Contents

Overview

Introduction

Hadiths (Traditions) About Compiling the Koran

Zaid bin Thabit Compiled the Koran

Differences Between the Three Versions of the Main Tradition (Table 1)
Version 1B
Version 1
Version 1A
Hadiths 1 and 1A: Conclusions

Uthman's Koran

How Caliph Uthman Ordered the Compilation of an Official Koran Text (Hadith 2)
Meaning of Hadith 2

Findings and Conclusions

Relevant Current and Associated Works

Notes <..>, References {..} and Links

Appendices

1    Zaid bin Thabit Compiled the Koran: Different Versions of the Main Tradition
2    Subsidiary Hadiths (Traditions)

Relevant Subject Index Pages and Site Overview

Overview

The aim of this report is to assemble an objective picture of what took place and of its background, looking in some detail at how the Koran was compiled so as to show what Mohammed taught in the name of God (Allah), and how this was recorded.

What we have is the Koran and traditions collected many years after the death of the Prophet. However, some uncertainty remains and so we are here embarking on a journey of exploration which will take us through the accumulated dust of many centuries to what Mohammed actually taught, to the revealed word of Allah, of God.

The report consists of seven consecutive free-standing parts. The seven parts follow each other in an intended sequence in which each is aiding and contributing to understanding the following part. The parts are:

Introduction

A 'tradition' (hadith) has two parts called 'Isnad' and 'Matn', respectively.

The isnad records the names of the persons said to have handed down and told its contents, the tellers of the story.

The matn is the story being told, the content of the tradition.

Traditions were collected and validated after the death of Mohammed and perhaps the most respected collections of validated traditions are Sahih al-Bukhari and Sahih Muslim. <1>

Translations into English of Sahih al-Bukhari consulted were Muhammad Muhsin Khan's, and also that of Muhammad Matraji and Amira Zrein Matraji. It seems that translations into English ignore the transmitting chain, the isnad, thus making it difficult for those unfamiliar with Arabic as a language, to assess the validity of the hadiths (traditions) they are looking at {7}. To bring out the plain clear meaning of the arabic text, translations were verified and modified where necessary <7>. For example, translators often add their own explanatory comments to translations, and I have not included such comments.

It is worth noting that written arabic words and phrases may have different meanings dependent on context, may appear incomprehensible to the reader when the context is uncertain, unknown or misunderstood. The reader (or translator) may then be tempted to 'fill the gap' by 'interpreting' the text, that is by assigning a probable meaning based on his own knowledge and understanding. And this procedure can be misleading to the extent to which the context within which the phrase appears is uncertain or misunderstood. <2>

I am comparing different versions of specific traditions (hadith), and what you see here are translations which emphasize and point out important differences in their original arabic texts. <7>

Hadiths (Traditions) About Compiling the Koran

The Koran was compiled after Mohammed's death at the time of Caliph Abu Bakr and its text was frozen (fixed) at the time of Caliph Uthman. What took place and how it was done is recorded in a number of traditions (hadiths).

One main tradition records that Zaid bin Thabit compiled the Koran at the time of Caliph Abu Bakr.

Another main tradition records that Caliph Uthman later had a revised official version prepared which had to be used by all from then on and that he ordered all other versions to be destroyed.

When the compiling and fixing of the Koran is taught or referred to, the information comes from, or is based on, these two main traditions. So they are important.

Al-Bukhari's collection 'Sahih al-Bukhari' contains different versions of the two main traditions as well as other related subsidiary traditions. To understand what took place we need to look at the main traditions and their differing versions, need to become aware of what they are in fact stating. The outcome is an unexpected, surprising and fascinating insight into what Mohammed revealed and taught.

The two main traditions are linked by a key phrase. At the end of each tradition Zaid bin Thabit is recorded as having said that he obtained a missing verse, or two, from Khuzaima, and that these verses were then included in the Koran.

The linking is intentional and the 'missed' verses are highly significant. Verbatim extracts from these verses are stated in the hadiths and these extracts are important for understanding the meaning of the hadiths.

We are not looking for minor differences in meaning, in interpretation, but for fundamental opposite and conflicting arguments and statements.

Zaid bin Thabit Compiled the Koran

There are three versions of the main tradition which records that Zaid bin Thabit compiled the Koran at the time of Caliph Abu Bakr. And we start by comparing them.

We are here looking at the content of these three versions of the same tradition, are examining the differences between them to see what they tell us about what we are being told, about the intent or motivation of their authors, and about the order in which they appeared.

And you will see that the different versions are records of struggle and confrontation about Muslim belief and practice following the death of Mohammed.

