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in the order written in the preserved tablets by gabriel informing muhammad of this and informing him when each verse was revealed in its place devoid of dots and shapes what the masses of the salaf believe is that it includes all the seven ahruf of the quran including the last presentation that muhammad showed to gabriel and did not leave any of them out 60 uthman s personal quran edit it is important to distinguish between the qurans that caliph uthman bin affan sent to the islamic countries including the medina quran and his own quran which he was reading on the day he was killed in 35 ah and which he is said it was written by his hand al sijistani reports from iyas ibn sakhr ibn abi al jahm uthman s own imam s quran differed from the qurans of the people of medina in twelve ahruf 61 uthman s personal quran remained with him until uthman s death and all narratives agree that when some of those besieging his house broke into it uthman he took his quran and placed it on his lap to pray and read from it then the rebels surprised him by attacking and one of them stepped forward drew his sword and plunged it into him his wife naela bint al farafsa grabbed the sword with her hand the sword cut off her fingers and the sword went into uthman s neck killing him instantly 62 uthman was martyred while reciting his own quran and a few pages of it were stained with drops of his blood these drops of blood had an impact to the extent that it reached the level of sanctity it has prompted major mosques in the islamic world to dispute its acquisition and scramble to acquire it for blessing 63 later history edit the cordoba mosque where uthman s personal quran is said to have been kept in the house of his pulpit from the third to the sixth century ah uthman s quran which he was reading at the time of his martyrdom passed after his death to one of two people both of whom bore the name khalid al samhoudi recounted i was informed that uthman s quran passed to khalid ibn amr ibn uthman ibn affan 64 al samhudi narrates another narration saying ibn qutaiba said uthman s quran was in the possession of his son khalid and then became with his children as they descended 65 it is more likely that uthman s quran was in the possession of khalid ibn amr ibn uthman because he is closer to muawiya ibn abi sufyan and bani umayyah than khalid ibn uthman ibn abd al malik al marrakchi narrates that this quran which was drenched with uthman s blood was lost in medina during some of the turmoil in the city malik ibn anas says the quran of uthman bin affan was lost and we did not find any news about it 66 ibn abd al malik al marrakshi narrates that a person named abu bakr muhammad ibn ahmad ibn ya qub reported that he heard from his father ahmad and saw in his grandfather s handwriting what confirms that this grandfather ya qub saw the imam s quran itself in iraq and he says my father told me i saw the quran of uthman ibn affan in the month of rabi al awwal in the year 223 ah sent by abu ishaq the al mu tasim billah son of the caliph abu ja far harun al rashid i measured the length of the quran and it was two inches and four fingers apart and i counted the lines of some of the quran papers there were twenty eight lines in the paper and i saw a trace of blood on many pages of the quran some as much as half of the paper some as much as a third some less and some more and on the edges of many pages 67 the quran was hidden until its appearance in 223 ah historian sahar al sayyed says that the quran of uthman ibn affan drenched in his blood was kept in uthman s house in medina dar al hijra throughout the umayyad era it was missing from the city at the beginning of the first abbasid era perhaps around the time the abbasids stormed the city in 169 ah and completely overran it 68 in other words the imam s quran moved from medina in the early abbasid era specifically in 169 ah to baghdad where it was kept by the abbasid caliphs in their treasuries historians suggest that the imam s quran traveled to andalusia during the reign of prince abd ar rahman ii 206 ah 238 ah he used to send merchants to buy the treasures of iraq including books of famous writers antiques and necklaces it is not far fetched that he sent for the imam s quran from iraq this is confirmed by ibn hayyan al qurtubi who narrated that after the death of abd al rahman al awsat habib al saqlabi called for the quran attributed to uthman ibn affan and he swore to muhammad and trusted him 69 al idrisi states that the quran in the cordoba mosque is the quran uthman ibn affan which he wrote with his hand 70 al maqri mentions that this quran was the quran of uthman ibn affan which he was reading at the time of his martyrdom in the aforementioned mosque was the quran of uthman bin affan which was written by his own hand with a gold ornament covered with rubies with brocade covers and on a chair made of wet oud with gold nails 71 historians ibn bashkawal and ibn abdul malik al