The first notable church fathers - Clement, Ignatius, Papias, Justin Martyr, and Polycarp (all writing before A.D. 150) - used the material of the New Testament as authentic, apostolic SCRIPTURES. In A.D. 95 Clement of Rome wrote to Christians in Corinth using free rendering of material from Matthew and Luke. He seems to have been strongly influenced by Hebrews and was obviously familiar with Romans and Corinthians. Since Clement's letter was addressed by the entire church of Rome to the church of Corinth, it can be assumed that both of these audiences knew these writings. Therefore, these books that later became part of the New Testament canon were circulating among the churches prior to A.D. 90.

Ignatius, when quoting from the Gospels or Paul's epistles, made a distinction between his own writings and the inspired, authoritative apostolic writings. Papias, Bishop of Hierapolis (ca. 130-140), in a work preserved for us by Eusebius, specifically mentions the Gospels of Matthew and Mark. His use of them for exposition indicates his acceptance of them as canonical. Near the middle of the second century, Justin Martyr, in describing the worship services of the early church, put the apostolic writings on a par with those of the Old Testament prophets. He stated that the divine voice that spoke through the prophets was the same voice that spoke through the apostles of Christ. Justin was also free in his use of "it is written" with his quotations from the New Testament Scriptures.

Polycarp of Smyrna personally knew some of Jesus' eyewitnesses, particularly the apostle John. Near the end of his life, just prior to his martyrdom (155), he wrote his Epistle to the Philippians. In this epistle he used a combined Old Testament and New Testament quotation, introduced by the statement "As it is said in these Scriptures" (Polycarp 12:4, emphasis mine). There are NO CITATIONS from the Old Testament in this epistle, but there are quotations from and allusions to Matthew, Acts, Romans, 1 Corinthians, Galatians, Ephesians, 2 Thessalonians, 1 Timothy, and 1 Peter.

Other writings of the first half of the second century (A.D. 100-150) affirm that the New Testament writings were regarded AS SCRIPTURES. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. The Epistle of Barnabas (ca. 130) has the formula, "it is written" (Barnabas 4:14), with reference to Matthew 22:14. (Comfort, Essential Guide to Bible Versions [Tyndale House Publishers, Inc., Wheaton Il 2000], pp. 57-58; italic and capital emphasis ours)

"The apostle has used the same word in writing. For he was guided, of course, BY THE SAME SPIRIT BY WHOM THE BOOK OF GENESIS WAS DRAWN UP—AS WERE ALL THE DIVINE SCRIPTURES." Tertullian, 198 A.D. (Bercot, p. 602)

"Although different matters are taught us in the various books of the Gospels, there is not difference as regards the faith of believers. For in all of them, all things are related UNDER ONE IMPERIAL SPIRIT." Muratorian Fragment, 200 A.D. (Ibid.)

It is in the mid-second century in the writings of Irenaeus and Tertullian that we encounter the first clear articulation of the concept of tradition. Prior to this, we find little use of the word by the earliest fathers, known as the Apostolic Fathers, and the apologists such as Justin Martyr, Theophilus of Antioch and Athenagoras. Rather, we find a constant appeal to the Old and New Testaments as authoritative sources of doctrine. These fathers held a very high view of the authority of the Scriptures because they believed THEM to be inspired by God. In his Epistle to the Corinthians, Clement of Rome wrote that the Scriptures are the oracles of God. He made reference again and again to the authority of Scripture with the prefix, ‘it is written,’ and quotes BOTH the Old and NEW Testaments as inspired by the Holy Spirit. In the same Epistle, he quotes the New Testament book of Hebrews:

Polycarp quoted the writings of Paul, calling them Scripture and including them under the general title of sacred Scriptures..." (Holy Scripture, Volume II, A Historical Defense of the Reformation Principle of Sola Scriptura, p. 21)

Polycarp, bishop of Smyrna (69-155/156)

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, ACCURATELY and steadfastly taught the word of truth in the presence of those who were then alive. And when absent from you, HE WROTE A LETTER, which, if you carefully study, you will find to be the means of building you up in the faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbor, ‘is the mother of us all.’ For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin. ANF, Vol. I, The Apostolic Fathers, the Epistle of Polycarp to the Philippians, Chapter 3 (Holy Scriptures, Volume III, The Writings of the Church Fathers Affirming the Reformation Principle of Sola Scriptura, p. 281)

Justin Martyr (wrote after 151)...