The complete versions are listed side-by-side step-by-step in Appendix 1, the differences between them being highlighted. The differences are evaluated in Table 1 below. This table contains the relevant extracts where the versions differ and compares the differences between them.

Table 1

Differences Between the Three Versions of the Main Tradition about Zaid bin Thabit Compiling the Koran

Version 1B

Comparing version 1B with the other two it is clear that the author of 1B is aware of the earlier versions 1 and 1A. He attempts to overwrite the quite fundamental differences between versions 1 and 1A by combining them while favouring version 1A. So version 1B is more like an arranged argument than a genuine tradition and need not be considered further.

Which leads one to ask just what are the important fundamental and conflicting viewpoints stated in versions 1 and 1A?

Version 1

Version 1 is the earlier and original tradition (hadith). It is a deeply religious statement about the teachings of the Prophet Mohammed.

The narrator is Zaid bin Thabit, one of the 'ansar' (Helpers), that is from one of those Medinan tribes who were the first to support and to stand by Mohammed and follow his teachings, enabling Mohammed to migrate from insecure existence in Mecca to the security of Medina where he was respected. And Zaid bin Thabit is stated to have been one of the Prophet's companions, one of those who used to write down Mohammed's teachings.

Many people died at the battle of Yamama, including some who were able to recite Mohammed's teachings. As the Prophet did not collect and record his teachings, Caliph Abu Bakr suggests to Zaid bin Thabit that it would be a good idea for Zaid bin Thabit to do so now. And Zaid bin Thabit agreed to do so.

The tradition then states the key theme of what Zaid bin Thabit collected, from Khuzaima al-Ansari (another of the Helpers), referring to sura 9, stating:

A messenger has come to you from among yourselves,
It grieves him when you fall into distress.
He is full of concern for you,

Zaid bin Thabit's completed manuscript passed from Abu Bakr to Umar and from Umar to his daughter Hafsa.

The tradition refers to Mohammed as the Prophet. It refers to its narrator as being one of those who were the first to voluntarily support and follow Mohammed's teachings, as one of Mohammed's companions, as one of those who used to write down Mohammed's teachings, and relates that he voluntarily agreed to compile the manuscript of the prophet's teachings.

This summary is backed by the meaning of Zaid bin Thabit's name which is stated as Zaid bin Thabit al-Ansari. And the component words have specific meanings, namely:

And so the name 'Zaid bin Thabit al-Ansari' means:

Preacher (or follower) of those who firmly follow Mohammed's teachings.

He 'was one of those who used to write the Divine Revelation' and thus sincerely followed Mohammed's teachings (revelation) which confirms that we have been told that the hadith is narrated by

a preacher (or follower) of those who firmly follow Mohammed's teachings (revelation)

who records that Mohammed (on behalf of Allah) is deeply concerned about believers who fall into distress.

Version 1: Summary

Zaid bin Thabit refers to the last two verses of sura 9 which state

A messenger has come to you from among yourselves,
it grieves him when you fall into distress.
He is full of concern for you

And we are told in Hadith 1 that those who preach or firmly follow Mohammed's teachings (revelations), know and teach that Mohammed (in the name of Allah) is deeply concerned about believers who fall into distress.

In other words, that people should have a good life of high quality in this life.

Which is in effect a statement of the will of benevolent God, of the intent of Mohammed's teachings.

So Hadith 1 states that the will of benevolent God, of Allah, as expressed in the Koran, is that people (believers) should have a good life of high quality in this life. <5>

Version 1A

This is the later of versions 1 and 1A.

The writer of 1A leaves out that Zaid bin Thabit is of the Ansar and that he used to write the Divine Revelation while Mohammed was alive. So he in effect deletes from his record that Zaid bin Thabit firmly followed Mohammed's teachings.

In version 1A, the 'Prophet' is referred to as 'Allah's Messenger', concern about 'people' is changed to concern about 'reciters of the Koran' and it is suggested to Abu Bakr that he 'order' the Koran to be collected.

The missing information is in 1A said to have been found with 'Abu' Khuzaima al-Ansari. The writer of 1A has added the word 'Abu' (father of), presumably to give his version of the found information greater validity or authority compared with 1.

The author of 1A leaves out 'al-Ansari' from Zaid's full name. So the meaning of the name is:

Preacher (or follower) of those who are firm

and here we are told that the hadith is narrated by

a preacher (or follower) of those who are firm.

References to religious belief have been edited out in 1A, concern is directed away from 'people' towards the more specific 'reciters of the Koran', Abu Bakr is told he ought to 'order' the Koran to be collected. Abu Bakr puts pressure on Zaid bin Thabit to collect it. He agrees to do so.

So here in 1A the hadith is narrated by a follower of those who are firm, that is by one who follows those at the top, obeys those at the top, is obedient.

The missing information which was found is in 1A referred to as 'the end part' of surat 'at-Tauba' (sura 9), and in the Arabic text of the hadith is stated as follows:

"A messenger has come to you from among yourselves. It grieves him when you fall into distress" till the end of baraa.

Dependent on context, the arabic word 'baraa' can mean

(1) 'being free' (freedom)
(2) 'disavowal, withdrawal'.

So that 'till the end of baraa' can mean

till the end of 'being free' (freedom)
till the end of withdrawing, of opposing.

And thus 'your falling into distress till the end of baraa' states that people will fall into distress until they cease to confront the ruling elite, until they have lost their freedom, until they accept their condition.

No mention here about the Prophet's concern (on behalf of Allah) about people's welfare and good life here on earth. The clear intended message is that people will fall into distress, will suffer, until their freedom is ended, until they do as told, until they submit.

Version 1A: Summary

So here in 1A the hadith is narrated by a follower of those who are firm, that is by one who follows those at the top, obeys those at the top, is obedient.

The message is that God's concern about peoples' welfare and good life here on earth is not shared by those at the top, by a ruling elite.

Intended is the message that those at the top prefer it to be known that people will fall into distress, will suffer, until their freedom is ended, until they do as told, will be punished until obedient, until servile, until in servitude. <5>

Or, if you like, that people should do as told, should obey those at the top, that those who have hard lives, and are suffering, should expect (no more than) sympathy (and charity).

Hadiths 1 and 1A:    Conclusions

We saw that hadith 1 states that the will of benevolent God, of Allah, as taught by the Prophet Mohammed and expressed in the Koran, is that people (believers) should have a good life of high quality in this life.

The author of the second, later, hadith 1A subtly rewrote hadith 1 into a statement of an opposing oppressive ruling-elite policy that people will fall into distress until, obedient and servile, they accept their condition.

Two ways of looking at Islam. On the one hand, the teachings of Mohammed about God's benevolent will, about freedom and equality for all. On the other hand, and opposing the word of Allah, the view of the ruling elite that people are to suffer till they lose their freedom, that people should be obedient and serve willingly without questioning their condition.

So it seems we have been looking at two different traditions about compiling the Koran, in effect about what the Koran should reflect. Namely either God's benevolent concern and intent, or the ruling elite's intent to condition the masses into servile obedience.

And we continue by looking at what Hadith 2 can tell us about how Caliph Uthman arranged for a definitive manuscript of the Koran to be compiled, edited, standardised and distributed.

Uthman's Koran

There is only one version in Sahih al-Bukhari of the main tradition (hadith 2) which tells that Uthman ordered the Koran to be collated and how he ordered this to be done.

This hadith is intentionally and uniquely linked by a key phrase <3> to hadith 1 which details how Zaid bin Thabit compiled the Koran. Zaid bin Thabit is mentioned in both these traditions as a compiler. And each records Zaid bin Thabit stating at the end of the tradition that he found the last missing verse with someone called Khuzaima. The quoted last verse is different in each of the two traditions and the quoted extracts are significant and important.

Hadith 2     {3, 4}

How Caliph Uthman Ordered the Compilation of an Official Koran Text

The text of the hadith is given at the left side, translated from Sahih Bukhari {3, 4}

Notes and comments are indented as shown.

Narrated Anas bin Malik:

Hudhaifa bin al-Yaman came to Uthman
at the time when the people of Sham and the people of Iraq were waging war to conquer Arminya and Adharbijan.

Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the reading (qiraa),

'Reading' usually refers to choosing between likely words which fit the written groups of consonants while allowing for the likely meaning of the sentence (verse) in which they appear. How a reader 'read' a text, that is the meaning of words and of sentences the reader assigned to the purely consonantal text, was his 'reading' (interpretation) of the text. {6}

But note that for three centuries after the publication of Uthman's official text there existed many different accepted 'readings' (qiraat) of the Koran. This period is called the 'period of free choice' (ikhtiyar). {6, 1}

So 'qiraa' here refers to the meaning of the text, apparently to its fundamental content, to differences about what Mohammed actually taught as the revealed word of Allah (God).

so he said to Uthman, "O Prince of the Believers! Teach this nation before they differ as the Jews and the Christians differ about the Book (al-kitab)."

