❖ Analysis of Jeffery’s Arguments
➤ 1. Mention of the Companions’ Mushaf
Jeffery claimed that the 15 copies of the Qur’an compiled by the Companions differed from the Mushaf of Uthman رضي الله عنه. However, these differences were primarily related to Qira’at (recitation methods), script variations, or explanatory additions—not in the actual text.
Example:
The Mushaf of Ibn Mas‘ud رضي الله عنه is often cited for allegedly omitting the Mu‘awwidhatayn (the last two surahs), but this was related to his personal recitation and the broader consensus established by the Mushaf of Uthman رضي الله عنه.
➤ 2. Mushaf of the Tabi‘in (Followers)
The differences mentioned in the Mushaf of the Tabi‘in were mostly of a tafsiri (explanatory) nature. For example:
◈ In the Mushaf of Aisha رضي الله عنها, “Salat al-‘Asr” was mentioned as an explanatory clarification, which was later counted as a Qira’at.
➤ 3. The Importance of the Uthmani Script (Rasm ‘Uthmani)
Jeffery overlooked the fact that during the era of Uthman رضي الله عنه, the Qur’an was compiled by consensus into a single Mushaf, known as the Rasm ‘Uthmani. This Mushaf was then distributed throughout all Islamic regions, and any divergent copies were eliminated. This established a consensus (ijma‘) that is the foundation of the preservation of the Qur’anic text.
➤ 4. Issues with the Authenticity of the Narrations
Many of the narrations upon which Arthur Jeffery based his research are weak, disconnected, or unreliable. For instance:
◈ Many narrations related to the Mushafs of Ibn Mas‘ud and Ubayy bin Ka‘b رضي الله عنهما are weak.
◈ The attributions of the Mushafs of the Tabi‘in are often unclear and unverified.
✔ Scholarly Response
1. Reality of the Differences
Differences in the Qur’an do not refer to changes in the core text or its meanings. These differences fall into the following categories:
➤ Qira’at Variations:
Such as the recitation of “Mālik Yawm ad-Dīn” and “Malik Yawm ad-Dīn.”
➤ Explanatory Additions:
Some Companions included clarifying notes in their personal copies, like adding “Wa Salat al-‘Asr.”
2. Consensus on the Uthmani Mushaf
During the era of Uthman رضي الله عنه, all the Companions agreed upon the Rasm ‘Uthmani. Copies that differed were destroyed, and the Uthmani Mushaf became the standard. This consensus is a clear sign of the preservation of the Qur’an’s text.
3. The Nature of the Companions’ Mushafs
The Mushafs of some Companions contained personal notes used to teach their students. These copies were not meant to challenge the authenticity of the Qur’an or oppose the official version.
❖ Academic Standards of Arthur Jeffery
Moral and Scholarly Issues:
◈ Jeffery’s research was driven by prejudice, aiming to portray the Qur’an as a human creation rather than divine revelation.
◈ He made personal additions to various narrations or altered titles, which cannot be substantiated in Kitab al-Masahif.
Violation of Research Principles:
◈ The differences Jeffery cited were mainly based on weak or fabricated narrations.
◈ He relied on the concept of “tahrif” (distortion) to validate his assumptions.
✔ Conclusion
The Preservation of the Qur’an:
Allah سبحانه وتعالى Himself has promised to preserve the Qur’an:
"اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰفِظُوْنَ"
(Indeed, it is We who have sent down the Reminder (Qur’an), and indeed, We will be its guardian.)
(Surah al-Hijr: 9)
Rebuttal of Jeffery’s Objections:
◈ Differences in Qira’at do not imply differences in the text.
◈ Using weak and disconnected narrations as evidence is an unscientific approach.
◈ The consensus on the Uthmani Mushaf is strong proof of the unity of the Qur’anic text.
