When Was the Quran Written and Who Compiled It?

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When Was the Quran Written? One of the most intriguing questions about the Quran is its timeline of documentation: When was the Quran written? The Quran, regarded as the eternal miracle of Allah’s final prophet, Prophet Muhammad (peace be upon him), holds a revered place in the hearts of Muslims worldwide. Its revelation process is as remarkable as its content.

The Quran was revealed to Prophet Muhammad in two distinct manners. First, it was revealed gradually over 23 years, beginning from the commencement of his prophethood at the age of 40 until shortly before his passing at the age of 63. This gradual revelation corresponded with significant events in the Prophet’s life, providing guidance and rulings tailored to specific situations. Second, according to some Islamic traditions, the Quran was revealed entirely and simultaneously on the blessed Laylat al-Qadr (Night of Decree) to the Preserved Tablet (al-Lawh al-Mahfuz), before being sent down incrementally to the Prophet.

This dual revelation raises a critical question: When was the Quran written down as a complete book? While the Quran was primarily memorized and recited during the Prophet’s lifetime, portions were also inscribed on available materials like palm leaves, bones, and parchment. After the Prophet's passing, his companions undertook a monumental effort to compile the Quran into a unified text, ensuring its preservation for future generations.

In this article on inshallahmeaning.com, we will delve into the historical context, the stages of the Quran's documentation, and the meticulous measures taken to preserve its authenticity. Join us as we explore the remarkable journey of the Quran from revelation to written form.

When Was the Quran Written? 

The Quran, regarded as the ultimate and eternal miracle of Prophet Muhammad (peace be upon him), holds a unique and unparalleled place in Islam. It is not only a book of divine guidance but also a historical treasure that has been meticulously preserved since its revelation. One of the most common and fascinating questions among believers and scholars alike is: When was the Quran written? This inquiry delves into the timeline of its revelation, documentation, and eventual compilation into a unified text.

The Two Methods of Quranic Preservation

During the lifetime of Prophet Muhammad (peace be upon him), the preservation of the Quran was achieved through two primary methods:

1. Memorization:
   A significant number of the Prophet’s companions committed the Quran to memory as it was revealed. This oral preservation was a common practice in Arabia at the time, as the culture highly valued memorization and oral transmission. Even those who were illiterate actively memorized the verses, ensuring the Quran was embedded in their hearts. The reciters (huffaz) of the Quran played a crucial role in its preservation, as they would continuously recite, review, and teach the verses to others.

2. Written Documentation:
   Those companions who were literate documented the Quran as the Prophet recited the verses. The Prophet often instructed specific scribes, such as Zaid ibn Thabit, to write down the revelations. Among the prominent scribes was Ali ibn Abi Talib, who played a significant role in preserving the Quranic text. These written records were made on various materials, including palm leaves, leather, parchment, stones, and bones, which were readily available at the time.

The Process of Revelation

The Quran was revealed to Prophet Muhammad (peace be upon him) in two distinct manners:

1. The Complete Revelation at Once:
   According to Islamic tradition, the Quran was revealed in its entirety on Laylat al-Qadr (the Night of Ordainment). This blessed night, described in the Quran as being “better than a thousand months” (Surah Al-Qadr, 97:3), is believed to have occurred during the month of Ramadan. The Quran was sent down from the Preserved Tablet (al-Lawh al-Mahfuz) to the lowest heaven, where it remained until its gradual revelation to the Prophet. However, there are no historical records specifying the exact year this event took place.

2. The Gradual Revelation Over 23 Years:
   The gradual revelation began when Prophet Muhammad received his first divine message at the age of 40 in the Cave of Hira near Mecca. This event marked the commencement of his prophethood and is believed to have occurred around AD 609 or 610. The Quran continued to be revealed incrementally over the next 23 years, addressing specific circumstances, challenges, and events faced by the Muslim community. This gradual process concluded shortly before the Prophet’s passing at the age of 63.

