Eminence and Contributions of the Companions in the Development and Teaching of the Qur’ān in the First Hijri Century

1. Introduction

The Noble Qur'ān is a sacred scripture of the Islamic community that has been preserved in terms of its recitation and content since it was revealed 1400 years ago to the Prophet Muḥammad. Discussing the facts and history behind the development of the Qur'ānic revelation indirectly involves various circumstances and the early Islamic era, both before and after the death of the Prophet. The journey of divine revelation began with the first five verses of surah al-'Alaq, which were revealed to the Prophet during the early days of his prophethood. This great revelation continued over a span of 23 years. However, after Prophet left this temporal world, significant historical events unfolded that somewhat changed the landscape, political environment, and propagation of the Islam era. These events were influenced by the challenging and tumultuous circumstances of the time. As a result, the successors of the Prophet (known as al-Khulafā' al-Rāshidīn) had to make significant efforts and decisions in gathering and re-writing the verses of the Qur'ān. This was done to ensure the preservation of the Qur'ān's recitation and written form as a guide for the Muslim community. The remarkable contributions and dedication of the companions (ṣaḥābah) of the Prophet in the development of the Qur'ān, particularly during the first two Hijri centuries, need to be explored and presented to the Muslim community. This is essential to ensure that their stories and contributions continue to be emulated and cherished by the future generations.

2.  Development of the Qur'ān during the Era of Revelation (610 CE (Pre-Hijri) – 632 CE/11 Hijri)

The revelation of the Qur'ān during the time of the Prophet Muḥammad took place in stages while he was in Mecca and Medina. However, it is important to note that all the verses of the Noble Qur'ān were recited and taught to the Prophet by the Angel Gabriel in accordance with seven different modes of recitation (known as sab'ah aḥruf),¹ as elucidated in a well-known hadīth: Meaning: From Ibn 'Abbās, The Messenger of Allah said: "Gabriel recited to me one ḥarf (style), so I recited it, and then I requested him to increase it, and he increased it until it became seven aḥruf (styles)."²

The revelation of the Qur'ān was not a one-time event but occurred progressively, addressing various situations, challenges, and needs of the Muslim community. The Prophet received revelations through Angel Gabriel over the course of his prophethood, with each revelation serving as guidance, laws, moral teachings, and spiritual enlightenment for the believers. These revelations were not only recited but also memorized and practiced by the companions of the Prophet, ensuring their accurate transmission and preservation for future generations. This gradual and guided process of revelation allowed the Qur'ān to address a wide range of matters relevant to the changing circumstances of the early Muslim community.

After that, the companions (ṣaḥābah)³ began to learn and memorize the verses of the Qur'ān through mushāfahah (learning from the oral recitation of a teacher) according to the seven aḥruf. However, not all of the companions learned and recited all seven aḥruf. Some of them recited with only one ḥarf, while others recited with two or more. Nevertheless, when the Prophet received revelations from Allah, he memorized the entirety of them, conveyed them to his followers, and instructed the scribes of revelation (kuttāb al-Waḥi) appointed by him to transcribe the verses. Among the materials used for writing the Qur'ān during that time were:

1. Al-'Asab: Date palm fibres/leaves
2. Al-Likhāf: Flat pieces of stone
3. Al-Riqā': Skins and leaves
4. Qaṭ' al-Adīm: Pieces of skin
5. 'Iẓām al-Aktāf: Bones from the shoulders of animals

After the appointment of the scribes of revelation, they began to write and transcribe the verses of the Qur'ān in stages and it was not compiled specifically in one place. This was because the Prophet Muḥammad did not command its compilation instead, he emphasized that the companions should memorise and write it down. The focus of the compilation was more on preserving and sanctifying the Qur'ān from being lost, forgotten, or subjected to any form of distortion. Al-Khaṭṭābi explained that one of the reasons why the verses of the Qur'ān were not collected into a single manuscript (or muṣḥaf)⁴ during the time of the Prophet was due to the ongoing process of abrogation (nasakh) and abrogated (mansūkh) verses.⁵ Therefore, if the Qur'ān verses were compiled into a single manuscript, it would have caused confusion and ambiguity between the verses that were still valid and those that had been abrogated.⁶ The collection of the Qur'ān during the time of the Prophet Muḥammad and the Era of Revelation can be understood in the following mentioned aspects.

