.

‫حي ِم‬
ِ ‫ِمۡسِب للهِ ل ِنَٰمۡح ل‬
From the wonders of the Glorious Quṛ’aan and its beautiful Riwaayaat is that each and every letter, and even every little
nuance and subtlety within its letters, has been preserved, despite the complexity of the Arabic language, dialects and
pronunciation rules. Likewise, the accuracy of its writing nearly matches its oral preservation: the (current) ‘Uthmaanic H̱afṣ
Muṣẖaf (from Madeenah) is among the most precise texts in the world, with the most detailed of scripts and reading signs, but
there is still room for improvement: some things that are/aren't pronounced, are not (yet) indicated in the Muṣẖaf (rarely, some
of them can be found indicated in some way in some special Muṣẖaf). Indicating these (minute details sometimes) also in the
orthography (like other rules) will make it easier to identify and learn them, especially for the non-Arabophone Muslim
Brothers and Sisters. They are listed below, together with examples and suggestions for implementation:

Ambiguity: Proposed Solution:

1. ِ‫ٱّلل‬ ِ‫ٱلله‬
bismil-laahi (1:1:2, p. 1) bismil-laahi (1:1:2, p. 1)

‫ح‬ ‫ح‬
Add a miniature "dagger" ’alif to show it's mandatory pronunciation.

2.
‫ح‬ َ
‫ٱۡلمد‬ ‫ح‬ َ
‫ٱۡلمد‬
’alẖamdu (1:2:1, p. 1) ’alẖamdu (1:2:1, p. 1)
َ ‫ح‬ َ ‫ح‬
‫ٱدخلوها‬ ‫دخلوها‬
’ud̮khuloohaa (50:34:1, p. 519) ’ud̮khuloohaa (50:34:1, p. 519)
َ ‫ح‬ َ ‫ح‬
‫ٱه ِدنا‬ ‫ه ِدنا‬
’ihdinaṣ (1:6:1, p. 1) ’ihdinaṣ (1:6:1, p. 1)
When starting on the word, the same sign (hamzatul-waṣl) is used for three different pronunciations (hamzah with fatẖah,

َ َ َ ˌ‫َح‬
ḍḁm̊mah, or kasṛạh). A simple and elegant solution is proposed here that is close to the original and easy to understand.

3.
ٓ‫ٱنف ُّضوا‬ ‫ح‬
‫لهوا‬ ٓ‫ٱنف ُّضوا‬ ‫لهوا‬
َ َ
lahwaniṅ-faḍḍoooo… (62:11:5-6, p. 554)
َ
lahwaniṅ-faḍḍoooo… (62:11:5-6, p. 554)
َ
‫كفوا أحد‬ ‫كفوا أحد‬
َ‫َعد ٱلحم حر َسلِي‬ َ‫َعد ٱلحم حر َسلِي‬
kufuwan ’aẖad̮. (112:4:4-5, p. 604) kufuwan ’aẖad̮. (112:4:4-5, p. 604)
ˌ

‘aadunil-muṛsaleen. (26:123:2-3, p. 372) ‘aadunil-muṛsaleen. (26:123:2-3, p. 372)

َ َ
‫نار َحام َِيُۢة‬ ‫نار َحام َِيُۢة‬

ُّ‫يَ حو َمئذ ٱلحم حس َت َقر‬ ُّ‫يَ حو َمئذ ٱلحم حس َت َقر‬

naaṛun ẖaamiyah. (101:11:1-2, p. 600) naaṛun ẖaamiyah. (101:11:1-2, p. 600)

ِ ˌِ
yawma’iẕinil-mustaqạṛṛ. (75:12:3-4, p. 577) yawma’iẕinil-mustaqạṛṛ. (75:12:3-4, p. 577)
َ َ َ َ
‫َغ ِسق إِذا‬ ‫َغ ِسق إِذا‬
ghạạsiqin ’iẕaa (113:3:3-4, p. 604) ghạạsiqin ’iẕaa (113:3:3-4, p. 604)
When the noon of the tanween obtains a kasṛạh, this is not indicated. A small vertical (or perhaps slightly slanted)
line/hook on the lower left corner of the tanween could be used to show it. A line/hook is preferred over a dot, because a
dot could interfere with the dots of the letters; and to avoid resembling the miniature ’alif, this line/hook should be kept
short, but visible.
 Ambiguity:
ٓ َ
Proposed Solution:
ٓ َ
4. ٣٥ ‫إِنشاء‬ ٣٥ ٰ‫إِنشاء‬
’iṅshaaaa’aa. (56:35:3, p. 535) ’iṅshaaaa’aa. (56:35:3, p. 535)

