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### The Compilation of the Qur’an and Its History
## The Compilation of the Qur’an During the Prophet’s Lifetime
The compilation (*jamʿ*) of the Qur’an has two meanings.
One meaning is **memorizing it completely**, as when we say “the collectors of the Qur’an,” meaning its memorizers.
The other meaning is **writing it down and recording it**.
### Memorization of the Qur’an
As for collecting the Qur’an in the sense of memorizing and preserving it in the heart, the Messenger of God (peace be upon him) possessed this before any written compilation. He was the master of those who memorized the Qur’an and the first of its collectors.
The Prophet constantly encouraged Muslims to memorize the Qur’an, study it, and commit it to memory. Whenever a new migrant (*Muhājir*) arrived, he would send him to one of the Companions who had memorized the Qur’an so that he might teach it to him. He used many forms of encouragement to spread its memorization and to promote its recitation.
As a result, the Prophet’s mosque became filled with the recitation of the Qur’an, echoing with the voices of reciters. The Prophet instructed them to lower their voices so that they would not confuse one another. The recitation of the Qur’an spread everywhere in the Muslim community. Muslims became deeply devoted to its recitation and were passionate about reading and listening to it.
The Qur’an occupied their hearts completely. It is reported that the Messenger of God said:
“I recognize the voices of the Ashʿari companions at night when they enter, and I know their homes from the sound of their voices reciting at night, even though I may not have seen their houses during the day.”
The study and memorization of the Qur’an became widespread among both men and women.
### Writing and Recording the Qur’an
As for collecting the Qur’an in the sense of writing and recording it, we have already discussed in the study of the authenticity of the Qur’anic text that the Qur’an was compiled during the lifetime of the Prophet (peace be upon him).
However, the prevailing opinion in the field of Qur’anic sciences is that its compilation took place during the time of the first two caliphs. We have also shown that the authenticity of the Qur’anic text remains intact regardless of whether one adopts the first hypothesis or the second. We also referred to some doubts raised regarding the compilation according to the second hypothesis and discussed them.
There are additional doubts raised concerning the hypothesis that the Qur’an was compiled during the time of the first two caliphs. Two of the most notable of these doubts will be mentioned here. It should be noted that these doubts have been raised not only in Islamic discussions but also by Orientalists and those influenced by them.
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# The First Doubt
Some historical reports transmitted from the Ahl al‑Bayt (peace be upon them) and others mention that **Ali ibn Abi Talib possessed a personal codex of the Qur’an** that differed from the Qur’an currently in circulation among Muslims. According to these reports, this codex contained additions and subjects not found in the known Qur’anic text.
These reports state that Ali (peace be upon him) presented this codex to the first caliph Abu Bakr so that it might become the official Qur’an used among Muslims. However, Abu Bakr allegedly rejected it.
Since Ali ibn Abi Talib was considered the most knowledgeable and devoted among the Companions in matters of Islam, supporters of this claim argue that the Qur’an currently in circulation must therefore contain omissions resulting from an incorrect method of compilation.
Among the texts cited in support of this claim are:
1. A report describing a debate between Ali and a group of Muhājirun and Ansar in which Ali said that every verse revealed to the Prophet was written by him under the dictation of the Messenger of God, including its interpretation and explanations concerning lawful and unlawful matters.
2. Another report describing Ali presenting a book containing revelation, interpretation, the clear and ambiguous verses, and the abrogating and abrogated verses, which people refused to accept.
3. A narration from Imam al‑Baqir stating that no one claims to possess the entire Qur’an in both its outward and inward meanings except the appointed successors.
4. Another narration from Imam al‑Baqir stating that no one collected the Qur’an exactly as it was revealed except Ali ibn Abi Talib and the Imams after him.
### Response to the First Doubt
There is little reason to doubt that **Ali possessed a personal codex** that differed from the standard Qur’an in its arrangement, and perhaps contained additional material. However, the crucial issue concerns the nature of these additions.
There is **no evidence that these additions were Qur’anic verses**. Rather, they may represent:
– Interpretations of the Qur’anic text (taʾwīl), meaning explanations of its intended meanings or real applications.
– Additional revelations explaining the Qur’an that were revealed to the Prophet but were not part of the Qur’anic text itself.
