How Do We Know The Qur’an Is Unchanged?

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By Firas Alkhateeb / LIH

The awakening of Europe from the Dark Ages and the subsequent intellectual enlightenment of the 1600s-1800s was one of the most powerful movements in modern history. It brought to Europe a dedication to empirical science, critical thinking, and intellectual discourse. Much of this was imported from the Muslim world’s intellectual history, through Muslim entry points into Europe such as Spain, Sicily, and South-east Europe.

This rise in intellectual work coincided with a period of European imperialism and colonialism over the Muslim world. European nations such as England, France, and Russia slowly conquered portions of the Muslim world, dividing it among themselves. Thus the intellectual enlightenment, coupled with imperialism over the Muslim world, led to what the Europeans saw as a critical study of Islam, its history, beliefs, and teachings. This movement is known as Orientalism. One of the greatest shortcomings of Orientalism, however, is the analysis of Islamic history on European terms, discarding the centuries of academic work put in by great Muslim minds since the time of the Prophet Muhammad ﷺ.

One of the most dangerous aspects of Orientalism was the European study of the origins of the Quran. Since it is well accepted in academic circles that both the Torah of the Jews and the New Testament of the Christians have changed over the centuries, European academics erroneously believed the same must be true about the Quran. Their efforts to prove their belief that the Quran has been changed and is not authentic led to studies and works of questionable intention and low scholarly merit. This article will critically analyze the origins of the Quran, its transmission, and its compilation, to understand why Muslims accept the copies of the Quran they have in their homes to be the exact same words that were spoken by Prophet Muhammad ﷺ in the early 600s AD.

The Promise to Protect


إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ



Narration of the Quran to the Companions

The revelation of the Quran was not an isolated event in time. It was a constant stream of verses descending to Muhammad ﷺ throughout the 23 years of his prophethood in Makkah and Madinah. The Prophet ﷺ appointed numerous Companions of his to serve as scribes, writing down the latest verses as soon as they were revealed. Mu’awiya ibn Abu Sufyan and Zaid bin Thabit were among the scribes who had this duty. For the most part, new verses would be written on scraps of bone, hide, or parchment, since paper had not yet been imported from China. It is important to note that Muhammad ﷺ would have the scribes read back the verses to him after writing them down so he can proofread and make sure there were no errors.1


It is important to understand, however, that physical writing down of the Quran was not the main way that the Quran was recorded. Arabia in the 600s was an oral society. Very few people could read and write, thus huge emphasis was placed on ability to memorize long poems, letters, and other messages. Before Islam, Makkah was a center of Arabic poetry. Annual festivals were held every year that brought together the best poets from all over the Arabian Peninsula. Exuberant attendees would memorize the exact words that their favorite poets recited and quote them years and decades later.

Thus, in this type of oral society, the vast majority of the Companions learned and recorded the Quran by memorization. In addition to their natural ability to memorize, the rhythmic nature of the Quran made its memorization much easier.

The Quran was not narrated to just a few select Companions. It was heard and memorized by hundreds and thousands of people, many of them travellers to Madinah. Thus, chapters and verses of the Quran quickly spread during the life of the Prophet ﷺ to all corners of the Arabian Peninsula. Those who had heard verses from the Prophet ﷺ would go and spread them to tribes far away, who would also memorize them. In this way, the Quran achieved a literary status known among the Arabs as mutawatir. Mutawatir means that it was so vastly disseminated to so many different groups of people, who all had the same exact wording, that it is inconceivable that that any one person or group could have falsified it. Some sayings of the Prophet ﷺ are known to be authentic through it being mutawatir, but the entire Quran itself is accepted as being mutawatir, because of its wide spread during the life of the Prophet ﷺ through oral means.

