Uthman used a specific strategy in the project. They started the original mushaf (Abu Bakar’s), to be reviewed by a committee of four, proficient in Arabic and Al-Quran, with Quraishis tongues / dialects. The team was:
Zaid ibn Thabit who was also the original scriber of the Abu Bakr’s Mushaf
Said bin Al-As was known for his Arabic proficiency and from the Quraisy. When the Quran was revealed, it was revealed in the Quraysh mode, while the other modes existed were concessionary to facilitate the other Arab tribes.
‘Abdullah bin Az-Zubair was well-known for his knowledge, responsible well-being and connection with the Arabic language and the Quran.
Abdur Rahman bin Harith bin Hisham was also well-known for his knowledge, responsible well-being and connection with the Arabic language and the Quran.
Apart from Zaid, the other three companions were the Quraishi, and this was not random but it was designed strategically by Uthman. Hence, Uthman instructed that upon reviewing, should there be any disagreement or difference in the opinions (with regards to the spelling or writings) between the four of them, they should resort to the spelling or dialect that conformed to the Quraishi mode. For example, a different of opinion of the right spelling between تَابُوة (the Medina mode) or تَابُوتُ (the Quraish mode).
There were differences between the preserved Quran during the Abu Bakar era and the Uthman era. Some of the significant differences were:
Only Zaid ibn Thabit during the Abu Bakar era was appointed as compared to three other Quraishi men as committee as compilers
Only one mushaf was created during Abu Bakar as compared to many i.e. some said four, five or even seven copies of mushaf. Most scholars in view of four or five mushaf which were sent to Medina, Kuffah, Basra, Sham and/or Mecca. A reciter was sent with each mushaf, to teach the people to read the mushaf, and that mushaf was known as the Head Mushaf. Anyone who wanted to copy the Quran would refer to the Head Mushaf.
Objective during the Abu Bakar era was to preserve the Quran due to the passing away of many huffaz. On the other hand, during Uthman, the objective was to preserve the Quran because even though there were many huffadz among the ummah, most of them were using the Quran to score points against them. Hence, Uthman decided to compile and write the Quran for the unity of the ummah. Uthman wanted to preserve the Quran based on what the teachings of Rasulullah ﷺ. Abu Bakar didn’t do and didn’t need to engage a wider ummah as compared to Uthman’s era.
Uthman instructed any other Quranic materials, manuscripts and copies to be collected and surrendered and to be burnt. This was not a personal decision by Uthman, but by the Syura, an agreement among the Companions. Ali RA even mentioned to the people not to say any evil thing about Uthman but only say good about him. Uthman made his decision only after consulting the Sahabah.
There were differences between the mushaf of Abu Bakar and mushaf of Uthman. It is not because of the scriber errors despite the differences in a few letters in the masahif. This was because the manuscript during the era didn’t come with the dots and harakah. Hence, the word تبينوا and تثبتوا have the same skeletal structure and are captured in the masahif. The intention and attempt at that era was designed to capture as much ahruf as possible. Even though there were differences in the letters, doesn’t mean the Quran was not preserved as it was revealed. The scribers were taking the Quraishi mode, which was the original mode during the revelation. The other mode was concessionary and it was also preserved.
Uthman agreed to embark with the project, entailing some of the ahruf was not being preserved. However, that is not 100% true. There are possibilities that some of the ahruf was not being preserved because of the design and due to more than one mushaf being written. The ahruf was revealed to make recitation of the Quran easier during the revelation. During the time Uthman kicked off with the project, the concession came down to circumstances. As the Islam Empire grew bigger, many people converted to Islam and Islam surpassed the Arabs through various ethnicities.
At that time, the harm of the ummah disunity had greater importance of being prevented than the importance of being preserved. Preservation of ahruf being concessionary didn’t carry the same weight as the preservation of ummah unity, especially when the unity was directly related to the Quran. From the fiqh of sahabah, the project was for the greater good, where the main objective was unity of ummah, using the book of Allah. This was much needed, and still valid, due to the spread of Islam beyond the Arab world, all over the place; the dynamic of ummah changed dramatically. The leaders of Islam during the era realised that if the Muslims differed in the Quran they referred to, they would differ with the Eeman. Shaytan will use it as a tool to doubt the Quran, hence doubt the Eeman. Religion will cease. Therefore, preservation of the Quran is very much needed, and was a decision based on the greater good for the ummah.
Abdullah ibn Mas’ud stance towards Uthman’s Quran Project
Abdullah ibn Mas’ud was reported to not have been supportive of the Uthman’s Quran Project. He was pitched to be from those who witnessed the final revision of the Quran between Jibreel AS and the Prophet SAW, just like Zaid ibn Thabit. Furthermore, if we were to compare the age difference between the sahabah, we are much aware that Zaid was very young and Abdullah ibn Mas’ud was the senior and elder among the sahabah and witnessed Islam very earlier on.
