful," he advised, "take this umma
in hand before they differ about the Book like Christians and Jews."
`Uthman sent asking Hafsa to lend him the sheets [inherited by her
father, `Umar, from Abu Bakr, and now in her possession] "so that we
can copy them into other volumes and then return them." She sent her
suhuf to `Uthman who summon Zaid, Sa`id b. al `As, `Abdul Rahman b.
al Harith b. Hisham and `Abdullah b. al Zubair and commanded them to
copy the sheets into several volumes. Addressing the group from Qurais,
he added, "Wherever you differ from Zaid, write the word in the dialect
of Qurais for it was revealed in that tongue."
Hudaifa said, 'The Kufans say, "the text of `Abdullah"; the Basrans
say, "the text of Abu Musa". By God! if I reach the Commander of the
faithful, I will recommend that he drown these readings." (var. Masahif)
`Abdullah said, 'Do and God will drown you, but not in water!'
(pp. 146-147, Abu Bakr `Abdullah b. abi Da'ud,
"K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355,
p. 13)
`Abdullah, Hudaifa and Abu Musa were on the roof of Abu Musa's house.
`Abdullah said, 'I hear you say such-and-such.' Hudaifa said, 'Yes, I
deplore folk talking about this one's reading and that one's reading.
They are differing like non-Muslims.' Hudaifa continued, '`Abdullah b.
Qais, you were sent to the Basrans as governor and teacher. They have
adopted your adab, your dialect and your text.'
We were sitting in the mosque and `Abdullah was reciting the Qur'an
when Hudaifa came in and said, 'The reading of ibn Umm `Abd! [ie.
`Abdullah] The reading of Abu Musa! By God! if I am spared to reach the
Commander of the Faithful, I will recommend that he impose a single
Qur'an reading!'
'Yazid b. Ma`awiya was in the mosque in the time of al Walid b. `Uqba,
sitting in a group among them was Hudaifa. An official called out,
'Those who follow the reading of Abu Musa, go to the corner nearest
the Kinda door. Those who follow `Abdullah's reading, go the corner
nearest `Abdullah's house.' Their reading of Q 2.196 did not agree.
One group read, 'Perform the pilgrimage to God.' The others read it
'Perform the pilgrimage to the Ka`ba.' Hudaifa became very angry, his
eyes reddened and he rose, parting his qamis at the waits, although in
the mosque. This was during the reign of `Uthman. Hudaifa exclaimed,
'Will someone go the Command of the Faithful, or shall I go myself?
This is what happened in the previous dispensations.' He came over and
sat down, saying, 'God sent Muhammad who, with those who went forward,
fought those who went back until God gave victory to His religion. God
took Muhammad and Islam made strides. To succeed him, God chose Abu
Bakr who reigned as long as God chose. God then took him and Islam made
rapid strides. God appointed `Umar who sat in the midst of Islam. God
then took him also. Islam spread rapidly. God next chose `Uthman. God's
oath! Islam is on the point of such expansion that soon you will
replace all other religions.'
(p. 143, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 11)
During the reign of `Uthman, teachers were teaching this or that
reading to their students. When the students met and disagreed about
the reading, they reported the differences to their teachings. They
would defend their readings, condemning the others as heretical. News
of this came to `Uthman's ears and he addressed the people, 'You who
are here around me are disputing as to the Qur'an, and pronouncing it
differently. It follows that those who are distant in the various
regional centers of Islam are even more widely divided. Companions of
Muhammad! act in unison; come together and write out an imam for the
Muslims.'
(p. 143, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 21)
Mus`ab b. Sa`d reports, '`Uthman addressed the people, "It is now
thirteen years since your Prophet left you and you are not unanimous
on the Qur'an. You talk about the reading of Ubayy and the reading of
`Abdullah. Some even say, 'By God! my reading is right and yours is
wrong.' I now summon you all to bring here whatever part of the Book
of God you possess." One would come with a parchment or a scrap of
leather with a Qur'an verse in it [fihi al Qur'an] until there was
gathered great store of such. `Uthman adjured them to come, "You heard
the prophet recite this?" They would answer that that was so. After
this `Uthman asked, "Whose acquaintance with the Book is the greatest?"
They replied "His who wrote it out for the Prophet." He asked, "Whose
Arabic is best?" They said, "Sa`id's." `Uthman said, "Let Sa`id
dictate and Zaid write.".....
3.4 Synonyms
ibn al Jazari exclaims, 'Whoever alleges that any of the Companions
thought it legitimate to transmit the Qur'an according to the sense
alone is a liar.'