The phrase 'al-kitab' can refer either to an ordinary book or to 'the Pentateuch'. Here it clearly refers to the 'Pentateuch' as the hadith elsewhere specifically and pointedly refers only to suhuf (manuscripts), masahif (religious books) and al-Koran (the Koran). For example, they copied the manuscripts (suhuf) into the religious books (masahif). And the Koran is referred to as 'al-Koran'. <4>

So what Hudhaifa said to Uthman was 'Teach this nation before they differ as the Jews and Christians differ about the Pentateuch.'

Within Judaism and Christianity, protests were directed against the establishment-serving version of belief and practice which had replaced the revealed written word of God. {11, 12, 13}

So it seems Uthman is being asked to ensure that there will be no such protests within Islam, and proceeds to do so.

So Uthman sent to Hafsa saying, "Send us the manuscripts (suhuf) so that we may copy them in the (religious) books (masahif) and return them (the manuscripts) to you."

Hafsa sent them to Uthman.

Hafsa's manuscripts were the manuscripts of the Koran which Zaid bin Thabit al-Ansari compiled at the time of Abu Bakr (See Hadith 1). We saw that it stated that the will of benevolent God, of Allah, as expressed in the Koran, is that people should have a good life of high quality in this life.

And he ordered

Zaid bin Thabit,
Abdullah bin AzZubair,
Said bin al-As and
AbdurRahman bin Harith bin Hisham

to copy them into the (religious) books (masahif).

Uthman said to the three Quraishi men,
"In case you disagree with Zaid bin Thabit on any point in the Koran (al-Koran),
then write it in the voice of Quraish as it came down (was revealed) in their language."
They did so,

Throughout his whole life as Prophet, Mohammed struggled against the Quraish, against this powerful Meccan family which dominated (ruled) Mecca. They first opposed and then persecuted him and his followers for 10 years, and he fought them for 10 years till he won and then he died. {5}

Maxime Rodinson (7, 2) described what happened after the death of Mohammed, saying:

At the head of the Arab empire was the family of Quraysh which had been the most determined in its opposition to the Prophet. It was as if Mohammed had worked and preached, all for the greater glory and profit of his enemies.

The phrase 'write it in the voice of Quraish' means 'record the opinions of the Quraish.'

and when they had copied the manuscripts (suhuf) into the religious books (masahif),

Uthman returned original manuscripts (suhuf) to Hafsa.

Uthman sent to every province one copy of what they had copied,

and ordered that all the other Koranic materials, whether written in fragmentary manuscripts or whole copies, be burnt.

Orders all other versions, parts and notes (including Hafsa's manuscripts, that is including Said bin Thabit's Koran), to be burned.

Zaid bin Thabit added, "I could not find a verse from Sura Ahzab when we copied the religious book (mushaf) and

I used to hear Allah's Messenger reciting it.

So we searched for it and found it with Khuzaima bin Thabit al-Ansari: 'Among the believers are men who are true in their commitment to Allah.'

And we attached them (the verses) in their sura (chapter) in the religious book (mushaf).

Meaning of Hadith 2

We saw that

Hafsa's manuscripts were the manuscripts of the Koran which Zaid bin Thabit al-Ansari compiled at the time of Abu Bakr (See Hadith 1). We saw that it stated that the will of benevolent God, of Allah, as expressed in the Koran, is that people should have a good life of high quality in this life.

Hudhaifa said to Uthman: 'Teach this nation before they differ as the Jews and Christians differ about the Pentateuch.'

Within Judaism and Christianity, protests were directed against the establishment-serving version of belief and practice which had replaced the revealed written word of God. {11, 12, 13}

So Uthman is being asked to ensure that there will be no such protests within Islam, and proceeds to do so.

Uthman sent to Hafsa saying, "Send us the manuscripts so that we may copy them in the religious books and return them (the manuscripts) to you." Hafsa sent them to Uthman.

Uthman then said to the three Quraishi men,
"In case you disagree with Zaid bin Thabit on any point in the Koran,
then write it in the voice of Quraish ... ."

The phrase 'write it in the voice of Quraish' means 'record the opinions of the Quraish', that is, of the ruling elite.

They did so, and Uthman ordered that all the other Koranic materials, whether written in fragmentary manuscripts or whole copies, be burnt.

But Zaid bin Thabit adds a Koranic quotation from Allah's Messenger: 'Among the believers are men who are true in their commitment to Allah.'

In other words, the ruling elite edited the Koran (recorded teachings of Mohammed) to replace, override, the stated will of benevolent God, of Allah, that people should have a good life of high quality in this life, with their own ruling-elite-serving indoctrination.

