Origin and compilation of the Quran

The Qurʾān's divine revelation status is a matter of religious belief that cannot be verified or refuted by historical or philological evidence. The text's likely appearance in place and time, however, does lend itself to scholarly scrutiny in the Quranic studies.

Islamic sources state that the Quržānic revelations were only fully recorded after the Prophet's passing, when many of the people who knew the Quržān by heart were killed in battle and there was a growing concern that the Quržān would become extinct. Thus, the decision was made to compile the revelations found in the Qurʾān.

These are reported to have been preserved in people's memories and documented on a variety of objects, including stones and palm branches. Zayd ibn Thābit, a Prophet's companion, is said to have copied out on parchment any proclamations he could find and given them to ſUmar, the second caliph (the head of the Islamic community) (reigned 634–644 CE).

Ḥafṣah, ſUmar's daughter, inherited the collection after his death. ſUthmān, the third caliph (644–656 CE), is said to have ordered the burning of alternative versions of scripture and the sending of copies of Zayd ibn Thābit's recension to the major Islamic garrison towns in order to prevent discrepancies in the recitation of the Qurʾān.