marrakchi believe that the quran in the cordoba mosque was not uthman s personal quran but was one of the four qurans that uthman ordered to be copied and sent to the four cities of kufa basra mecca and the levant 72 the cordoba quran gained its prestige and sanctity from the four pages that were taken from the original quran of caliph uthman and stained with drops of his blood on the day of his martyrdom while reading it hence the people of andalusia honored and revered their quran and the situation continued as it was until the time of the almohads who feared that the quran would be lost in andalusia due to cordoba s exposure to christian raids on the one hand and on the other they wished to keep it in their vaults in morocco for blessing on the other hand so it was moved from cordoba to morocco in 552 ah 73 when abd al mu min ibn ali brought uthman s quran to morocco he took great care of it and took great care of its cover and replaced it after it was made of dark leather he covered it with gold sheets studded with rubies and precious stones such as sapphires and emeralds 74 the imam s quran remained in the care of the almohads until 646 ah when the state weakened and its caliph ibrahim ibn ali ibn al ma mun was killed the sultan s treasuries were looted and the imam s quran was plundered when the emir of tlemcen yaghmurasan ibn zayyan al zannati learned that the quran had been snatched from the hands of its looters he ordered it to be preserved 74 then the imam s quran fell into the hands of the portuguese in the battle of tarif which took place between the castilians and the marinids on muharram 741 ah corresponding to 1340 and the battle ended with the defeat of the marinids the marinid sultan made a great effort to retrieve the quran sending a merchant to redeem the quran with whatever money was required and abu ali al hasan ibn jinni succeeded in retrieving the quran the quran continued to be kept in the marinid vaults and its news has been lost since that time 75 other copies edit the tashkent quran is claimed to be uthman s personal quran the samarkand quran edit main article samarkand kufic quran the center for islamic civilization in tashkent uzbekistan holds a very early quran codex written on parchment which they claim is the personal quran owned by uthman ibn affan and which was stained with his blood during his martyrdom the quran is characterized by a lack of dots each of its pages contains 12 lines and 353 pages measuring 68 cm x 53 cm the quran was previously kept in the khoja ahrar madrassa of samarkand from which it was forcibly removed to the imperial public library in saint petersburg in 1868 by the russian army during the russian conquest of central asia it was repatriated to tashkent in 1923 following a series of petitions from turkestani jadids to the bolsheviks 76 according to competing narratives circulating in 19th century turkestan the quran was brought from istanbul to samarkand by the murids of khoja ahrar a naqshbandi sufi master or by amir timur as a war trophy from his conquests in western asia 76 historians have alternatively suggested two ways in which the quran arrived in samarkand that the quran arrived in samarkand during the rule of the golden horde 621 ah 907 ah and that it was a gift from the mamluk sultan rukn al din baybars who had married the daughter of berke khan the khan of the golden horde second this quran is the same quran that ibn battuta saw when he visited basra and it was moved from basra to samarkand by timur lenk 77 the second view has been accepted by some historians and rejected by others who support the idea that the quran traveled from basra to samarkand they refer to the tashkent quran as one of the copies that uthman sent to the islamic countries and they base this on the image of the handwriting in which the tashkent quran was written which they say is as close as possible to the image of the writing in which the imam s quran was written 78 opponents of the idea that the quran traveled from basra argue that the artistry of the tashkent quran is visible in the drawing of the letters indicating that the handwriting does not date back to the caliphate of uthman ibn affan it dates back to the second or third century ah the lines are straight and appear to have been drawn with a ruler and the shape of the letters of this quran is very similar to that of the kufic quran now in kairouan which it dates back to the third century 79 the istanbul quran edit a quran located in the topkapi museum that was written on parchment it is said to be the quran that was in the hands of caliph uthman bin affan on the day he was killed and traces of blood are still visible on its pages to this day according to the description of this quran it is dotted with red color and at the end of the verses there is sometimes a circle occupied by geometric lines it is said to have been written in the handwriting of caliph uthman ibn affan this description indicates that this quran is not an uthmanic quran the quran is