Abstract
The present article deals with a concentration on preservation of Holy Qur‘ān. The most reknown objection of the
orientatlists is that the Holy Qur’ān is not the message of Allah or is not the divine book rather Hazrat
Muhammad (PBUH) himself wrote it and presented before people, that’s why the Holy Qur’ān is the theory of the
evolution in the mind and heart of the Holy Prophet (PBUH) and due to this reason, it is not trustworthy. Some
orientalists say that Hazrat Muhammad (PBUH) got education from Feudalism and Christianity and presented it
as a new book before people. Preliminary, the Holy Qur’ān was saved orally. In that period, Shieh Ahadith and
sources of Muslims are given importance in the matter of compilation. The reason of the compilation of the Holy
Qur’ān in the period of Hazrat Abu Baker and Hazrat Usman was the presentation of last script of qira’t
according to the recitation of Holy Prophet.
Key worsds: Compilation, preservation, Qir‟at, Dialect, Scripture
George Sale, the most prejudice orientatlist, writes that in fact, Hazrat Muhammad (PBUH) is
the author of the Holy Qur‟ān. (1)
Maxin Rodinson says, “It is evident that I do not believe in the Holy Qur‟ān as a divine book, if I believed, I
would be a Muslim, the most acceptable ideology is that Hazrat Muhammad (PBUH) discovered metaphysical
origin, translated them in words and sentences and shaped them as the divine messages of Allah.”(2) Johnstone
considers the Holy Qur‟ān the creation of Hazrat Muhammad (PBUH) and says, “The Holy Qur‟ān which we
regard as the last origin of our knowledge about Hazrat Muhammad (PBUH) and about which we believe that it is
the creation of Hazrat Muhammad (PBUH) as the followers of Hazrat Muhammad (PBUH) believe that the Holy
Qur‟ān is the divine message of Allah.”(3) Instead of these orientalists, Tor Andrea (4) and Hennry Stubbe (5) are
also of the same view. In this way, Rodwell (6) and Arthur Jeffery suggest that it is revealed from a keen criticism
that Hazrat Muhammad (PBUH) collected all the material throughout his whole life then he (PBUH) corrected
after revising them which we wanted to present in the form of a book. (7) Whereas G.F. Moor have tried to prove
that Hazrat Muhammad (PBUH) gained all this form Christianity and Jewishism.(8)
According to Stanley Lane Pool, without the influence of other religions especially Jewishism, Hazrat
Muhammad (PBUH) could never be the preacher of this calibre. (9) Moreover, James Kritzeck says that Hazrat
Muhammad (PBUH) had learned the Holy Qur‟ān from a Christian priest. (10) The same view has been expressed
by Washington Irving.(11)

All the orientalists have difference in their opinion, anyhow all of them have tried to
prove that Qur‟ān is the creation of Hazrat Muhammad (PBUH). Arthur Jeffery is the most reknown orientalist
with reference to the objections upon the Holy Qur‟ān and the author of Encyclopedia of Islam A.T. Welch is also
a famous orientalist. (12) J.D. Pearson has used and probed the books of Arthur Jeffery “Materials for the History
of the text of the Qur‟ān” in describing the history of the Holy Qur‟ān. In which, the author has tried to prove the
Holy Qur‟ān the creation of Hazrat Muhammad (PBUH) and in this way, he has proved the Holy Qur‟ān is a
human effort.(13)
According to Richard Bell, Hazrat Muhammad (PBUH) had appointed men who informed him (PBUH).(14)
The
author of “Encyclopedia of Britannica” says that the visions and views of the Holy Qur‟ān are the exposure of
evolution in Hazrat Muhammad (PBUH) and his saying.(15)

So the collective treasure of differences in Qir‟āt in
the book materials by Jeffery is basically a big attempt to get the motive to prove them a human religion.(16)
According to A.T. Welch nothing can be say about the condition of the Holy Qur‟ān at the time of the Holy
Prophet‟s death.(17)

According to the author of Encyclopedia of Religion and Ethics, Hazrat Muhammad (PBUH)

did not leave any specific volume of the Holy Qur‟ān in his period.(18)