Collection After the Death of the Prophet ﷺ

We have thus far seen that the way the Quran was taught to the numerous Companions of the Prophet ﷺ prevented it from being subject to the protection of a few people. As verses became widespread across the Islamic world, it was impossible for those verses to be changed without Muslims in other parts of the world noticing and correcting them. Furthermore, during the life of Prophet Muhammad ﷺ, the angel Jibreel would recite the entire Quran with him once a year, during Ramadan. When the Quran was finished being revealed near the end of the Prophet ﷺ’s life, he made sure that numerous companions knew the entire Quran by heart.




The Mus’haf of Uthman

A copy of Uthman's Mus'haf, kept in Topkapi Palace in Istanbul

A copy of Uthman’s Mus’haf, kept in Topkapi Palace in Istanbul

During the caliphate of Uthman, from 644 to 656, a new issue regarding the Quran arose in the Muslim community: pronunciation. During the life of the Prophet ﷺ, the Quran was revealed in seven different dialects – qira’as. The dialects differed slightly in their pronunciation of certain letters and words, but the overall meaning was unchanged. These seven dialects were not an innovation brought in by corruption of the Quran in later years, as it was mentioned by the Prophet ﷺ himself, and there are numerous sayings of his describing the authenticity of all seven dialects that are recorded in the hadith compilations of Bukhari and Muslim. The reason for there being different dialects for the Quran was to make it easier for different tribes around the Arabian Peninsula to learn and understand it.



Because the Quran was now compiled and being produced on a regular basis, there was no need for the numerous fragments of verses that people had in their possession. He thus ordered that those fragments be destroyed so they cannot be used in the future to cause confusion among the masses. Although Orientalists use this incident to try to prove the erroneous claim that there were some discrepancies that Uthman wanted to eliminate, that is a simplistic way of looking at the event. The entire community in Madinah, including numerous eminent Companions such as Ali ibn Abi Talib, willingly went along with this plan, and no objections were voiced. Had he been eliminating legitimate differences, the people of Madinah would have surely objected or even revolted against Uthman, neither of which happened. Instead, the mus’haf of Uthman was accepted by the entire community as authentic and correct.

The Script of the Quran

Another complaint that Orientalists make deals with the fact that the Mus’haf of Uthman lacked any diacritical marks (dots that differentiated the letters and vowel markings). The letters seen in his mus’haf are thus just the skeletal base of Arabic letters. For example, the word قيل (he said), without diacritical marks would look like this: ڡٮل. According to the claims of Orientalists, a reader can then read the word as فيل (elephant), قبل (before), or قَبّل (he kissed). Clearly, reading such different words would have a huge difference in meaning. Orientalists such as the Australian professor of the early 1900s, Arthur Jeffery, claim that Uthman’s copy of the Quran, with its lack of diacritical marks made it possible for variant readings, and thus variant meanings to exist, making the Quran today not authentic.

There are numerous flaws in this argument:

First, the fact that Uthman sent reciters with his copies of the mus’haf is of huge importance. We must remember that the main way the Quran was preserved was orally, and the written copies were only meant to be a supplement to oral recitation. If someone already has a verse memorized, the skeletal letters in a copy of Uthman’s mus’haf served only as a visual aid when reciting. To illustrate this example, we can look at the following inscription on the inside of the Dome of the Rock, in Jerusalem. The building was built in the late 600s and features one of the oldest calligraphic inscriptions in Arabic on the inside of the building, written in the same Kufic script as Uthman’s mus’haf:

Dome of the Rock Inscription

For someone familiar with the Arabic language and some basic common phrases regarding the supremacy of Allah, it is easy to make out what this part of the inscription says:

بسم الله الرحمن الرحيم لا اله الا الله وحده لا

شريك له له الملك و له الحمد يحي و يميت و هو

على كل شئ قدير محمد عبد الله و رسوله

Power over all things. Muhammad is the servant of God and His Messenger.4

In the same way as this passage, the mus’haf of Uthman could be easily read by someone who was familiar with the verses and the Arabic script. Thus the claim that the lack of diacritical marks makes it impossible to know what the original word was is clearly baseless.