inscribed and dotted which was not a characteristic of uthmanic qurans which were non dotted qurans 80 in the qatar islamic cultural center in doha a copy of the istanbul quran is inscribed next to it for identification this large quran is an image of the oldest quran in existence preserved in the topkapi palace in istanbul dating back more than 1 400 years and the image here was taken from the original book page by page to show that the quran is preserved throughout the ages 81 uthmanic illustration edit a sample of the uthmanic illustration of surat al fatiha the word quranic illustration refers to the quranic writing in which the quran was written in uthman s quran which in some words is contrary to the rules of orthography and is not identical to the spoken pronunciation 82 the uthmanic script is defined in the terminology as the position accepted by the companions during the reign of uthman bin affan in writing the words and letters of the quran which is the science that recognizes the violation of the uthmanic quran s handwriting to the principles of standard drawing the term dates back to the qurans copied by caliph uthman ibn affan which he sent to the muslim countries and were without dots and shapes it is possible that the quranic recitation was stabilized in the last presentation and its recitation has not been copied the reason this script is called the uthmanic script is because uthman was the one who ordered this drawing to be transferred and copied in the qurans that he copied and distributed to the people in the cities and ordered them to burn the others and this generalization issued by him is what attached this attribution to him imam al baghawi says in this regard the quran on which the matter was settled is the last version by muhammad so uthman ordered it to be copied in the qurans and gathered people on it and eliminated everything else to cut off the source of disagreement secondly the uthman quran has a special way of distributing the quran so that it can accommodate all the frequent quranic readings third uthman ibn affan gathered all the people on one of the seven ahruf on which the quran was revealed which is the letter on which most of the quran was revealed and written down uthman obliged them with this script in which the general quran was written and left them with the permit to read other ahruf in accordance with the script 83 makki ibn abi talib explains the quran was written on one ahruf and its handwriting is possible for more than one as it was neither dotted nor cursive so that possibility is from the remaining six ahruf 84 ibn taymiyyah states the reason for the variety of readings in the quran is that the sharia permits and authorizes this for them as this is due to the sunnah and not to opinion and innovation 85 uthmanic illustration rules edit the written word must be in accordance with the spoken word without increase or decrease without change or alteration taking into account starting and stopping separating and connecting scholars have paved the way for it with principles and rules and in some letters it is contrary to the imam s quranic script which is why it has been said that two lines cannot be compared the quranic line and arabic prosody and the drawing is limited to six rules 86 87 88 89 90 91 the first rule is deletion letters even if it does exist in the correct spelling in arabic the second rule is the increase they are in letters alef baa and yaa the third rule is the hamza in the uthman illustration the hamza is sometimes depicted as an alef wow and yaa the fourth rule is the wildcard the alef as wow or yaa the fifth rule separate and connect in the uthmanic quran some words are connected when they should be separated and others are separated when they should be connected the sixth rule is multiple readings according to this rule some words that are read with two readings are written with one of the two readings this is all outside the scope of the anomalous readings and sometimes some of the anomalous readings are taken into account in the illustration evolution of uthmanic illustration edit stages in the evolution of the uthmanic quran s punctuation and formation uthman s qurans were written without dots and formulas so that they could be read with the seven ahruf in which the quran was revealed during this period conquests expanded and many non arabic speaking nations were converted to islam foreign language was widespread among the people and there was a lot of melody even among the arabs themselves due to their frequent mixing and intermarriage with arabs and because the quran was without dots the muslim rulers feared that it would be subject to melody and distortion abu al aswad ad du ali complained to ali about this phenomenon so he taught him the principles of grammar and told him a name is what signifies the noun a verb is what signifies the movement of the noun and a letter is what is neither one nor the other 92 93 it i...
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