2.1. Memorisation of the Qur'ān

The Prophet Muḥammad memorised the entire Qur'ān by heart according to the seven aḥruf. This practice was followed by most of his companions, including the Muhājirīn (emigrant) companions and the four Khulafā' al-Rāshidīn. Among them were Ṭalḥah ibn 'Ubaydillāh, Ḥudhayfah al-Yamān, Abū Hurayrah, 'Abdullāh ibn 'Umar, 'Abdullāh ibn 'Abbās, and many others. Among the Ansār (helpers) companions were Zayd ibn Thābit, Ubay ibn Ka'ab, Muādh ibn Jabal, Abū al-Dardā', and others.

2.2. Process of Writing the Qur'ān

The process of writing and transcribing the verses of the Qur'ān was carried out directly in the presence of Prophet Muḥammad. This process continued until all the verses of the Qur'ān had been transcribed and written down before his death at the age of 63.

3.  Compilation of the Qur'ān during the Reign of Abū Bakr al-Ṣiddīq (632 CE/11 Hijri – 634 CE/13 Hijri)

During the time of the first caliph of Islam after the demise of the Prophet Muḥammad, Abū Bakr al-Ṣiddīq (RA), the verses of the Noble Qur'ān that had been written during the time of the Prophet were gathered in one place. They were then rearranged according to the order of their respective surahs based on the instructions given by the Prophet before his passing. The narration related to the contributions of the companions towards the compilation of the Qur'ān mentioned in the books of hadith are:

1. Ibn Zubair said, "I said to 'Uthmān: This verse in surah al-Baqarah (verse 240), another verse has abrogated it. Why do you write it? He replied: Leave it, O son of my brother. I will not change anything from its place."⁷
2. 'Umar said: "I did not ask the Messenger of Allah about anything more than I asked him about al-Kalālah (a specific inheritance issue). He stabbed me with his finger in my chest and said: The verse of the summer at the end of surah al-Nisā' is sufficient for you."⁸
3. 'Uthmān said: "Verily, the Messenger of Allah was visited by events that led to the revelation of surahs with several verses. And whenever something was revealed to him, he would call someone who was writing for him and say: Place this in the surah where such and such is mentioned."⁹

However, the suggestion to compile the Qur'ān was initially put forth by 'Umar ibn al-Khaṭṭāb after he observed that many of the companions who were memorisers of the Qur'ān had been martyred in the battle of al-Yamāmah.¹⁰ When the suggestion by 'Umar ibn al-Khaṭṭāb was proposed, Khalīfah Abū Bakr al-Ṣiddīq at that time hesitated to accept the opinion. This was because the practice of compiling the Qur'ān had not been practiced during the tenure of the Prophet Muḥammad. Moreover, Khalīfah Abū Bakr al-Ṣiddīq was well-known for his utmost devotion to the Prophet and he would not engage in any action that was not sanctioned by the Prophet's teachings. However, after receiving a clear and sincere explanation from 'Umar ibn al-Khaṭṭāb, Abū Bakr al-Ṣiddīq accepted the proposal with an open heart. This change of heart can be observed in this narration: "Umar said, "By Allah, this matter is good. So, Umar continued to persuade me until Allah, the Exalted and Almighty opened my heart to the matter, and I saw it just as Umar saw it."¹¹

After that, Khalīfah Abū Bakr al-Ṣiddīq chose Zayd ibn Thābit, who was one of the scribes of revelation during the time of the Prophet Muḥammad, to gather the verses of the Qur'ān in one place. Due to the following qualities and attributes Khalīfah Abū Bakr al-Ṣiddīq selected him for this task.

His young age had endowed him with the strength to bear the responsibility of this significant task.

1. His intellectual capacity for critical thinking and ability to devise strategies for the recollection of the Qur'ān.
2. He was trustworthy (thiqah) and possessed noble character and personality traits.
3. He was one of the scribes of the revelations of Prophet Muḥammad during the period of revelation.

Khalīfah Abū Bakr al-Ṣiddīq himself said to Zayd ibn Thābit that: "Abū Bakr said to Zayd ibn Thābit: "Indeed, you are a young man with intellect, and we do not suspect you. You used to write the revelation for the Messenger of Allah, so search for the Qur'ān and gather it."¹² Upon receiving the responsibility, Zayd ibn Thābit established guidelines for the process of collecting the Qur'ān as: The verse must be confirmed by the testimony of two companions; The verse must have been written during the time of the Prophet Muḥammad; The verse should not be abrogated (mansūkh) in the final recitation (known as al-'Arḍah al-Akhīrah).¹³ These guidelines were followed to ensure the accuracy and authenticity of the collected verses.

