The collection of the Quran

However, the Arabic word translated here as 'illiterate' also means 'gentile'.^[7]

Was he really Illiterate?!

Some scholars, like William Montgomery Watt and Maxime Rodinson believe that Muhammad was literate and educated.^[9][10]

During the life of Muhammad, parts of the Qur'an, though written, were scattered amongst his companions, much of it as private possession. After Muhammad's death, Abu Bakr initially exercised a policy of laissez faire as well. This policy was reversed after the Battle of Yamama in 633.^[14] During the battle, 700 Muslims who had memorized the Qur'an were killed. The death of Sālim, however, was most significant, as he was one of the very few who had been entrusted by Muhammad to teach the Qur'an. Consequently, upon Umar's insistence, Abu Bakr ordered the collection of the hitherto scattered pieces of the Qur'an into one copy.^[15]

"So I started looking for the quran and collected it from (what was written on) palm-leaf stalks, thin white stones, and also from men who knew it by heart, till I found the last verse of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him. (Sahih al-Bukhari, Vol.6, p.478).

This compilation was kept by the Caliph Abu Bakr, after his death by his successor, Caliph Umar, who on his deathbed gave them to Hafsa bint Umar, his daughter and one of Muhammad's widows.^[14]

This compilation was kept by the Caliph Abu Bakr, after his death by his successor, Caliph Umar, who on his deathbed gave them to Hafsa bint Umar, his daughter and one of Muhammad's widows.^[14]

By the time of the caliphate of Uthman ibn Affan, there was a perceived need for the compilation of the Qur'an. The Caliphate had grown considerably, bringing into Islam's fold many new converts from various cultures with varying degrees of isolation. These converts spoke a variety of languages but were not well learned in Arabic and so a complete written text of the Qur'an had to be compiled.^{[citation needed]} Another reason for compiling the Qur'an was that many of the Muslims who had memorised portions of the Qur'an were dying, especially in battle.

"So 'Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin AzZubair, Said bin Al-As and 'AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. Said bin Thabit added, "A Verse from Surat Ahzab was missed by me when we copied the Qur'an and I used to hear Allah's Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari. (That Verse was): 'Among the Believers are men who have been true in their covenant with Allah.'"^{[Qur'an 33:23][Bukhari Sahih al-Bukhari, 6:61:510]}

Although the order of his earlier script differed from the Uthmanic codex, Ali accepted this standardized version.^[17]

Some scholars suggest that the early Uthmanic texts of the Qur'an differed in terms of punctuation from the version traditionally read today. It is believed that early versions of the text did not contain diacritics, markers for short vowels, and dots that are used to distinguish similarly written Arabic letters such as r[ر] & z[ز] or t[ت] & ṭ[ث] or f[ف] & q[ق]. One claim is that dots were introduced into the writing system sometime about half a century after the standardization of the Uthmanic text around 700 A.D.^[19]

When the compilation was finished, sometime between 650 and 656, Uthman sent copies of it to the different centers of the expanding Islamic empire. From then on, thousands of Muslim scribes began copying the Qur'an.^[12]

It is a point of contention among Muslims that the entire Qu'ran was preserved by Uthman, but some hadith attest that some verses could not be found,^[20][21] that variant copies were burnt,^[22] and that a saying of Muhammad was misremembered as a Qu'ranic verse.^[23] A contemporary essay from John of Damascus describes a surah called the "Camel of God" which is no longer extant,^[24] although the story of the camel is preserved somewhat in other surat.^[25] For these reasons and others, Western scholars believe that Uthman performed a recension of the Qu'ran.^[26][27]

Fragments from a large number of Qur'an codices were discovered in Yemen in 1972. They are now lodged in the House of Manuscript in Sana'a. Carbon-14 tests date some of the parchments to 645–690 CE.^[28] However, the text itself is somewhat younger, since carbon-14 estimates the year of the death of an organism, and the process from that to the final writing on the parchment involves an unknown amount of time. Calligraphic datings have pointed to 710–715 CE.^[29] It was common for parchment to be reused, older text having been shaved or washed off.

