Genesis Of A Holy Book

Uthman’s Koran (The Designation of Zayd):

In its earliest days, the “Recitations” were orally transmitted amongst the Bedouins who participated in the Mohammedan movement: now designated as the “Sahabah” [“companions”; i.e. those who had been personally acquainted with MoM].  The men who were charged with the responsibility of memorizing parts of (what would eventually become) “al-Qur’an” were dubbed “qurra” / “qara”.

In order to assay the credence of the claim that the “Recitations” have been perfectly preserved since the verses were conveyed to MoM (via divine emissary), we must consult the most vaunted Islamic sources to see what, exactly, transpired in the earliest days of the scripture’s formation.  So let’s proceed.

Roughly two decades after MoM’s death in 632 (thus, sometime in the early 650’s), the caliph at the time, Uthman ibn Affan of the Banu Umayya (a.k.a. “Osman”; who had also been the son-in-law of MoM) surmised that there was far too much confusion about what, exactly, the “Recitations” were.  Consequently, he made the decision that a singular OFFICIAL version needed to be established once and for all.

As the story goes, this monumental task was undertaken at the urging of a prominent figure named Huzaifah ibn al-Yaman (alt. “Hudhayfah”), who was governor of Kufa at the time…which just so happened to be the place after which the Kufic script (of proto-Arabic) was named…and (herein lies the rub) the script in which the earliest Korans ended up being written.  For obvious reasons, Hudhayfah was becoming concerned that the discrepancies were becoming somewhat of an issue…and a potential headache for the caliphate.

But who would be assigned this lofty charge?  The answer: A man named Zayd ibn Thabit–as attested in Bukhari’s Hadith (no. 4987).  (This Zayd is not to be confused with the brother of Umar ibn al-Khattab: Zayd ibn al-Khattab.)  Why him…and not, say, the other men who were deemed worthy of such an auspicious assignment?  After all, according to Bukhari’s Hadith (no. 3758 and 3806-08), MoM himself had proclaimed that the “Recitations” should be learned from a Qurayshi shepherd named Ibn Masoud…along with the aforementioned Ubay[y] ibn Ka’ab…in addition to a man named Mu’adh ibn Jabal and a “freed slave of Abu Hudayfa” named “Salim”.  [Note: The first two are alternately rendered “Abd-ullah ibn Mas’ud” and “Ubai ibn Ka’b”; and the owner of Salim is sometimes rendered “Abu Hud-haifa”.]

As it happened, the caliph may not have personally selected Zayd.  The chain of command seems to have been indirect.  According to Bukhari’s Hadith, Uthman charged Abu Bakr with carrying out the project…who, in turn, charged Zayd ibn Thabit with the task (9/89/301).  In the same passage, we read that Zayd’s initial reaction was incredulity.  He balked at the request, noting that MoM never instructed anyone to compile the Recitations into a written record–a point that Abu Bakr conceded.  Yet Abu Bakr persisted, pleading: “But doing so would be beneficial.”  Zayd eventually acquiesced, subsequently collecting fragments from sporadic etchings on leafless stalks, leather hides, and stones…as well as from “the breasts of men” (that is: various individuals who claimed to have learned certain verses by heart).

But did everyone concur that Zayd was the best choice?  No.

Zayd’s credibility was brought into question by Umar–who evidently favored Ubayy ibn Ka’ab’s version.  In Bukhari’s Hadith (no. 5005), we read that no less than Ibn Abbas (considered the father of Koranic studies) reported that Umar complained: “Ubayy was the best of the qurra; yet we disregard some of what he recites.”  To bolster this proposition, Umar quoted Ibn Ka’ab as stating: “I have taken it from the mouth of god’s messenger and will not depart from it for any reason.”

It is difficult to ascertain why, exactly, Zayd was selected.  What we know is rather limited.  It seems there was some palace intrigue afoot. {22}  Predictably, the highly-esteemed Ibn Masoud was incensed upon learning that Zayd had been selected (instead of himself) as the point-man for compiling the official version.  It is documented that animus developed between the two men; and surely Ibn Masoud resented that he’d been passed over for the younger (favored) apparatchik.  The records in Ibn Abu Dawood’s “Kitab al-Masahif” [“Book of Manuscripts”] provide documentation of the significant discrepancies between the versions endorsed by these two “qurra”.

Uthman has entrusted Abu Bakr, Mohammed’s closest friend, to make sure the job was done correctly.  So Zayd was apparently chosen at Abu Bakr’s discretion.  It’s no wonder Ibn Masoud may have resented this choice.  After all, Ibn Masoud was arguably Mohammed’s most trusted confidant after Abu Bakr.  But Zayd was evidently more chummy with Abu Bakr.

Textually speaking, the major point of contention, it seems, was Ibn Masoud’s reticence to include the “Fatihah”–which would become the first Surah–in the Recitations.  Ibn Masoud’s version did not include Surahs 65 or 114 either.  Uthman was adamant that those additional three Surahs be included in the official manuscript.  Ibn Masoud dissented, and so was dismissed in favor of the more sycophantic Zayd.

Upon hearing about this decision, Ibn Masoud resigned in protest (from his official position as the preeminent mu-hadith in Kufa).  He was adamant that Zayd’s compilation was significantly flawed, and should not be considered authentic.  (Note especially the discrepancy of 2:222…and the aforementioned dubiousness of Surah 9.)  As if THAT weren’t enough, even Ibn Ka’b’s version of the Recitations did not align with Zayd’s version. (!)

In his magnum opus, the “Kitab al-Tabaqat al-Kabir” [Book of the Major Classes], Muhammad ibn Sa’ad ibn Mani al-Hashimi of Basra recounts Ibn Masoud’s vexation: “And whoever deceives like this will bring his deceit on the Day of Resurrection.  …I like it better to read according to the recitation of him whom I love than that of Zayd ibn Thabit.  …If I knew anyone to be more conversant with Allah’s Book than I am, I would surely go to him if camels could carry me there.”  This was written in the 9th century, which means that even almost two centuries after the fact, this account was still widely attested.

Bear in mind, it was in Kufa that Ibn Masoud enjoyed the most favor, which–to reiterate–was the place after which the Kufic script was named: the script in which the earliest Korans ended up being written.

So what, exactly, was going on?  It’s hard to say.  What we CAN say is that Ibn Masoud–who would have written in Kufic–fell out of favor.  Not only was he passed over for the honor of compiling the official version; he was severely reprimanded by the caliph (Uthman) when he protested that something was amiss with the commissioning of Zayd’s “mushaf” (final draft).  Shiites contend that Ibn Masoud was executed for his insolence.  This is especially plausible considering he had the audacity to plead with the nascent “Ummah” to hide their own version so that they wouldn’t be destroyed (per Uthman’s decree, discussed forthwith).

So why the need to obfuscate this episode (the jilting of Ibn Masoud) in the official record?   As mentioned, MoM himself had proclaimed that the “Recitations” should be learned from Ibn Masoud…along with Ubay ibn Ka’ab, Mu’adh ibn Jabal, and a “freed slave of Abu Hudayfa” named “Salim”.  Well, so much for that.  Rebuffing Ibn Masoud constituted a rebuke of MoM’s explicit instructions.

That interlude does not bode well for claims of perfect fidelity.