Therefore, behind the historical fact of the compilation of the Qur'ān during the rule of Khalīfah Abū Bakr al-Ṣiddīq, there were hidden secrets and wisdom intended by the companions for the preservation of the Qur'ān in terms of both memorisation and writing and to prevent deviation and loss in the future. The practice of the companions in this matter was not misguided or an innovation. Although, their way did not pertain to the matters of religious law (fiqh) but it was based on the method of writing and compilation. Subsequently, it also did not involve introducing something new to the religion as the same method of writing and compilation was also carried out during the lifetime of Prophet Muḥammad.¹⁴

After the sacred verses of the Qur'ān were collected in one place, Khalīfah Abū Bakr al-Ṣiddīq preserved and safeguarded them throughout his rule as the leader of the Islamic community. During that period, the Qur'ān was written on individual sheets known as ṣuhuf¹⁵ (compilations of sheets containing the verses of the Qur'ān from the time of revelation which were gathered again). After his death, these sheets of the Qur'ān were then preserved by the second caliph of the Muslim community, Amīr al-Mu'minīn 'Umar ibn al-Khaṭṭāb. Following 'Umar's demise, they were handed over to his daughter Hafṣah bint 'Umar who was one of the wives of Prophet Muḥammad and she took care of them for a certain period of time.¹⁶

4.  Collection and Compilation of the Qur'ān during the Rule of 'Uthmān ibn 'Affān (644 CE/23 Hijri – 656 CE/35 Hijri)

After the death of Prophet Muḥammad, his companions dispersed and migrated to various regions in order to continue spreading the message of Islam to humanity. The generation that came after the companions, known as the tābi'īn,¹⁷ learned the recitation of the Qur'ān with either one specific reading (ḥarf) or more, based on the teachings of their teachers and the companions. Among the well-known companions who taught and spread the recitation of the Qur'ān were Ubay ibn Ka'ab in the region of Shām, 'Abdullāh ibn Mas'ūd in the region of Kūfah, and Abū Mūsā al-Ash'ari in other regions.¹⁸

As a result of the variation in the recitation methods (mushāfahah) taught by the companions to the Muslim populations in their respective regions, noticeable differences in recitation emerged among the Muslim community at that time. Some claimed that their recitation was the most accurate, while others argued that the recitation of Muslims from other regions was incorrect, and so on. This situation led to differences in the recitation practices among Muslims. In response to this, the Islamic government or caliphate of that time, under the leadership of 'Uthmān ibn 'Affān, directed several companions to collect all the existing copies of the Qur'ān and recitations. The aim was to prevent further divisions among the Muslim community and ensure the unity of the Ummah.¹⁹

The process of collecting and reproducing the Qur'ān was carried out by Zayd ibn Thābit (d. 45 AH), following the directive of Caliph 'Uthmān ibn 'Affān. Zayd ibn Thābit was entrusted with this responsibility and was assisted by three other companions from the Quraysh tribe, namely 'Abdullāh ibn al-Zubayr (d. 73 AH), Sa'īd ibn al-'Āṣ (d. 59 AH) and 'Abd al-Raḥmān ibn al-Ḥārith ibn Hishām (d. 43 AH). Caliph 'Uthmān ibn 'Affān then provided guidelines to the four of them as: "When any of you (the three Quraysh companions) have a difference of opinion with Zayd ibn Thābit regarding any part of the Qur'ān, you should write it in the dialect of the Quraysh, as indeed the Qur'ān was revealed in their dialect."²⁰ Historical records showed that there were several factors that led to the re-compilation of the musḥaf during the time of Caliph 'Uthmān ibn 'Affān. Some of these factors are discussed below.

4.1. Differences in Recitation among the Muslim Ummah

As narrated by al-Bukhāri in his ṣaḥīḥ collection, one day a companion named Ḥudhayfah al-Yamān went to meet Khalīfah 'Uthmān ibn 'Affān after returning from the battles of Armaniyyah and Azerbaijan. Ḥudhayfah al-Yamān noticed significant variations in the recitation of the Qur'ān among the Muslim population. He then suggested to the khalīfah that, "O leader of the believers, address this matter before the people differ in their recitation of the Qur'ān just as it happened with the Jews and Christians." Consequently, Khalīfah 'Uthmān ibn 'Affān promptly sent a letter to Umm al-Mu'minīn Ḥafṣah bint 'Umar, which stated that, "hand over to us the ṣuḥuf so that we can rewrite it in a muṣḥaf. Then we will return it to you."²¹

