Islamic History

ʿUthmān ibn ʿAffān’s Caliphate and the Compilation of the Qur’an

Uthmān ibn ʿAffān’s Caliphate and the Compilation of the Qur’an

Introduction

Uthmān ibn ʿAffān (Allah be pleased with him) led a transformative era in early Islam, marked by unprecedented expansion and the monumental preservation of the Holy Qur’an. As the third Caliph (successor) of Prophet Muhammad ﷺ, Uthmān’s twelve-year rule (644–656 CE) saw Islam’s golden age reach new lands and new heights. Most importantly, his foresight and devotion ensured that all Muslims today read the Qur’an from a single, unified text. This article will take you through Uthmān’s caliphate with an easy-to-follow timeline, explain how and why the Qur’an was compiled under his leadership, explore key Arabic terms and sacred texts (Qur’ān verses and authentic ḥadīth) related to this effort, and highlight scholarly insights and miracles surrounding this pivotal moment. By the end, we’ll see why Uthmān’s work was not just administration – it was a fulfillment of divine promise, one that still impacts every Muslim’s life. Let’s dive into the story of a gentle, wise leader whose love for the Book of Allah changed history.

Uthmān ibn ʿAffān: Background and Character

Before we explore his caliphate, it helps to know a bit about Uthmān himself. He was a close companion of Prophet Muhammad ﷺ and even married two of the Prophet’s daughters (earning him the nickname Dhun-Nurayn, meaning “Owner of Two Lights”). Uthmān was known for his exceptional modesty, generosity, and piety. Stories of his kindness were famous – for example, he funded a crucial public well for the people of Madinah and equipped an entire army with his own wealth for the Tabuk expedition. He was soft-spoken and humble, yet also a successful merchant. These qualities of faith and generosity would define his leadership style.

When the second Caliph, ʿUmar ibn al-Khaṭṭāb, was on his deathbed, he appointed a council (shūra committee) of senior companions to choose the next caliph. In 644 CE, this council selected Uthmān ibn ʿAffān as the third Caliph of the Muslim world. Uthmān was about 70 years old when he assumed leadership, making him the oldest of the four “Rightly-Guided” Caliphs (al-Khulafā’ al-Rāshidūn). Despite his age, he led with energy, consultative governance, and deep devotion to the religion.

Timeline of Uthmān’s Caliphate (644–656 CE)

Uthmān’s reign lasted twelve years, often divided into two phases: an early period of stability and success, and a later period of internal challenges. Below is a chronological timeline of key events during Caliph Uthmān’s rule:

Uthmān’s martyrdom deeply shocked the Muslim world. He was a beloved elder statesman, and his violent death at the hands of other Muslims was unprecedented. His assassination unfortunately opened the door to civil strife (fitnah) in the community, as hinted by the Prophet ﷺ’s earlier warnings. The next caliph, ʿAlī ibn Abī Ṭālib (may Allah honor his face), faced the task of restoring unity in a now divided atmosphere. But despite the turmoil that followed, Uthmān ibn ʿAffān is remembered by Ahlus-Sunnah (Sunni Muslims) as one of the “Rightly Guided” Caliphs, a shahid (martyr) and a righteous leader. His most enduring achievement, the compilation of the Qur’an, turned out to be a crucial blessing for Islam’s survival. As ʿAlī ibn Abī Ṭālib later said about the controversy over Uthmān’s Qur’an copies: “Do not say anything but good about Uthmān. I swear by Allah, he only did what he did regarding the muṣḥaf after consulting us – and if I were in charge then, I would have done the same!” This testimony from the next caliph ʿAlī shows that Uthmān’s effort had the full agreement of the Prophet’s companions.

With the timeline in mind, let’s explore how the Qur’an came to be compiled under Uthmān’s leadership and why this was such an important milestone.

The Compilation of the Qur’an Under Uthmān

One of the defining moments of Uthmān ibn ʿAffān’s caliphate was the formal compilation and standardization of the Holy Qur’an into a single, unified text. To appreciate this, we need to understand the context. How was the Qur’an preserved before Uthmān? What problem arose that made Uthmān take action? And how exactly did he accomplish this massive task with accuracy and trust? Let’s break it down step by step.

