WERE ZER( ) ZABAR(  ) PESH(  ) ALREADY PRESENT AT THE TIME OF THE PROPHET ﷺ?
Diacritical marks (aa’raab/zer-zabar) in quran and justification of biddate hasnah (good innovation).The people of innovation raise this point time and again that diacritical marks (Aa’raab/Zer-Zabar) were not present in Quran before and they were included later, because this is a good thing to do. Hence it proves that there is a room in Deen for a “Good Innovation” (Biddat.e.Hasanah.) This perception, that there were no diacritical marks (Aa’raab/Zer-Zabar) on Quran, is not only false but dangerous and alarming. The truth is, that the diacritical marks (Aa’raab/Zer-Zabar) are there in Quran since the very first revelation of Quran, however they were written later for which there exists an evidence. The evidence for putting diacritical marks (Aa’raab/Zer-Zabar) on Quran will be presented later, first we will bring forth the evidence that diacritical marks (Aa’raab) on Quran are not something new (Invention) as claimed. RESPONSE 1) QURAN REACHED US THROUGH READING AND RECITATION.
2) THE DIALECT OF QURAN BEFORE DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) WAS THE SAME AS IT WAS AFTER PUTTING DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) ON QURAN.
3) THE MEANING WHICH THE QURAN HAD BEFORE PUTTING ON DIACRITICAL MARKS (IN WRITTEN) IS STILL THE SAME AFTER WRITING DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR).
4) THERE WAS A REWARD OF TEN GOOD DEEDS ON RECITING A SINGLE WORD OF QURAN BEFORE THERE WERE DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) ON QURAN AND THE REWARD IS THE SAME WITHOUT ANY CHANGE WITH THE DIACRITICAL MARKS ON.
5) QURAN HAS CHALLENGED THE ENTIRE WORLD TO PRODUCE A SINGLE SURAH.
6) THE SAHABA AND MOTHERS OF BELIEVER ALWAYS USE TO DO ISTIDLAL FROM DIACTRITICAL MARKS (AA’RAAB/ZER-ZABAR).
7) ALLAH HAS TOLD HIS PROPHET ﷺTHAT HE COULD NOT FORGED A FALSE SAYING IN QURAN AND IF HE TRIES TO DO SO, ALLAH WILL CERTAINLY CUT OFF HIS LIFE ARTERY.
8) QURAN IS NOT THE CREATION RATHER IT IS SPEECH OF ALLAH.
9) ALLAH HAS TAKEN THE RESPONSIBILITY OF GUARDING THE QURAN.
10) DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) IS NOT A BIDDAT AT ALL, BECAUSE THERE IS AN EVIDENCE OF WRITING THEM.
11) WHO ADDED DIACRITICAL MARKS (AA’RAAB) IN MUSHAF.
12) CONCLUSION
References 1) QURAN REACHED US THROUGH READING AND RECITATION. First of all Allah recited it. Allah says: These are the aayaath of Allâh, which We recite to you. Quran SURAH AL-JATHIYAH AYATH 6 After Allah, Jibreel عليه السلامcarried Quran and revealed it to Prophet (Peace Be upon Him.) [026:192] And truly, this (the Qur’ân) is a revelation from the Lord of the ‘آlamîn (mankind, jinn and all that exists), [026:193] Which the trustworthy Rûh [Jibrâîl (Gabriel)] has brought down [026:194] Upon your heart (O Muhammad [sal-Allâhu 'alayhi wa sallam]) that you may be (one) of the warners, [026:195] In the plain Arabic language. And then Jibreel عليه السلام taught Quran to Prophet ﷺ through reading and recitation. Quran SURAH ASH SHUARAH 26 AYATH 192-195 Narrated Ibn ‘Abbas:Allah’s Messenger (ﷺ) was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur’an. Allah’s Messenger (ﷺ) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds). SAHIH Al BUKHARI (Vol. 1, Book 1, Hadith 5) And the Prophet Peace Be Upon Him taught Quran to Sahaba (May Allah Be Pleased With Them All) through reading.Now the question is: Is it possible to read and recite Quran without diacritical marks (Aa’raab/Zer-Zabar)on it? Definitely not! For instance, ask a person to read the Ayat ” الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ” of Surah Fatiha, then ask him: With what did you read the “ح” of ”الحمد”?. He will reply: “With Zabar (زبر)” Now the question arises that with what did the Prophet ﷺrecited ”الحمد”? Surely the Prophet ﷺrecited it with Zabar (زبر), exactly in the same manner recited by Jibreel Ameen عليه السلام and before Him by Allah. 