As for the copies that were destroyed, Islamic traditions say that Abdallah Ibn Masud, Ubay Ibn Ka'b, and Ali, Muhammad's cousin and son-in-law, had preserved versions that differed in some ways from the Uthmanic text. Muslim scholars record certain of the differences between the versions; those recorded consist almost entirely of orthographical and lexical variants, or different verse counts. All three (Ibn Masud, Ubay Ibn Ka'b, and Ali) are recorded as having accepted the Uthmanic text as final.^{[citation needed]}

Uthman's version was written in an older Arabic script that left out most vowel markings; thus the script could be interpreted and read in various ways. This basic Uthmanic script is called the rasm; it is the basis of several traditions of oral recitation, differing in minor points. The Qur'an is always written in the Uthmanic Rasm (Rasm al Uthman). In order to fix these oral recitations and prevent any mistakes, scribes and scholars began annotating the Uthmanic rasm with various diacritical marks indicating how the word was to be pronounced. It is believed that this process of annotation began around 700 CE, soon after Uthman's compilation, and finished by approximately 900 CE. The Qur'an text most widely used today is based on the Rasm Uthmani(Uthmanic way of writing the Qur'an) and in the Hafs tradition of recitation, as approved by Al-Azhar University in Cairo in 1922. (For more information regarding traditions of recitations, see Qur'anic recitation, below.)

Other secular scholars, such as John Wansbrough, Michael Cook and Patricia Crone, were less willing to attribute the entire Qur'an to Muhammad (or Uthman), arguing that there "is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century...[and that]...the tradition which places this rather opaque revelation in its historical context is not attested before the middle of the eighth." "There is no proof that the text of the Qur'an was collected under Uthman, since the earliest surviving copies of the complete Qur'an are centuries later than Uthman. (The oldest existing copy of the full text is from the ninth century.^[35]) They contend that Islam was formed gradually over a number of centuries after the Muslim conquests, as the Islamic conquerors elaborated their beliefs in response to Jewish and Christian challenges.^[36]

In well known Professor G.R. Hawting's academic review and in partial support of Puin's book, Hidden Origins of Islam: New Research into Its Early History,^[40] Hawting says Puin refers "to some puzzling evidence that must be taken into account by anyone concerned by a period that is, indeed, in many ways obscure."^[45]

The variations from the received text that he found seemed to match minor variations in sequence reported by some Islamic scholars, in their descriptions of the variant Qur'ans once held by Abdallah Ibn Masud, Ubay Ibn Ka'b, and Ali, and suppressed by Uthman's order.^[46][47]

Similarities to the Bible

Main article: Biblical narratives and the Qur'an

Skeptical scholars account for the many similarities between the Qur'an and the Jewish and Hebrew Scriptures by saying that Muhammad was teaching what he believed a universal history, as he had heard it from the Jews and Christians he had encountered in Arabia and on his travels. These scholars also disagree with the Islamic belief that the whole of the Qur'an is addressed by God to humankind.^{[clarification needed]} They note that there are numerous passages where God is directly addressed, or mentioned in the third person, or where the narrator swears by various entities, including God.^[48]

There are three arguments which suggest that the Qur'an is not complete.^[49] Some Muslims, Sunni and Shia alike, believe that the Qur'an itself was never abrogated, but instead that the Qur'anic verse ^{[Qur'an 2:106]} is referring to Muhammad's recitations being abrogations of the Torah and the Injil. However, the consensus of the early and most authoritative Tafsir writers hold to the perspective that the verse in fact refers to abrogation of the Qur'an.^[50][51][52]

According to both Shia and Sunni authentic traditions, there are a number of authentic hadith that make reference to disputes over the Uthmanic edition of the Qur'an. These disputes include variant readings of individual ayats, missing ayats, missing surahs and surahs of substantially different lengths.^[53] , pp. 5–39.