'Abdullah ibn Mas'ud (رَضِيَ ٱللَّٰهُ عَنْهُ) Allah’s Messenger ﷺ told me:
‘Recite the Qur’an to me,’ so I said: ‘O Messenger of Allah, shall I recite the Qur’an to you when it was to you that it was revealed?’ He said: ‘I like to hear it from someone other than myself,’ so I recited the Sura of the Women [Surat an-Nisa’] until the place that reads: And We bring you as a witness against these [wa ji'na bi-ka 'ala ha'ula'i shahida]' (Al-Qur'an; 4:41). Then I saw the eyes of Allah’s Messenger bathed in tears [Ash-Shama'il Al-Muhammadiyah]
Abdullah ibn Mas’ud was one of which Rasulullah SAW endorsed ibn Mas’ud as reference to Al-Quran. ''Abdullah bin 'Amr (رَضِيَ ٱللَّٰهُ عَنْهُ) Allah’s Messenger ﷺ said:
“Take (learn) the Qur'an from four: `Abdullah bin Masud, Salim, Mu`adh and Ubai bin Ka`b.' " [Bukhari]
The credits and recognitions was also being illustrated in the narration of the story of the man who came to Umar ibn al-Khattab RA as he was standing on the plain of Arafat and said:
"I have come, O Amir al-Mumineen, from Kufah where I left a man filling copies of the Quran from memory." Umar became very angry and paced up and down beside his camel, fuming. "Who is he?" he asked. "Abdullah ibn Masud," replied the man. Umar's anger subsided and he regained his composure. "Woe to you," he said to the man. "By God, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this." Umar continued: "One night the Messenger of Allah ﷺ was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet ﷺ left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognize. The Prophet ﷺ stood and listened to him, then turned to us and said, 'Whoever wants to read the Quran as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd.'
In the narration above, Umar Al-Khattab reacted and became upset as it was the reflection of the reality of the Quran in Islam and how Allah SWT has promised to preserve it. Every Muslim must interact with the Quran which aids its preservation i.e. even when speaking about the Quran, we must speak with adab, not in the way that would put people in doubt. Even when it comes to tafseer, the scholars would say that the person who does tafseer through guesswork is sinful, even if the guesses are correct. The Quran deserves the highest level of diligence.
Abdullah Ibn Mas’ud RA took seventy (70) chapters from Rasulullah ﷺ, and stayed humble for the rest of his life.
Recognising and acknowledging his capability and relation with the Quran, Uthman Al-Affan RA did not put Abdullah Ibn Mas’ud as one of the members in the Quran compilation project, not because of any grudges or personal reasons that one may think of. It was a matter of circumstances as the committee for the project was done and held in Medina while ibn Mas’ud was in Kufah.
Furthermore, no one understood in any capacity from the action of Uthman that Uthman was belittling the authority of Abdullah ibn Mas’ud with the Quran. Every sahabah understood that both Uthman and Zaid were in Medina while Abdullah ibn Mas’ud was in Kufah. It was a matter of circumstance, Uthman, Zaid, Hafsa and the Mushaf of Abu Bakr were all in Medina and Uthman chose Zaid didn’t make Abdullah ibn Mas’ud less qualified.
There were some disagreements raised with the Quran compiled in the Uthman’s Era where Abdullah ibn Mas’ud RA did not consider the last two surah i.e Al-Falaq, An-Naas as part of the Quran. He considered both of the surahs as part of du’a instead of Quran revelations.
Does this mean that the credibility of today’s mushaf is doubtful? Definitely not. We should understand why Abdullah ibn Mas’ud RA was in that opinion before any conclusion is to be made.
It was narrated that Uqbah bin Amr (رَضِيَ ٱللَّٰهُ عَنْهُ) Allah’s Messenger ﷺ said:
Some verses were revealed to me tonight, the likes of which have never been seen: "Say: I seek refuge with (Allah), the Lord of the daybreak." [Surat al-Falaq:1] and "Say: I seek refuge with (Allah) the Lord of mankind." [Surat an-Naas:1]' [Sunan an-Nasa’i]
Abdullah ibn Mas’ud RA did not consider the last two surah i.e Al-Falaq, An-Naas as part of the Quran but he never said it was abrogated nor denying the facts that both surah were revealed to Rasulullah ﷺ.
Even if the opinion might be true, it should not be a point to discredit the Uthman’s Mushaf for Abdullah ibn Mas’ud never discredit Zaid ibn Thabit’s credential. In fact, Abdullah ibn Mas’ud acknowledged Zaid ibn Thabit being the scriber and he was lettered, well-versed with the Quran and endorsed by the Prophet SAW and he also knew what was in the Quran and what was not. Zaid ibn Thabit also knew what was the final form of the Quran.
Due to the fact that Abdullah ibn Mas’ud did not discounting the Zaid ibn Thabit credits with regards to the Quran, despite being upset with the Uthman’s Project of the preservation of the Quran reflected that no doubt should be raised with today’s Uthman’s mushaf. Abdullah ibn Mas’ud knew that Zaid would be relying on the Quran that was gathered during Abu Bakr’s.
As for both Al-Falaq and An-Naas being part of the Quran, most sahabah and even other specialists of the Quran like Ubay bin Ka’ab were united that both surahs were part of the Quran. Hence, the opinion of An-Naas and Al-Falaq as part of the Quran. It resulted from mutual consultations (syura’), which affirmed the matter is not a big issue.
In an incident whereby a man came to Sham and met Abu Darda and told him about Ibn Mas’ud’s opinion. Abu Darda confirmed that both surahs were part of the Quran. Hence, the stand would be the one who confirmed knowledge of something takes precedence over the negation i.e. affirmation gets the benefit of doubt as compared to the one who negates it (forgetfulness does happen).
Disclaimer: These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on three subjects i.e. Ayatul Ahkam, Hadith 40 an-Nawawi and Al-Biri's the Ta'iyyah Poem. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com