2) THE DIALECT OF QURAN BEFORE DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) WAS THE SAME AS IT WAS AFTER PUTTING DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) ON QURAN. There is an Ijma of the whole Ummah on this without any disagreement. Hence this is a proof that diacritical marks (Aa’raab/Zer-Zabar) did exist but they were written later. 3) THE MEANING WHICH THE QURAN HAD BEFORE PUTTING ON DIACRITICAL MARKS (IN WRITTEN) IS STILL THE SAME AFTER WRITING DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR). If these diacritical (Aa’raab/Zer-Zabar) marks were new, the meaning of Quran would have definitely changed. Hence it is a proof that diacritical marks (Aa’raab/Zer-Zabar) on Quran were not something new and already existed but were written later. 4) THERE WAS A REWARD OF TEN GOOD DEEDS ON RECITING A SINGLE WORD OF QURAN BEFORE THERE WERE DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) ON QURAN AND THE REWARD IS THE SAME WITHOUT ANY CHANGE WITH THE DIACRITICAL MARKS ON. Narrated Muhammad bin Ka’b Al-Qurazi:”I heard ‘Abdullah bin Mas’ud saying: ‘The Messenger of Allah (ﷺ) said: “[Whoever recites a letter] from Allah’s Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.” SUNAN TIRMIDHI (Vol. 1, Book 42, Hadith 2910) This also proves that diacritical marks on Quran were not something new and already existed but were written later. 5) QURAN HAS CHALLENGED THE ENTIRE WORLD TO PRODUCE A SINGLE SURAH. And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah , if you should be truthful. Quran SURAH BAQARAH 2 AYATH 23 If the whole world is unable to produce a single Surah, then how come the Muslims enabled themselves to have included in the Quran a similar work like Quran and that too from ”الحمد” to ”الناس”. This also proves that the diacritical marks were not included in the Quran later on but they were already present in the Quran. 6) THE SAHABA AND MOTHERS OF BELIEVER ALWAYS USE TO DO ISTIDLAL FROM DIACTRITICAL MARKS (AA’RAAB/ZER-ZABAR). حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي عُرْوَةُ، أَنَّهُ سَأَلَ عَائِشَةَ ـ رضى الله عنها ـ زَوْجَ النَّبِيِّ صلى الله عليه وسلم أَرَأَيْتِ قَوْلَهُ {حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِّبُوا} أَوْ كُذِبُوا. قَالَتْ بَلْ كَذَّبَهُمْ قَوْمُهُمْ. فَقُلْتُ وَاللَّهِ لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ وَمَا هُوَ بِالظَّنِّ. فَقَالَتْ يَا عُرَيَّةُ، لَقَدِ اسْتَيْقَنُوا بِذَلِكَ. قُلْتُ فَلَعَلَّهَا أَوْ كُذِبُوا. قَالَتْ مَعَاذَ اللَّهِ، لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا وَأَمَّا هَذِهِ الآيَةُ قَالَتْ هُمْ أَتْبَاعُ الرُّسُلِ الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ، وَطَالَ عَلَيْهِمُ الْبَلاَءُ، وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ حَتَّى إِذَا اسْتَيْأَسَتْ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ، وَظَنُّوا أَنَّ أَتْبَاعَهُمْ كَذَّبُوهُمْ جَاءَهُمْ نَصْرُ اللَّهِ. قَالَ أَبُو عَبْدِ اللَّهِ {اسْتَيْأَسُوا} افْتَعَلُوا مِنْ يَئِسْتُ. {مِنْهُ} مِنْ يُوسُفَ. {لاَ تَيْأَسُوا مِنْ رَوْحِ اللَّهِ} مَعْنَاهُ الرَّجَاءُ. Narrated `Urwa: I asked `Aisha the wife of the Prophet (ﷺ) about the meaning of the following Ayath: — “(Respite will be granted) ‘Until when the apostles give up hope (of their people) and thought that they were denied (by their people)……………”(Quran Surah 12.110) and asked her about the word “kazzabu” in the ayah and if the letter ‘zaal’ contains shaddah/tashdeed or not. `Aisha replied, “Really, their nations did not believe them.” I said, “By Allah! They were definite that their nations treated them as liars and it was not a matter of suspecting.” `Aisha said, “O ‘Uraiya (i.e. `Urwa)! No doubt, they were quite sure about it.” I said, “May the Ayath be read in such a way as to mean that the apostles thought that Allah did not help them?” Aisha said, “Allah forbid! (Impossible) The Apostles did not suspect their Lord of such a thing. But this Ayath is concerned with the Apostles’ followers who had faith in their Lord and believed in their apostles and their period of trials was long and Allah’s Help was delayed till the apostles gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah’s Help then came to them.” SAHIH BUKHARI (Vol. 4, Book 55, Hadith 603) Now if you pause for second and think on this Hadith, you will find that Ayesha May Allah Be Pleased With Him have discussed the diacritical marks. This also proves that diacritical marks were already present in Quran. 7) ALLAH HAS TOLD HIS PROPHET ﷺ THAT HE COULD NOT FORGED A FALSE SAYING IN QURAN AND IF HE TRIES TO DO SO, ALLAH WILL CERTAINLY CUT OFF HIS LIFE ARTERY. Allah Says [069:043] This is the Revelation sent down from the Lord of the ‘آlamîn (mankind, jinn and all that exists). [069:044] And if he (Muhammad [sal-Allâhu 'alayhi wa sallam]) had forged a false saying concerning Us (Allâh [Subhânahu wa Ta'âla]), [069:045] We surely would have seized him by his right hand (or with power and might), [069:046] And then We certainly would have cut off his life artery (aorta), [069:047] And none of you could have withheld Us from (punishing) him. Quran SURAH AL-HAQQAH 69 AYATH 43-47 Now consider that if it is not possible for the Prophet ﷺto include anything in the Quran on His own behalf, and there is warning for him just for instance if He tries to, then how come a common man can even dare to include diacritical marks (Aa’raab/Zer-Zabar)in Quran on his own behalf. 8) QURAN IS NOT THE CREATION RATHER IT IS SPEECH OF ALLAH. The Ahle Sunnat Wal Jamaat does not believe in the creation of Quran. Now please tell us that if something is not a creation then how come a creature can make additions to it (in form of adding Diacritical Marks (Aa’raab/Zer-Zabar).??? 9) ALLAH HAS TAKEN THE RESPONSIBILITY OF GUARDING THE QURAN Allah says: Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely We will guard it (from corruption). Quran SURAH AL HIJR 15 AYATH 9 Now if Allah takes the responsibility of guarding something then who could dare to add or subtract anything from it. So we know that Quran is there still in its original form without any addition. So diacritical marks were present in the Quran from the very first moment but were written later. 