Background: How the Qur’an Was Preserved Before Uthmān

The Qur’an (which literally means “The Recitation” in Arabic) is the holy scripture of Islam, revealed by Allah (God) to Prophet Muhammad ﷺ over a span of ~23 years (610–632 CE). During the Prophet’s lifetime, the Qur’an was not revealed all at once as a book; it came piecemeal in verses and chapters (surahs) as needed. However, from the very beginning, the preservation of the Qur’an was of utmost importance to Muslims. It was preserved in two primary ways:

By the time the Prophet Muhammad ﷺ passed away in 632 CE, the entire Qur’an had been revealed and was known by heart by many companions, and large portions had been written down. But there was no single official copy of the Qur’an in book form yet. This was not negligence – it simply hadn’t been urgent, since the living community of memorizers and the Prophet’s supervision sufficed. Also, new revelation was coming in up until just months before the Prophet’s death, so compiling a “final” book only became a consideration after the Qur’an’s revelation was complete.

The First Compilation (Abu Bakr’s Era): After the Prophet’s death, the Muslim community was led by Caliph Abū Bakr al-Ṣiddīq (632–634 CE). During his short rule, a significant event prompted the first compilation of the Qur’an. In the year 633 CE, the Battle of Yamāmah took place against a false prophet. In this fierce battle, a large number of Qur’an memorizers (qurrā’) were martyred. One of the Prophet’s closest companions, ʿUmar ibn al-Khaṭṭāb, grew concerned: what if in future wars even more of those who knew the Qur’an by heart were killed? Could portions of the Qur’an be lost from human memory? ʿUmar urged Caliph Abū Bakr to gather the Qur’an into a compiled written collection, to preserve it before any possible loss. At first, Abū Bakr hesitated, saying he didn’t recall the Prophet ever specifically instructing this. But after reflection, he realized it was a wise and necessary move, not an innovation in religion but a means to protect the religion.

Abu Bakr assigned the task to a young but highly qualified companion: Zayd ibn Thābit. Zayd had been one of the Prophet’s primary scribes of revelation and was himself a memorizer of the Qur’an. Abū Bakr said to him: “You are a wise young man and we have no doubts about you. You used to write down the revelation for the Messenger of Allah. So search for (all portions of) the Qur’an and compile it into one book.” Zayd ibn Thābit later recounted how heavy this responsibility felt: “By Allah, if they had asked me to move a mountain, it would not have been more difficult than collecting the Qur’an into one volume.” But Zayd carried it out with meticulous care. He gathered all the written fragments of Qur’anic verses available from the Prophet’s time – from parchments, leather, bones, palm stalks, etc. – and verified each verse by cross-checking with the oral recitation of reliable memorizers. Zayd did this publicly and systematically, ensuring no verse was written down unless it was confirmed by multiple sources and known to have been part of the Prophet’s recited Qur’an. Through this rigorous process, Zayd compiled the complete Qur’an in written form on sheets (known as ṣuḥuf in Arabic).

One famous anecdote from this effort: Zayd found the last two verses of Surah al-Tawbah (“Verily there has come to you a Messenger from among yourselves…” Qur’an 9:128-129) only with Khuzaymah ibn Thābit, a companion who had heard it directly from the Prophet. Because the Prophet had once testified that Khuzaymah’s witness was equal to two men (in another context), Zayd accepted this and included those verses, which were anyway known by heart by others. This shows the careful method – nothing was added that wasn’t verified and commonly recognized by the community of believers.

Once completed, this compiled collection of Qur’anic sheets (ṣuḥuf) was kept with Caliph Abū Bakr, then given to Caliph ʿUmar when he succeeded (634 CE). After ʿUmar’s passing, it was entrusted to Ḥafsa bint ʿUmar (the Prophet’s widow and ʿUmar’s daughter) for safekeeping. Importantly, this was not yet a mass-produced book – it was a single master copy of the Qur’an, assembled as a reference to guard against loss. During the caliphates of Abū Bakr and ʿUmar, people continued mainly to rely on memorization and their own written notes for everyday recitation, but they all knew a definitive reference existed if needed.