In early usage, the words **“taʾwīl” (interpretation)** and **“tanzīl” (revelation)** did not necessarily carry the technical meanings used later by Qur’anic scholars. Instead, they retained their broader linguistic meanings: the ultimate meaning or reality of a matter, and whatever God revealed to His Prophet—whether Qur’an or explanatory revelation.
When understood in this way, the narrations cited in support of the doubt can be interpreted in a manner consistent with the belief in the preservation of the Qur’an. Furthermore, some of these reports have weak chains of transmission and therefore cannot serve as reliable evidence against the established authenticity of the Qur’anic text.
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# The Second Doubt
Another doubt arises from numerous narrations transmitted through the Ahl al‑Bayt which appear to indicate that **distortion occurred in the Qur’an**. Some have argued that this distortion resulted from the method used in compiling the Qur’an or from other historical circumstances.
Two main approaches can be taken in addressing these narrations.
### First Approach: Examining Their Chains of Transmission
Many of these narrations come from sources considered unreliable by scholars of hadith. For example:
– Some were transmitted from the book of Ahmad ibn Muhammad al‑Sayyārī, whose doctrinal views were widely regarded as deviant.
– Others came from the works of Ali ibn Ahmad al‑Kufi, whom scholars accused of fabrication.
Even when some narrations possess authentic chains, they are insufficient by themselves to challenge the overwhelming evidence supporting the authenticity of the Qur’an.
### Second Approach: Examining Their Meaning
These narrations can be divided into four categories according to their content.
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## First Category: Narrations Using the Word “Distortion”
Some narrations state that the Qur’an was “distorted.” However, the word **distortion (taḥrīf)** in these reports refers not to altering the Qur’anic text but to **misinterpreting its meanings** or applying verses incorrectly.
Given the existence of different interpretations of the Qur’an, such misuse of meaning is entirely possible. Yet this type of distortion does not affect the integrity of the Qur’anic text itself.
Some narrations may also refer to differences in **methods of recitation**, which arose from varying transmissions rather than alterations to the text.
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## Second Category: Narrations Claiming the Qur’an Explicitly Names the Imams
Some narrations suggest that the Qur’an explicitly mentioned the names of the Imams or clearly stated their leadership.
Several responses can be given:
1. Some revealed explanations may have mentioned them in interpretation rather than as part of the Qur’anic text itself.
2. If such narrations contradict the Qur’an or established evidence of its preservation, they must be rejected.
3. Historical evidence indicates that the Qur’an does not explicitly mention the names of the Imams.
For example, the famous **Hadith of Ghadir** shows that the Prophet had to publicly declare Ali’s leadership. If the Qur’an had already explicitly named him, such a declaration would have been unnecessary.
Similarly, historical records do not show Ali or his followers arguing for his leadership by citing a Qur’anic verse naming him directly—something they would certainly have done if such a verse existed.
A narration from Imam al‑Sadiq clarifies this issue: just as the Qur’an commanded prayer without specifying the number of units, leaving the Prophet to explain it, the Qur’an also mentioned obedience to authority without naming individuals explicitly.
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## Third Category: Narrations Suggesting Both Addition and Omission
Some narrations suggest that words were replaced in the Qur’an. However, these reports conflict with the consensus of the Muslim community that **no additions were ever made to the Qur’an**. They also contradict the Qur’an itself and the principle taught by the Imams that any narration contradicting the Qur’an must be rejected.
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## Fourth Category: Narrations Suggesting Only Omission
Some narrations claim that certain names or statements were omitted from the Qur’an. In many cases, the additional material mentioned in these reports can be understood as **interpretive commentary written alongside the Qur’anic text**, rather than actual Qur’anic verses.
Where such an interpretation is impossible, the narration must be rejected because the Ahl al‑Bayt themselves instructed that their narrations be evaluated in light of the Qur’an.
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### Conclusion
Through careful examination of historical evidence, textual analysis, and the principles established by Islamic scholarship, it becomes clear that the Qur’an has been preserved intact. Claims of distortion arise either from misinterpretation of narrations or from unreliable reports, and none of them undermine the established authenticity of the Qur’anic text.
