And He answered - glorified and exalted is He - about the first by His saying - confirming their denial -: ﴿Indeed, We﴾; meaning: with what We have of greatness; not other than Us from jinn; nor from humans; ﴿We have sent down﴾; meaning: gradually; upon the tongue of Gabriel - peace be upon him -; ﴿the Reminder﴾; meaning: the admonition; and the honor; ﴿And indeed, We﴾; meaning: with Our greatness; even if the noses of the envious are turned up; ﴿are surely protectors﴾; meaning: always; by Our power; and Our knowledge; for what is in Surah 'Hud'; that this is necessary for preservation; thus, it is impossible at that time for it to be sent down upon a madman; a confused person; especially when he is upon these marvelous styles; and lofty methodologies; so it is as if the meaning is: We have sent you with it while you are a human; not an angel; strong and sound; they know that you are the most complete of them in intellect; and the highest of them in ambition; and the most certain of them in thought; and the most precise of them in matters and the most trustworthy of them in opinion; and the strongest of them in determination; Al-Bukhari narrated; in the interpretation; and the trials; from Zayd ibn Thabit - may Allah be pleased with him - he said: Abu Bakr - may Allah be pleased with him - sent me the news of the massacre of the people of Yamama; and Umar - may Allah be pleased with him - was with him; so Abu Bakr said: Indeed, Umar came to me and said: Indeed, the killing has become intense on the day of Yamama among the people - and in another narration: among the reciters of the Qur'an - and I fear that the killing will become intense among the reciters in the places; and much of the Qur'an will be lost; unless you gather it; and I see that you should gather the Qur'an; Abu Bakr said: So I said to Umar: How can I do something that the Messenger of Allah - blessings and peace be upon him - did not do? Umar said: By Allah, it is good; and Umar continued to discuss it with me until Allah opened my heart to that; and I saw what Umar saw; Zayd ibn Thabit said: And Umar was sitting with him not speaking; so Abu Bakr said: Indeed, you are a young man; wise; and we do not suspect you; you used to write the revelation for the Messenger of Allah - blessings and peace be upon him -; so follow the Qur'an and gather it; by Allah, if I were tasked with moving a mountain from the mountains; it would not have been heavier upon me than what He commanded me with regarding the gathering of the Qur'an; I said: How can you do something that the Messenger of Allah - blessings and peace be upon him - did not do? Abu Bakr said: By Allah, it is good; and I continued to discuss it with him until Allah opened my heart to what He opened for Abu Bakr; and Umar; so I stood up and began to gather the Qur'an from the pieces of parchment; and the shoulder blades; and the palm fronds; and the chests of men; until I found from Surah 'At-Tawbah' two verses with Khuzaymah - or Abu Khuzaymah - the Ansari; I did not find them - meaning: written - with anyone other than him; ﴿Indeed, there has come to you a Messenger from among yourselves﴾ [At-Tawbah: 128]; to the end of it; and the pages in which the Qur'an was gathered were with Abu Bakr until Allah took him; then with Umar until Allah took him; then with Hafsah, the daughter of Umar - may Allah be pleased with them.

And he also narrated this report regarding the virtues of the Qur'an. It was narrated after him from Anas - may Allah be pleased with him - that Hudhayfah ibn al-Yaman - may Allah be pleased with him - came to Uthman - may Allah be pleased with him - while he was fighting the people of the Levant in the conquest of Armenia and Azerbaijan with the people of Iraq. Hudhayfah - may Allah be pleased with him - was alarmed by their differences in recitation. So Hudhayfah said to Uthman - may Allah be pleased with both of them: O Commander of the Believers, save this nation before they differ in the Book like the Jews and the Christians. Uthman then sent to Hafsah - may Allah be pleased with both of them - saying: Send us the manuscripts so that we may copy them into the mushafs, then we will return them to you. Hafsah sent them to Uthman. He then ordered Zayd ibn Thabit, Abdullah ibn al-Zubair, Sa'id ibn al-Aas, and Abdur-Rahman ibn al-Harith ibn Hisham - may Allah be pleased with them - to copy them into the mushafs. Uthman - may Allah be pleased with him - said to the three Qurashi men: If you disagree with Zayd ibn Thabit about anything from the Qur'an, write it in the dialect of Quraysh, for it was revealed in their tongue. So they did. Until when they copied the manuscripts into the mushafs, Uthman returned the manuscripts to Hafsah and sent to every region a mushaf from what they had copied. He ordered that whatever else of the Qur'an was in every manuscript or mushaf be burned. And it was narrated from Khariyah ibn Zayd ibn Thabit that he heard Zayd ibn Thabit - may Allah be pleased with him - say: When we copied the manuscripts into the mushafs, a verse was lost from Surah Al-Ahzab. I used to hear the Messenger - blessings and peace be upon him - reciting it often. I did not find it with anyone except with Khuzaymah al-Ansari. And in another narration: We searched for it and found it with Khuzaymah - the one whom the Messenger of Allah - blessings and peace be upon him - made his testimony equal to the testimony of two men: "Among the believers are men who have been true to what they promised Allah" [Al-Ahzab: 23]. So we included it in its surah in the mushaf. And in the first report, there is an indication that when he was commanded by the Siddiq - may Allah be pleased with him - he would not write anything except if he found what had been written of it in the presence of the Prophet - blessings and peace be upon him - and his command. He also compared it with what was preserved in the hearts of men. In the end, there is evidence from his saying: We copied the mushaf into the mushafs, to the end of it, that he resumed the tracing as he did at first, so that his statement: A verse was lost from Surah Al-Ahzab would be correct.

Because the lack of it is a branch of knowledge of it. It is very unlikely that the Prophet, blessings and peace be upon him, heard it often and did not memorize it. Especially since he is mentioned among those who compiled the Qur'an during the life of the Prophet, blessings and peace be upon him, as narrated by al-Bukhari from various sources from Anas, may Allah be pleased with him. The apparent meaning of such an investigation does not permit one who engages in such aspirations to understand that he would not transmit a verse unless he found among its memorizers according to how it is written in the number of transmission. And Allah knows best.