Before moving on, it’s worth noting that Muslims see something very profound in this sequence of events. They believe Allah Himself guaranteed to protect the Qur’an from loss or corruption. In the Qur’an, Allah had declared:

“Indeed, We (Allah) have sent down the Reminder (the Qur’an), and indeed We will guard it from corruption.” – (Qur’an 15:9)

This verse, revealed before these events, gave Muslims confidence that God’s promise would manifest. And indeed, through Abu Bakr and Zayd’s effort, Allah protected the Qur’an by putting it into a physical compiled form for the first time. Another verse had hinted at this process as well, where Allah told the Prophet:

“It is for Us to collect it and to recite it.” – (Qur’an 75:17)

Muslim scholars interpret this as Allah’s assurance that He will guide the collection (jamʿ) of the Qur’an and ensure its proper recitation. The first compilation under Abū Bakr was seen as an enactment of that divine promise. However, as we will see next, collecting it once was not the end of the story – Allah’s plan to protect the Qur’an would continue under Caliph Uthmān to address a new challenge.

The Problem: Why a New Compilation Under Uthmān Was Needed

By the time Uthmān became Caliph (644 CE), Islam had spread far beyond the city of Madinah. This means many new communities and non-Arabs had entered Islam, learning the Qur’an from different companions in different regions. The Qur’an was (and still is) recited in Arabic, but the Arabs themselves spoke in various dialects or accents. During the Prophet’s lifetime, the Qur’an was revealed and taught to be recited in multiple dialects (seven, to be exact) to make it easier for various Arab tribes to learn. This allowance is known in Islamic terms as the seven aḥruf (seven “modes” or linguistic forms).

What are the seven aḥruf? The Prophet Muhammad ﷺ said: “This Qur’an has been revealed to be recited in seven different ways, so recite in the way that is easiest for you.” (Sahīh al-Bukhārī). In another narration, it is described that the Prophet actually requested this facilitation from Allah. Initially, Angel Jibrīl told him the Qur’an should be recited in one dialect (presumably the dialect of Quraysh, the Prophet’s tribe). The Prophet replied that his people include many who cannot all pronounce or understand that one dialect easily, and he kept asking for more ease – until Allah granted up to seven forms. These seven aḥruf were not seven completely different versions of the Quran – rather they were minor variations in pronunciation, wording (synonyms), or dialectical accent that did not change the meaning of a verse. This concession helped different tribes absorb the scripture without linguistic hardship. The existence of multiple accepted recitation methods was known among the companions. For example, Caliph ʿUmar once heard another companion reciting a surah in a way different from how he had learned it. ʿUmar initially thought it was an error, but the Prophet ﷺ settled the matter by explaining, “Both of you are correct. The Qur’an was revealed in seven modes.” This showed the companions that these variations were divinely sanctioned.

Now fast-forward to Uthmān’s time, about 15-20 years after the Prophet. Many companions had spread out across the rapidly expanding Muslim lands to teach Islam. In far-off provinces like Syria, Iraq, and Egypt, new Muslims learned the Qur’an from the companions in their midst. Naturally, the companions taught the Quran in the manner they themselves had learned from the Prophet – some in slightly different aḥruf or using different qirā’āt (styles of recitation) that were all originally permitted. Over time, however, people who didn’t know about this divine allowance started noticing differences in recitation. In the heat of battlefield or in mosques, a person from Iraq might hear a Syrian reciting a verse with a different synonym or pronunciation and say, “Your recitation is wrong; mine is right!” – not realizing both were taught by the Prophet in different dialectal forms. Small misunderstandings like this, if unchecked, could snowball into big conflicts and even doubts about the Quran’s integrity among non-scholars.

A critical moment came around 650 CE during a military campaign against the Byzantines in the Caucasus (in what is now Armenia/Azerbaijan). A respected companion, Ḥudhayfah ibn al-Yamān, was with the Muslim army which included soldiers from Syria and from Iraq. He observed the troops arguing over the Qur’an recitation. Each group thought the other was reciting incorrectly. Ḥudhayfah, who had deep knowledge, was alarmed at the gravity of this dispute. He feared that if nothing was done, the Muslim ummah might split into factions over the Quran, much like Jews and Christians had factions over their scriptures (some versions of the Bible differ between groups, leading to divisions).

