Ottoman line or Ottoman drawing. It is called so because it was written for the first time in Medina during the era of the companion and caliph Othman bin Affan, and he was the first to order the copying and codification of the Qur’an. Some scholars were of the view that the Ottoman drawing of the Qur’an is a tawqeef, which must be adopted, and they attributed this tawqeef to Muhammad – may God bless him and grant him peace – and some other scholars held that the Ottoman drawing is not a tawqeef of the Prophet Muhammad, peace and blessings be upon him, but rather it is a term that the nation received with acceptance, and inherited it. After being accepted by Othman bin Affan and his companions. And the nation still preserves this drawing to this day in writing and publishing the Mushaf, because this commitment is a followed Sunnah, which should not be overlooked for reasons including:

1. Preserving the Ottoman painting is a strong guarantee for the preservation of the Qur’an from alteration and alteration.
2. To seek blessing from what was drawn by the companions of Muhammad, and the best of creation after him, and the nation’s consensus was held on him during the era of the Companions and the Followers, and those after them of the diligent imams.
3. It is the drawing that bears all the faces of the ten readings.

He who is accustomed to reading in the Qur’an will soon get acquainted with and understand the spelling differences with the signs drawn on the words, and will realize that the difficulty he encounters in reading the Qur’an at first turns into complete ease after a short period of time.

shape and points[عدل]

The Ottoman Qur’ans remained devoid of form and ambiguity. The Companions were for their eloquence and sound manners – they did not need anything of that, until the territory of the Islamic state expanded greatly, and the Arabs mixed with the non-Arabs, and the Islamic world became huge, undulating with various races, so the manner became weak and the melody became widespread, and the need arose to adjust the Qur’an in form and movements.

Imam Ali bin Abi Talib entrusted Abu Al-Aswad Al-Du’ali to carry out this task, and he is qualified for that. Because it is one of the faces of the followers, their jurisprudence and their speakers, so he was the first to put dots in the Qur’ans to depict the movements of syntax. And his ijtihad ended by making the fatha sign a dot above the letter, and making the kasra sign a dot below it. As for the dammah sign, he placed a dot between the parts of the letter, and made the sukoon sign two dots.

Signs of adjusting the words in the form continued until Abd al-Malik bin Marwan entrusted to al-Hajjaj bin Yusuf to find a more accurate way to adjust the words, so al-Hajjaj asked Hassan al-Basri and Yahya bin Yamar al-Adwani to form the Qur’an, so these two scholars developed a new form. This is what people have been accustomed to for centuries until the present day of the signs of fathah, dammah, kasra and sukoon. Dots remained on some letters. The scholars called the non-selective letter “neglected” and called the semicolon letter “a lexicon.”

Then people gradually put the symbols that refer to the heads of the verses, the stop sign, and other aspects of improvement.^[1]

Hamza drawing[عدل]

When the companions and followers wrote the Mushaf, their Mushafs were devoid of dots and movements, and since the hamza was repeated in the Mushaf, they needed a way to fix it, and they borrowed for it the form of what it denotes in reducing it, as a warning to their expansion in it.^[2]

The hamza is either static or mobile. As for the static, it falls from the word in the middle and at the end, and is drawn in both places in the form of the letter from which the vowel before it comes. Because it is altered in mitigation, towards: al-Bas, and I came, the believers, Iqra, Nabi’, and Lu’lu’.^[3][4] The vowel hamza is located in the word beginning, middle and end. As for the one that falls at the beginning, it draws an alpha, towards: We took, Ibrahim, and Revelation, as well as its ruling if an extra intrusive letter connects to it, towards: I will spend. As for the one that falls in the middle, it has three cases:

1. to draw a picture of the hamza movement; And that is if the hamza is open, plural, or broken and preceded by a fath, because it has an abbreviation, such as: he asked, despaired, and yatharkum. Likewise, if the hamza is joined or broken and preceded by a thousand, such as: your fathers, and their fathers.
2. To draw in the form of a vowel the letter that precedes the hamza, if the hamza is open and preceded by a hyphen or a kasra, or a dhama and a kosra before it, because it changes in mitigation, towards: the erroneous one, and the heart, I inform you.
3. To draw without a picture, and that is in everything in which it is reduced by transfer or substitution, such as: asking, something, and the like, or what contains a meeting of two thousand or two or two thousand, such as: Adam and Israel, with your heads, as well as if the inhabitant before it is an alpha and it opens Towards: our children.

