Rubutun Alƙur'ani rubutu ne na tawqeefi, ba a yarda a saɓa masa ba. Hujjar hakan ita ce Annabi ﷺ yana da marubuta da suke rubuta wahayin, kuma sun rubuta Alƙur'ani bisa wannan rubutun, Manzon Allah ﷺ kuma ya amince da rubutunsu. Zamaninsa ﷺ ya ƙare Alƙur'ani yana cikin wannan rubutun, ba tare da wani canji ko sauyi ba. Duk da cewa Sahabbai ne suka rubuta Alƙur'ani, ba a ruwaito daga kowa cewa ya saɓa wannan rubutun ba, sai lokacin da 'Uthman ya zama Khalifa, ya kwafi shafukan da aka adana a wurin Hafsa, Uwar muminai, zuwa mushafai bisa wannan rubutun, ya kuma umarta a ƙone duk sauran mushafai. Abin da kuma ya fito daga rubutun Alƙur'ani wanda ya bambanta da rubutun Larabci a sauran littattafai shi ne karkacewa daga rubutun Larabci, kuma babu wata hujja ga hakan face cewa siffar rubutun tawqeefi ce ba ta al'ada ba. Misali, ba a tambayar dalilin da ya sa kalmar ar-Riba a cikin Alƙur'ani aka rubuta ta da harafin wawu da alif, ba da harafin ya da alif ba. Haka kuma ba a tambayar dalilin da ya sa akwai ƙarin alif a cikin kalmar mia'a amma babu shi a cikin kalmar fia'a, ko dalilin ƙarin ya a cikin kalmomin bi'ayeekum, da ƙarin alif a cikin kalmar sa'aw a Suratul Hajj, amma babu shi a cikin kalmar sa'aw a Suratu Saba'. Me ya sa aka ƙara alif a kalmar 'ataw amma aka rasa shi a 'ataw a Suratul Furqan? Haka kuma an ƙara alif a kalmar aamano amma aka cire shi daga kalmomin ba'ao, ja'ao da fa'ao a cikin Alƙur'ani. An ƙara shi a kalmar ya'afo allazee amma babu shi a kalmar ya'afo anhom a Suratun Nisa'i. Haka nan bai kamata a ce menene dalilin cire wasu harufa a wasu kalmomi ba amma ba a cire su a wasu kalmomi makamantansu ba. Wannan kamar cire alif daga kalmar Qura'an a Suratu Yusuf da az-Zukhruf alhali ana riƙe ta a wasu wurare, da kuma riƙe alif bayan wawu a kalmar samawat a Suratu Fussilat alhali ba a riƙe ta a wasu wuraren ba. Me ya sa alif a cikin kalmar Al-Mi’aad ake ajiyeta, amma ana cire ta daga kalma ɗaya a cikin Suratul Anfal? Haka kuma, me ya sa alif a cikin kalmar sirajan take nan duk inda aka ambaci wannan kalma a cikin Alƙur’ani, sai dai a Suratul Furqan? Wannan bambanci a rubutun kalma guda tsakanin sura ɗaya da wata, duk da cewa babu bambanci a ma’ana, a bayyane yake yana nuna cewa hakan ya dogara ne da jin kalmomin (sauraro) ba da ijtihadi ko fahimta ba. Duk abin da ya dogara da sauraro kawai, to tawqeefi ne. Haka kuma, an ruwaito bambanci a tsarin suratun Alƙur’ani (babi), amma ba a ruwaito wani bambanci a rubutun Alƙur’ani daga rubutun da aka yi a gaban Manzon Allah ﷺ ba. Haka kuma, ba a ruwaito wani bambanci a tsarin ayoyin Alƙur’ani ba, wanda ke nuna cewa rubutun Alƙur’ani tawqeefi ne. Wannan a bayyane yake daga amincewar Manzon Allah ﷺ da wannan rubutu, da yarjejeniyar Sahabbai ﷺ a kan wannan batu, da kuma kasancewar bambance-bambance a rubutun kalma guda tsakanin sura ɗaya da wata duk da cewa lafazi da ma’ana iri ɗaya ne. Duk wannan hujja ce bayyananna da ke tabbatar da cewa rubutun da aka rubuta Mushafi da shi rubutun tawqeefi ne, wanda dole ne a bi shi ba tare da togiya ba. Rubuta Mushafi da wani rubutu daban haramun ne. Ba a la’akari da cewa Manzon Allah ﷺ ba shi da ilimin karatu da rubutu, domin yana da marubuta waɗanda suke iya rubutu, kuma suna bayyana masa siffar rubutun, kada a manta cewa ya iya gane siffofin haruffa kamar yadda aka ruwaito a wasu hadisai. Marubutansa kuma sun rubuta wasiƙu a madadinsa cikin rubutun Larabci na yau da kullum, waɗanda ya aika wa sarakuna da shugabanni, wannan rubutu kuwa ya bambanta da rubutun da ake amfani da shi wajen rubuta Alƙur’ani a lokacin da yake sauka. Sai dai wajibcin bin rubutun ‘Uthmani na Alƙur’ani yana kan rubutun Mushafi kawai. Game da rubuta Alƙur'ani ta hanyar ambato ko don koyarwa ko don wasu dalilai, wannan halal ne, domin amincewar Manzon Allah ﷺ da ijma'in Sahabbai ya shafi Mushaf kawai, ba tare da wani abu ba. Babu Qiyas a cikin wannan al'amari, domin lamari ne na Tawqeefi (wanda aka tsaya a kan nassi) ba tare da wata Illah (dalili ba).