The incremental revelation allowed the Quran to be internalized by the Prophet and his companions, making it easier to memorize and apply its teachings. It also provided practical solutions and guidance tailored to the evolving needs of the Muslim community.

Compilation During the Prophet’s Lifetime

During the life of Prophet Muhammad, the Quran was not compiled into a single book. Instead, it existed in both oral and written forms. The Prophet would recite the newly revealed verses to his companions, who would memorize and record them. He also instructed the scribes to arrange the verses in a specific order within the surahs (chapters). This arrangement, as guided by divine instruction, is the same as the one we see in the Quran today.

Post-Prophetic Compilation: The Era of Abu Bakr

After the Prophet’s passing in AD 632, the Quran remained in the hearts of the companions and in scattered written fragments. However, a significant challenge arose during the Battle of Yamama, where many huffaz (memorizers of the Quran) were martyred. This loss raised concerns about the potential loss of the Quran if it were not documented in a unified and permanent form.

Recognizing this threat, Caliph Abu Bakr (the first caliph of Islam) initiated the first official compilation of the Quran. He tasked Zaid ibn Thabit, one of the Prophet’s chief scribes, with this monumental responsibility. Zaid meticulously collected all available written fragments and cross-verified them with the memories of the huffaz to ensure accuracy. This compilation resulted in a single, unified manuscript, which was entrusted to Caliph Abu Bakr and later passed to his successor, Umar ibn al-Khattab. After Umar's passing, the manuscript was entrusted to his daughter Hafsa, one of the Prophet’s wives.

Standardization During Uthman’s Caliphate

During the caliphate of Uthman ibn Affan (the third caliph of Islam), the need for a standardized Quran became apparent. As Islam expanded to different regions, variations in Quranic recitation began to emerge due to differences in dialects and oral traditions. To prevent any confusion or disputes, Uthman ordered the preparation of a standard copy of the Quran based on the compilation made during Abu Bakr’s time.

A committee, once again led by Zaid ibn Thabit, was formed to produce this standardized version. Multiple copies were made and sent to major Islamic centers such as Mecca, Medina, Basra, Kufa, and Damascus. Uthman also ordered the destruction of any non-standardized copies to maintain consistency across the Muslim world. This standardization ensured that the Quran remained uniform and unchanged, a legacy that continues to this day.

Why Was the Quran Not Compiled Earlier?

The Quran was not compiled into a single book during the Prophet’s lifetime for several reasons:

1. Ongoing Revelation: The Quran was revealed gradually, and the order of the verses and chapters was divinely instructed. Since new verses were being revealed until the Prophet’s passing, it was impractical to finalize its compilation.
2. Oral Tradition: The Arab society of the time was predominantly oral, and memorization was a highly reliable method of preserving information.
3. Dynamic Guidance: The Quran was meant to address specific situations and challenges faced by the Muslim community, making its gradual revelation and arrangement more practical.

Preservation of the Quran’s Authenticity

The Quran’s preservation is a testament to the meticulous efforts of the Muslim community and divine protection. The memorization of the Quran has continued as a tradition among Muslims, with millions of people around the world becoming huffaz (memorizers) of the Quran. Moreover, the written copies of the Quran have remained consistent with the standardized version produced during Uthman’s caliphate.

The Quran’s journey from revelation to a written, unified text is a remarkable story of dedication, faith, and divine guidance. It began with the oral and written preservation during the Prophet’s lifetime, followed by the careful compilation and standardization efforts of the early caliphs.

Today, the Quran stands as a testament to its authenticity and unaltered message, preserved through generations of memorization and written documentation. The question of when the Quran was written serves as a reminder of the efforts made by the Prophet and his companions to ensure that Allah’s final revelation remains accessible to humanity for all time.

How and When Was the Quran Compiled?