(pp. 188-189, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 77)
3.5 The seven recensions or modes
3.5.1 Equally valid
A man recited in the presence of `Umar who corrected him. The man,
incensed, claimed to have recited for the Prophet and he had not
corrected him. They carried their dispute to Muhammad. When the Prophet
endorsed the man's claim that Muhammad had personally instructed him,
doubts sprang in `Umar's mind. Reading `Umar's expression, the Prophet
struck him on the chest, exclaiming, 'Out devil!' Muhammad then
explained, 'All the modes of reciting are correct so long as you don't
turn a statement on mercy into one on wrath and vice-versa.'
(p. 148, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 3, p. 507)
Ubayy entered the mosque and, hearing a man recite, asked him who had
instructed him. The man replied that he had been taught by the Prophet.
Ubayy went in search of the Prophet. When the man recited, Muhammad
said, 'That is correct.' Ubayy protested, 'But you taught me to recite
so-and-so.'
Zaid b. Arqam reports that a man went to the Prophet and said,
'`Abdullah b. Mas`ud taught me to recite a particular sura; Zaid b.
Thabit taught me the same sura, and so did Ubayy. The readings of all
three are different. Whose reading ought I adopt?' The Prophet remained
silent. `Ali, who was by his side, said, 'Every man ought to recite it
as he was taught. Each of the modes is acceptable and equally valid.'
(p. 150, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 24)
A man complained to the Prophet, '`Abdullah taught me to recite a sura
of the Qur'an. Zaid taught me the same sura and so too did Ubayy. The
readings of all three differ. Whose reading ought I to adopt?' The
Prophet remained silent. `Ali who was at his side replied, 'Every man
should recite as he was taught. Each of the readings is acceptable,
valid.'
(p. 193, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 24)
Abu Huraira reports the Prophet as saying, 'The Qur'an was revealed in
seven forms and contention about the Qur'an is disbelief.'
(p. 151, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 22)
'All the readings are correct and equally valid, as long as you do not
terminate a mercy verse with a reference to punishment or vice versa.'
(p. 207-208, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 46-7)
Zhuri [reports] 'I have heard that these are seven forms, and that they
express but one meaning with no disagreement as to what is permitted
and what forbidden'.
(p. 208, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 29)
3.5.2 Seven codices
Among some forty varying interpretations of the hadith canvassed, one
view was that the reference is to the seven Qur'an codices compiled by
Abu Bakr, `Umar, `Uthman, `Ali, `Abdullah, Ubayy and ibn `Abbas.
(Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti,
"al Itqan fi `ulum al Qur'an", Halabi,
Cairo, 1935/1354, pt 1, p. 49)
3.5.3 Seven dialects
Many attempted to relate the different forms to the linguistic situation.
It was therefore alleged that the Qur'an had been revealed in each of the
seven dialects of Mudar, the great branch of the Arab nation from which
the Prophet sprang.
(p. 152, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 47;
Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif",
ed. A. Jeffery, Cairo, 1936/1355, p. 11)
ibn `Abbas is credited with the distribution: five Hawasin-type
dialects, Qurais and Khuza`a.
(p. 152, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 66)
ibn `Abbas stated, 'The Qur'an was revealed in seven dialects'
(p. 156, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 47)
3.5.4 Disputes between two Meccans - more than dialect differences
`Umar said, 'I heard Hisham b. Hukaim reciting surat al Furqan and
listened to his recital. On observing that he was reading many forms
which the Prophet had not taught me, I all but rushed upon him as he
prayed. But I waited patiently as he continued, and, collaring him when
he had finished, I asked him, 'Who taught you to recite this sura?' He
claimed that the Prophet had taught him. I said, 'By God! you're
lying!' I dragged him to the Prophet telling him that I heard Hisham
recite many forms he had not taught me. The Prophet said, 'Let him go.
Recite, Hisham.' He recited the reading I had already heard from him.
The Prophet said, 'That is how it was revealed.' He then said,
'Recite, `Umar', and I recited what he had taught me. He said, 'That's
right. That is how it was revealed. This Qur'an was revealed in seven
forms, so recite what it was easiest.'
(p. 150-151, Abu Ja`far Muhammad b. Jarir al Tabari,
"Tafsir", vol. 1, p. 24)
Not only were `Umar and Hisam fellow tribesmen. Both were fellow
tribesmen of the Prophet.
(Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar,
"Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9,
p. 22)
3.5.5 Which codex is the latest?
3.5.5.1 `Uthman's (ie. Zaid's) ?
