They collected the Qur'an into a mushaf in the reign of Abu Bakr, some men writing to the dictation of Ubayy. (p. 124, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 10)

`Umar is said to have admonished `Abdullah for teaching the Qur'an in the language of Hudail. It had been revealed in the language of the Qurais and ought to be taught in that language. (p. 154, 200-201, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 7)

But, as the Qur'an text features usages thought to be other than those of the Qurais dialect, al Baqillani was constrained to add that

`Uthman's [my note: or was it `Umar?] advice to the commissioners is to be interpreted in the sense that the bulk, not necessarily the whole, had been revealed in the dialect of Qurais. (p. 154, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 7)

`Umar, on the other hand, who is credited in the Hadith with the prohibition of the very usage not merely adumbrated but specifically documented in the supposed Ubayy's text, figures in the hadiths attempting to convince Ubayy from the Qur'an itself (Q 2.106) of the reality of all the naskh phenomena. (p. 179, Abu `Abdullah Muhammad b. Idris al Safi`i, al Mutaalibi, K. Jima` al `ilm, in "Umm", 7 vols., Bulaq 1324, vol 7, p. 219)

`Umar is reported to have insisted,

'let none dictate the texts of our mushaf save men of Qurais and Thaqif.' (p. 200, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 15)

`Uthman's collection occurred when differences had become frequent. They were reciting in all the rich multiplicity of their Arab dialects. He copied out the sheets into a single mushaf, arranged the suras and restricted the texts to a single dialect -- that of the Qurais on the plea that it had been revealed in the tongue of Mecca. (p. 156, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 60; cf. Fath, vol. 9, p. 18)

'Hudaifa b. al Yeman came to `Uthman direct from the Aderbaijan and Armenian frontier where, uniting the forces from Iraq and those from Syria, he had had an opportunity to observe regional differences over the Qur'an. "Commander of the faithful," he advised, "take this umma in hand before they differ about the Book like Christians and Jews." `Uthman sent asking Hafsa to lend him the sheets [inherited by her father, `Umar, from Abu Bakr, and now in her possession] "so that we can copy them into other volumes and then return them." She sent her suhuf to `Uthman who summon Zaid, Sa`id b. al `As, `Abdul Rahman b. al Harith b. Hisham and `Abdullah b. al Zubair and commanded them to copy the sheets into several volumes. Addressing the group from Qurais, he added, "Wherever you differ from Zaid, write the word in the dialect of Qurais for it was revealed in that tongue."

When they had copied the sheets, `Uthman sent a copy to each of the main centres of the empire with the command that all other Qur'an materials, whether in single sheet form, or in whole volumes, were to be burned.'

Zhuri adds, 'Kharija b. Zaid informed me that Zaid said, "I noticed that a verse of sura al Ahzab, which I had used to hear the Prophet recite, was missing, I found it in the keeping of Khuzaima b. Thabit and entered it in the appropriate place."' (pp. 141-142, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 18)

Hudaifa said, 'The Kufans say, "the text of `Abdullah"; the Basrans say, "the text of Abu Musa". By God! if I reach the Commander of the faithful, I will recommend that he drown these readings." (var. Masahif) `Abdullah said, 'Do and God will drown you, but not in water!' (pp. 146-147, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 13)

`Abdullah, Hudaifa and Abu Musa were on the roof of Abu Musa's house. `Abdullah said, 'I hear you say such-and-such.' Hudaifa said, 'Yes, I deplore folk talking about this one's reading and that one's reading. They are differing like non-Muslims.' Hudaifa continued, '`Abdullah b. Qais, you were sent to the Basrans as governor and teacher. They have adopted your adab, your dialect and your text.'

To b. Mas`ud he said, 'You were sent to the Kufans as their teacher and they have adopted your adab, your dialect and your reading.'

'In that case,' retorted b. Mas`ud, 'I have not misled them. There is no verse in the Book of God but that I know where and in what connection it was revealed. Did I know of anyone more learned than myself on the subject I should go to him.' (p. 147, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 14)

Hudaifa figures in a second hadith series which reports textual differences, not only between Iraq and Syria, but also between rival groups of Iraqis.

We were sitting in the mosque and `Abdullah was reciting the Qur'an when Hudaifa came in and said, 'The reading of ibn Umm `Abd! [ie. `Abdullah] The reading of Abu Musa! By God! if I am spared to reach the Commander of the Faithful, I will recommend that he impose a single Qur'an reading!'

