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t 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 is said that ziyad ibn abi sufyan was the first person to turn to dotting the qur an and that muawiya ibn abi sufyan wrote to ziyad when he was governor of basra to send his son ubaydullah to him when he entered the house he found that his son was tuning his reading he wrote to ziyad to blame him for his son s speech so ziyad sent abu al aswad ad du ali telling him this redness has multiplied and corrupted the tongues of the arabs so if you put something in place to reform people s speech and translate the quran abu al aswad apologized so ziyad resorted to a trick by putting a man in his path and when abu al aswad passed by him the man read a verse from the quran and deliberately twisted it this made abu al aswad angry and he said it is shameful for allah to disown his messenger and he said to ziyad i have answered you to what you asked for and i thought i would start with the quran s pronunciation 94 abu al aswad ad du ali then put a dot as a control for the quran abu al aswad was the first to put dots for control as he put the dot in front of the letter to mark the dhamma and a dot above it is a sign of fatha and if it is below it it is for a kasra and the writing continued in this way until al khalil ibn ahmad al farahidi came up with a more precise tuning than abu al aswad al du ali s tuning instead of dots a blanked alef above the letter as a sign of opening and below it as a sign of kasra and a small wow head as a sign of compression and then he made dots on the letters to distinguish them 95 96 uthmanic illustration a obligatory or choice edit the majority of scholars believe that it is obligatory to follow the uthmanic script when writing the quran and that it is not permissible to deviate from it because it is a convention agreed upon by the companions unanimously as ahmad bin hanbal said it is forbidden to violate uthman s writing in wawah yah alef etc 97 another group argued that uthmanic writing is a convention rather than a prescriptive one so it is not obligatory to follow it and there is no prohibition to deviate from it if people agree on a special drawing for dictation and it is common among them 98 the council of senior scholars has prepared detailed research on the issue of writing the quran according to the rules of orthography to summarize those who said that it is permissible to write the quran according to the rules of orthography and those who said it is forbidden or forbidden have a point of view however the justifications for permissibility are subject to the aforementioned criticisms and debates and may not be able to support the argument of permissibility yet they are opposed by the aforementioned contraindications and in accordance with the well known rule that prohibition is prioritized over permissibility and that the side of preventing harms prevails over bringing benefits when there is a tie or a preponderance of the side of harm it may be argued that it is more prudent to stay with the uthmanic form of the quran in any case the issue is a matter of consideration and jurisprudence and the good is to follow the companions and the imams of the salaf 99 the council of the islamic fiqh academy supported not changing the uthmanic illustration after reviewing all this the council of the islamic fiqh academy unanimously decided to support the decision of the council of senior scholars in the kingdom of saudi arabia that it is not permissible to change the drawing of the uthman s quran and that the letterform must remain as it is reception in shia islam edit shiite scholars acknowledge the preservation of the quran from any kind of verbal distortion in all its forms with strong evidence and proof 100 they acknowledge that it was hudhayfah ibn al yaman who advised uthman ibn affan to compile the quran 101 however they take issue with uthman s reliance on collecting and copying the quran from the quran that was in the possession of hafsa bint umar while ignoring the other qurans that were in the possession of the companions including the quran of ali 102 shiites believe that the first person to collect the quran was ali ibn abi talib and that imam ali isolated himself after the death of the muhammad to collect the quran it is narrated that he did not put on his robe until he had collected the quran ibn al nadim reported that he only put on his robe for prayer until he had collected it ibn al nadim said ali saw that the people were nervous when the prophet died so he swore not to put on his robe until he had collected the quran the shiites say that imam ali had a quran like the other qurans that were later collected but the role of these qurans ended when uthman sent them and burned them while ali s quran was kept for himself and his family and was not shown to anyone to preserve the unity of the ummah 103 they said that the difference between imam ali s quran and the other qurans including uthman s is that ali arranged it according to what was revealed and included explanations and interpretations of verses with reasons and locations of revelation ali ibn abi talib said no verse was revealed to the muhammad except that he read it to me and dictated it to me and i wrote it down in my own handwriting and he taught me its interpretation its 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