I personally like to think of Zaid bin Thabit's Koranic quotation as recording the will of Allah, saying to Uthman and to those who follow in his footsteps that, regardless of what they are doing, there will always be those who remain true to Allah's (God's) benevolent intent and rules of behaviour (see below).

The names of the participants independently confirm, and thus validate, the meaning of the record:

The meaning of the name 'Anas bin Malik' is

'People'   'son of'   'King'.
Meaning 'People of the King', or 'King's people', or King's men'.

So that 'Narrated by Anas bin Malik' means 'Narrated by the King's people'.

bin Thabit al-Ansari:

of those who firmly follow Mohammed's teachings.

Khuzaima bin Thabit al-Ansari:

'Khuzaima 'of those who firmly follow Mohammed's teachings'

The text found with Khuzaima (one of those who firmly follow Mohammed's teachings) is that 'among the believers are (remain) men who are true in their commitment to Allah.'

Which in effect confirms that while the hadith narrates the distorting editing of the ruling elite, there remain and will remain those 'who are true in their commitment to Allah', that Mohammed's Koran will be re-established after having been distorted in the way described in this hadith. Saying that Mohammed's Koran can be re-established, that the ruling elite's changes can be undone, that the necessary information to do so can be found.

Findings and Conclusions

Hadiths 1A and 2 appear ruling-elite orientated. Their isnads appear essentially similar, appear unlikely and far-fetched to some extent, and this similarity suggests common authorship. <6>

There are other short subsidiary hadith which repeat individual arguments about whether God's revelations (Mohammed's teachings) on the one hand, or the ruling elite's self-serving version on the other hand, should underlie, or be, Muslim belief and practice. These are listed in Appendix 2 'Subsidiary Hadiths (Traditions)' with relevant subheadings giving some indication about what they are arguing about.

We saw that hadith 1 states that the will of benevolent God, of Allah, as taught by the Prophet Mohammed and expressed in the Koran, is that people (believers) should have a good life of high quality in this life.

The author of the second, later, hadith 1A subtly rewrote hadith 1 into a statement of an opposing oppressive ruling-elite policy that people will fall into distress until, obedient and servile, they accept their inferior condition.

Two ways of looking at Islam. On the one hand, the teachings of Mohammed about God's benevolent will, about freedom and equality for all. On the other hand, and opposing the word of Allah, the view of the ruling elite that people are to suffer till they lose their freedom, that people should be obedient and serve willingly without questioning their condition.

Two different traditions about compiling the Koran, in effect about what the Koran should reflect. Namely either God's benevolent concern and intent, or the ruling elite's intent to condition the masses into servile obedience.

And hadith 2 tells us about how Caliph Uthman arranged for an official manuscript of the Koran to be compiled, edited and distributed.

Caliph Uthman was asked to ensure that there would be no protests within Islam against the ruling-elite's version of Islam, and did so. He had an official version of the Koran prepared and ordered the compilers always to prefer the ruling-elite's version of Islam. He then ordered all other Koranic materials to be destroyed.

In other words, the ruling elite edited the Koran (recorded teachings of Mohammed) to modify the stated will of benevolent God, of Allah, that people should have a good life of high quality in this life. Modifying the Koran's teachings by introducing ruling-elite-serving modifications.

Why this bitter struggle between prophet Mohammed and the ruling elite, why did rulers and their establishment persecute the prophet who reveals and teaches the word of Allah, what is it in Allah's revelations (Mohammed's teachings) which the rulers and their establishments hate so much, what was it they modified, bypassed or deleted from Muslim belief and practice?

To answer these questions we next will see in more detail some of the changes which were made (8) and then see in more detail just what Mohammed taught that was so unacceptable to the ruling elite.

We first look at the evidence, at the changes which were made. Some of the Koran's suras (chapters) are marked with 'abbreviated letters' and Part 5 {8} shows how the chapters of the Koran were re-arranged. Part 6 {9} shows that the Koran's chapters with abbreviated letters state Mohammed's teachings of the word of Allah, and separately state what may be added ruling elite's modifications.

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Notes, References and Links

Notes

References and Links

Appendices

Appendix 1

Zaid bin Thabit Compiled the Koran: Different Versions of the Main Tradition

Appendix 2

Subsidiary Hadiths (Traditions)

Zaid bin Thabit Locating Missed Verses

The Ansar Compiled the Koran at Time of Prophet

The Ansar Compiled the Koran at Time of Prophet: Hadiths from Sahih Muslim

Caliph Uthman Ordered the Compilation of an Official Koran Text (Zaid bin Thabit and Khuzaima mentioned)

Caliph Uthman Ordered the Compilation of an Official Koran Text (Only Zaid bin Thabit mentioned)

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