Afterwards, Umm al-Mu'minīn Ḥafṣah bint 'Umar sent the ṣuḥuf that she had to the khalīfah to be transcribed as entrusted to the four companions. They then rewrote the content of the ṣuḥuf into a muṣḥaf and handed it over to Khalīfah 'Uthmān ibn 'Affān, who subsequently dispatched it to the various Islamic regions of that time. These regions included major areas such as Makkah al-Mukarramah, al-Madīnah al-Munawwarah, al-Kūfah, al-Baṣrah, al-Shām, and al-Yaman. The original ṣuḥuf were returned to Umm al-Mu'minīn Ḥafṣah binti 'Umar, and the khalīfah ordered that any existing muṣḥaf, apart from the one sent, should be burned.²²

4.2. Variation in Recitation Taught by Different Teachers (Companions)

As a result of learning the recitation of the Qur'ān directly from the Prophet Muḥammad according to the aḥruf, the companions taught the tābi'īn and the Muslim community of that time based on what they had learned. As generations passed, the number of those well-versed in the Qur'ān increased and they recited the Qur'ān with various qirā'āt (recitation styles).²³ Over the time, the next generations claimed that their recitation was more fluent and accurate as compared to the other practiced recitations.

Ibn Jarīr al-Ṭabari (d. 310 Hijri) narrated this phenomenon in his book of tafsīr that during the time of Khalīfah 'Uthmān ibn 'Affān, one teacher would teach the recitation of the Qur'ān to his students according to the recitation of a particular ṣaḥābah, while another would teach based on the recitation of another ṣaḥābah. ²⁴ Abū Ayyūb also mentioned that some individuals went too far in declaring other Muslims as disbelievers due to the differences in recitation of the Qur'ān. This news reached the khalīfah, and he delivered a sermon and said, "you are differing with me regarding it (the recitation of the Qur'ān). Whoever distances themselves from me among the inhabitants of al-Amṣār (Islamic lands or states of that time) is among the worst of disagreements and mistakes. O companions of Muḥammad, come together and appoint an imām (leader) among the people." ²⁵

Figure 1. Distribution of the recopied Muṣḥaf al-Qur'ān to Islamic territories during the Era of 'Uthmān ibn 'Affān (644 CE/23 Hijri – 656 CE/35 Hijri). Source: The Collection of Aṭālīs al-Maghlūth

4.3. Several Writings of the Special Muṣḥaf

The third reason is that some of the companions wrote their own muṣḥaf (for their own recitation), which contained the seven aḥruf revealed to the Prophet Muḥammad. Additionally, there were many muṣḥaf that included aḥruf that had been abrogated during the period of al-'Arḍah al-Akhīrah and they did not erase their writings or the explanatory verses they added to the Noble Qur'ān based on what they had heard from the Prophet's explanations. However, the companions were indeed aware of the distinction between the Qur'ānic verses and the explanatory verses. The existence of these muṣḥaf led to the differences of opinion among the Muslim community regarding the recitation of the Qur'ān during the reign of Khalīfah 'Uthmān ibn 'Affān.

Some examples of the muṣḥaf written by the companions with the intention of explaining the meaning of the Qur'ānic verses are:

1. Muṣḥaf Ubay ibn Ka'ab
2. Muṣḥaf 'Abdillāh ibn Mas'ūd
3. Muṣḥaf Abī Mūsā al-Ash'ariy
4. Muṣḥaf al-Miqdād ibn 'Amr
5. Muṣḥaf 'Āishah bint Abī Bakr
6. Muṣḥaf Ḥafṣah bint 'Umar

Figure 2. Oldest Manuscript of the Qur'ān at the University of Birmingham, UK. Source: The Birmingham Qur'ān: Its Journey from the Islamic Heartlands ²⁶

5. Eminence of the Companions in Teaching the Qur'ān

The noble Companions indeed embraced the love for the Qur'ān and its study. It is not surprising that they dedicated their efforts and time to learning and teaching the holy book and excelled in this field and demonstrated their expertise too. Moreover, they took responsibility for spreading the da'wah and Qur'ān by teaching the followers (tabi'in) and transmitting the Qur'ānic recitations from one generation to the next. ²⁷ The Prophet praised some of them and guided the Ummah to learn from them. The Prophet said about 'Abdullāh ibn Mas'ūd (passed away in 32 Hijri) that, "Whoever wants to recite the Qur'ān as fresh as it was revealed, then let him recite it according to the recitation of Ibn Umm 'Abd.²⁸