As soon as the campaign ended, Ḥudhayfah rushed to Madinah to see Caliph Uthmān. He reportedly said to him in urgency: “O Chief of the Believers! Save this nation before they differ about the Book (Qur’an) as the Jews and Christians did before!” (Narrated in Sahih al-Bukhārī). This plea struck Uthmān hard – it was a clear warning that action was needed to preserve Muslim unity and the purity of the Qur’an’s message. Uthmān asked Ḥudhayfah for more details and understood that it wasn’t that anyone had a false Qur’an – rather, they were all reciting the true revelation, but the variation in dialects and personal notebooks was confusing people.

To appreciate Uthmān’s concern, remember: at this time the Qur’an was still primarily an oral scripture – most Muslims memorized it and learned it directly from a teacher. Many had their own personal written copies of portions of the Qur’an or notes (often arranged in their own order, or with personal commentary). There was no printing press – all writing was by hand. The official master copy of the Qur’an prepared under Abū Bakr was safely kept with Ḥafsa in Madinah, but it wasn’t widely copied or distributed during ʿUmar’s reign. So as Islam spread, unauthorized copies or partial texts made by individuals also spread, sometimes with notations or slight copying mistakes. Without a standard reference in circulation, the risk of serious divergence loomed larger with each passing year.

Uthmān, who was known for his wisdom and gentle leadership, recognized this as a pivotal issue. The Qur’an is the heart of Islam – if its integrity or unity was in question among the masses, the entire Muslim community would be in peril. Theologically, Muslims believe the Qur’an is the literal Word of God, meant to remain unchanged. Uthmān knew that Allah’s promise of preservation would not fail – but he likely saw himself as an instrument by which Allah would fulfill that promise. It was time to act decisively.

The Solution: Uthmān’s Project to Standardize the Qur’an

Uthmān bin ʿAffān rose to the challenge in a shura-minded way – he didn’t act unilaterally; he consulted the senior companions in Madinah. He gathered those Sahaba (companions of the Prophet) who were expert in the Qur’an and discussed the issue. All agreed something must be done. Different ideas might have been floated, but the agreed solution was both pragmatic and bold: produce an official standardized copy of the Qur’an from the master copy and send it around the Muslim world, to be the final reference for all people. This way, one unified text would replace the various personal copies, and people would all recite from the same pages. Any reading variations beyond what could be accommodated by that single text would effectively be eliminated in public recitation.

Uthmān’s plan had multiple steps. First, he needed the source text. He sent a request to Ḥafsa (Umar’s daughter) to temporarily send over the original suḥuf (the compilation made under Abū Bakr that she was safekeeping). Uthmān assured her it would be returned once the new copies were made. Hafsa agreed and handed over those precious sheets.

Next, Uthmān formed a committee of four trusted companions to supervise this task of copying and verifying the Qur’an. The committee included:

These last three were from the tribe of Quraysh, whereas Zayd was from the Anṣār of Madinah. Having Qurayshī team members was intentional, because the Qur’an had largely been revealed in the dialect of Quraysh (the Prophet’s own dialect). Uthmān instructed the committee clearly: “When you write it out, if you disagree with Zayd ibn Thabit on any point regarding the dialect or wording of the Qur’an, then write it in the dialect of Quraysh, because the Qur’an was revealed in their tongue.” (Bukhari). This instruction addressed cases where pronunciation or word choices differed – they would default to the form preserved in the Quraysh dialect to maintain consistency.

The committee began the painstaking work of producing perfect new copies of the Qur’an. They used the master scrolls from Hafsa as the primary reference, and likely also cross-checked with the living memorizers in Madinah to be extra sure. It’s important to note: they were not editing or changing the Qur’an – they were copying it as-is. Their goal was to ensure the text was crystal-clear and accommodated all that was agreed upon unanimously by the companions. The Prophet’s companions were in complete agreement about the content of the Qur’an; the only variations were dialectal or orthographic.