٢ ‫ُّم َطه َرة‬ ٢ ‫ُّم َطه َرة‬

َ َ
َ‫أ حو ِِلَا ٓء‬ َ‫أ حو ِِلَا ٓء‬
muṭḁhhaṛạh. (98:2:6, p. 598) muṭḁhhaṛạh. (98:2:6, p. 598)

’awliyaaaa’, (45:10:16, p. 499) ’awliyaaaa’, (45:10:16, p. 499)

When stopping on the hamzah with fatẖataan (tanweenul-fatẖ), the maddul-‘iwaḍ is read, but not always shown. Add a

‫ح‬
miniature ’alif to show it always, to prevent it from erroneously being dropped from pronunciation when stopping.

5. ‫ٱؤت ِم َن‬ ‫ت ِم َن‬

’ootumina (2:283:16, p. 49) ’ootumina (2:283:16, p. 49)
َ ‫ح‬ َ ‫ح‬
‫تؤمِنون‬ ‫تؤمِنون‬
tu’minoona (61:11:1 , p. 552) tu’minoona (61:11:1 , p. 552)
‫ح‬
‫ون‬
ِ ‫ٱ‬
‫ت‬‫ئ‬ ‫ون‬ِ ‫ت‬
’eetoonee (46:4:18 , p. 502) ’eetoonee (46:4:18 , p. 502)
‫ح‬ ‫ح‬
‫ب ِئ َس‬ ‫ب ِئ َس‬
bi’sa (62:5:12, p. 553) bi’sa (62:5:12, p. 553)
When starting on hamzatul-waṣl followed by a saakin hamzatul-qạṭ̮‘, the latter is dropped and exchanged with its carrier
"chair/seat" that is read instead (maddul-badal). This could perhaps be shown by making the hamzatul-qạṭ̮‘ with sukoon
white with dark gray outline, and its carrier gray with dark gray outline (this font cannot do that) and adding dots under the

َ َ
yaa’.

6. ‫ل ِت حس َتوۥا‬ ‫ل ِت حس َتوۥا‬
litastawoo, (43:13:1, p. 490) litastawoo, (43:13:1, p. 490)
َ َ َ َ
٢ ‫َوعددهۥ‬ ٢ ‫َوعدده‬
wa‘addadah. (104:2:4, p. 601) wa‘addadah. (104:2:4, p. 601)
‫ح‬ ‫ح‬
‫حۦ‬
ِ ‫ي‬ ‫حۦ‬
ِ ‫ي‬
yuẖyee, (57:2:5, p. 537) yuẖyee, (57:2:5, p. 537)

٧ ‫ب ِ َي ِمينِهِۦ‬ ٧ ِ‫ب ِ َي ِمينِه‬

biyameenih. (84:7:5, p. 589) biyameenih. (84:7:5, p. 589)
When stopping on the word and the miniature letter is then dropped, it could be marked with white color and dark gray
outline, or alternatively the miniature letter that is not dropped could be underlined. When there is a choice, the second or
less obvious option could be shown in the margin as an alternative way of reading it.
 Ambiguity: Proposed Solution:

7. ِ‫ِمۡسِب ٱلله‬ ِ‫ِمۡسِب ٱلله‬

bismil-laahi (1:1:1-2, p. 1) bismil-laahi (1:1:1-2, p. 1)

‫ه َو ٱلله‬ ‫ه َو ٱل ه‬
‫َ ح‬ ‫َ ح‬
huwaḷ-ḷạạhu (112:1:2-3, p. 604) huwaḷ-ḷạạhu (112:1:2-3, p. 604)
َ ‫ح‬ َ
ِ ‫ش ِر ٱلوسو‬
‫اس‬ َ ‫ح‬ َ
ِ ‫ش ِر ٱلوسو‬
‫اس‬
sharril-waswaasi (114:4:2-3, p. 604) sharril-waswaasi (114:4:2-3, p. 604)