When the Prophet heard the recitation of Abū Mūsā al-Ash'ariy (d. 44 AH) he said, "O Abū Mūsā, you have been given a flute from the flutes of the family of David.²⁹ He also guided his companions to learn from the four prominent companions in these words, "take the Qur'ān from four (companions): 'Abdullāh ibn Mas'ūd, Sālim, Mu'ādh ibn Jabal, and Ubay ibn Ka'ab." ³⁰

Based on the findings, there are a few prominent companions who were known for their rhythmic and proficient recitation of the Qur'ān. They marked their names in history for using an inductive approach through their narrations of the Qur'ānic letters or their explicit declaration of their recitation. The prominence of these companions in the Qur'an is also supported by the statements of the two Imams, al-Dhahabi (d. 748 AH) and Ibn al-Jazari (d. 833 AH).

In general, the scholars of the past divided the reciters among the companions into two categories (ṭabaqatayn). The first category (al-Ṭabaqah al-Ūlā) consisted of those who recited the Qur'ān directly to the Prophet Muḥammad. They were seven honorable companions, as mentioned by al-Dhahabi in his book Ma'rifah al-Qurrā' al-Kibār, namely 'Uthmān ibn 'Affān, 'Aliy ibn Abī Ṭālib, Ubay ibn Ka'ab, 'Abdullāh ibn Mas'ūd, Zayd ibn Thābit, Abū Mūsā al-Ash'ari and Abū al-Dardā.' The reciters of the second category (al-Ṭabaqah al-Thāniya) were the ones who presented the Qur'ān to some of those mentioned before them. Al-Dhahabi mentioned three companions in this regard, and they were, Abū Hurayrah, 'Abdullāh ibn 'Abbās and 'Abdullāh ibn al-Sāib, and the rest were from the tabī'īn (followers of the companions).³¹

Al-Dhahabi did not translate anyone other than these ten companions due to the lack of connected chains of narrators (Asānīd al-Qurrā') at that time. The chains of narrators that exist today have additions to those ten prominent individuals but they haven't all been connected to them. Despite that, the reciters during the time of the companions were more numerous and diverse than those present today.

The following are some of the prominent figures among the companions who played a significant role in the dissemination and teaching of the Qur'ān during the 1^st Hijri century, in chronological order of their passing.