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According to A.T. Welch, the advent of the literature of Sharih is consisted of three different stages. Every
complex stage completed after the revision of history. The compilation of the script depends upon the date wise
oral and written origin. The stages and preparation of the last script is consisted of different Qir‟āt, which verbal
conditions are different from the present script. This script was accepted as the scrip of Shariah and revelation. In
this way, when it was collected, the Sahaba of Hazrat Muhammad (PBUH) prepared it first of all. In the Uthamic
period, the last script was prepared (654-656) and the last script is consisted of the beginning of fourth century of
HĪjrā till 10th century of HĪjrā. This fact was taken under consideration while compiling this script that the
traditions of initial stage about script which are reserved in Islamic heritage, are consisted of different thousands
of Qur‟ānic Qirā‟ts and these initial traditions are not present in one recent content completely. According to the
Western researchers, in the history of the Holy Qur‟ān a lot of appreciable work had been done during the forth
and 10th century of HĪjrā. According to the European, the basic work was started at the time of Second Advent.
(19)
According to Islamic traditions, the reservation of the Holy Qur‟ān basically depended upon the learning it by
heart or Hifz but along with, Hazrat Muhammad (PBUH) arranged to reserve the Holy Qur‟ān in the written form.
According to the tradition of SahĪh BukhārĪ, Hazrat Annas says that in the prophet period, four AnsārĪ‟s had
collected the Holy Qur‟ān: Hazrat Ubi, Hazrat Mʿa‟z bin Jabal, Hazrat Abu Zaid and Hazrat Zaid bin SābĪt.
Hazrat Annas was asked, “Who is Abu Zād?” He answered that he was my uncle. Hazrat Annas, further, said
that the Qur‟ān collected by Hazrat Abu Zād, Hazrat Annas got in legacy. (20)
Hazrat Muhammad (PBUH) had appointed many Sahaba for writing the revelation, who performed the work of
kitābat-revelation according to need.(24)

The number of KātbĪn-e-Wahi is 40.(21)

Names of some renowned
persons among them are here e.g., Hazrat Abu Bakar, Hazrat Umer, Hazrat Usman, Hazrat Ali, Hazrat UbaĪ bin
Ka‟b, Hazrat Abduallh bin Abi Sārh, Hazrat Zubaīr bin Awam, Hazrat Khālid bin Saeed bin Al-A‟as, Hazrat
Aban bin Saeed bin Al-Aas, Hazrat Hanzlā Ibn e Al-RabĪa, Hazrat Muqeeb bin Abi Fātima, Hazrat Abdullah bin
Arqam, Hazrat ʿAamir bin FātĪra, Hazrat Khalid bin Waleed, Hazrat Sābīt bin QaĪse bin Shamsh, Hazrat MughĪrā
bin Sha‟ba, Hazrat Umru bin Al-A
ʿ
a‟s, Hazrat Mʿ

a‟wiya bin Abi Sufyān, and Hazrat Zaid bin Thabit.(23)

It was the routine of Hazrat Muhammad (PBUH), when revelation of the Holy Qur‟ān was brought down; he
(PBUH) asked the katib-e-revelation to add that revelation in some sūrāh after some āyā, so it was written
according to Your (PBUH) advice. At that time, there was lack of paper that‟s why, these Qur‟ānic Ayā were
written on the slabs of stone, pieces of animal leather, the branches of dates, pieces of pipe trees, leaves of trees
and bones of animals. Anyhow, sometimes paper was also used. (24) The objection of A.T. Welch, that the advent
of the Holy Qur‟ān was started in Medinan period whereas there was no evidence of the advent of the Holy
Qur‟ān in
Maccan era, (25) the answer to this objection is that some Sahaba wrote the āyā of the Holy Qur‟ān for their
memory and this routine continuously went on. One important example in this regard is that the sister of Hazrat
Umer, Fatima bint e Al-Khītab and Hazrat Zaid embraced Islam before Hazrat Umer, when Umer heard the news
of their embrace of Islam he became furious and went to their home furiously, Hazrat Fatima bint e Al-Khītab had
a Sahifa in which sūrāh Taha was written and Hazrat Khubīb bin Arrat was teaching them. (26) It has been proved
through masnud Ahmed and Ibn e Mājah that Hazrat Muhammad (PBUH) taught the Holy Qur‟ān to a group of
BanĪ Sāqī‟ph at night. One night, Hhe (PBUH) returned late at night, he (PBUH) was asked about the cause of
late, he (PBUH) said:
Some „manāzīl‟ had been left during the recitation of the Holy Qur‟ān; I did not like to leave it incomplete.
Hazrat Oas asked from the Sahaba of Hazrat Muhammad (PBUH) that how would they asked the manāzĪl of the
Holy Qur‟ān, they answered that these were manāzĪl. (27)
1. Three sūrāhs from Sūrāh Fateha to Sūrāh Al-Maida, it means four Sūrāhs but the Surah Fateha is not
described here because it is Umm-ul- Qur‟ān, and is famous as the origin of Qur‟ān.
2. Five Sūrāhs (from Sūrāh Al-Maida till Sūrāh Yunus).
3. Seven Sūrāhs (from Sūrāh Yunus till Sūrāh Bani Israe‟l).
4. Nine Sūrāh (from Sūrāh Bani Israel till Sūrāh Al-Shura‟).
5. Eleven surahs (from Al-Shura‟ till Sūrāh Al-SĪfat).
6. Thirteen Sūrāhs (from Sūrāh Al- SĪfat till Sūrāh Qaf).
7. MufasĪl sūrahs (from Sūrah Qāf till the end of the Holy Qur‟ān, 65 sūrahs which are longer than
others) recite all of them once. (28)

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Instead of this, there are various traditions which expose the fact that Sahaba had written complete and incomplete
scriptures of the Holy Qur‟ān individually e.g., it is referred from Hazrat Umer in Sahih BukhārĪ that “Hazrat
Muhammad (PBUH) ordered not to take the scripture of the Holy Qur‟ān in the area of kardshams.”(29)
The advent of the Holy Qur‟ān in a specific continuity is proved through the tradition of SahĪh BukhārĪ that:
“Every year, Holy Qur‟ān was recited once before Hazrat Muhammad (PBUH) and was
recited twice during the year of his death.”
It is referred from Hazrat Abdullah bin Al-Aas that:
Hazrat Abdullah says that “I had collected all the Qur‟ān and recited all verses Qur‟ān during a night, when
Hazrat Muhammad (PBUH) heard about that, he (PBUH) ordered to finish the recitation of the whole Qur‟ān
during a month. Instead of the following traditions, more traditions can be presented from the books of HadĪth,
which clearly expose the fact that in the period of the Holy Prophet, all the HāfĪz and non-HāfĪz (the HāfĪz of
some particular parts of the Holy Qur‟ān) were aware of the completely arranged Qur‟ān. It was not possible that
only some specific persons were familiar with the script and arrangement of the Holy Qur‟ān and common people
did not know about it anything.
The famous orientalist William Muir admits inspite of his bias or prejudice that the Qur‟ān had been reserved or
saved in the period of the Holy Qur‟ān. In his words, “We do not admit inspite of the supernatural or magical
memory power that the Holy Qur‟ān was saved due to this unbelievable memory power rather we have some such
realities or facts which prove that many people among the Sahābā of Hazrat Muhammad (PBUH) wrote the
Medinan and Maccan Sūrahs of the Holy Qur‟ān in the life of Hazrat Muhammad (PBUH) and the whole Qur‟ān
was saved in these scripts. (31) When Sahābā had many different volume of the Holy Qur‟ān due to the inspiration
of the Holy Prophet (PBUH), would Hazrat Muhammad (PBUH) have not any complete volume of the Holy
Qur‟ān? He (PBUH) surely had that. Therefore, Imām BukhārĪ has devised a special chapter for this matter (32)
The Scholar of Hadith Hakim has referred from Hazrat Zaid bin Thabit with the guarantee of BukhārĪ and Muslim
in MustadrĪk that Hazrat Zaid bin Thabit said that “We collected the Holy Qur‟ān through „Ruqā‟ (pieces) in the
period of the Holy Prophet (PBUH).”(33) In this HadĪth, the word Ruqā‟ has been used, it is plural of ruqā which is
used for the pieces of leather, clothe and paper. This HadĪth exposes the fact that KātbĪn-e-Revelation used
different kinds of material for writing revelation of the Holy Qur‟ān, in this way, the brought down revelation was
written on the thin and wide slabs of stone, the branches of dates, the shoulder bones of goat and camel, the
woods of seat of the camel and pieces of animal leather. (34)
In this HadĪth by Hazrat Zaid bin Thabit, the collection of the Holy Qur‟ān on the pieces of different things have
been described, it means that Qur‟ānic āyā and sūrahs had been compiled after copying from these pieces
according to the order of Hazrat Muhammad (PBUH). There is no doubt that the ayat in every sūrah and
Bismillah before every sūrah is a tribute which has been applied due to the order to Hazrat Muhammad (PBUH)
and there is no play for any opposition, that‟s why, the copy of arrangement of āyā is not allowed. (35) One Hadith
in SahĪh BukhārĪ also gives more emphasis upon the view, which is referred, from Abduallh bin ZubaĪr that “I
said to Hazrat Usman, the Quranic āyā has been concealed by other āyā, then why have you reserved or remained
it in the Holy Qur‟ān?” Hazrat Usmān said, “Nephew! I cannot change the text of the Holy Qur‟ān.”(36)
This HadĪth exposes the fact that Hazrat Usman knew that this āyā had been concealed, but he could not change
this āyā with other because he was aware of the fact that Hazrat JibraĪl had told about the set up of the Holy
Qur‟ān, that‟s why nobody change it. Hazrat Muhammad (PBUH) had told Sahaba about the set up given by
Allah. There are several traditions in the books of HadĪth, which reveals that Hazrat Muhammad (PBUH)
dictated the Holy Qur‟ān to the katbĪn-e-revelation and also told about the category of āyā, and also that Hazrat
Muhammad (PBUH) recited several surahs with number wise ayat during Namaz or Sermon of Jimma in the
presence of Sahaba. It is a strong argument that the arrangement of ayat is TuqĪfi. It never happened that Sahaba
recited the Holy Qur‟ān different from the recitation of Hazrat Muhammad (PBUH). Moreover, the arrangement
of āyā has reached the limit of continuity. (37)
There are central facts about the arrangement and collection of the Holy Qur‟ān in the period of Hazrat Abu Bakar
SadĪq, which the researchers comprehended. The meaning and comprehension of the history of the Holy Qur‟ān
can be accepted according to our observation and understanding.