10) DIACRITICAL MARKS (AA’RAAB/ZER-ZABAR) IS NOT A BIDDAT AT ALL, BECAUSE THERE IS AN EVIDENCE OF WRITING THEM Let us agree for the sake of argument that by writing something it becomes new ( Invention), if so, then you have to admit that the whole of Quran was invented or created later, because the Quran that Jibreel عليه السلامrevealed to Prophet ﷺwas not written, then the Quran which the Prophet read over to the Sahaba (May Allah Be Pleased with them All) was not written as well. However the Sahaba (May Allah Be Pleased With Them All) wrote it after listening it from the Prophet (Peace be Upon Him). Now should we say that the whole of Quran was not from Allah but the Sahaba (May Allah be Pleased With Them All) created or invented it by writing ??? If the Quran does not become new by writing, then similarly the diacritical marks (Aa’raab/Zer-Zabar) also does not become new by writing them later in time. Now if someone argues that okay, diacritical marks (Aa’raab/Zer-Zabar) were present already, and by writing it we are not adding anything to Quran but writing in itself is a new act, so it is a Biddat (Innovation). So in response we say that writing diacritical marks (Aa’raab/Zer-Zabar) is not a Biddat at all, because there is an evidence of writing them. Here is the proof:
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ، فَنَهَتْنِي قُرَيْشٌ وَقَالُوا: أَتَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ، وَالرِّضَا، فَأَمْسَكْتُ عَنِ الْكِتَابِ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ، فَقَالَ:اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ
Narrated Abdullah ibn Amr ibn al-’As: I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it. ABU DAWOOD (Book 25, Hadith 3639) In this Hadith the Prophet Peace be Upon Him has allowed to write everything that comes out of the mouth of the Prophet ﷺand The Quran is transmitted from the Prophet ﷺthrough reading and recitation as clarified above that Quran was recited and read with diacritical marks, so it means that diacritical marks were also the part of Prophetic speech, thus in the above Hadith there is an evidence of writing it. Diacritical marks were not written in the time of Prophet Peace be Upon Him because at that time nobody felt the need to do so though the justification for writing it was there. But we need it, and therefore acting the valid reason it was written for us. 11) WHO ADDED DIACRITICAL MARKS (AA’RAAB) IN MUSHAF. IMAM ZARQAANI SAID : ﻭﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻤﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻟﻢ ﻳﻜﻦ ﻣﻨﻘﻮﻃﺎً … ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻫﺬﺍ ﺃﻡ ﺫﺍﻙ ﻓﺈﻥ ﺇﻋﺠﺎﻡ – ﺃﻱ : ﺗﻨﻘﻴﻂ – ﺍﻟﻤﺼﺎﺣﻒ ﻟﻢ ﻳﺤﺪﺙ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﺇﻻ ﻓﻲ ﻋﻬﺪ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ، ﺇﺫ ﺭﺃﻯ ﺃﻥ ﺭﻗﻌﺔ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﺗﺴﻌﺖ ﻭﺍﺧﺘﻠﻂ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻌﺠﻢ ﻭﻛﺎﺩﺕ ﺍﻟﻌﺠﻤﺔ ﺗﻤﺲ ﺳﻼﻣﺔ ﺍﻟﻠﻐﺔ ﻭﺑﺪﺃ ﺍﻟﻠﺒﺲ ﻭﺍﻹﺷﻜﺎﻝ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻤﺼﺎﺣﻒ ﻳﻠﺢ ﺑﺎﻟﻨﺎﺱ ﺣﺘﻰ ﻟﻴﺸﻖ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺩ ﻣﻨﻬﻢ ﺃﻥ ﻳﻬﺘﺪﻭﺍ ﺇﻟﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺣﺮﻭﻑ ﺍﻟﻤﺼﺤﻒ ﻭﻛﻠﻤﺎﺗﻪ ﻭﻫﻲ ﻏﻴﺮ ﻣﻌﺠﻤﺔ ، ﻫﻨﺎﻟﻚ ﺭﺃﻯ ﺑﺜﺎﻗﺐ ﻧﻈﺮﻩ ﺃﻥ ﻳﺘﻘﺪﻡ ﻟﻺﻧﻘﺎﺫ ﻓﺄﻣﺮ ﺍﻟﺤﺠﺎﺝ ﺃﻥ ﻳُﻌﻨﻰ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺠﻠﻞ ، ﻭﻧﺪﺏ ” ﺍﻟﺤﺠﺎﺝ ” ﻃﺎﻋﺔ ﻷﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺭﺟﻠﻴﻦ ﻳﻌﺎﻟﺠﺎﻥ ﻫﺬﺍ ﺍﻟﻤﺸﻜﻞ ﻫﻤﺎ : ﻧﺼﺮ ﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻠﻴﺜﻲ ، ﻭﻳﺤﻴﻰ ﺑﻦ ﻳﻌﻤﺮ ﺍﻟﻌﺪﻭﺍﻧﻲ ، ﻭﻛﻼﻫﻤﺎ ﻛﻒﺀ ﻗﺪﻳﺮ ﻋﻠﻰ ﻣﺎ ﻧﺪﺏ ﻟﻪ ، ﺇﺫ ﺟﻤﻌﺎ ﺑﻴﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﺨﺒﺮﺓ ﺑﺄﺻﻮﻝ ﺍﻟﻠﻐﺔ ﻭﻭﺟﻮﻩ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ، ﻭﻗﺪ ﺍﺷﺘﺮﻛﺎ ﺃﻳﻀﺎً ﻓﻲ ﺍﻟﺘﻠﻤﺬﺓ ﻭﺍﻷﺧﺬ ﻋﻦ ﺃﺑﻲ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﻟﻲ ، ﻭﻳﺮﺣﻢ ﺍﻟﻠﻪ ﻫﺬﻳﻦ ﺍﻟﺸﻴﺨﻴﻦ ﻓﻘﺪ ﻧﺠﺤﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ ﻭﺃﻋﺠﻤﺎ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﻷﻭﻝ ﻣﺮﺓ ﻭﻧﻘﻄﺎ ﺟﻤﻴﻊ ﺣﺮﻭﻓﻪ ﺍﻟﻤﺘﺸﺎﺑﻬﺔ ، ﻭﺍﻟﺘﺰﻣﺎ ﺃﻻ ﺗﺰﻳﺪ ﺍﻟﻨﻘﻂ ﻓﻲ ﺃﻱ ﺣﺮﻑ ﻋﻠﻰ ﺛﻼﺙ ، ﻭﺷﺎﻉ ﺫﻟﻚ ﻓﻲ ﺍﻟﻨﺎﺱ ﺑﻌﺪُ ﻓﻜﺎﻥ ﻟﻪ ﺃﺛﺮﻩ ﺍﻟﻌﻈﻴﻢ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻹﺷﻜﺎﻝ ﻭﺍﻟﻠﺒﺲ ﻋﻦ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ . ﻭﻗﻴﻞ : ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻧﻘﻂ ﺍﻟﻤﺼﺤﻒ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﻟﻲ ، ﻭﺇﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻛﺎﻥ ﻟﻪ ﻣﺼﺤﻒ ﻣﻨﻘﻮﻁ ﻧﻘﻄﻪ ﻳﺤﻴﻰ ﺑﻦ ﻳﻌﻤﺮ ، ﻭﻳﻤﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺑﺄﻥ ﺃﺑﺎ ﺍﻷﺳﻮﺩ ﺃﻭﻝ ﻣﻦ ﻧﻘﻂ ﺍﻟﻤﺼﺤﻒ ﻭﻟﻜﻦ ﺑﺼﻔﺔ ﻓﺮﺩﻳﺔ ، ﺛﻢ ﺗﺒﻌﻪ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ، ﻭﺃﻥ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺃﻭﻝ ﻣﻦ ﻧﻘﻂ ﺍﻟﻤﺼﺤﻒ ، ﻭﻟﻜﻦ ﺑﺼﻔﺔ ﺭﺳﻤﻴَّﺔ ﻋﺎﻣَّﺔ ﺫﺍﻋﺖ ﻭﺷﺎﻋﺖ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺩﻓﻌﺎً ﻟﻠﺒﺲ ، ﻭﺍﻹﺷﻜﺎﻝ ﻋﻨﻬﻢ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ It is known that the Mushaf of Uthmaan had no diacritical marks (Aa’raab). Whatever the case might be, but according to the well-established view, the addition of diacritical marks to the Mus-haf did not happen, until the caliphate of Abdul Malik Bin Marwan, when he realized that Islam had spread far and wide and the Arabs were mixing with the non-Arabs, which was having an effect on the Arabic language, so that there was much confusion about the correct reading of the Mus-hafs and it was becoming very difficult for people to tell the letters apart. By his deep insight, he realized that he should do something to solve the problem. So he commanded al-Hajjaaj to take care of this important matter. In obedience to the caliph, Al-Hajjaaj appointed two men to deal with this matter, namely Nasr ibn ‘Aasim al-Laythi and Yahya ibn Ya’mar al-‘Adwaani, both of whom were qualified and able to do the task, because they were knowledgeable, righteous, pious and experts in Arabic language and the various readings of the Qur’aan. Both of them had also studied under Abul-Aswad al-Duli. May Allaah have mercy on these two shaykhs, for they succeeded in their work and gave the Mushaf diacritical points for the first time. They added dots to all the letters that look similar, not adding more than three dots to any one letter. That became widespread among the people and was very effective in dispelling confusion concerning reading of the Mushaf. It was said that the first person to add diacritical marks to the Mushaf was Abul-Aswad al-Duli, and that Ibn Seereen had a Mus-haf to which diacritical marks had been added by Yahya ibn Yamar. These opinions may be reconciled by noting that Abul-Aswad was the first one who added diacritical marks to the Mushaf, but he did that for his own individual use, then Ibn Seereen followed him in that, and that Abd al-Malik was the first one to add diacritical marks to the Mushaf in an official and public manner that was spread widely among the people in order to dispel any confusion with regard to reading Quran.” (MANAAHIL AL-‘IRFAAN 1/280, 281) 12) CONCLUSION The conclusion is that there is an evidence of writing the diacritical marks and thus this is not a Biddat(Innovation) at all. References http://islaahh.wordpress.com/2014/01/19/were-zer-zabar-pesh-already-present-at-the-time-of-the-prophet-peace-be-upon-him/ | 