`Abdullah became very angry and spoke sharply to Hudaifa who fell silent. (p. 142, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 13)

'Yazid b. Ma`awiya was in the mosque in the time of al Walid b. `Uqba, sitting in a group among them was Hudaifa. An official called out, 'Those who follow the reading of Abu Musa, go to the corner nearest the Kinda door. Those who follow `Abdullah's reading, go the corner nearest `Abdullah's house.' Their reading of Q 2.196 did not agree. One group read, 'Perform the pilgrimage to God.' The others read it 'Perform the pilgrimage to the Ka`ba.' Hudaifa became very angry, his eyes reddened and he rose, parting his qamis at the waits, although in the mosque. This was during the reign of `Uthman. Hudaifa exclaimed, 'Will someone go the Command of the Faithful, or shall I go myself? This is what happened in the previous dispensations.' He came over and sat down, saying, 'God sent Muhammad who, with those who went forward, fought those who went back until God gave victory to His religion. God took Muhammad and Islam made strides. To succeed him, God chose Abu Bakr who reigned as long as God chose. God then took him and Islam made rapid strides. God appointed `Umar who sat in the midst of Islam. God then took him also. Islam spread rapidly. God next chose `Uthman. God's oath! Islam is on the point of such expansion that soon you will replace all other religions.' (p. 143, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 11)

During the reign of `Uthman, teachers were teaching this or that reading to their students. When the students met and disagreed about the reading, they reported the differences to their teachings. They would defend their readings, condemning the others as heretical. News of this came to `Uthman's ears and he addressed the people, 'You who are here around me are disputing as to the Qur'an, and pronouncing it differently. It follows that those who are distant in the various regional centers of Islam are even more widely divided. Companions of Muhammad! act in unison; come together and write out an imam for the Muslims.' (p. 143, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 21)

Mus`ab b. Sa`d reports, '`Uthman addressed the people, "It is now thirteen years since your Prophet left you and you are not unanimous on the Qur'an. You talk about the reading of Ubayy and the reading of `Abdullah. Some even say, 'By God! my reading is right and yours is wrong.' I now summon you all to bring here whatever part of the Book of God you possess." One would come with a parchment or a scrap of leather with a Qur'an verse in it [fihi al Qur'an] until there was gathered great store of such. `Uthman adjured them to come, "You heard the prophet recite this?" They would answer that that was so. After this `Uthman asked, "Whose acquaintance with the Book is the greatest?" They replied "His who wrote it out for the Prophet." He asked, "Whose Arabic is best?" They said, "Sa`id's." `Uthman said, "Let Sa`id dictate and Zaid write.".....

Mus`ab adds, 'I heard some Companions of the Prophet say, "`Uthman did well to undertake it."' (pp. 145-146, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 23-4)

A second version places the event fifteen years after the Prophet's death and mentions the bringing of tablets, shoulder-blades and stripped palm-fronds all bearing writing [fihi al kitab] or parts of the Book. There is no allusion to any earlier collection and, as the celebrated suhuf of Hafsa are quite unmentioned, no backward link is intended between `Uthman's and `Umar's or Abu Bakr's collection. `Uthman's is envisaged as the earliest collection since the revelation of the Qur'an to the Prophet. (p. 146)

`Abdullah b. Mas`ud had reportedly permitted a non-Arab to substitute another word for one he was incapable of pronouncing correctly, owing to the strange Arab phoneme. `Abdullah explained that error would consist solely in reading a mercy verse as a punishment verse, or vice-versa, or in adding to the Book of God something that did not belong there. (p. 151, Ya`qub b. Ibrahim al Kufi, Abu Yusuf, "K. al athar", Haiderabad, 1355, p. 44; Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47)

ibn al Jazari exclaims, 'Whoever alleges that any of the Companions thought it legitimate to transmit the Qur'an according to the sense alone is a liar.' (pp. 188-189, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 77)

A man recited in the presence of `Umar who corrected him. The man, incensed, claimed to have recited for the Prophet and he had not corrected him. They carried their dispute to Muhammad. When the Prophet endorsed the man's claim that Muhammad had personally instructed him, doubts sprang in `Umar's mind. Reading `Umar's expression, the Prophet struck him on the chest, exclaiming, 'Out devil!' Muhammad then explained, 'All the modes of reciting are correct so long as you don't turn a statement on mercy into one on wrath and vice-versa.' (p. 148, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 3, p. 507)

Ubayy entered the mosque and, hearing a man recite, asked him who had instructed him. The man replied that he had been taught by the Prophet. Ubayy went in search of the Prophet. When the man recited, Muhammad said, 'That is correct.' Ubayy protested, 'But you taught me to recite so-and-so.'