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In this way, Hazrat Muhammad (PBUH) never left any complete script or Qur‟ānic scripture. Preliminary, the
Holy Qur‟ān was saved orally. During initial compilation of material, vulgar or sub-standard material is less
important, e.g., the first Caliph was given total authority of first complete compilation, etc. In that period, Sharia
HadĪth and sources of Muslims are given importance in the matter of compilation. (38) According to one tradition,
once Hazrat Umer was asked about a specific āyā and He was told that this āyā was the possession of the person
who was martyred in the war Yamama, He ordered to collect and complete the Holy Qur‟ān. According to one
tradition, Hazrat Abu Bakar started to collect material and Hazrat Umer compiled it. Hazrat Abu Bakar was the
first person that had collected the Holy Quran on paper for the first time whereas Hazrat Umer completely
collected the Holy Qur‟ān. (39)
The compilation of the Holy Qur‟ān in the era of Hazrat Abu Bakar was due to the martyr of a lot of Hufaz (40) and
the complete collection of the Holy Qur‟ān was done in the era of Hazrat Abu Bakar after the death of Hazrat
Muhammad (PBUH). (41) Arthur Jaffery & author of Encyclopedia of Americana, has been described uncertain or
doubtful that the Holy Qur‟ān was written on the bones of animals.(42)

A.T. Welch and Jeffery Arthur have

depended upon the traditions of Ibn e Abi Dawūd‟s book “KĪtāb-Ul-Msahf” and “Muqadmātān Fi Uloom Al-
Qur‟ān” while describing the history of the Holy Qur‟ān. One muqadma among muqdmātān is “KĪtāb Al-
MūbānĪ” which author is unknown and second muqadma TafsĪr “Al-Jamʿa‟ Al-MĪhrar” (43). Al-ZahĪbi has

described a saying of his father about “KĪtāb Al-Msahf” that “My son is a liar”.(44)