After understanding when the Quran was written, the next logical question is: How was the Quran compiled into the form we have today? The compilation of the Quran was a meticulous and multi-stage process that ensured its preservation and authenticity. While the Quran was preserved during the Prophet’s lifetime through both oral and written means, its formal compilation into a unified book occurred after his passing.

The Initial Compilation by Ali ibn Abi Talib

Historians and Quranic researchers note that the first person to compile the Quran was Ali ibn Abi Talib, the Prophet’s cousin, son-in-law, and one of his most trusted companions. Ali is believed to have arranged the Quran according to the order of its revelation. For instance:

• The first verses revealed to Prophet Muhammad, starting with “Read in the name of your Lord” (Surah Al-‘Alaq, 96:1-5), were placed at the beginning of his compilation.
• The final verses revealed to the Prophet, such as those in Surah Al-Ma’idah (5:3), were placed at the end.

This chronological order offered a perspective on the historical and contextual progression of the Quranic revelations. However, despite its significance, Ali’s compilation was not widely accepted during his time. The caliphate and the larger Muslim community did not adopt it, primarily because it differed from the order in which the Prophet recited the Quran and instructed his companions to follow during prayers and other religious practices.

The Compilation Under Caliph Abu Bakr

The first formal effort to compile the Quran into a unified text began during the caliphate of Abu Bakr, the first caliph of Islam. The initiative was prompted by a critical event: the Battle of Yamama in AD 632. This battle resulted in the martyrdom of many huffaz (memorizers of the Quran), raising concerns about the potential loss of the Quranic text if similar events occurred.

Caliph Abu Bakr, upon the advice of Umar ibn al-Khattab, assigned Zaid ibn Thabit, one of the Prophet’s chief scribes, to lead the compilation effort. Zaid meticulously collected Quranic verses from various sources, including:

• Written fragments on parchment, leather, palm leaves, and bones.
• The memories of huffaz who had memorized the Quran directly from the Prophet.

Zaid cross-verified every verse with multiple witnesses to ensure its authenticity. This compilation resulted in a single manuscript, which was entrusted to Abu Bakr. Upon his passing, the manuscript was passed to Umar, and later to his daughter Hafsa, a widow of the Prophet, for safekeeping.

Standardization During Uthman’s Caliphate

As Islam expanded beyond Arabia, regional differences in Quranic recitation and dialects began to emerge. These variations caused disputes among the growing Muslim population. Recognizing the potential for division, Caliph Uthman ibn Affan, the third caliph, initiated a standardization process to unify the Quranic text.

Steps Taken for Standardization:

1. Formation of a Committee:
   Uthman appointed a committee, led by Zaid ibn Thabit and assisted by other prominent companions, to prepare a standardized copy of the Quran.

2. Reliance on Abu Bakr’s Compilation:
   The committee used the manuscript compiled during Abu Bakr’s time as the primary source.

3. Creation of Standardized Copies:
   Multiple copies of the standardized Quran were produced. These copies adhered to the Qurayshi dialect, the language of the Prophet and his tribe, ensuring uniformity.

4. Distribution of Copies:
   The standardized copies, known as mushafs, were sent to major Islamic centers, including Mecca, Medina, Kufa, Basra, and Damascus.

5. Destruction of Variants:
   To prevent confusion, Uthman ordered the destruction of any non-standardized copies or personal compilations that differed from the approved version.

This process resulted in the Quran’s final form, consisting of:

• 114 Surahs (Chapters): Covering a wide range of themes, from monotheism and ethics to law and guidance.
• 30 Juz’ (Sections): Facilitating ease of recitation and memorization.
• Over 6,000 Verses: Preserved in their entirety without alteration.

Why Was Ali’s Compilation Not Accepted?