1. Muṣ'ab ibn 'Umayr ( 3AH), Ibn al-Jazari said: "Al-Ḥāfiẓ Mughlaṭay said: He was the first one to be called the muqri' ³² when the Prophet sent him to teach the tribes of Aws and Khazraj the Qur'ān in the First 'Aqabah." ³³
2. Sālim Mawlā Abī Ḥudhayfah ( 12 AH), Ibn al-Jazari said: "Narrations about him (reciting the Qur'ān) are found in the letters of the Qur'ān. The Prophet (PBUH) said: Take the Qur'ān from four people: 'Abdullāh ibn Mas'ūd, Ubay ibn Ka'ab, Mu'ādh ibn Jabal and Sālim Mawlā Abī Ḥudhayfah." ³⁴
3. Abū Bakr al-Ṣiddīq ( 13 AH), Ibn al-Jazarisaid: "Al-Dāni mentioned him and said: The narration about him has been mentioned regarding the letters of the Qur'ān. I said: He was the first to compile the Qur'ān into a muṣḥaf (codex) and indicated its compilation, and this is well-known. Our Shaykh, Abū al-Faḍl Ismā'īl ibn Kathīr, informed me of his statement more than once. We had a discussion about the memorisation of the Qur'ān, and he said: "I have no doubt that he recited the Qur'ān." Then he said: "I have seen the text from Abū al-Ḥasan al-Ash'ari about his memorisation of the Qur'ān and he provided evidence for it that cannot be refuted."³⁵ Then Ibn al-Jazari elaborated further in explaining that.
4. Mu'ādh ibn Jabal ( 18 AH), Ibn al-Jazari said: "One of those who memorised the Qur'ān during the time of the Prophet (peace be upon him) and his narration is found in the letters of the Qur'ān. He was the one to whom the Prophet referred by saying: Take the Qur'ān from four: 'Abdullāh ibn Mas'ūd, Sālim, Mu'ādh ibn Jabal and Ubay ibn Ka'ab." ³⁶
5. Umm Waraqah bint 'Abdillāh ibn al-Ḥārith (Ibn Kathīr narrated that Umm Waraqah was killed during the caliphate of 'Umar ibn al-Khaṭṭāb by her own slave and maid).³⁷ Al-Suyūṭi mentioned her in his book, al-Itqān fī 'Ulūm al-Qur'ān: "I have succeeded in finding a woman from the companions who had memorized the Qur'ān and no one else who spoke on the matter disputes this."³⁸
6. 'Umar ibn al-Khaṭṭāb ( 23 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted. Abū al-'Āliyah al-Riyāḥi said: I recited the Qur'ān to 'Umar four times."³⁹
7. Abū al-Dardā,' 'Uwaymir ibn Zayd ( 32 AH), Ibn al-Jazari said: "And one of those who compiled and memorised the Qur'ān during the time of the Prophet (PBUH) without any dispute. 'Abdullāh ibn 'Āmir al-Yaḥṣabi presented the Qur'ān to him as what was confirmed by al-Dāni (d. 444 AH) and narrated by a group of scholars and also his wife Umm al-Dardā' al-Ṣughrā confirmed it. Khālid ibn Sa'ad, Rāshid ibn Sa'ad, and Khālid ibn Ma'dān also presented the Qur'ān to him."⁴⁰
8. 'Abdullāh ibn Mas'ūd ( 32 AH), Ibn al-Jazari said: "One of the early converts, companions of Badr, and prominent scholars among the companions, he embraced Islam before 'Umar. He presented the Qur'ān to the Prophet and it was also presented to him by al-Aswad, Tamīm ibn ḥadhlam, Ḥārith ibn Qays, Zirr ibn Ḥubaysh, 'Ubayd ibn Qays, 'Ubayd ibn Naḍlah, 'Alqamah, 'Ubaydah al-Salmāniy, 'Amr ibn Shuraḥbīl, Abū 'Abd al-Raḥmān al-Sulamiy, Abū 'Amr al-Shaybāniy, Zayd ibn Wahb and Masruq. He was one of those who conveyed the Qur'ān extensively from the Messenger of Allah." ⁴¹
9. Ubay ibn Ka'ab ( 35 AH), Al-Dhahabi said: "He taught the Ummah, presenting the Qur'ān to the Prophet and taking the recitation from him were Ibn 'Abbās, Abū Hurayrah, 'Abdullāh ibn al-Sā'ib, 'Abdullāh ibn 'Ayyāsh ibn Abī Rabī'ah and Abū 'Abd al-Raḥmān al-Sulami." ⁴² Ibn al-Jazari praised him: "The master of reciters by merit and the one who recited to this Ummah extensively, he recited the mighty Qur'ān to the Prophet and the Prophet recited parts of the Qur'ān to him for guidance and instruction. The Qur'ān was recited to him by the companions; Ibn 'Abbās and Abū Hurayrah as well as 'Abdullāh ibn al-Sā'ib. Among the tābi'īn (followers of companions), it was recited to him by 'Abdullāh ibn 'Ayyāsh ibn Abī Rabī'ah, 'Abdullāh ibn Ḥabīb, Abū 'Abd al-Raḥmān al-Sulamiy, and Abū al-'Āliyah al-Riyāḥiy." ⁴³
10. Hudhayfah ibn al-Yamān ( 35AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted."⁴⁴
11. Wāthilah ibn al-As'qa' al-Laythiy ( 35 AH), Ibn al-Jazari said: "He learned the recitation from the Prophet Muḥammad. Yaḥyā ibn al-Ḥārith al-Dhimāri recited to him based on the consensus (of scholars) and Ibrāhīm ibn Abī 'Ablah took from him." ⁴⁵
