Why Uthman Burned Alternative Versions of the Quran and His Choice of the Perfect Text

The decision by Uthman ibn Affan, the third Caliph of Islam, to burn alternative versions of the Quran and standardize it into one canonical text has been a subject of much debate. This article explores the motivations and implications of this action, shedding light on the challenges of preserving the Quran and the political and administrative dimensions of its standardization.

Why Uthman Burned the Other Versions

Uthman's Motivation and the Unity of the Muslim Ummah: Uthman ibn Affan's primary goal was to ensure the unity of the Muslim community by standardizing the recitation and text of the Quran. Islamic sources suggest that there were significant regional differences in recitation and text, which threatened to create divisions among Muslims. Uthman believed that standardizing the Quran based on the dialect of the Quraysh tribe (the tribe of Muhammad) would prevent such fragmentation.

Existence of Varied Versions: The very existence of alternative versions of the Quran raises questions about the claim of perfect preservation. Early sources indicate that important companions such as Ibn Masud and Ubayy ibn Kab had their own codices of the Quran, which included different surahs and surah sequences. For instance, Ibn Masud's codex excluded Surah Al-Fatihah and the Muawwidhatayn (Suras 113 and 114). Meanwhile, Ubayy ibn Kab's codex included additional surahs not present in the Uthmanic text.

Burning Codices and the Impact on Preservation: By destroying these alternative versions, Uthman eliminated any opportunity for critical examination and comparison. This action undermines the claim of perfect preservation, as it suggests that the decision-making process was politically and administratively driven rather than divinely ordained.

How Uthman Chose the Uthmanic Codex

Zaid ibn Thabit and the Compilation Process: Uthman relied on Zaid ibn Thabit, a Companion and the Prophet's scribe, to compile the Quran. Zaid had previously been tasked with compiling the Quran during Abu Bakr's reign. He worked with a committee of Companions to ensure the accuracy of the text. However, the selection process faces several challenges:

Zaid's Role and Limitations: Zaid acknowledged difficulties in the compilation process. For instance, he stated that some verses were initially missing and had to be retrieved from individual sources. This suggests that the compilation was not exhaustive. Zaid, as a young man during Muhammad's lifetime, may not have had access to all the Prophet's recitations or all the written fragments available to other Companions.

Disputes Among Companions: Prominent Companions like Ibn Masud openly disputed Zaid's leadership in compiling the Quran. Ibn Masud claimed to have memorized seventy surahs and argued that he was better in recitation than Zaid ibn Thabit. These disputes indicate that the Uthmanic compilation was not universally accepted, and the destruction of alternative versions silenced dissenting voices.

The Implications of Uthman's Actions

Standardization Does Not Ensure Preservation: The act of standardization implies that variations existed and needed to be resolved. This contradicts the idea of a perfectly preserved Quran. If the Quran was perfectly preserved from the time of Muhammad, no such standardization would have been necessary.

Textual Variations Persist: Despite Uthman’s efforts, textual variations in recitation and manuscript evidence suggest ongoing differences. The San’a’ manuscripts, discovered in Yemen in the 1970s, contain Quranic fragments that differ from the Uthmanic text in terms of word order, spelling, and content. Additionally, minor differences in wording between the Hafs and Warsh qira’at affect the meaning of verses.

Silencing Alternative Traditions: The destruction of alternative codices effectively erased the historical record of their content. While unity was achieved, evidence that could have verified or contradicted the Uthmanic text was also eliminated.

Lack of Independent Corroboration

Human Error in Oral Transmission: Oral transmission is subject to human error, as acknowledged in Islamic tradition. During the Battle of Yamama, many Quran memorizers were killed, prompting Abu Bakr to order the first compilation of the Quran out of fear that portions might be lost.

Written Transmission: The written fragments collected by Zaid during Abu Bakr’s time were incomplete and scattered. Uthman's compilation relied on these fragments and oral testimonies, but there is no independent way to verify the final product's exhaustiveness or accuracy.

Conclusion

Uthman's decision to burn alternative versions of the Quran and standardize it in one dialect served a practical purpose of unifying the Muslim community. However, this action raises significant questions about the Quran's preservation. The existence of multiple versions contradicts the claim of perfect preservation. Disputes among Muhammad's Companions about the Quran's content and compilation undermine the narrative of unanimous agreement. The destruction of alternative codices erased evidence that could have corroborated or challenged Uthman's version. While Muslims believe in the Quran's divine preservation, historical evidence suggests that Uthman's actions were a human effort to resolve textual variations and standardize the Quran rather than preserve it in its original form.