The Prophet said that Ubayy was right too. 'Right? Right?' burst out Ubayy in perplexity. The Prophet struck him on the chest and prayed, 'Oh God! cause doubt to depart.' Ubayy broke into a sweat as his heart filled with terror. Muhammad disclosed that two angels had come to him. One said, 'Recite the Qur'an in one form.' The other advised Muhammad to ask for more than this. That was repeated several times until finally the first angel said, 'Very well. Recite it in seven forms.' The Prophet said, 'Each of the forms is grace-giving, protecting, so long as you don't terminate a punishment verse with an expression of mercy, or vice-versa -- as you might for example say, Let's go; or let's be off.' (p. 148-149, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", p. 32)

Zaid b. Arqam reports that a man went to the Prophet and said, '`Abdullah b. Mas`ud taught me to recite a particular sura; Zaid b. Thabit taught me the same sura, and so did Ubayy. The readings of all three are different. Whose reading ought I adopt?' The Prophet remained silent. `Ali, who was by his side, said, 'Every man ought to recite it as he was taught. Each of the modes is acceptable and equally valid.' (p. 150, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 24)

A man complained to the Prophet, '`Abdullah taught me to recite a sura of the Qur'an. Zaid taught me the same sura and so too did Ubayy. The readings of all three differ. Whose reading ought I to adopt?' The Prophet remained silent. `Ali who was at his side replied, 'Every man should recite as he was taught. Each of the readings is acceptable, valid.' (p. 193, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 24)

Abu Huraira reports the Prophet as saying, 'The Qur'an was revealed in seven forms and contention about the Qur'an is disbelief.' (p. 151, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 22)

'All the readings are correct and equally valid, as long as you do not terminate a mercy verse with a reference to punishment or vice versa.' (p. 207-208, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 46-7)

Zhuri [reports] 'I have heard that these are seven forms, and that they express but one meaning with no disagreement as to what is permitted and what forbidden'. (p. 208, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 29)

Among some forty varying interpretations of the hadith canvassed, one view was that the reference is to the seven Qur'an codices compiled by Abu Bakr, `Umar, `Uthman, `Ali, `Abdullah, Ubayy and ibn `Abbas. (Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 49)

Many attempted to relate the different forms to the linguistic situation. It was therefore alleged that the Qur'an had been revealed in each of the seven dialects of Mudar, the great branch of the Arab nation from which the Prophet sprang. (p. 152, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47; Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 11)

These dialects were listed as: Hudail, Kinana, Qais, Dabba, Taim al Rabbab, Asad b. Khuzaima and Qurais.

ibn `Abbas is credited with the distribution: five Hawasin-type dialects, Qurais and Khuza`a. (p. 152, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 66)

ibn `Abbas stated, 'The Qur'an was revealed in seven dialects' (p. 156, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47)

`Umar said, 'I heard Hisham b. Hukaim reciting surat al Furqan and listened to his recital. On observing that he was reading many forms which the Prophet had not taught me, I all but rushed upon him as he prayed. But I waited patiently as he continued, and, collaring him when he had finished, I asked him, 'Who taught you to recite this sura?' He claimed that the Prophet had taught him. I said, 'By God! you're lying!' I dragged him to the Prophet telling him that I heard Hisham recite many forms he had not taught me. The Prophet said, 'Let him go. Recite, Hisham.' He recited the reading I had already heard from him. The Prophet said, 'That is how it was revealed.' He then said, 'Recite, `Umar', and I recited what he had taught me. He said, 'That's right. That is how it was revealed. This Qur'an was revealed in seven forms, so recite what it was easiest.' (p. 150-151, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 24)

Not only were `Umar and Hisam fellow tribesmen. Both were fellow tribesmen of the Prophet. (Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 22)

Since the Qur'an had been revealed in seven forms, had Gabriel checked all seven, or only one, and, if so, which one? (Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 21)