Since the Qur'an had been revealed in seven forms, had Gabriel checked
all seven, or only one, and, if so, which one?
(Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar,
"Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9,
p. 21)
Ahmad, ibn abi Da'ud and Tabari are all credited with the view that the
`Uthman text was based on the reading reviewed by Gabriel in his final
meeting with Muhammad. In an ibn Sirin version of the hadith, it is
reported that 'the Muslims are of the view that our present text is the
latest of all the texts, having been reviewed on the occasion of the
final check.'
(p. 194, Cf. Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 50)
Zaid is also said to have attended the final review and to have
learned what was withdrawn and what remained.
(p. 194, Jalal al Din `Abdul Rahman b. abi
Bakr al Suyuti, "al Itqan fi `ulum al Qur'an",
Halabi, Cairo, 1935/1354, pt 1, p. 50)
'The mushaf which has been
traditionally accepted represents the final review text. `Uthman
ordered it to be copied into the mushafs he despatched throughout
the empire, simultaneously making away with all other Qur'an
materials with the aim of preventing differences. Whatever is at
variance with the written text is now to be regarded in the same
light as that which has been abrogated and withdrawn. It is no
longer competent for any man to go beyond the text.'
(p. 195, Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo,
1939/1348, vol. 9, p. 25)
Tabari taught that the Companions agreed to write out that which
they were certain represented the text as checked on the occasion
of the final review. They were unanimous that all other Qur'an
materials must be abandoned.
(p. 195, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi,
Cairo, 1935/1354, pt 1, p. 50)
'Salim died at Yemama; Mu`ad in `Umar's reign; both Ubayy and
`Abdullah in `Uthman's reign. Zaid died much later than them all
and thus attained to leadership in respect of the Qur'an readings.
(p. 196, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi,
Cairo, 1935/1354, pt 1, p. 70)
3.5.5.2 `Abdullah's ?
Mujahid reports ibn `Abbas as asking, 'Which of the two texts do
you consider the later?' They replied that the Zaid text was the
later, which ibn `Abbas repudiated. 'The Prophet,' he argued,
'reviewed the Qur'an annually with Gabriel and twice in the year
he died. The reading of `Abdullah represents the later of the two
final reviews.'
(Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo,
1939/1348, vol. 9, p. 35-6)
By Zaid's text is the meant the `Uthman mushaf.
(p. 194)
Ibrahim reports that ibn `Abbas heard some man refer to 'the former
Qur'an text'. He asked him what he meant. The man explained, '`Umar
sent `Abdullah to Kufa as instructor and the people there adopted
his reading. `Uthman altered the text, so they refer to `Abdullah's
reading as "the former text".' ibn `Abbas rejected this.
'`Abdullah's is the later, based on the final review.'
ibn Zibyan reports that ibn `Abbas asked him which of the two texts
he recited. He replied the former reading, that of ibn Umm `Abd (ie.
`Abdullah's). 'But,' said ibn Abbas, 'it is the later of the two.'
(p. 195, Ahmad b. `Ali b. Muhammad al `Asqalani,
ibn Hajar, "Fath al Bari", 13 vols, Cairo,
1939/1348, vol. 9, p. 36)
Ibn Mas'ud was present when Muhammad allegedly reviewed the Qur'an
with Gabriel each year
(Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2,
p.441)
3.5.6 Between `Abdullah and Zaid
Tayalisi draws our attention to an interesting rule-of-thumb:
'He shall be imam [at prayer] whose knowledge of the Book of
God is most extensive and whose acquaintance with it is most
ancient. If two man be alike in this respect, he shall be imam
whose adherence to Islam was the earlier.'
(p. 191, Sulaiman b. Da'ud al Tayalisi,
"Sunan", Haiderabad, 1904/1321, no. 618)
3.5.6.1 Qualifications of `Abdullah
Learn the recitation of the Qur'an from four: from Abdullah bin
Mas'ud - he started with him - Salim, the freed slave of Abu
Hudhaifa, Mu'adh bin Jabal, and Ubai bin Ka'b.
(Sahih al-Bukhari, Vol. 5, pp. 96-97)
Masruq reported: They made mention of Ibn Mas'ud before Abdullah
b. Amr whereupon he said: He is a person whose love is always
fresh in my heart after I heard Allah's Messenger (may peace be
upon him) as saying: Learn the recitation of the Qur'an from four
persons: from Ibn Mas'ud, Salim, the ally of Abu Hudhaifa, Ubayy b.