Despite Ali’s prominent role in Quranic preservation, his compilation was not adopted for the following reasons:

1. Order of Revelation:
   Ali’s compilation followed the chronological order of revelation, differing from the Prophet’s prescribed arrangement for recitation.
2. Community Consensus:
   The Muslim community, including key figures like Abu Bakr and Umar, prioritized preserving the Quran in the format familiar to the Prophet’s companions during his lifetime.
3. Practicality for Worship:
   The Prophet had already established the recitation order of the Quran during prayers and other acts of worship, which aligned with the standardized version rather than Ali’s chronological arrangement.

Key Features of Uthman’s Compilation

Uthman’s compilation stands as the universally accepted version of the Quran across all Muslim denominations. Its key features include:

• Uniformity: The text remains unchanged since its compilation, preserving the original words revealed to the Prophet.
• Accessibility: By adhering to the Qurayshi dialect, the Quran became accessible to a broader audience, fostering unity among Muslims.
• Endurance: The Quran’s preservation, both orally and in written form, has safeguarded it from any corruption or alteration.

Legacy of Quranic Compilation

The efforts of the Prophet’s companions and the early caliphs laid the foundation for the Quran’s preservation and dissemination. Today, the Quran remains the most widely memorized and recited book in the world. Its text is identical to the mushafs produced during Uthman’s caliphate, a testament to the meticulous care taken in its compilation.

The compilation of the Quran was a monumental task that ensured the preservation of Allah’s final revelation to humanity. From the initial efforts of Ali ibn Abi Talib to the standardization process under Uthman ibn Affan, the Quran’s journey reflects the dedication and unity of the early Muslim community.

By addressing both oral and written preservation, and resolving regional variations through standardization, the Quran has remained unchanged for over 1,400 years. It continues to guide, inspire, and unify Muslims around the world, standing as a living testament to its divine origin and meticulous preservation.

In What Language Is the Quran Written?

The Quran, the holy book of Islam, was revealed in the Arabic language. This choice was not coincidental but rather deeply tied to the historical, cultural, and linguistic context of Prophet Muhammad's time.

The Arabic Language During the Prophet’s Era

During the prophethood of Prophet Muhammad, Arabic was the spoken language of the Arabian Peninsula. The Prophet himself was an eloquent native speaker of Arabic, and his contemporaries, particularly the poets and orators, were masters of the language. Arabic, with its rich vocabulary and intricate grammatical structures, was capable of conveying profound meanings with clarity and elegance.

In pre-Islamic Arabia, poetry held a significant cultural role. Arab poets composed and recited eloquent verses that celebrated tribal pride, recounted historical events, and expressed personal emotions. However, when the Quran was revealed, it surpassed the eloquence of even the finest Arabic poetry, leaving the people of the time in awe. This unmatched linguistic beauty is a key aspect of the Quran’s miraculous nature.

Eloquence of the Quran

The Quran’s use of Arabic elevated the language to an unparalleled level of sophistication. Its style combines rhythmic prose, powerful imagery, and profound wisdom, making it unique and inimitable. The Quran’s linguistic excellence serves as evidence of its divine origin, as no human, including the most skilled poets and orators of the time, could produce a text like it.

The Quran explicitly acknowledges its Arabic nature as a reason for its clarity and accessibility to its initial audience. It states:

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ ‎﴿١٠٣﴾
"And indeed, We know that they say, 'A human being teaches him [the Quran].' [No!] The tongue of the one they refer to is foreign, and this [Quran] is in a clear Arabic language." (Surah An-Nahl, 16:103)

Another verse emphasizes the necessity of Arabic for clarity:

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ
"Had We made it a non-Arabic Quran, they would have said, 'Why are its verses not explained in detail? What! A non-Arabic Quran and an Arab [messenger]?'” (Surah Fussilat, 41:44)

These verses highlight two key points about the Quran’s language:

1. Relevance to the Audience: The Quran had to be in Arabic because the Prophet and his people were Arabs. A message intended to guide them had to be delivered in a language they could fully understand.
2. Linguistic Superiority: Arabic’s unique features made it the ideal medium for conveying the Quran’s profound messages.