Ahmad, ibn abi Da'ud and Tabari are all credited with the view that the `Uthman text was based on the reading reviewed by Gabriel in his final meeting with Muhammad. In an ibn Sirin version of the hadith, it is reported that 'the Muslims are of the view that our present text is the latest of all the texts, having been reviewed on the occasion of the final check.' (p. 194, Cf. Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 50)

Zaid is also said to have attended the final review and to have learned what was withdrawn and what remained. (p. 194, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 50)

al Bagawi in Sarh al Sunna, concluded,

'The mushaf which has been traditionally accepted represents the final review text. `Uthman ordered it to be copied into the mushafs he despatched throughout the empire, simultaneously making away with all other Qur'an materials with the aim of preventing differences. Whatever is at variance with the written text is now to be regarded in the same light as that which has been abrogated and withdrawn. It is no longer competent for any man to go beyond the text.' (p. 195, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 25)

Tabari taught that the Companions agreed to write out that which they were certain represented the text as checked on the occasion of the final review. They were unanimous that all other Qur'an materials must be abandoned. (p. 195, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 50)

'Salim died at Yemama; Mu`ad in `Umar's reign; both Ubayy and `Abdullah in `Uthman's reign. Zaid died much later than them all and thus attained to leadership in respect of the Qur'an readings. (p. 196, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 70)

Mujahid reports ibn `Abbas as asking, 'Which of the two texts do you consider the later?' They replied that the Zaid text was the later, which ibn `Abbas repudiated. 'The Prophet,' he argued, 'reviewed the Qur'an annually with Gabriel and twice in the year he died. The reading of `Abdullah represents the later of the two final reviews.' (Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 35-6)

By Zaid's text is the meant the `Uthman mushaf. (p. 194)

Ibrahim reports that ibn `Abbas heard some man refer to 'the former Qur'an text'. He asked him what he meant. The man explained, '`Umar sent `Abdullah to Kufa as instructor and the people there adopted his reading. `Uthman altered the text, so they refer to `Abdullah's reading as "the former text".' ibn `Abbas rejected this. '`Abdullah's is the later, based on the final review.'

ibn `Abbas also reports that `Abdullah attended the final review and learned what had been withdrawn and what had been abrogated. (p. 194, Abu `Abdullah Muhammad b. Ahmad al Ansari al Qurtubi, "al Jami` li ahkam al Qur'an", 30 vols., Cairo, 1952/1372, vol. 1, p. 57)

ibn Zibyan reports that ibn `Abbas asked him which of the two texts he recited. He replied the former reading, that of ibn Umm `Abd (ie. `Abdullah's). 'But,' said ibn Abbas, 'it is the later of the two.' (p. 195, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 36)

Ibn Mas'ud was present when Muhammad allegedly reviewed the Qur'an with Gabriel each year (Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.441)

Tayalisi draws our attention to an interesting rule-of-thumb: 'He shall be imam [at prayer] whose knowledge of the Book of God is most extensive and whose acquaintance with it is most ancient. If two man be alike in this respect, he shall be imam whose adherence to Islam was the earlier.' (p. 191, Sulaiman b. Da'ud al Tayalisi, "Sunan", Haiderabad, 1904/1321, no. 618)

Learn the recitation of the Qur'an from four: from Abdullah bin Mas'ud - he started with him - Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal, and Ubai bin Ka'b. (Sahih al-Bukhari, Vol. 5, pp. 96-97)

Masruq reported: They made mention of Ibn Mas'ud before Abdullah b. Amr whereupon he said: He is a person whose love is always fresh in my heart after I heard Allah's Messenger (may peace be upon him) as saying: Learn the recitation of the Qur'an from four persons: from Ibn Mas'ud, Salim, the ally of Abu Hudhaifa, Ubayy b. Ka'b, and Mu'adh b. Jabal. (Sahih Muslim, Vol. 4, p.1313)

In the well-known collection of traditions by Ibn Sa`d, we read these words:

Ibn Abbas asked, `Which of the two readings of the Qur'an do you prefer?' [The prophet] answered, `The reading of Abdullah ibn Mas'ud.' Verily the Qur'an was recited be fore the apostle of Allah, once in every Rammadan, except the last year when it was recited twice. Then Abdullah ibn Mas'ud came to him, and he learned what was altered and abrogated. (Ibn Sa`d, vol. 2, pg.441)

`Alqama al Nakha`i reports `Abdullah's departure from Kufa.