As for the one that falls at the end, it is drawn in the form of the movement of the letter that precedes the hamza, because it reduces its strength, towards: started, read, and a woman, and if the dwelling before it does not draw a picture for it, towards: the one. This is the measurement of the drawing of the hamza in all its conditions and movements, and the letters in the drawing came out of that to shine.^[5][6][7]

Character increase in Ottoman painting[عدل]

when wrote companions The Qur’an agreed with the standard orthographic drawing in most of its rules, and their difference came in a few of them, such as the addition of some letters, and the scholars justified this with reasons, including: so that the drawing of the Qur’an is distinguished, and the taking is only from it, so one is not guided to reading Quran except by way of presentation and oral, or to indicate a facet of the readings, or that the increase of a thousand in the verb; Because the verb is heavier than the noun, and all other ills are not considered to be presumptive, but the only thing that can be accepted: that the Qur’an was written like this for a wisdom that we did not understand and a sign that we did not realize.^[8][9]

Some of the additions that were mentioned in the drawing on which the matter of the Qur’an ended are mentioned in the last verse, in Othman’s collection of the Noble Qur’an, and this addition revolves around the alif, the ya’, and the waw, such as the addition of the thousand after the meme in a hundred towards: one hundred [البقرة: 259]two hundred [الأنفال: 65] Where it occurred, and the addition of a thousand in his saying: to slaughter him [النمل: 21]And the addition of the ya’ in the direction of: [يونس: 15]. And [النحل: 90]. And the addition of the waw towards: And I gave [الطلاق: 6].

It is what is added to the calligraphy, but it is not pronounced.

thousandth increase[عدل]

• The thousand after the meme is added to a hundred, towards: one hundred [البقرة: 259]two hundred [الأنفال: 65] where it occurred.
• The thousand is added after the noun, towards: but [الكهف: 38]I [البقرة: 258] where it occurred, suspicious [الأحزاب: 10].
• The thousand is added after the shin in the form of: for something [الكهف: 23].
• The alif is added after the lam in the case of: the messenger, the way [الأحزاب: 66، 67]salesabila [الإنسان: 4].
• The alif is added after the extreme plural waw connected to the verb or the noun of the subject, towards: Believe [البقرة: 9]Fasaa [الجمعة:9]and sent [القمر: 57].
• The alif is added after the extreme waw in: (Bani Israel, and Ulua) where it occurred. Likewise, the addition of a thousand in his saying: I will not slaughter him [النمل: 21].

increase z[عدل]

The Ya’ was added to the Qur’an in these words:

• talk [يونس: 15].
• and come [النحل: 90].
• noun [طه: 130].
• and see [الشورى: 51].
• by which of you [القلم: 6].
• with hands [الذاريات: 47].
• Avain [الأنبياء: 34، آل عمران: 144].
• predictable [الأنعام: 34].

The ya’ is increased in the word “full” if it is reduced and added to a pronoun, such as:

• and his angels [الأعراف: 103].

Increase the waw[عدل]

The waw is added in four words:

• and first [النساء: 83] where it occurred.
• and I gave [الطلاق: 6].
• out [آل عمران: 119] How did it come?^[10][11][12]

See also[عدل]

• Arabic font
• Verbal revolution
• Quran points

external links[عدل]

• The Holy Quran in Ottoman painting.

the reviewer[عدل]

• Arabic calligraphy portal
• Arabic Alphabet Portal
• Arabic language science portal
• Quran portal
• Islam portal
• Arabic language portal

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