According to Ibn e Sʿa‟d, the
saying of Abu Dawūd is enough for us and the traditions and certificates of kitāb “Al-Masahif” are not
trustworthy. Anyhow, it is very strange that A.T. Welch and Jeffery accept happily the traditions based upon the
difference of Qir‟āt prescribed in these two books but reject the traditions about the service of Hazrat Abu Bakar
for compiling and collecting the Holy Qur‟ān which are also prescribed in both these books, whereas, in the
HadĪth books and historical origins, the certificate of these traditions is very powerful and their origin of
verification is very strong. (45)
The condition of the scriptures of the Holy Qur‟ān according to the facilitation of seven readings was not
collected, which had been written in the period of Hazrat Muhammad (PBUH), was that whether they had been
written upon different various things, or some aya was on leather, on leaves of trees, on bones etc. Some Sahaba
had one ayat and some had sentences of TafsĪr of aya. Due to this reason, Hazrat Abu Bakar regarded it important
to reserve or safe these scattered parts of the Holy Qur‟ān according to the allowed readings and arrangements of
Hazrat Muhammad (PBUH) officially. He performed deed according to which method and motives, Hazrat Zaid
bin Thabit had described its details that one day, after the war of Yamāmā, Hazrat Abu Bakar summoned me to
come. When I reached there, Hazrat Umer was also present. Hazrat Abu Bakar said to me, “Umer has just told
me that a large majority of Hufāz have been martyred in the war of Yamama.

(46) If the Hufāz of the Holy Qur‟ān
are martyred in this way, I fear that a large part of the Holy Qur‟ān would be wasted. So I think that you should
start to collect the Holy Qur‟ān through your order.” I asked Hazrat Umer! How can we perform this task which
the Holy Prophet himself did not do?” Hazrat Umer replied! By the Grace of Allah! This is the best task and He
again and again tried to convince me until I was surely confirmed about this and I said! I agree with Hazrat Umer.
After this, Hazrat Bakar said to me, “You are a young and wise man we have no doubts about you, you have been
performing the task of kātbĪn-e-revelation in the period of the Holy Prophet (PBUH), so you must search the aya
of the Holy Qur‟ān and collect them.” Hazrat Zaid bin Thabit says that “By the Grace of Allah! If these persons
asked me to break the mountain, I could bear it but the task of collecting the Holy Qur‟ān was unbearable. I said
to them, “Why are doing such works, which Hazrat Muhammad (PBUH) did not do.” Hazrat Abu Bakar said,
“By the Grace of Allah! This is the right thing.” Hazrat Abu Bakar again and again asked me to do so, till Allah
bestowed me the blessing of doing so which Hazrat Abu Bakar and Hazrat Umer said so. So I began to search for
Qur‟ānic aya and gathered the Holy Qur‟ān from the branches of dates, slabs of stones and the hearts of people.
(47)
At that point, we must understand the method of Hazrat Zaid bin Thabit of collecting the Holy Qur‟ān that he was
himself hāfĪz of the Qur‟ān. (48) So He could write the whole Qur‟ān. Besides him, there were hundred of Hufāz
of the Holy Qur‟ān, the Holy Qur‟ān could be written with the help of them. Hazrat Zaid bin Thabit could copy
those scriptures of the Holy Qur‟ān which had been written in the period of Hazrat Muhammad (PBUH),
according to the facilitations of seven readings but he did not depend upon one specific method due to carefulness
rather he did not include any aya in his scriptures until he got its continuous literary and oral evidence.

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Instead of this, Hazrat Zaid gathered all those aya, which Hazrat Muhammad (PBUH) dictated them under his
supervision, and various Sahābā possessed these aya. It was announced that every man who had written one aya
of the Holy Qur‟ān, must have brought it to Hazrat Zaid so that new scripture of Holy Qur‟ān must be arranged.
(49) When a man brought one aya of the Holy Qur‟ān, Hazrat Zaid verified the aya through following method:
1. First of all, Hazrat Zaid verified it through his own memory.
2. Hazrat Umer was also hafiz and Hazrat Abu Bakar had also appointed him with Hazrat Zaid for
collecting the Holy Qur‟ān. When a person brought some aya both Hazrat Zaid and Hazrat Umer
received it and besides Hazrat Zaid, Hazrat Umer also verified it.
3. The written āyā was accepted after the evidence of two witnesses that this aya had been written in
front of Hazrat Muhammad (PBUH). Allama Syutti says that people provided evidence that these aya
had been presented before Hazrat Muhammad (PBUH) during the year of his death and he (PBUH)
verified that these ayat were according the words Sabʿa‟ on which the Holy Qur‟ān had been
advent.(50)
There are various traditions which verify Allama Syutti‟s saying.