For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel IT IS WRITTEN that He said: ‘All things are delivered unto me by My Father;’ and, ‘No man knoweth the Father but the Son; nor the Son but the Father and they to whom the Son will reveal Him.’ Accordingly He revealed to us all that we have perceived by His grace OUT OF THE SCRIPTURES, so that we know Him to be the first-begotten of God, AND TO BE BEFORE ALL CREATURES; likewise to be the Son of the patriarchs, since He assumed flesh by the Virgin of their family, and submitted to become a man without comeliness, dishonoured, and subject to suffering. Hence, also among His words He said, when He was discoursing about His future sufferings: ‘The Son of Man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.’ ANF, Vol. 1, Dialogue of Justin, Chapter 100. (Ibid., pp. 13, 15-16)

Irenaeus (c. 130-c. 200)

We have learned from none others the plan of salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us IN THE SCRIPTURES, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed ‘perfect knowledge,’ as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming peace of heaven to men, who indeed do all equally and individually POSSESS the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down TO US IN WRITING what had been preached by Peter. Luke also, the companion of Paul, recorded in a book THE GOSPEL preached by him. Afterwards, John, the disciple of the Lord, who also leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia. ANF, Vol. 1, Against Heresies 3.1.1. (Ibid., p. 17)

Now, that the preaching of the apostles, the authoritative teaching of the Lord, the announcements of the prophets, the DICTATED UTTERANCES of the apostles, and the ministration of the law - all of which praise one and the same Being, the God and Father of all, and not many diverse beings, nor one deriving his substance from different gods or powers, but [declare] that all things [were formed] by one and the same Father (who nevertheless adapts [this works] to the natures and tendencies of the material dealt with), things visible and invisible, and, in short, all things that have been made [were created] neither by angels, nor by any other power, but by God alone, the Father - are all in harmony with our statements, has, I think, been sufficiently proved, while by these weighty arguments it has been shown that there is but one God, the Maker of all things. But that I may not be thought to avoid the series of proofs which may be derived from the Scriptures of the Lord (since, indeed, these Scriptures do much more evidently and clearly proclaim this very point), I shall, for the benefit of those at least who do not bring a depraved mind to bear upon them, devote a special book to the Scriptures referred to, which shall fairly follow them out [and explain them], and I shall plainly set forth from these divine Scriptures proofs to [satisfy] all the lovers of truth. ANF, Vol. 1, Against Heresies 2.35.4 (Ibid., p. 21)

Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers. On this account we are bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case], to follow the course of the tradition which they handed down to those to whom they did commit the Churches? ... Since, therefore, the tradition from the apostles does thus exist in the Church, AND IS PERMANENT AMONG US, let us revert to THE SCRIPTURAL PROOF FURNISHED BY THOSE APOSTLES WHO DID ALSO WRITE THE GOSPEL, in which they RECORDED the doctrine regarding God, pointing out that our Lord Jesus is the truth, and that no lie is in Him. ANF, Vol. 1, Against Heresies 3.4.1; 3.5.1. (Ibid.)

Such, then, are the first principles of the Gospel; that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law, - [principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which THESE GOSPELS rest, THAT THE VERY HERETICS THEMSELVES BEAR WITNESS TO THEM, and, STARTING FROM THESE [DOCUMENTS], each one of them endeavors to establish his own peculiar doctrine. For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those [passages] which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, preferring the Gospel of Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, OUR OPPONENTS DO BEAR TESTIMONY TO US, and make use OF THESE [DOCUMENTS], our proof derived from them IS FIRM AND TRUE. ANF, Vol. 1, Against Heresies 3.11.7. (Ibid., pp. 21-22)

It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principle winds, while the Church is scattered throughout all the world, and the ‘pillar and ground’ of the Church is the Gospel, and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by ONE SPIRIT. ANF, Vol. 1, Against Heresies 3.11.8. (Ibid., p. 22)

But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing ‘the Gospel of Truth,’ though it agrees nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have is the Gospel of truth, and yet is totally unlike those which have been handed down to us FROM THE APOSTLES, any who please may learn, as is shown from THE SCRIPTURES themselves, that that which has been handed down FROM THE APOSTLES can no longer be reckoned the Gospel of truth. But that these Gospels are alone true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen TO THE VERY WORDS OF THE LORD. ANF, Vol. 1, Against Heresies 3.11.9. (Ibid., pp. 22-23)

But that ALL HIS EPISTLES are consonant to these declarations, I shall, when expounding the APOSTLE, show from THE EPISTLES themselves, in the right place. But while I bring out by these proofs the TRUTHS OF SCRIPTURE, and set forth briefly and compendiously things which are stated in various ways, do thou also attend to them with patience, and not deem them prolix; taking this into account, that proofs [of the things which are] contained in THE SCRIPTURES cannot be shown except from THE SCRIPTURES themselves. ANF, Vol. 1, Against Heresies 3:12:9 (Ibid., p. 23)

Tertullian (c. 160-c. 220)...

