The Contrariety of the Collection Traditions to the Book of God

These traditions are evidently contrary to the Quran. For many verses of the Noble Book demonstrate that the suras of the Quran were distinct in form and content from each other, and were widely spread among the people, including the idolaters ofMekka and the people of the Book. Significantly, the Prophet had challenged the unbelievers and idolaters to produce the like of the Quran, and the like of ten suras from it, and even one sura. This means that the suras of the Quran were available to them.
Numerous verses apply the word al-kitab (the Book) to the Quran. Moreover, in
the famous tradition of al-thaqalayn, the Prophet says, "I leave among you two things of high estimation: the Book of God and my Family." In this tradition there is evi‌ dence that the Quran had been collected and written, because it is not correct to call it al-kitab when it is merely in the [peoples] memories. Indeed, it is even inappro‌ priate to apply the wordal-kitab to the fragments written on palm branches, flat stones, and shoulder blades, except when such an application is figurative and from particu‌ lar attention. But a word may not be used metaphorically without something to indi‌ cate that. The word al-kitab obviously signifies a single and united entity. It is not applied to a text which is scattered and not collected, let alone [one which is] still unwritten and preserved only in the memories.

The Contrariety of the Collection Traditions to Rational Judgment

These traditions are also contrary to rational judgment. Undoubtedly, the greatness of the Quran in itself, the measures taken by the Prophet to memorize it and recite it, the importance attached by Muslims to the measures taken by the Prophet, and the divine reward they will get for that-all these factors go against the collection of the Quran in the way it is described in these traditions. There are numerous aspects to the Quran, any one of which would be sufficient cause for the Quran to be a subject of attention for Muslims, and a reason for its popularity, even among children and women, let alone men. These aspects are [the following]:

١. The eloquence of the Quran: The Arabs used to attach much importance to the memorization of eloquent speeches, and for this reason they used to memorize the pre-Islamic poetry and speeches. Thus, how would they fail to memorize the Quran, which challenged all the eloquent speakers with its eloquence, and silenced all the articulate speakers with its expressive language. Indeed, all the Arabs had turned toward it, regardless of whether they were believers [in it] or unbelievers. The be‌ liever memorized it because of his faith, and the unbeliever did so because he as‌ pired to counter it and invalidate its evidential character.
٢. The Prophets expression of his desire to memorize it and to protect it: He had spe‌ cial power and authority in the community, and customarily, when the leader ex‌ presses his desire to protect a book or to read it, that book would become wide‌ spread among the subjects who wish to gain his pleasure for the sake of religious or worldly gain.
٣. Memorization of the Quran was a cause for raising the stature of a person among the people and gaining their respect. Those who are well informed about history know that the readers and the memorizers of the Quran enjoyed enormous promi-