4. After this, these written āyā were compared with the collections of āyā of different Sahaba.(51)
Abu
Shama says that the motive of this strategy was that the kĪtābat (collection) of the Holy Qur‟ān must
have been done with much care and instead of consulting only hāfĪz of the Holy Qur‟ān, these āyā
were copied which had been written in front of Hazrat Muhammad (PBUH).(52)

In kitab Al-Musahif
it is referred from Abi Al-ʿAliyā that we are collecting the Holy Qur‟ān during Musahif Abi whereas
a group of people was writing and UbĪ bin Kʿa‟ab was dictating them and at the aya of Sūrāh Barā‟t:
It was considered that Allah had brought down this āyā as the last part of the Holy Qur‟ān but UbĪ bin Kʿa‟ab said
that “No doubt! Hazrat Muhammad (PBUH) taught me these two aya after it i.e.
According to the following tradition in kitāb Al-Musahif, Hazrat UbĪ bin Kʿa‟ab was preparing his own scripture
and John Burton says after analyzing this tradition that Hazrat Ubi bin Ka‟ab had prepared his own scripture of
the Holy Qur‟ān. (55) Anyhow in other books of Sahae-Sittā and Zaeif, there is no other tradition that Hazrat UbĪ
bin Kʿa‟ab has himself arranged his own scripture, so Jeffery committed blunder during the analysis of this book
that he used or wrote the word Mushaf Ibn Abi Dawūd, whereas the real tradition is in musnad-e-Ahmed bin
Hanmbal and the status of Hazrat UbĪ bin Kʿa‟ab in the collection of the Holy Qur‟ān is evident through this
tradition. Abi Aliya says that during the region of Hazrat Abu Bakar, we were collecting the Holy Qur‟ān and
Hazrat UbĪ bin Kʿa‟ab dictating and one group of people was when he reached the āyā of Sūrah Barāt. Everybody
thought that Allah brought down this āyā as the best part of the Holy Qur‟ān but at that time, Hazrat UbĪ bin
Kʿa‟ab said: “Hazrat Muhammad (PBUH) taught me these two great aya after this āyā.
This thing is advanced forward after analyzing both Musnad Ahmed and Kitāb Al-Masahif that both these
authentic books of a hadĪth. Musnad have the same tradition but the script of tradition in both books are different
from each other e.g., there is no word of Mūshaf UbĪ in the tradition of Musnad Ahmed whereas it is not evident
through the tradition of kitāb ul-Masahif when this event happened. So, it appeared through the tradition that it
occurred in the period of Hazrat Muhammad (PBUH) as if the tradition of Musnad Ahmed is more authentic than
the tradition of kitab Al-Masahif whereas Jeffery made this tradition of kitab ul-Masahif base for the argument of
Musahaf Abi Dawūd that some Domascian people came with a Musahif so that Hazrat UbĪ bin Kʿa‟ab could
examine it. (58) If the tradition about the preparation of Musahaf UbĪ was true, Jeffery himself made this tradition
base. According to the tradition of Abi ʿAlyā D.90 A.H.(59) in kitāb Al-Masahif, Hazrat UbĪ bin Ka‟ab was
among the collectors of the Holy Qur‟ān during the period of Hazrat Abu Bakar SiddĪq.(60)

In this way, it has

been proved that there were the last āyā of sūrah Barʿā‟t in the Musahaf of Hazrat Ubi bin Ka‟ab.
Whereas, BukhārĪ has written in the chapter of “Jammʿ-ul-Qur‟ān” that no body had the last āyā of sūrah Barʿā‟t
except Abi KhūzaĪmā Al-AnsārĪ.

(61) The similarity between SahĪh Al- BukhārĪ and Masnad Ahmed can be
possible through the argument that when Hazrat UbĪ bin Ka‟ab was dictating through his Mushaf, his motive of
describing these āyā was that all those scriptures which had been written in front of Hazrat Muhammad (PBUH),
could be included in the Mushaf Imām after analyzing and comparing all these āyā and sūrah. According to the
preferable saying, the two witnesses were essential for the relative material of the Holy Qur‟ān because it had

been written in the presence of Hazrat Muhammad (PBUH). In this, these āyā were included in the “Al-Nuskha-
tul-Umam” on the basis of two evidence of Hazrat UbĪ bin Kʿa‟ab and Khuzima-al- AnsārĪ. In this way,

Book THE “COLLECTION” OF THE QUR’ĀN An Analysis the Objections of A.T.Welch author :