One Lord God does she [i. e. the Church] acknowledge, the Creator of the universe, and Christ Jesus (born) of the Virgin Mary, the Son of God the Creator; and the Resurrection of the flesh; the law and the prophets she unites in one volume with the writings of evangelists and apostles, from which she drinks her faith. ANF, Vol. III, The Prescription Against Heresies, Chapter 36. (Ibid., pp. 32, 34)

Where diversity of doctrine is found, there, then, must the corruption both of the Scriptures and the expositions thereof be regarded as existing. On those whose purpose it was to teach differently, lay the necessity of differently arranging the instruments of doctrine. They could not possibly have effected their diversity of teaching in any other way than by having a difference in the means whereby thy taught. As in their case, corruption in doctrine could not possibly have succeeded without a corruption also of its instruments, so to ourselves also integrity of doctrine could not have accrued, without integrity in those means by which doctrine is managed. Now, what is there in our Scriptures which is contrary to us? What of our own have we introduced, that we should have to take it away again, or else add to it, or alter it, in order to restore to its natural soundness anything which is contrary to it, contained in the Scriptures? What we are ourselves, that also the Scriptures are (and have been) FROM THE BEGINNING. OF THEM WE HAVE OUR BEING, before there was any other way, before they were interpolated BY YOU. ANF, Vol. III, The Prescription Against Heresies, Chapter 38. (Ibid., p. 36)

"This number [666] is found in all THE MOST APPROVED AND ANCIENT COPIES [of Revelation]. Furthermore, those men who saw John face to face bear their testimony ... I do not know how it is that some have erred following the ordinary mode of speech and have corrupted the middle number in the name... Afterwards, others received this reading WITHOUT EXAMINATION." (David W. Bercot, ed., A Dictionary of Early Christian Beliefs, p. 640; all emphasis ours)

"For this reason, the heretics have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them... And many such copies can be obtained, for their disciples were very zealous in inserting these ‘corrections,’ AS THEY CALL THEM... Nor can they deny that the crime IS THEIRS, when the copies have been written with their own hands. Nor did they receive such copies of the scriptures from those by whom they were first instructed in the faith. For they cannot produce the originals from which they were transcribed." Eusebius citing Caius, 215 A.D. (Bercot, p. 641; all emphasis ours)

"... Ibn Hajar al-Asqalani however, in his commentary on the Sahih of al-Bukhari (his famous Fath al-Baari), accepted these reports as sound, quoting authorities who stated that Ibn Mas’ud would not include the two ‘charm’ surahs in his manuscript as Muhammad had, to his knowledge, only commanded that they be used as incantations against evil forces. He regarded the isnad (the chain of transmitters) for this record as totally sound and attempted to harmonise the conflicting records instead, suggesting that Ibn Mas’ud accepted the Fatiha and ‘charm’ surahs as genuinely revealed but was reluctant to inscribe them in his written text." (John Gilchrist, Jam' Al-Qur'an: The Codification of the Qur'an Text, p. 68; bold emphasis ours)

Narrated Zirr bin Hubaish:

I asked Ubai bin Ka’b, "O Abu AlMundhir! Your brother, Ibn Mas’ud said so-and-so (i.e., the two Mu'awwidhat do not belong to the Quran)." Ubai said, "I asked Allah’s Apostle about them, and he said, ‘They have been revealed to me, and I have recited them (as a part of the Quran)," So Ubai added, "So we say as Allah’s Apostle has said." (Sahih Al-Bukhari, Volume 6, Book 60, Number 501)

"Written in the text of Ubayy ibn Ka’b were the Fatihal-kitab (the Opening Surah) and the Mu'awwi-thatayni (the Charm Surahs) and Allahumma innaa nasta'iinka (the opening words of Suratul-Khal’ meaning 'O Allah, we seek your help') and Allahumma ayyaaka na'budu (the opening words of Suratul-Hafd meaning ‘O Allah, we worship you’)". (as-Suyuti, Al-Itqan fii Ulum al-Qur'an by Jalaluddin Al-Suyuti, p. 153)

Surat al-Hafd:

You (alone) we worship, and to You (alone) we pray and lie prostrate, and to You (alone) we proceed and have descendants. We fear Your torture and hope for Your mercy. Truly Your torture will overtake the infidels.