Why Arabic?

1. Accessibility to the Initial Audience

The Quran was revealed to the Prophet Muhammad to guide his people first and, eventually, the entire world. Its Arabic nature ensured that the Prophet’s immediate audience, the Arabs, could comprehend its teachings directly.

2. Clarity and Precision

Arabic is known for its ability to convey complex ideas with clarity. Its rich vocabulary allows for precise expression, while its grammatical structure enables nuanced meanings. This made it possible for the Quran to communicate intricate theological, moral, and legal concepts effectively.

3. Universality Through Memorization and Recitation

Arabic’s rhythmic and poetic qualities make it well-suited for memorization and oral recitation. This facilitated the preservation of the Quran, as many of the Prophet’s companions memorized it in its entirety. To this day, millions of Muslims around the world recite the Quran in Arabic, regardless of their native language.

The Quran’s Impact on the Arabic Language

The Quran not only utilized the Arabic language but also elevated it. Its revelation marked a turning point in the history of Arabic, transforming it into a language of religion, literature, and scholarship. Over the centuries, Arabic has become synonymous with Islamic civilization, serving as the lingua franca of Muslim scholars across diverse fields such as theology, philosophy, science, and medicine.

Arabic in the Context of Other Languages

While Arabic was the chosen language for the Quran, its message transcends linguistic boundaries. Translations of the Quran into countless languages have made its teachings accessible to people worldwide. However, Muslims believe that the Quran’s true essence can only be fully appreciated in its original Arabic form. This belief underscores the importance of learning Arabic among Muslims, particularly for those seeking a deeper understanding of the Quran.

The Quran’s revelation in Arabic was a deliberate and divinely inspired choice. As the language of the Prophet and his people, Arabic ensured the Quran’s accessibility to its initial audience. Beyond this, Arabic’s unparalleled ability to convey deep meanings with clarity and eloquence made it the ideal medium for Allah’s final message to humanity.

Through its unmatched linguistic beauty and profound wisdom, the Quran not only transformed Arabic into a global language but also continues to inspire and guide millions of people across generations and cultures.

When Was the Quran First Translated and in What Language?

The Quran, originally revealed in Arabic, has been translated into numerous languages throughout history to make its teachings accessible to non-Arabic-speaking communities. These translations reflect the Quran’s global impact and the efforts made to convey its profound message across linguistic and cultural boundaries.

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The Earliest Translation: Persian (7th Century)

The first known translation of the Quran occurred during the seventh century. Salmān al-Fārsī (سَلمان الفارسي), a companion of Prophet Muhammad, translated Surah Al-Fatiha (سورةُ الفاتِحة), the opening chapter of the Quran, into Persian. This translation was primarily oral, as Salmān aimed to convey the Quran's essence to Persian-speaking converts who were new to Islam.

Although Salmān’s translation was limited in scope, it set a precedent for the translation of the Quran into other languages. His efforts underline the inclusive nature of Islamic teachings, ensuring accessibility to a broader audience.

The earliest comprehensive Persian translation of the Quran, however, emerged later. The renowned scholar Ṭabarī (طَبَري) created a translation as part of his exegesis, Tafsīr al-Ṭabarī (تَفسيرُ الطَبَري), between 350 and 365 AH. This written translation incorporated detailed commentary, offering Persian-speaking Muslims a deeper understanding of the Quran’s meanings.

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Translation of the Quran into European Languages

As Islam spread to Europe, interest in the Quran grew among scholars and theologians. The earliest translations into European languages often stemmed from a mix of academic curiosity, religious debate, and cultural exchange.

Latin Translation (13th Century)

The first known translation of the Quran into a European language was in Latin, completed by Mark of Toledo in the early 13th century. This translation aimed to provide European scholars, particularly in Christian institutions, with insights into Islamic teachings. The Latin version remained a critical reference for centuries and influenced subsequent translations.

