Payg'ambar (r) dan Qur'onning Usmon xalifalik davrida ko'chirilgan yozuv shakli qat'iy belgilanganligini bildiruvchi hech qanday rivoyat yo'q. Usmon xalifa kotiblarga, agar yozilishida farq paydo bo'lsa, Qur'onni Quraysh lahjasiga muvofiq yozishni buyurgan. Shu sababli, Zayd ibn Sobit boshqa uchta quraysh kotibi bilan "taabut" so'zi borasida ixtilofga tushib, uni تابوة (taabuh) shaklida yozmoqchi bo'lganda, Usmon: "تابوت (taabut) shaklida yozing, chunki Qur'on Quraysh lahjasiga muvofiq nozil bo'lgan", dedi. 11

There is nothing recorded from the Prophet (r) to indicate that the script used to copy the Qur’aan during Caliph ‘Uthmaan’s era was fixed. Caliph ‘Uthmaan told the scribes to write it according to the Qurayshee dialect if any difference arose in spelling. Hence, when Zayd ibn Thaabit differed with the other three Qurayshee scribes over the word taaboot, and Zayd wanted to write it تابوة (taabooh), ‘Uthmaan said, “Write it تابوت) taaboot), for verily, the Qur’aan was revealed according to the Qurayshee dialect.” 11

Shunga qaramay, ko‘pchilik ulamolar Qur’oni karimning asl imlosini saqlab qolish afzal deb hisoblaganlar, toki vaqt o‘tishi bilan yozuv qoidalarining o‘zgarishi natijasida Qur’onga yuz berishi mumkin bo‘lgan o‘zgarishlardan uni himoya qilish mumkin bo‘lsin. Bu qoidalar mamlakatdan mamlakatga ham farq qiladi, bu esa Qur’on matnining o‘zi bo‘yicha ixtilof va nizolarga olib kelishi mumkin edi. Shu sababli, Imom Molik Qur’onni o‘z davrining imlo qoidalari bo‘yicha yozish mumkinmi, deb so‘ralganda, u: “Yo‘q, u faqat dastlab qanday yozilgan bo‘lsa, shunday yozilishi kerak”, deb javob bergan.