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The publishers have designed the text to show the rules of tajweed when reading the Quran.

The text is written in Uthmani style and has case vowelization and dotting on the letters that are audible.

Letters related to tajweed rules are distinguished within the text by the use of colors, indicating the various tajweed rules.

This technique helps simplify the rules of recitation for the reader in order to encourage and facilitate correct Quranic recitation.

The text is color-coded: grey indicates when a letter is not pronounced, red indicates letters which require expanded vocalization, green indicates nasalization and blue shows the emphatic pronunciation of the letter.

It was also based on manuscripts of Quranic suras transcribed in the period of the Prophet (s) as well as Ubayy s mushaf 25.

The reason for the compilation of the mushaf was the existence of a variety of Quranic manuscripts among Muslims and disputes over them.

After the compilation of al-Mushaf al-Uthmani, other mushafs or manuscripts were destroyed at the command of Uthman.

On the majority view, compilers of al-Mushaf al-Uthmani were four people: Zayd b.

According to scholars of Quranic sciences, al-Mushaf al-Uthmani involves some spelling errors, although this does not amount to the distortion of the Quran, because Quranic words are preserved.

Each mushaf was sent to an important city in the Islamic world as a standard for the recitation of the Quran.

However, many manuscripts were produced as their copies, and printed volumes of the Quran today are based on these manuscripts.

According to historical sources, such use of the word traces back to the period of Abu Bakr 1.

According to Quranic scholars, the Prophet (s) himself never compiled the whole Quran within a single manuscript, although he had specified Quranic verses and names of Quranic suras.

The compilation of the Quran with separate suras and the arrangement of its suras were carried out after the demise of the Prophet (s) by his companions 2.

Each group of the companions considered their own mushaf to be the right one, and took other manuscripts to be inaccurate or fabricated 6.

Sayyid Muhammad Baqir Hujjati, a scholar of Quranic sciences, has quoted al-Tabari as saying that such disagreements sometimes led to takfir 7.

Affan ordered four people to compile a single Quranic manuscript based on the available manuscripts at the time 8.

He also ordered the destruction of all available manuscripts of the Quran in different Islamic areas at the time 9.

According to Ibn al-Hajar al-Asqalani, a Shafii muhaddith of eighthfourteenth and ninthfifteenth centuries, the compilation took place in 25646 10, but according to Ibn al-Athir, a historian of sixthtwelfth and sevenththirteenth centuries, it took place in 30651 11.

Some scholars of Quranic sciences have cited certain evidence to show that the latter view is inaccurate 12.

On another account, the group consisted of the latter two in addition to Ubayy 16.

Yet there are also accounts that take five people or twelve people from the Quraysh and the Helpers to be in charge of the compilation 17.

On this account, four people were in charge of the compilation: Zayd b.

Harith 19. Muhammad Hadi Marifat, a scholar of Quranic sciences and the author of al-Tamhid fi ulum al-Quran, explains the account on which twelve people were involved as follows: the four people could not accomplish such a heavy task on their own; thus, they asked for the help of other people such as Abd Allah b.

He was from the Helpers and was trusted by Uthman and was in charge of the Treasury (Bayt al-Mal) 22.

The other three people were all from the Quraysh and were Uthmans sons in law 23.

Abd Allah b. Masud, a prominent companion of the Prophet (s), objected to the choice of people.

Thabit by saying: the compilation of the Quran is assigned to someone who was not still born when I converted to Islam 24.

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