In this process, the committee wrote the Qur’anic text without vowel marks or dotting (which was the normal Arabic writing style at that time). For example, they would write the skeleton of letters – later Muslim scholars added diacritical dots and vowel marks in the text centuries after Uthmān to make reading easier for non-native readers. But at that time, the script was ”defective” script (rasm) which relied on the reader’s knowledge to fill in vowels. This actually allowed multiple aḥruf readings to still be represented by one skeletal text in many cases. The companions knew how to read it correctly because they had learned directly from the Prophet or from each other. Uthmān’s committee was effectively producing a master template that preserved all that the Prophet taught, but in a single unified script that everyone could share. For instance, where synonyms existed in different dialects, they chose the Qurayshī word. If a verse had multiple permitted wordings in different aḥruf, they included the one most broadly applicable. In many cases, differences were simply pronunciation, which a written text (without vowel marks) could accommodate both ways.

It’s worth highlighting the spirit of unity here: Uthmān and the companions were not concerned with proving anyone “wrong” – rather, they wanted all Muslims to be right together. They remembered the Prophet’s warning that “My ummah (community) will not unite upon misguidance.” Here they were uniting upon guidance and truth.

Once the fair copies were prepared, they were thoroughly reviewed. According to historical reports, this project took some time – possibly a few years of careful work (some narrations say it was completed around 25 AH to 30 AH, meaning over a 5-year span, though others indicate it was quicker). When the copies were finalized, Uthmān returned the original suḥuf to Ḥafsa as promised, so the source text remained with her (and it was kept until she passed away, after which it seems to have been respectfully buried by the governor Marwān to avoid any future disputes).

Uthmān then distributed these official copies of the Qur’an (maṣāḥif) to various regions of the Muslim world. Most sources say at least five to seven copies were sent out. We know one copy was kept in Madinah (the capital). Others were sent to Mecca, Syria (Damascus), Yemen, Bahrain (Eastern Arabia), Basra (Iraq), Kufa (Iraq), and possibly one to Egypt. Each copy was to serve as the standard reference for that whole region. Uthmān also appointed or sent along a qualified reciter (qāriʾ) with each manuscript to teach people the proper recitation according to that copy. This shows the companions understood that the Qur’an is preserved both in writing and in oral recitation together – you learn it by hearing from a teacher, not just reading silently. The written text and the oral tradition went hand-in-hand to ensure accurate transmission.

Finally – and this was a crucial part of the plan – Uthmān **requested that all other personal or unofficial written copies of the Qur’an in people’s possession be **collected and respectfully destroyed (by burning). Now, at first glance, some hear “burning Qur’ans” and are startled – why burn something holy? We have to realize the intent: those materials were not complete official Qur’ans; they were partial copies or private notes, and some had errors or differences that could mislead future generations. Burning (which was the customary way to dispose of sacred papers to avoid trampling or misuse) ensured that no conflicting texts would circulate. This was not seen by the companions as an act of disrespect but rather of protection – much like how today old worn Qur’an pages are often burned or buried rather than tossed in the trash. Uthmān’s action actually earned him a beautiful title, “Jāmiʿ al-Qur’ān,” meaning “The Gatherer of the Qur’an.” By eliminating unverified copies and uniting the ummah on the official Mushaf, he gathered the people’s hearts and voices onto one Qur’an.

There is evidence that all the companions approved of this move. None other than ʿAlī ibn Abī Ṭālib (the fourth Caliph) defended Uthmān’s action strongly. ʿAlī is reported to have told the Muslim public, “By Allah, if I were in Uthmān’s position I would have done the same.” He also urged, “Oh people, do not say anything about Uthmān except good, regarding the burning of the masāḥif. I swear he did that only with the approval of all of us.” This consensus (ijmāʿ) of the Sahaba is incredibly important to Muslims. It means the unity of the Qur’an’s text was something the entire early Muslim community agreed upon, which in turn legitimizes it for all time.