Italian Translation (16th Century)

The Quran was first translated into Italian by Andrea Arrivabene in 1547. This translation marked the Quran’s entry into vernacular European languages, reflecting the growing interest in Islamic texts during the Renaissance.

German Translation (17th Century)

In 1616, Salomon Schweigger created the first German translation of the Quran, based on Arrivabene’s Italian version. This indirect translation highlights the interconnectedness of early European translations, as many relied on intermediary languages rather than direct Arabic sources.

Dutch Translation (17th Century)

Using Schweigger’s German text as a foundation, the Quran was translated into Dutch in 1641. This version served as a crucial resource for Dutch scholars and missionaries studying Islam.

English Translation (18th Century)

The first direct translation of the Quran from Arabic into English was completed by George Sale in 1734. Sale’s work, titled The Koran: Commonly Called the Alcoran of Mohammed, was an academic endeavor rather than a devotional text. It sought to familiarize English readers with Islamic teachings and became a seminal work in Quranic studies.

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Modern Translations: Bridging Cultures

The 20th century saw more accurate and faithful translations of the Quran. Among them was Muhammad Marmaduke Pickthall’s English translation, published in 1930. Pickthall, a British convert to Islam, emphasized maintaining the Quran’s original meanings while ensuring accessibility for English-speaking Muslims.

Pickthall’s translation was notable for its literary quality and fidelity to the Quran’s spirit. It remains one of the most widely read English translations of the Quran to this day.

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The Challenges of Translation

Translating the Quran is a unique challenge. The Quran’s original Arabic is regarded by Muslims as the direct word of God, with unparalleled linguistic beauty and depth. As a result:

1. Translations Are Interpretations:
   No translation can fully capture the linguistic nuances and eloquence of the Quran’s Arabic text. Thus, translations are often considered interpretations of the Quran’s meanings rather than exact equivalents.

2. Preservation of the Arabic Text:
   To preserve the Quran’s sanctity and accuracy, translations are always accompanied by the original Arabic text. This ensures that readers can reference the source and appreciate its unmatched eloquence.

3. Cultural and Linguistic Adaptation:
   Translators must balance literal translation with conveying the Quran’s intended message in a way that resonates with the target audience.

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Conclusion

The Quran’s translation history reflects its universal appeal and the efforts to make its teachings accessible to diverse communities. From Salmān al-Fārsī’s early Persian translation to George Sale’s groundbreaking English version and Marmaduke Pickthall’s modern masterpiece, each translation represents a milestone in bridging linguistic and cultural divides.

Despite the challenges inherent in translation, these efforts have enabled millions to engage with the Quran and its teachings, fostering understanding and unity among people of different languages and backgrounds.

In every translated version, the Quran’s original Arabic text remains central, emphasizing the importance of preserving its linguistic beauty and divine message. For Muslims, this underscores the Quran’s sacred status as the unaltered word of God, a guide for humanity across all times and places.

Here is a list of the references cited in the discussion on the Quran's translation:

1. Al-Mīzān, 1390 AH, vol. 2, pp. 15-18.
2. Ma‘rifat, al-Tamhīd fī ‘Ulūm al-Quran, vol. 1, pp. 292-295.
3. Al-Mīzān, 1390 AH, vol. 2, pp. 15-18.
4. Ma‘rifat, ‘Ulūm Qur’ānī (Quranic Sciences), 1389 SH, p. 108.
5. Saffar, Baṣā’ir al-Darajāt, 1404 AH, p. 193.
6. Quran 16:103 (Foroutan).
7. Quran 41:44 (Foroutan).
8. Al-Nawawi, al-Mujma‘ (Cairo, Matbacat at-‘Tadamun, n.d.), p. 380.
9. Fatani, Afnan (2006). “Translation and the Qurʻan.” In Leaman, Oliver (ed.). The Qurʻan: An Encyclopaedia. Great Britain: Routledge, pp. 657–669.