JurnalPost.com — The Quran is the holy book of Islam, serving as the primary guide for life, encompassing worship, social relations, and economic activities. However, not everyone is familiar with the long journey of the Quran's preservation that led to the codex known today.
History records that the preservation of the Quran began during the time of Prophet Muhammad (PBUH). This process did not occur all at once but through several stages involving memorization, the recording of revelations, the compilation of verses, and the standardization of the codex during the reigns of the caliphs.
In Islamic history, there are three pivotal periods that formed the foundation of the Quranic codex: the era of the Prophet Muhammad (PBUH), Caliph Abu Bakar Ash-Shiddiq, and Caliph Uthman bin Affan.
Each period faced its own unique challenges. Nevertheless, all these processes shared the same goal: to maintain the continuity of the Quranic text so it could be studied and passed down to future generations.
How Was the Quran Preserved During the Time of Prophet Muhammad (PBUH)?
The Quran was revealed to Prophet Muhammad (PBUH) through the Angel Gabriel in stages over approximately 23 years.
Every revelation received by the Prophet was then conveyed to his companions to be memorized, understood, and practiced in daily life.
During that time, two primary methods were used to preserve the Quran: memorization and writing.
Memorization held a significant position because Arab society was known for its strong oral tradition. Numerous companions memorized the verses taught by the Prophet and passed them on to others.
In addition to relying on memorization, the Prophet also had scribes tasked with recording the Quranic verses using the media available at the time.
Although recorded, the Quran had not yet been compiled into a single complete codex as it exists today. One reason for this was that the process of revelation was still ongoing throughout the Prophet's life.
The Battle of Yamamah as a Turning Point for Quranic Compilation
After the passing of Prophet Muhammad (PBUH), the leadership of the Muslim community was continued by Abu Bakar Ash-Shiddiq.
During his reign, the Battle of Yamamah occurred, resulting in the death of many companions who were memorizers of the Quran.
This event raised concerns for Umar bin Khattab. He realized that if the number of Quranic memorizers continued to decline, the effort to preserve and convey the revelation to future generations could face serious challenges.
Umar then proposed to Abu Bakar that the Quranic verses, which were previously scattered across various records, be compiled into a single collection.
Initially, Abu Bakar was hesitant because such a compilation had not been performed during the time of the Prophet. However, after considering the interests of the Muslim community, he eventually accepted Umar's proposal.
Abu Bakar then appointed Zaid bin Tsabit to lead the process of compiling the Quran.
This process was carried out meticulously by utilizing both written records and the memorization of the companions.
Accounts regarding this compilation are recorded, among others, in Sahih al-Bukhari, hadith number 4986.
After the compilation process was completed, the collection of Quranic sheets or suhuf was kept by Abu Bakar. Subsequently, these suhuf were under the care of Umar bin Khattab and later Hafshah binti Umar.
Why Did Caliph Uthman bin Affan Standardize the Codex?
The expansion of Islamic territory during the reign of Caliph Uthman bin Affan presented new challenges.
As Islam spread to various regions, more people learned the Quran through the teachings of the companions.
In its development, differences in recitation found in several regions began to cause disputes.
Hudzaifah bin al-Yaman then conveyed his concerns to Caliph Uthman regarding this situation.
To prevent further disputes, Uthman took steps to standardize the writing of the Quranic codex.
He requested the suhuf kept by Hafshah to serve as the basis for transcription. Subsequently, a team was formed consisting of Zaid bin Tsabit, Abdullah bin az-Zubair, Sa'id bin al-'Ash, and Abdurrahman bin al-Harits bin Hisyam.
The team was tasked with transcribing the suhuf into several codices that could be used as a common reference.
During the writing process, Uthman provided instructions that specific differences in writing should be resolved by referring to the Quraish dialect.
Once completed, copies of the codex were sent to various Islamic regions.
The result of this standardization became known as the Uthmanic Codex, which became a major milestone in the history of Quranic writing and transmission.
Differences in Quranic Compilation During the Eras of Abu Bakar and Uthman
Although both played vital roles in the history of Quranic codification, the policies of Abu Bakar and Uthman had different backgrounds.
During the time of Abu Bakar, the compilation was carried out due to concerns over the loss of Quranic memorizers following the Battle of Yamamah.
Meanwhile, during the time of Uthman, standardization was performed to provide a uniform codex reference as the Muslim community began to spread across various regions.
Thus, the compilation during Abu Bakar's era can be understood as a stage of document collection and preservation, while Uthman's policy was a step toward standardizing the writing of the codex.
Both processes are interrelated and form an essential part of the history of Quranic preservation.
The Development of Quranic Writing After the Era of the Companions
Efforts to preserve the Quran did not cease after the era of Caliph Uthman.
As Islamic civilization developed, the Arabic writing system also underwent refinement.
In the early period, Arabic script did not use punctuation or diacritical marks as comprehensively as it is known today.
This situation became a challenge as Islam expanded into regions where the local population did not use Arabic as their daily language.
Scholars and linguists then developed the use of punctuation and diacritical marks to facilitate the reading of the Quran.
These refinements related to the technical aspects of writing, not changes to the content of the revelation.
Furthermore, the tradition of transcribing the codex and the art of calligraphy developed, giving the Quranic codex significant value in the history of Islamic culture.
Preservation of the Quran in the Digital Era
Entering the modern era, technological developments have provided new means for the dissemination and study of the Quran.
While the Quran was previously preserved primarily through memorization and handwritten transcription, today people can access it through printed copies, audio recordings, digital applications, and online learning platforms.
In Indonesia, the publication of the codex also involves a verification process (tashih) to ensure the accuracy of the Quranic text before it is distributed to the public.
Although technology provides convenience, the use of applications and digital codices still requires attention to text accuracy and source credibility.
Technology serves as a supporting tool that expands access to Quranic learning without replacing the importance of the tradition of memorization and direct instruction.
The Relationship Between Quranic Codification and Sharia Economic Law
The history of Quranic preservation also has a close relationship with the development of Sharia economic law.
As one of the primary sources of Islamic law, the Quran contains various principles that form the basis of economic activities, including justice, honesty, the prohibition of usury (riba), the prohibition of acquiring wealth through illicit means, and the obligation to fulfill contracts.
These principles serve as the foundation in discussions regarding trade, debt, business partnerships, and asset management.
The existence of a preserved Quranic text allows scholars and legal experts to study verses related to economic activities in a continuous manner.
In its development, these studies also involve hadith, ijma' (consensus), qiyas (analogy), and various ijtihad methods to address new issues.
This becomes increasingly relevant as technological developments give rise to modern forms of transactions, including digital payments and various technology-based business models.
Although the forms of economic activity continue to change, the principles of justice, mutual consent, and responsibility remain essential parts of the study of Sharia economic law.
A Historical Legacy That Remains Relevant
The history of the preservation and codification of the Quran shows that the process of safeguarding the holy book of Islam took place through long stages involving various generations.
The tradition of memorization during the time of the Prophet, the compilation during the era of Abu Bakar, and the standardization during the time of Uthman are parts of a historical journey that complement one another.
The development of writing, printing, and digital technology has further expanded the means to study and disseminate the Quran.
Understanding this journey is not only important from the perspective of religious history but also to see how a source of law is passed down and studied across generations.
In the context of Sharia economic law, the continuous preservation of the Quran serves as one of the important foundations for the development of Islamic legal thought that remains anchored in the basic principles of Sharia amidst the changing times.
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