Is it permissible to copy the mushaf in the modern script?

The questioner : Do you wish or advise copying the mushaf now? Should I start writing it in this modern style of writing?

The Shaykh : I think you asked me this question a long time ago.

The questioner : I do not remember, by Allah.
Al-Halabi : The Shaykh : He remembers, what Allah willed.

The Shaykh : Yes.
Al-Halabi: The Shaykh : He remembers, what Allah willed.

The Shaykh : Yes, and my answer to that is that it is permissible, provided that the Uthmani script is preserved. We combine the two benefits: the first benefit is preserving the Uthmani script because it provides types of established recitations, yes, among the scholars of recitation. Whereas writing it in the modern style gives us only one face, but it also realizes the matter from the meaning of the saying of Allah the Exalted: So I see no obstacle at all. Even though I have read from some authors who prevent and prohibit this copying, I do not see a reason worth mentioning for that, because their motive and restraint was only their care to preserve the original. We are with them in this. But if it is permitted to write it in the modern style so that the general public can read it, we have not destroyed the original, but we have combined the two benefits. So proceed with that.
Al-Halabi : Our Shaykh, here is something that perhaps preserves the original while noting the modern spirit you mentioned. I saw the Shuruq mushaf; the Shuruq Press in Beirut, I think, printed the Tafsir of al-Tabari with Ibn Samad al-Andalusi in the margin. In the corner, the words were placed in the Uthmani script, and opposite them in the contemporary script, while preserving the Qur'an as it is in the Quranic script. So they combined the two benefits here.

The Shaykh : Yes, this is good as a tafsir, but as a Qur'an, this does not become it.
Al-Halabi : Meaning the mushafs should be written in the margins.

The Shaykh : Yes.

The questioner : This mushaf that is in our hands is not written in the Uthmani way. This dotting did not exist originally.

The Shaykh : No, I mean known things, for example, "al-'Alameen" is written as "al-'Alameen," "al-Salah," "al-Zakah," etc. As for the fact that these dots are known to have occurred in the time of al-Hajjaj, I think, the issue is not about the dotting and the ten-point system and the like.

The questioner : Our Shaykh, since it is obligatory to preserve the Uthmani script as it is, what is the benefit of the modern script, I mean?

The Shaykh : The answer has already been given, the answer has already been given now.

The questioner : Or how will it be? The picture is not clear in my mind. How will it be, I mean?

The Shaykh : How will it be?

The questioner : Yes, the picture now is that it is printed in the old, previous Uthmani script.

The Shaykh : The previous example: if someone does not have the transmission of the Qur'an from the memorizers of the Qur'an, and he comes to the word "al-Salah" written with Sad, Lam, Waw, and Ha, can he read it as "al-Salah"?

The questioner : If he has not received it, he cannot.

The Shaykh : This is it. But if it is written in the present style, Lam, Alif, he reads it as "Salah." This is an example that makes it easy for you to understand the difference between the two writings, or between the two styles.

The questioner : It was not in the script.

The Shaykh : Likewise, for example, "al-'Alameen" is written as "al-'Alameen."

The questioner : Or "al-Rahman."

The Shaykh : Yes, it is written as "al-'Alameen" but read as "al-'Alameen." The one who does not have the transmission of the Qur'an, and there are many people, even your doctors in the last of times, perhaps cannot recite a verse properly as it was revealed because they do not have the transmission mentioned. So, from the perspective of facilitating the recitation of the Qur'an as it was revealed, these means are adopted. The dotting that our brother Abu Jamal mentioned earlier, this dotting was not there before, and there is a secret in it as well, because some verses can be read, for example, or . So when you put two dots from above, you read it as , and two dots from below as . Yes, so when you specify the reading with two dots from above, it means the other reading has no mention left. Only when there are neither dots from above nor from below, it means it is read this way and read that way. The important thing is that the facilitation is clear in this.

Another questioner : It becomes clear, it becomes certain. The same thing, meaning this dotting makes us not read with the second recitations if we follow it in the current mushaf now.

The Shaykh : I did not understand.

Another questioner : Meaning this dotting, the existence of this dotting, specifies many of the recitations, Professor.

The Shaykh : But the important thing is that the modernization is a face.

Another questioner : Yes.

The Shaykh : So there is no obstacle, there is no obstacle.

The questioner : The people who forbid, for example, writing the mushaf in these faces, in this face, this hadith in this mushaf is an argument against them. The dotting also.

The Shaykh : Yes, this is why I brought the example of the dotting. We do not say that it is a religious innovation, and therefore the Muslims agreed on it. So what do we call it? We call it the directed public benefit. So the directed public benefit now requires that we allow writing the mushaf in a form other than the transmitted one.