Ka'b, and Mu'adh b. Jabal.
(Sahih Muslim, Vol. 4, p.1313)
In the well-known collection of traditions by Ibn Sa`d, we read these
words:
Ibn Abbas asked, `Which of the two readings of the Qur'an do you
prefer?' [The prophet] answered, `The reading of Abdullah ibn
Mas'ud.' Verily the Qur'an was recited be fore the apostle of
Allah, once in every Rammadan, except the last year when it was
recited twice. Then Abdullah ibn Mas'ud came to him, and he
learned what was altered and abrogated.
(Ibn Sa`d, vol. 2, pg.441)
`Alqama al Nakha`i reports `Abdullah's departure from Kufa.
`We used,' continues Abdullah, 'to refer our disputes to the
Prophet and he would order us to recite in his presence and
inform us that each was in the right. Did I know of any man
more learned than myself in respect of what God has revealed,
I would seek him out and add his store of knowledge to mine.
I learned the recitation of seventy suras of the Qur'an from
the very mouth of the Prophet and I was aware that the Qur'an
was reviewed annually, every Ramadhan, and twice in the year
he died. When he had completed the review, I would recite to
him and he would inform me that I was right. 'Let therefore
whoever recites after my reading not abandon it nor lose
taste for it. Whoever recites according to any of these other
forms, let him not abandon his reading either. But whoever
denies a single verse of the Qur'an denies the entire Book.
(pp. 208-209, Abu Ja`far Muhammad b. Jarir
al Tabari, "Tafsir", vol. 1, p. 28)
'Whoever wishes to recite the Qur'an in the purest form, that in
which it was revealed, let him recite the reading of ibn Umm `Abd
[`Abdullah].'
(p. 193, Sulaiman b. Da'ud al Tayalisi, "Sunan",
Haiderabad, 1904/1321, p. 44)
'Whatsoever `Abdullah teaches you to recite, follow it.'
(p. 193, Sulaiman b. Da'ud al Tayalisi, "Sunan",
Haiderabad, 1904/1321, p. 59)
`Abdullah is himself reported as declaring, 'Did I know of anyone
whom camels could reach who had later information on the final
review than I have, I should go to him.'
(p. 195)
Narrated `Abdullah (bin Mas`ud): By Allah other than whom none has the
right to be worshipped! There is no Sura revealed in Allah's Book but I
know at what place it was revealed; and there is no verse revealed in
Allah's Book but I know about whom it was revealed. And if I know that
there is somebody who knows Allah's book better than I, and he is at a
place that camels can reach, I would go to him.
(Sahih Bukhari, vol. 6, p. 488)
'The Prophet taught me [ie. ibn Mas`ud] to recite seventy suras which
I had mastered before Zaid had even become a Muslims.'
(p. 166, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 17)
[ibn Mus`ud :] 'I recited from the very mouth of the Prophet some
seventy suras while Zaid still had his ringlets and was playing
with his companions.'
(p. 166, Abu Bakr `Abdullah b. abi Da'ud, "K. al
Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 14)
`Abdullah is supposed to have enjoined his followers,
'Lay up your
Qur'an's! How can you order me to recite the reading of Zaid, when I
recited from the very mouth of the Prophet some seventy suras?"
[Shaqiq:] I sat in the company of the companions of Muhammad but I did
not hear anyone having that (that is his recitation) [of `Abdullah] or
finding fault with it.
(Sahih Muslim, vol. 4, p. 1312)
3.5.6.2 Qualifications of Zaid
Zaid b. Thabit attended the final review and in the course of it
what had been removed from the Qur'an and what remained was
explained to the Prophet. Zaid wrote out his final review text for
the Prophet and read it over to him to check it once again. Zaid
therefore taught this text to the Muslims. That is why Abu Bakr
and `Umar relied upon Zaid in the assembly of the Qur'an texts and
why `Uthman appointed him to produce the copies.
(p. 213, Jalal al Din `Abdul Rahman b. abi Bakr
al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi,
Cairo, 1935/1354, pt 1, p. 50)
`Uthman asked whose was the purest speech and whose the greatest
acquaintance with the Qur'an.
(Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif",
ed. A. Jeffery, Cairo, 1936/1355, p. 22)
A variant might mean whose is the greatest acquaintance with the
Book, alternatively, with the art of writing.
(Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif",
ed. A. Jeffery, Cairo, 1936/1355, p. 23-4)
On their reply, he commanded,
'Let Said dictate and let Zaid write.'
(p. 125)