Thus, by the end of Uthmān’s initiative, the Qur’an existed in an official, standardized book form – the Uthmānic muṣḥaf. Every later copy of the Qur’an made by Muslims is essentially derived from that Uthmānic edition. When you pick up any Qur’an today in any country, you are holding the result of Uthmān’s wise standardization. Muslims might differ in reciting (there are Ten famous Qirā’āt, variant readings, that all correspond to that same Uthmānic text with minor pronunciation differences), but the consonantal text is the same worldwide. It’s a remarkable feat when you think about it: we are talking about a scripture of over 600 pages, preserved perfectly from over 1,400 years ago without printing technology – purely through hand-written manuscripts and memory.

After completing the project, Caliph Uthmān earned immense gratitude from the Muslim ummah. Generations praised him for safeguarding the Quran’s integrity. One early scholar, Imam Mālik, said, “Do not say ‘Uthmān burnt the Qur’ans’ – rather say ‘Uthmān unified the Qur’an for the people.’” The seemingly hard step of burning unapproved copies was actually an act of great service. As one report puts it, “the ummah thanked Uthmān for his excellent initiative.”

Relevant Qur’anic Verses and Ḥadīth about Uthmān’s Compilation

At this point, it’s helpful to compile the actual verses and authentic hadiths that relate to what we’ve discussed, to ensure we’ve “covered all bases” from the Islamic sources:

These verses and hadiths weave together a story of divine promise and human effort. The companions of the Prophet took their responsibility as the carriers of revelation very seriously. Uthmān ibn ʿAffān’s contribution was a critical link in the chain of preservation. Without it, who knows – later generations might have ended up with multiple Quran versions or disputes. But with Allah’s guidance, the Muslims were saved from that fate.

Aftermath and Legacy of Uthmān’s Compilation

The immediate result of Uthmān’s standardization was that Muslims across the vast caliphate could confidently recite the Qur’an exactly as their brethren did elsewhere. Within a generation or two, every mosque had copies derived from the Uthmānic exemplar. Teachers taught students uniformly. Yes, variant qirā’āt survived, but only those that were within the framework of the Uthmānic text and traceable to the Prophet. Any deviant or mistaken readings gradually died out.

In the centuries after, Islamic civilization always looked back at Uthmān’s act as one of the greatest services to the religion. Many classical scholars commented on it:

Even modern Sunni scholars and researchers continue to praise Uthmān’s achievement. For instance, contemporary scholar Dr. Muhammad Mustafa al-Aʿẓamī (a hadith and Quran manuscript expert) wrote a book The History of the Qur’ānic Text where he shows with historical manuscripts that the Uthmānic Qur’an has been faithfully preserved. He and others point to early Qur’an copies found (like the famous copies in Topkapi Museum or the Samarkand Codex, or the Birmingham manuscript fragments) – all of which are virtually identical to the standard Qur’anic text we have today, confirming that Uthmān’s unified text was transmitted accurately. This is something Muslims take pride in: no other religious scripture has a textual history as authenticated and uniform as the Qur’an.

Miracles and Significance: Why Uthmān’s Compilation Was a Blessing

From an Islamic perspective, Uthmān’s compilation of the Qur’an wasn’t just a smart political move; it was seen as almost miraculous. It came at exactly the right time, solved a serious problem, and fulfilled prophecies. Let’s reflect on a few aspects:

In summary, what Uthmān ibn ʿAffān did was not only an act of textual preservation; it was a service to the faith that had theological, spiritual, and civilizational ramifications. It protected the integrity of Islamic belief and law (since the Qur’an is the primary source for both). It kept Muslims spiritually on the same page (literally!). And it stands as a fulfillment of Prophet Muhammad’s ﷺ mission to deliver the Qur’an and ensure his followers stay guided by it. In Islamic thought, whenever we pick up a beautifully printed Qur’an today, we owe a debt of gratitude to Allah first, and then instrumentally to Caliph Uthmān.

Conclusion: Lessons for Today’s Muslims and Love for the Qur’an

The history of Uthmān ibn ʿAffān’s caliphate – especially the compilation of the Qur’an – carries many powerful lessons for Muslims in the modern world. For one, it highlights the importance of unity and consensus. Uthmān and the companions showed us that keeping the ummah together on the fundamental issues (like the Book of Allah) is paramount. In an age where Muslims are spread across continents and cultures, sometimes divided by politics or minor differences, remembering the unity of the Qur’an can re-center us. We may have slight variations in recitation or local customs, but every Muslim shares the exact same Qur’anic verses. This is a profound bond – when a Turkish Muslim and an Indonesian Muslim meet, even if they cannot speak each other’s language, they can pray side by side with the same Fātiḥah and Quranic chapters. Realizing this miracle should inspire a sense of brotherhood and sisterhood, and an appreciation for our shared heritage.