Surat al-Khal’:

O Allah, You (alone) we ask for help and forgiveness. We speak appreciatingly of Your goodness. Never do we disbelieve You. We repudiate and disbelieve anyone who follows immorality.

"And We have bestowed upon thee the Seven Oft-Repeated (verses) AND the Grand Qur’an." S. 15:87

Malik’s Muwatta Book 3, Number 3.9.39:

Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Yaqub that Abu Said, the mawla of Amir ibn Kuraz told him that the Messenger of Allah, may Allah bless him and grant him peace, called to Ubayy ibn Kab while he was praying. When Ubayy had finished his prayer he joined the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah put his hand upon his hand, and he was intending to leave by the door of the mosque, so the Messenger of Allah, may Allah bless him and grant him peace, said, "I hope that you will not leave the mosque until you know a sura whose like Allah has not sent down in the Tawrah nor in the Injil NOR IN THE QUR’AN." Ubayy said, "I began to slow down my pace in the hope of that. Then I said, ‘Messenger of Allah, the sura you promised me!’ He said, ‘What do you recite when you begin the prayer? I recited the Fatiha (Sura 1) until I came to the end of it, and the Messenger of Allah, may Allah bless him and grant him peace, said, ‘It is this sura, and it is the "seven oft-repeated" and the Great Qur'an which I was given.’"

Narrated AbuHurayrah

When Allah's Messenger (peace be upon him) once asked Ubayy ibn Ka'b how he recited in the course of the prayer and he recited Umm al-Qur'an, he said, "By Him in whose hand my soul is, nothing like it has been sent down in the Torah, the Injil, the Zabur, OR THE QUR'AN, and it is seven of the oft-repeated verses and the mighty Qur'an which I have been given."

Tirmidhi transmitted it, and Darimi transmitted from "nothing like it has been sent down," but he did not mention Ubayy ibn Ka'b. Tirmidhi said this is a hasan sahih tradition. (Al-Tirmidhi, Number 654, taken from the Alim CD-ROM Version)

Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it: "Oh people who believe, why do you say that which you do not practise" (lxi 2.) and "that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Sahih Muslim, Book 5, Number 2286)

Masud - 113
Kabb - 118
Thabit - 116

Narrated Uthman ibn Affan:

Yazid al-Farisi said: I heard Ibn Abbas say: I asked Uthman ibn Affan: What moved you to put the (Surah) al-Bara’ah which belongs to the mi’in (surahs) (containing one hundred verses) and the (Surah) al-Anfal which belongs to the mathani (Surahs) in the category of as-sab’u at-tiwal (the first long surah or chapters of the Qur’an), and you did not write "In the name of Allah, the Compassionate, the Merciful" between them?

Uthman replied: When the verses of the Qur’an were revealed to the Prophet (peace_be_upon_him), he called someone to write them down for him and said to him: Put this verse in the surah in which such and such has been mentioned; and when one or two verses were revealed, he used to say similarly (regarding them). (Surah) al-Anfal is the first surah that was revealed at Medina, and (Surah) al-Bara’ah was revealed last in the Qur'an, and its contents were similar to those of al-Anfal. I, therefore, thought that it was a part of al-Anfal. Hence I put them in the category of as-sab’u at-tiwal (the seven lengthy surahs), and I did not write "In the name of Allah, the Compassionate, the Merciful" between them. (Sunan Abu Dawud, Book 3, Number 0785)

Narrated Yusuf bin Mahk:

While I was with Aisha, the mother of the Believers, a person from Iraq came and asked, "What type of shroud is the best?" ‘Aisha said, "May Allah be merciful to you! What does it matter?" He said, "O mother of the Believers! Show me (the copy of) your Qur’an," She said, "Why?" He said, "In order to compile and arrange the Qur'an according to it, for people recite it with its Suras not in proper order." ‘Aisha said, "What does it matter which part of it you read first? (Be informed) that the first thing that was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the Verses regarding legal and illegal things were revealed. If the first thing to be revealed was: ‘Do not drink alcoholic drinks.’ People would have said, ‘We will never leave alcoholic drinks,’ and if there had been revealed, ‘Do not commit illegal sexual intercourse,’ they would have said, ‘We will never give up illegal sexual intercourse.’ While I was a young girl of playing age, the following Verse was revealed in Mecca to Muhammad: ‘Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.’ (54.46) Sura Al-Baqara (The Cow) and Surat An-Nisa (The Women) were revealed while I was with him." Then ‘Aisha took out the copy of the Qur’an for the man and dictated to him the Verses of the Suras (in their proper order). (Sahih Al-Bukhari, Volume 6, Book 61, Number 515)

Narrated Shaqiq:

Abdullah said, "I learnt An-Naza'ir which the Prophet used to recite in pairs in each Rak'a." Then Abdullah got up and Alqama accompanied him to his house, and when Alqama came out, we asked him (about those Suras). He said, "They are twenty Suras that start from the beginning of Al-Mufassal, according to the arrangement done by Ibn Mas'ud, and end with the Suras starting with Ha Mim, e.g. Ha Mim (the Smoke) and "About what they question one another?" (78.1) (Sahih Al-Bukhari, Volume 6, Book 61, Number 518)

Ibn at-Tayyib said, "Some say that the Salaf differed about the order of the suras of the Qur'an and some of them wrote the suras in the order that they were revealed and put the Makkan before the Madinan, and some put al-Hamd (Fatiha) at the beginning, and others put al-'Alaq at the beginning.' This was the case in the first copy of 'Ali. As for the copy of Ibn Mas'ud, it begins with 'Master of the Day of the Deen'' (1:4) and then al-Baqara, and then an-Nisa' with a different order. The copy of Ubayy began with al-Hamd, then an-Nisa', then Al 'Imran, then al-An'am, then al-A'raf, then al-Ma'ida. There were significant differences." (Aisha Bewley, Selections from the Introduction of Tafsir al-Qurtubi; online source; bold emphasis ours)

It is likely that Zayd was engaged in more than one process and in different periods; the first, during Abu Bakr's reign, when he had undertaken the material collection of the suhuf, and another, during the period of 'Uthman, when he undertook its arrangement and editing. The second process also commences with concern about human frailties - recollection, memory, pronunciation, retention, etc.,- which became particularly acute as the Muslim empire began to spread and time moved on. This is reflected in the following statement attributed to Abu Qullabah on the authority of Malik ibn Anas, a Companion:

During the Caliphate of 'Uthman, different teachers were teaching different readings to their students. Thus it used to happen that that[sic] the students would meet and disagree. The matter reached the point that they would take their dispute to their teachers, WHO WOULD DENOUNCE EACH OTHER AS HERETICS (kaffara ba'duhum ba'da). This situation reached 'Uthman's ears. He delivered an oration saying: "You are here by me, yet you disagree on the reading and pronunciation of the Qur'an. Therefore, those who are far away from me in the provinces must be in greater dispute ... (ibn Abu Dawud, cited in Zarqani, 1996, 1:210).

This statement casts a further shadow around the putative finality of the earlier process which Zayd had engaged in and the notion of an official codex lodged with Hafsah. While a loose collection may have been completed then, the arrangement and editing seems to have taken place much later. During the time of 'Uthman's reign, a major impetus for this task was the concern expressed by Hudhayfah ibn al-Yaman, who led the Muslim forces against the Armenians in Azerbaijan. He was deeply perturbed at the quarreling that had broken out among soldiers from different areas of the then Muslim world. Upon his return to Medina he urged the Caliph to ensure the proper collection of the Qur'an. 'Uthman then selected Zayd for the task. Traditional Muslim scholarship holds that Zayd took the suhuf in Hafsah's possession and, with the assistance of a group of scribes comprising 'Abd Allah ibn Zubayr, 'Abd al-Rahman ibn al-Harith, and Sa'd ibn al-'As, prepared a text faithful to the language/dialect of the Quraysh, the Prophet's tribe (Zarkashi, 1972, 1:236). Copies of this new version were sent to Damascus, Basra, and Kufa and another copy was kept at Medina. Orders were given to destroy all other versions, and, as indicated earlier, the extent of compliance with these orders seems to vary in different places. Given the conflict ridden nature of 'Uthman's rule, it would seem somehow strange for such a process to be undertaken and completed in the neat manner that later Muslim writings hold. The vehemently apologetic nature with which Muslim scholars, even the earlier ones, present this account suggests that the battle for the authenticity of this process as well as its final product may have lasted longer than what traditional opinion may suggest... (Esack, The Qur'an A User's Guide: A Guide to its Key Theme, History And Interpretation [Oneworld Publications, Oxford, 2005], pp. 87-88; underline and capital emphasis ours)