12. 'Uthmān ibn 'Affān ( 35 AH), Ibn al-Jazari said: "And he was one of those who memorized the Qur'ān during the time of the Messenger of Allah) and it was presented to him. The Qur'ān was presented to him by al-Mughīrah ibn Abī Shihāb al-Makhzūmiy, Abū 'Abd al-Raḥmān al-Sulamiy, Zirr ibn Ḥubaysh, Abū al-Aswad al-Du'aliy and it is also said that it was presented to him by 'Abdullāh ibn 'Amr, as mentioned by al-Walīd ibn Muslim from Yaḥyā ibn al-Ḥārith." ⁴⁶
13. Ṭalḥah ibn 'Ubaydillāh al-Qurashiy ( 36 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted."⁴⁷
14. 'Aliy ibn Abī Ṭālib ( 40 AH), Ibn al-Jazari said: "We have narrated from Abū 'Abd al-Raḥmān al-Sulami that he said: "I have not seen anyone more knowledgeable in reciting the book of Allah the Exalted, than 'Ali." He also said: "I have not seen anyone more eloquent in reciting the Qur'ān before the Prophet than 'Ali. He was one of those who memorized it completely, without a doubt. Abū 'Abd al-Raḥmān al-Sulami, Abū al-Aswad al-Du'ali and ''Abd al-Raḥmān ibn Abī Laylā recited the Qur'ān to him." ⁴⁸
15. Umm al-Mu'minīn, Ḥafṣah bint 'Umar ( 41 AH), Al-Bukhāri and Muslim have quoted hadith from Ḥafṣah bint 'Umar, reaching up to 60 narrations.⁴⁹ But neither al-Dhahabi nor Ibn al-Jazari translated her in their books about reciters among the female companions. The early manuscripts were with her, Ḥafṣah, after the death of her father, 'Umar ibn al-Khaṭṭāb. Ibn Abī Dāwūd also mentioned that Hafsah had a manuscript. ⁵⁰
16. Abū Mūsā al-Ash'ariy, 'Abdullāh ibn Qays ( 44 AH), Ibn al-Jazarisaid: "He memorised the Qur'ān and presented it to the Prophet. The Qur'ān was presented to him by Ḥiṭṭān ibn 'Abdullāh al-Raqāshiy, Abū Rajā' al-'Aṭāridiy and Abū Shaykh al-Hanā'i."⁵¹ And al-Dhahabi also said: "And even if the duration of his companionship with the Prophet was short, he was certainly among the distinguished companions. He had one of the most pleasant voices. The Prophet heard his recitation and said: "Indeed, this person has been granted a flute from the flutes of the family of David."⁵²
17. Zayd ibn Thābit ( 45 AH), Ibn al-Jazari said: "The scribe and writer of the Prophet and his trusted secretary for revelation. He was one of those who collected the Qur'ān during his time from the Anṣār. He is the one who wrote it in the manuscript for Abū Bakr al-Ṣiddīq and then for 'Uthmān when he prepared it to be sent to different regions... He recited the Qur'ān to the Prophet. Among the companions who recited it to him were Abū Hurayrah and Ibn 'Abbās. Among the tābi'īn who recited it to him were Abū 'Abd al-Raḥmān al-Sulami and Abū al-'Āliyah al-Riyāḥi. It is said that Abū Ja'far also recited it to him." ⁵³
18. Sa'ad ibn Abī Waqāṣ ( 51 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted."⁵⁴
19. Abū Hurayrah, 'Abd al-Raḥmān ibn Ṣakhr ( 57 AH), Ibn al-Jazari said: "And he learned the Qur'ān by heart from Ubay ibn Ka'ab and Sibṭ al-Khayyāṭ mentioned that a group of our Baghdad scholars narrated that al-A'raj recited to Abū Hurayrah and Abū Hurayrah recited to the Prophet. I said: the well-known opinion is that he recited to Ubay ibn Ka'ab. 'Abd al-Raḥmān ibn Hurmuz al-A'raj and Abū Ja'far also presented the Qur'ān to him."⁵⁵
20. 'Amr ibn al-'Āṣ ( 58 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted."⁵⁶
21. Umm al-Mu'minīn, 'Āishah bint Abī Bakr ( 58 AH), One of the wives of the Prophet who narrated many ḥadīth related to the women's jurisprudence and became a reference among the female companions. Ibn Abī Dāwūd mentioned that 'Āishah had a manuscript. ⁵⁷
22. Majma' ibn Jāriyah ibn 'Āmir al-'Aṭṭāf al-Anṣāri (passed away during the reign of Mu'āwiyah), Ibn al-Jazari said: "One of those who compiled the Qur'ān during the time of the Messenger of Al-Dāni said: The narration about his recitation in various letters of the Qur'ān has been transmitted."⁵⁸
23. Mu'āwiyah ibn Abī Sufyān ( 60 AH), Ibn al-Jazari said: "Al-Dāni said: The narration about his recitation in various letters of the Qur'ān has been transmitted."⁵⁹