This story also teaches the value of foresight and taking initiative for the greater good. Uthmān (and before him, Abu Bakr and Umar) did not wait for a crisis to fully erupt; they acted proactively to safeguard Islam’s core (the Qur’an). In our personal lives, we too should protect our faith and values proactively. For example, if a parent today sees their children getting confused about Islam due to society’s pressures, the parent might take initiative to standardize knowledge in the household – perhaps by making sure authentic teachings (the equivalent of the “authentic Mushaf”) are what reach the kids, and “unauthentic ideas” are filtered out. This is an analogy, but it’s about being responsible stewards of faith.

From a spiritual angle, Uthmān’s relationship with the Qur’an is something to emulate. He loved the Qur’an deeply – remember, he was reciting it at the very moment of his martyrdom. He reportedly used to complete the entire Qur’an many times. His life (and death) revolved around Allah’s Book. Modern Muslims can ask ourselves: How central is the Qur’an in my life? We have the Qur’an in its perfect form; thanks to Uthmān there’s no obstacle to accessing it. We should strive to read it, memorize what we can, reflect on its meanings, and implement its teachings. Uthmān’s blood fell on the verse “Allah will suffice you against them” – this can serve as a reminder that if we hold fast to the Qur’an, Allah will suffice us against the challenges we face.

Another lesson is reverence and etiquette for the Qur’an. The companions handled the Qur’an with great care – physically and metaphorically. Today, we should continue that tradition: keeping the musḥaf (physical Qur’an) in a respectful place, not letting it gather dust, reciting it with wudu (ablution) if possible, and showing the best manners when engaging with it. More importantly, reverence means following its guidance and showing love and respect through our actions.

This history is also a call for gratitude. We should feel grateful to Allah for making us among the followers of a preserved scripture. Many people in history longed to have the pure words of their Prophet but couldn’t be sure what was original. We have the exact words of our Prophet’s Lord at our fingertips. That is a blessing beyond measure. And we should be grateful to those Allah chose as instruments for this preservation – the likes of Zayd ibn Thabit, other companions, and Caliph Uthmān. Saying “radhiyallahu ‘anhu” (Allah be pleased with him) for Uthmān is not just a formality; it’s an earnest prayer for a man who gave his life while safeguarding the Book that guides us.

In today’s world, some individuals (often influenced by ignorance or outside critiques) question the authenticity of the Qur’an or bring up long-refuted myths. By learning the true story, we equip ourselves with knowledge and confidence to counter doubts. We realize that Islam’s view on scripture – that it should remain pure and unchanged – is not only spiritually sound but historically manifest. This should strengthen a Muslim’s faith and also encourage respectful dialogue with non-Muslims, explaining why we have such conviction about the Qur’an. It’s not arrogance; it’s because the preservation is demonstrable.

Finally, moving forward with love and respect for the Qur’an means integrating it into our community life. Encourage its recitation in homes, celebrate those who memorize it, refer to it in decision-making, and heal our hearts with it. The Qur’an, as God’s final message, is meant as guidance and mercy. But we can only reap that guidance if we stay connected to it. Uthmān and the companions passed the torch of the Qur’an to the next generation in perfect form; it’s now our duty to keep that torch lit and pass it on to our children with the same purity.

As we conclude, let’s recall that moving scene of Caliph Uthmān in his last moments: despite turmoil outside his door, he found peace in the Quran until the very end. That is the kind of relationship we all should aspire to have with the Qur’an – a source of peace, guidance, and conviction no matter what storms rage outside. The Qur’an shaped Uthmān’s character to be the leader he was, and his love for it shaped our history. May we honor his legacy by cherishing the Qur’an, understanding its message, and living by it with unity and compassion. Ameen.

Recommended Reading (Classical and Modern Sunni Works on Uthmān and Qur’an Compilation):