THE EXISTENCE OF SEVERAL VARIANT CODICES

'Uthman's project to compile the Qur'an was clearly in response to the proliferation of "unauthorized copies" during his time - partly as a result of the problems of the Arabic script of that time. Early Muslim scholars such as Ibn Astah (d. 360/970-971), Ibn Abi Dawud (d. 316/928-929), and Ibn al-Anbari (d. 328/939-940) also dealt with these variant codices. Some of these codices seem to have been in use well after the official canon was produced and up to well into the fourth Islamic century. In Kufa, for example, the version of 'Abd Allah ibn Mas'ud remained in vogue for some time and there are indications that he refused instructions to stop teaching his versions and to destroy copies of it. Traditional Muslim scholars argue that the period of Ibn Mas'ud's version's persistence and its strength had been exaggerated and that the wisdom of 'Uthman's course of action had become apparent to Ibn Mas'ud fairly early (Zarqani, 1996, 1:214, cf. 224-228). The extra-canonical texts never gained approval and were viewed by Muslims as the personal copies of individuals worth retaining for their exegetical value. (Ibid., p. 93)

There is no dispute among Muslim scholars, whether they are Sunni or Shia, concerning the fact that the Commander of Believers, Ali (AS), possessed a special transcript of the text of Quran which he had collected himself, and he was THE FIRST who compiled Quran. There are a great number of traditions from Sunni and Shia which states that after the death of the Holy Prophet (PBUH&HF), Imam Ali sat down in his house and said that he had sworn an oath that he would not put on his outdoor clothes or leave his house until he collects together the Quran.

Sunni references:
- Fat'hul Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar al-Asqalani, v10, p386
- al-fihrist, by (Ibn) an-Nadim, p30
- al-Itqan, by al-Suyuti, v1, p165
- al-Masahif, by Ibn Abi Dawud, p10
- Hilyatul awliya', by Abu Nu'aym, v1, p67
- al-Sahibi, by Ibn Faris, p79
- 'Umdatul Qari, by al-Ayni, v20, p16
- Kanzul Ummal, by al-Muttaqi al-Hindi, v15, pp 112-113
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197
- Ma'rifat al-Qurra' al-kibar, by al-Dhahabi, v1, p31

There are also traditions from the Imams of Ahlul Bayt which tell us that this was done by Imam Ali by order of the Holy Prophet (See al-Bihar, v92, pp 40-41,48,51-52). (Source; bold emphasis ours)

‘Ali was asked: "Why are you staying home?" He said, "Something HAS BEEN ADDED TO THE QURAN, and I have pledged never to put on my street clothes, except for prayer, until the Quran IS RESTORED." (Al-Itqan fii ‘Ulum al-Qur’an, p. 59 as translated by Rashad Khalifah in Quran - The Final Testament [Universal Unity, P.O. Box 15067 Fremont, CA 94539], p. 444; bold and capital emphasis ours)

This transcript of Quran which compiled by Imam Ali (AS) had the following unique specifications:

a) It was collected according to its revelation, i.e., in the order in which it had been sent down. This is the reason that Muhammad Ibn Sireen (33/653 - 110/729), the famous scholar and Tabi'i (disciples of the companions of the Holy Prophet), regretted that this transcript had not passed into the hands of the Muslims, and said: "If that transcript were in our hands, we would found a great knowledge in it."