24. Al-Husayn ibn 'Aliy ibn Abī ṭālib ( 61 AH), Ibn al-Jazari said: "And the leader of the youth of the people of Paradise. He was recited upon by his father and by Abū 'Abd al-Raḥmān al-Sulamiy and his son 'Aliy recited upon him." ⁶⁰
25. Umm al-Mu'minīn, Umm Salamah (Islamic historians have differing views regarding the date of her death, some of them dated it in 61 AH). Ibn Abī Dāwūd also mentioned that Umm Salamah had a manuscript. Indeed, al-Sakhāwiy mentioned both of them (Ḥafṣah and Umm Salamah) in the context of the reciters of female companions. He then stated: "We know that some of those we mentioned excelled in recitation, surpassing others in virtue, and their dedication to Islam. We have designated them with the title based on their merits in recitation and we have included anyone who was described with a recitation and had something narrated about it, even if it was minimal. On the other hand, we refrained from mentioning those about whom we have no information regarding their recitation, even if they were knowledgeable and guided leaders in religion."⁶¹
26. 'Abdullāh ibn 'Abbās ( 68 AH), Ibn al-Jazari said: "He memorised the muḥkam^62] (clear and unambiguous) parts during the time of the Prophet, then the entire Qur'ān was presented to Ubay ibn Ka'ab and Zayd ibn Thābit. It is also said that he recited it to 'Aliy ibn Abi Ṭālib (RA). The Qur'ān was presented to him by his Mawlā Dirbās, Sa'īd ibn Jubayr, Sulaymān, 'Ikrimah ibn Khālid, and Abū Ja'far Yazīd ibn al-Qa'qā'." ⁶³
27. 'Abdullāh ibn 'Amr ibn al-'Āṣ ( 69 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted. He was one of those who memorized the great Qur'ān during the lifetime of the Prophet (PBUH). He increased his recitation in three days and the Prophetsaid: No man will understand it who recites it in less than three days."⁶⁴
28. Abū Zayd, Qays ibn al-Sakan ( 70 AH), Ibn al-Jazari said: "One of those who memorized the Qur'ān during the time of the Prophet as narrated in the authentic ḥadīth by Anas ibn Malik, who said: "Four companions compiled the Qur'ān during the time of the Messenger of Allah: Mu'ādh ibn Jabal, Zayd ibn Thābit, Abū Zayd, and Ubay ibn Ka'ab."⁶⁵
29. 'Abdullāh ibn al-Sāib ( 70 AH), Ibn al-Jazari said: "The reciter of the people of Mecca. He narrated the recitation from Ubay ibn Ka'ab and 'Umar ibn al-Khaṭṭāb. The recitation was presented to him by Mujāhid ibn Jabr and 'Abdullāh ibn Kathīr, as what was transmitted by al-Dāniy and others." ⁶⁶
30. 'Abdullāh ibn al-Zubayr ( 73 AH), Ibn al-Jazari said: "Al-Dāni said: The narration about his recitation in various letters of the Qur'ān has been transmitted. Ibn 'Abbās said: And he has been mentioned since ancient times in Islam as a reciter of the Qur'ān."⁶⁷
31. 'Abdullāh ibn 'Umar ( 73 AH), Ibn al-Jazari said: "The narration about his recitation in various letters of the Qur'ān has been transmitted. Mālik narrated that it reached him that 'Abdullāh ibn 'Umār spent eight years to learn surah al-Baqarah."⁶⁸
32. Anas ibn Malik ( 91 AH), Ibn al-Jazari said: "The companion of the Prophet and his servant, he narrated the recitation from him through listening. The narration about his recitation in various letters of the Qur'ān has been transmitted. He was recited upon by Qatādah and Muḥammad ibn Muslim al-Zuhri." ⁶⁹

6. Conclusion

The transmission of the Qur'ān from the Era of Revelation to the present technological age did not occur abruptly. All of the early Muslim generations, including the companions from both male and female sahabas, played a significant role in ensuring the preservation of the Qur'ānic verses in terms of memorisation and writing for the future generations. The presentation of historical facts related to the development of the Qur'ān in the early 1st Hijri century proves that significant conflicts emerged within the Muslim community after the demise of the Prophet Muḥammad, such as wars against apostates and divisions in the recitation of the Qur'ān, thus leading to the necessity of new interpretations (ijtihād). Due to the substantial contributions of the involved companions, this study identifies no less than 30 prominent companions who emerged as revered experts and instructors of the Qur'ān during the 1st Hijri century.