`We used,' continues Abdullah, 'to refer our disputes to the Prophet and he would order us to recite in his presence and inform us that each was in the right. Did I know of any man more learned than myself in respect of what God has revealed, I would seek him out and add his store of knowledge to mine. I learned the recitation of seventy suras of the Qur'an from the very mouth of the Prophet and I was aware that the Qur'an was reviewed annually, every Ramadhan, and twice in the year he died. When he had completed the review, I would recite to him and he would inform me that I was right. 'Let therefore whoever recites after my reading not abandon it nor lose taste for it. Whoever recites according to any of these other forms, let him not abandon his reading either. But whoever denies a single verse of the Qur'an denies the entire Book. (pp. 208-209, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 28)

'Whoever wishes to recite the Qur'an in the purest form, that in which it was revealed, let him recite the reading of ibn Umm `Abd [`Abdullah].' (p. 193, Sulaiman b. Da'ud al Tayalisi, "Sunan", Haiderabad, 1904/1321, p. 44)

'Whatsoever `Abdullah teaches you to recite, follow it.' (p. 193, Sulaiman b. Da'ud al Tayalisi, "Sunan", Haiderabad, 1904/1321, p. 59)

`Abdullah is himself reported as declaring, 'Did I know of anyone whom camels could reach who had later information on the final review than I have, I should go to him.' (p. 195)

Narrated `Abdullah (bin Mas`ud): By Allah other than whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's book better than I, and he is at a place that camels can reach, I would go to him. (Sahih Bukhari, vol. 6, p. 488)

'The Prophet taught me [ie. ibn Mas`ud] to recite seventy suras which I had mastered before Zaid had even become a Muslims.' (p. 166, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 17)

[ibn Mus`ud :] 'I recited from the very mouth of the Prophet some seventy suras while Zaid still had his ringlets and was playing with his companions.' (p. 166, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 14)

`Abdullah is supposed to have enjoined his followers,

'Lay up your Qur'an's! How can you order me to recite the reading of Zaid, when I recited from the very mouth of the Prophet some seventy suras?"

'Am I,' asks Abdullah, 'to abandon what I acquired from the very lips of the Prophet?' (pp. 166-167, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 15)

[Shaqiq:] I sat in the company of the companions of Muhammad but I did not hear anyone having that (that is his recitation) [of `Abdullah] or finding fault with it. (Sahih Muslim, vol. 4, p. 1312)

Zaid b. Thabit attended the final review and in the course of it what had been removed from the Qur'an and what remained was explained to the Prophet. Zaid wrote out his final review text for the Prophet and read it over to him to check it once again. Zaid therefore taught this text to the Muslims. That is why Abu Bakr and `Umar relied upon Zaid in the assembly of the Qur'an texts and why `Uthman appointed him to produce the copies. (p. 213, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 50)

`Uthman asked whose was the purest speech and whose the greatest acquaintance with the Qur'an. (Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 22)

A variant might mean whose is the greatest acquaintance with the Book, alternatively, with the art of writing. (Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 23-4) On their reply, he commanded,

'Let Said dictate and let Zaid write.'

(p. 125)

In one version of Muhammad's encounter with the revealing angel, the Prophet pleaded that he had been sent to a nation of illiterates and was granted the concession of multiple readings. (p. 152, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 35)

The concession, in Tahawi's view, allowed for their inability to keep to the exact wording of a single reading, unaccustomed as they were to reading, writing and accuracy in verbatim memorising. The concession was later withdrawn when, with their growing acquaintance with writing and accuracy in reproduction, the necessity originally justifying it was removed. (pp. 152-153, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47)

`Uthman organised the suras in the order we are now familiar with. In addition, he restricted the reading to a single dialect -- that of Qurais in which it had been revealed. Hitherto, there had been a concession permitting the reciting of the Qur'an in dialects other than that of Mecca so that the burden of scruple imposed upon converts at the outset of the new revelation should be minimal. Those days were now recognised by `Uthman to be gone, not least since much danger was to be feared from the continuation of that freedom and especially since some overliteralness in the local attachment to a particular reading might give the impression of, or even lead to, the fragmentation of the Islamic unity. (pp. 155-156, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 60)