Sunni References:
- at-Tabaqat, by Ibn Sa'd, v2, part 2, p101
- Ansab al-ashraf, by al-Baladhuri, v1, p587
- al-Istiab, by Ibn Abd al-Barr, v3, pp 973-974
- Sharh Ibn Abi al-Hadid, v6, pp 40-41
- al-Tas'hil, by Ibn Juzzi al-Kalbi, v1, p4
- al-Itqan, by al-Suyuti, v1, p166
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197
- Ma'rifat al-Qurra' al-kibar, by al-Dhahabi, v1, p32

b) This transcript contained commentary and hermeneutic interpretation (Tafsir and Ta'wil) from the Holy Prophet some of which had been sent down as revelation but NOT as a part of the text of Quran. A small amount of such texts can be found in some traditions in Usul al-Kafi. These pieces of information were the Divine commentary of the text of Quran which were revealed along with Quranic verses. Thus the commentary verses and Quranic verses could sum up to 17000 verses. As Sunnis know, Hadith al-Qudsi (the Hadith in which the speaker is Allah) is also direct revelation, but they are not a part of Quran. In fact Quran testifies that anything that Prophet said was (either direct or indirect) revelation (See Quran 53:3-4). The direct revelation includes the interpretation/commentary of the Quran.

In addition, this unique transcript contained the information from the Holy Prophet about which verse was abrogated and which was abrogating, which verse was clear (Muhkam) and which was ambiguous (Mutashabih), which verse was general and which was specific.

c) This unique transcript also contained references to the persons, places etc., about which the verses were revealed, what is called "Asbab al-Nuzul". Since the Commander of Believers was aware of these facts, he frequently said: "By Allah, no verse has been sent down without my knowing about whom or what it was revealed and where it was revealed. My Lord has gifted me with a mind which has a quick and retaining understanding, and a tongue which speaks eloquently."

Sunni References:
- Hilyatul Awliyaa, by Abu Nu'aym, v1, pp 67-68
- at-Tabaqat, by Ibn Sa'd, v2, part 2, p101
- Kanzul Ummal, by al-Muttaqi al-Hindi, v15, p113
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197 (bold emphasis ours)

Ahmad Ibn 'Abd Allah Ibn Yunus informed us: (he said): Abu Bakr Ibn 'Ayyash informed us on the authority of Nusayr, he on the authority of Sulayman al-Ahmashi, he on the authority of his father: he said: 'Ali said: By Allah! Not a single verse is revealed, but I know about which it was revealed, where it was revealed and about whom it was revealed. Verily my Lord bestowed a prudent heart and expressive tongue on me.

'Abd Allah Ibn Ja'far al-Raqqi informed us: (he said): 'Ubayd Allah 'Ibn 'Amr informed us on the authority of Ma'mar, he on the authority of Wahb Ibn Abi Dubayyi, he on the authority of Abu al-Tufayl; he said: 'Ali said: Ask me about the Book of Allah because there is not a verse, but I know of it, if it was revealed by night or by day, or else it was revealed at a plain or at a mountain.

Isma'il Ibn Ibrahim informed us on the authority of Ayyub and Ibn 'Awn; they on the authority of Muhammad; he said: I have been informed that 'Ali delayed offering bay'ah to Abu Bakr. Consequently Abu Bakr met him and said: Do you dislike my rule. He replied: No! but I had taken an oath not to put my sheet ... till I had collected the Qur'an except for the prayers. He (Muhammad) said: They think that he had collected it in accordance with the order of the revelation (of the verses). Muhammad said: If that manuscript ... had been available it would have been a source of information. Ibn 'Awn said: Subsequently I asked 'Ikrimah about this manuscript but he did not know. (Ibn Sa'd, Volume 2, pp. 436-437; bold emphasis ours)

After he compiled this transcript, Imam Ali (AS) took it and presented it to the rulers who came after the Holy Prophet, and said: "Here is the book of Allah, your Lord, in the order that was revealed to your Prophet." but they did not accept it and replied: "We have no need of this. We have with us what you possess." Thereupon, Imam Ali (AS) took the transcript back and informed them that they will never see it again. It is reported that Imam Ali recited the latter part of the following verse of Quran:

By "its clarification", Imam Ali meant the unique divine commentaries. The Commander of Believers then concealed that transcript, and after him it was passed to the Imams who also kept it concealed. It remained concealed with the Imams, one after the other to this day, because they wished to be only one sequence of Quran among the Muslims. Because otherwise if people have had two different sequences, it might later result to some alteration in Quran by some sick-minded people. They wished people have strictly one sequence of Quran. The Quran and its commentary which were collected by Imam Ali (AS) is not available for any Shia in the world except to the Imam Mahdi (AS). If the transcript of the Commander of Believers had been accepted, that would have been the Quran with unique commentary in the hand of people, but it turned out to be otherwise. (bold emphasis ours)

(Source: Ahmad Von Denffer, Ulum al Qur'an, online: 1, 2, 3; underline, capital, capital underline and bold underline emphasis ours)