The Qur’ānic script is tawqeefi and it is not allowed to go against it. The evidence for this is that the Prophet  used to have scribes who wrote down the revelation and they actually wrote down the Qur’ān according to this script and the Messenger  approved of their writing. His  period came to an end with the Qu’ran in the same script in which no change or alteration occurred. Even though the Sahaba  wrote the Qur’ān, it has not been reported from anyone that he differed with this writing until 'Uthman  became the Khalifah and he transcribed the sheets that had been preserved with Hafsa , the mother of the believers into mushafs according to that script, and he ordered that any remaining Mushafs be burned. What also came from the Quranic script that is different from the Arabic script in other books was the deviation from the Arabic script, and there could be no reason for this other than the form of the script being Tawqeefi and not conventional. For example it is not asked why the word arRiba in the Qur’ān is written with the letters waw and alif and not with the letters ya and alif. It is also not asked why there is an additional alif in the word mia’a but not in the word fia’a, why the additional ya in the words bi’ayeekum and the extra alif in the word sa’aw in Sura al-Hajj but absent from the word sa’aw in Sura Saba. Why is the alif added to the word ‘ataw but missing from ‘ataw in Sura al-Furqan. The alif is also added in the word aamano but omitted from the words ba’ao, ja’ao and fa’ao in the Quran. It is added in the word ya’afo allazee but absent from the word ya’afo anhom in Sura an-Nisa. Likewise it should not be said what is the sense of deletion of certain letters in some words but not in other similar words. This is like omitting the alif from the word Qura’an in Sura Yusuf and az-Zukhruf but keeping it in other places, and keeping the alif after the waw of the word samawat in Sura Fussilat but omitting it in others. So why is the alif in the word Al-Mi’aad kept but omitted from the same word in Sura al-Anfal also why the alif in the word sirajan exists wherever this word is mentioned in the Qur’ān except in Sura al-Furqan. This difference in the writing of a single word between one Sura and another, even though there is no difference in the meaning clearly suggests that this depends on the hearing of the words and not on Ijtihād or their understanding. Anything that depends on the hearing as such is i. Likewise, a difference in the order of the Sura’s (chapters) in the Qur’ān was reported, but there was no reported difference in the Quranic script from the script writing recorded in the presence of the Messenger of Allah . Nor was there any difference reported in the order of the Ayahs (verses) in the Qur’ān, indicating that the Quranic script is Tawqeefi. This is clear from the Messenger of Allah’s  acknowledgement of this writing, the consensus of the Sahaba  on this issue, and the existence of differences in the writing of a single word between one Sura and another despite the same wording and meaning. All this is clear evidence proving that the script in which the Mushaf has been written is Tawqeefi script, which must be adhered to without fail. Writing the Mushaf in any other script is prohibited. That the Messenger of Allah  was illiterate is not considered for he had scribes who could write and they described the script to him, not to forget that he could recognise the forms of letters as reported in some ahadith. His scribes also wrote letters on his behalf in normal Arabic script which he sent to the kings and leaders, this script being different from the script used to write the Qur’ān whilst it was being revealed. However the obligation to follow the ‘Uthmani script of the Qur’ān is specific only to the writing of the Mushaf. As for the writing of the Qur’ān by way of quotation or for teaching purposes or for any other reasons this is permissible because the approval of the Messenger  and consensus of the Sahaba is in concern to the Mushaf alone to the exclusion of everything else. There is no Qiyas on this matter because this is an issue of Tawqeefi without an Illah (reason).