‫ِمۡسِب ٱّللِ ٱلرِنَٰمۡح‬ ‫ِمۡسِب ٱللهِ ٱل ِنَٰمۡح‬

bismil-laahiṛ-ṛạẖmaani (1:1:2-3, p. 1) bismil-laahiṛ-ṛạẖmaani (1:1:2-3, p. 1)
When both the laams (shaddah), and the fatẖah and ’alif are mufakh khạm, this is not indicated. The most easy and
 

consistent (albeit maybe a bit counterintuitive) way to do this, would be to mark tafkheem with white color and black
outline, because their normal characteristic state is mustafil.
In the same way both these ṛạạ’s (shaddah) and fatẖah that are mufakh khạm can be marked with white color and black
 

outline, because technically the normal state of the ṛạạ’ is also mustafil. When this depends on continuing, starting, or
stopping, the Verse endings and stop signs could be followed. When there is a choice, the preferred or obvious way could
be shown and the alternative way written and explained in the margin.
The musta‘lee letters (and their ’alif and/or fatẖah) could be marked likewise, because they are the minority.

8.
َ ‫ٱلضٓال‬
‫ِي‬ ‫ل ن‬
َ‫ِّي‬ ‫ٱل‬

َ‫َجا ٓء‬ َ‫َجا ٓء‬

walaḍ-ḍḁḁḁḁḁḁlleen. (1:7:9, p. 1) walaḍ-ḍḁḁḁḁḁḁlleen. (1:7:9, p. 1)

َََٓ
jaaaa’a (110:1:2, p. 603)
َ ََ
jaaaa’a (110:1:2, p. 603)

‫يدا أ ِب‬ ‫يد أ ِب‬

َ‫َ َ ٓ َ ح‬ َ َ َ َ
yadaaaa ’abee (111:1:2, p. 603) yadaaaa ’abee (111:1:2, p. 603)
َ
‫مالۥ أخَلهۥ‬ َ
‫مال أ َلهۥ‬
maalahoooo ’akhladah. (104:3:3, p. 601) maalahoooo ’akhladah. (104:3:3, p. 601)
Mudood̮ of different types and durations are not differentiated. The maddah of ’al-maddul-laazim could be given a different
shape. (The ‘ain of the muqạṭṭḁ‘aat could be left as it is, with a note explaining its permissible durations in the margin.)
’Al-maddul-jaa’izul-muṅfaṣil and maddu ṣilatiṅ kub̮ṛạạ could be marked with white color and dark gray outline, if the ’alif
has tafkheem perhaps black outline could be used and then with ’al-maddul-waajibul-muttaṣil black color with dark gray
outline could be used for the maddah when the ’alif has tafkheem. It is necessary that the maddah can be marked

َ ‫ح‬
separately from its letter (not displayed correctly here).

9. ‫ٱلص َر َط‬
ِ ‫ٱه ِدنا‬ َ ‫ح‬
‫ه ِدن ل‬
’ihdinaṣ-ṣiṛạạṭḁ (1:6:1-2, p. 1) ’ihdinaṣ-ṣiṛạạṭḁ (1:6:1-2, p. 1)
Letters that are not pronounced when continuing could be marked with gray color, and those of them that are pronounced
when starting or stopping also get a dark gray outline. Letters that are only dropped when starting or stopping are colored
white with dark gray outline. It may be cleaner, clearer and simpler to do this marking only according to the stop signs and
Verses, instead of everywhere (rare cases could be explained in the margin). It is necessary that ’i‘ṛạạb̮, the carrier of the
hamzah, amphibious letters, and the dots of taa’um̊-maṛbooṭḁh can all be colored separately (not shown properly here)
and even the two parts of tanween individually, which can then also be used to color ’id̮ghạạm and ’ikhfaa’ (taj̮weed̮).
(’Al-’imaalatul-kub̮ṛạạ is demonstrated with a black dot below.)
Add more stop signs, indicating its type (also on Verse endings): taam̊m, kaafee, or ẖasan, especially for long Verses. Now
10. there is often too much space between them for children and people with short breath, without guidance for possibilities.

ََ َ
‫لَع َء ِالِ َو ح‬ ‫ح‬ َ ََ
.‫حبِهِ َو َسل ِ حم‬ ‫يِّم و‬ ‫ل‬
ِِ ِِ ˌ‫ب‬ ‫ن‬ ‫ل‬ ‫د‬‫م‬ ‫ُم‬ ‫ٱل هم ِل لَع‬