A page from the Uthmani Mus'haf showing part of Surat Muhammad. Note the lack of diacritical marks.

A page from the Uthmani Mus’haf showing part of Surat Muhammad. Note the lack of diacritical marks.

The second problem with the claims of Orientalists like Jeffery deals with the idea of reading a word completely wrong based on the lack of diacritical marks. Let us assume for a moment that there are no reciters around to explain how a verse should be read from Uthman’s mus’haf and someone comes across the word ڡٮل. As we stated earlier, this can be a number of different words based on where the diacritical marks are. However, from context clues, an educated reader can easily figure out what word it is supposed to be. It is almost impossible for a reader to replace the word “before” with “elephant” and have the sentence still make sense. While in some cases a reader may accidentally replace one word with another that still makes sense, these occasions are rare with the way the Arabic language is set up, and all that is still assuming there are no Quranic reciters around to guide the reader.

Over time, during the 700s and 800s, diacritical marks began being added to the mus’hafs throughout the Muslim world. This was done as the Muslim world shifted from an oral to a written society, to further facilitate reading from a copy of the Quran, and to eliminate errors by people who did not already know the verses they were reading. Today, almost all modern mus’hafs include diacritical marks on the skeletal letters along with vowel markings to make reading easier.

The Isnad System

One of the most pressing issues in the eyes of the early Muslims was the protection of the sanctity of the Quran. Numerous times throughout the Quran and sayings of the Prophet ﷺ, the Muslims are reminded that the Jews and Christians corrupted their texts over time, which now cannot be taken as authentic. As a result, early Muslims developed a system for ensuring that the Quran and hadith would not be subject to change by human error, either intentional or unintentional.

The system that developed is known as the isnad system. The isnad system emphasized the sanad, of a particular saying. For example, in the hadith compilation of Bukhari, each hadith is preceded by a chain of narrators that goes from Bukhari back to the Prophet Muhammad ﷺ. This chain is known as a sanad. To ensure that the hadith is authentic, each narrator in the chain must be known to be reliable, have a good memory, be trustworthy, and have other righteous qualities.

Part of the Arabic inscription in the Kufic script inside the Dome of the Rock, built in 691.


The early Islamic community placed huge emphasis on this system for determining the authenticity of hadith as well as verses from the Quran. If someone were to claim to have had a verse that was not in the canonical text of Uthman’s mus’haf, scholars would look at the chain that person claimed went back to the Prophet ﷺ and determined from it if there was a chance that it was authentic. Clearly, anyone forging verses of the Quran would not be able to connect it to the Prophet ﷺ, and his/her claim would be discounted according to the isnad system.

The isnad system thus worked to preserve the sanctity of the Quran as well as the hadith, as it prevented people from making erroneous claims that could then be accepted as fact. Through the focus on the the reliability of thesanad, the reliability of the verses or hadith themselves could be ascertained. Zaid bin Thabit used a proto-isnad system in his work compiling the Quran during the caliphate of Abu Bakr, and the growth of the isnad system in subsequent decades helped protect the text from being altered in any way.


This article is not meant to be a fully exhaustive study of the history of the Quran. The scholarship of hundreds of people throughout Islamic history to ensure the sanctity of the Quran cannot be boiled down to a few thousand words. However, it is clear through the introductory issues mentioned here that the text of the Quran clearly was not altered from the time of Muhammad ﷺ to the present day. The fact that it was so widespread during his life helped ensure that any malicious attempts to change the words of the holy book would be futile. The meticulous compilation of the text by Abu Bakr and Uthman served as a backup system in case the oral preservation of the Quran was lost. Finally, the isnad system helped ensure any claims to add to or remove from the Quran could not pass by a scholarly process that was central to the preservation of Islam itself.

In conclusion, the claims of Orientalists that the Quran has been changed overtime as the Bible and Torah have are clearly misleading. There is no evidence backing up the idea that the Quran has changed, and attempts to prove that it has are based on rudimentary and uneducated understandings of the history of the Quranic text.



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