Category: al-Qur’an

Praise be to Allah.Shaykh Muhammad ibn ‘Uthaymeen (may Allaah
have mercy on him) said: 
Firstly: 
With regard to how he reviewed it with him, I
do not know how that was done. 
Secondly: 
With regard to whether it is mustahabb for
people to gather to read Qur’aan together or for each person to read it individually, that depends on the person himself. If gathering with his
brothers to study Qur’aan together will make him more focused and help him to learn better, then gathering with others is preferable, i.e., if
gathering with others will make him have proper presence of mind and be more focused on pondering the meanings of the Qur’aan, and allow the
opportunity to discuss the meanings, then that is better. But if it is the opposite then reading it on his own is better. 
Thirdly: 
With regard to Jibreel reviewing the Qur’aan
with the Prophet (peace and blessings of Allaah be upon him), that was for the purpose of making sure that the Prophet (peace and
blessings of Allaah be upon him) memorized it.  
With regard to the third part of your
question – which is whether it is better to do that at night rather than during the day – the answer is yes, but a person may need to do other
things which means that he cannot study Qur’aan at night, in which case he should study it more during the day. 
So each person should look at what is best for him, because of the general meaning of the
words of the Prophet (peace and blessings of Allaah be upon him): “Strive to do that which will benefit you.” So whatever is more beneficial
for you, so long as it is not forbidden according to sharee’ah, is best.

Praise be to Allah.Undoubtedly the Qur’aan is
miraculous, and there are many facets to its miraculous nature, such as
linguistic, legislative, and so on. Its challenge to mankind and the jinn to
produce something similar to it still stands. Allaah says (interpretation of
the meaning): 
“Say: If the mankind and
the jinn were together to produce the like of this Qur’aan, they could not
produce the like thereof, even if they helped one another”
[al-Isra’ 17:88]. 
Ibn al-Qayyim discussed the
number 7 in his book Zaad al-Ma’aad fi Huda Khayr al-‘Ibaad (4/90)
when he discussed the hadeeth in al-Saheehayn: “The one who eats seven dates
of al-‘Aaliyah in the morning will not be harmed that day by poison or
witchcraft.” He said: As for specifying the number seven, it has to do with
the creation and sahr’i commands of Allaah. Allaah created seven heavens,
seven earths and seven days, and man’s creation is completed in seven
stages; Allaah has prescribed that His slaves should walk around the Ka’bah
seven times (tawaaf) and go back and forth between Safa and Marwah seven
times (saa’i), and stone the jamaraat with seven pebbles each, and the
takbeeraat of Eid are seven in the first rak’ah. The Prophet (peace and
blessings of Allaah be upon him) said: “Instruct your children to pray when
they are seven.” When the boy reaches the age of seven he should be given
the choice between his parents according to one report, and according to
another report, his father has more right to him than his mother; according
to a third report his mother has more right to him. When he was sick, the
Prophet (peace and blessings of Allaah be upon him) ordered that water
from seven skins be poured on him. Allaah sent the wind against the people
of ‘Aad for seven days. The Prophet (peace and blessings of Allaah be
upon him) asked Allaah to help him by sending upon his people seven (years)
like the seven years of Yoosuf – i.e., seven years of famine. Allaah likened
the reward of one who gives charity to a grain that produces seven ears, in
each of which are one hundred grains. The number of ears of grain seen by
the companion of Yoosuf (in the dream) was seven, the number of years for
which they were cultivated was seven, and (the reward for charity) is
multiplied seven hundred fold or more. Seventy thousand of this ummah will
be admitted to Paradise without being brought to account. 
Then Ibn al-Qayyim
commented: Undoubtedly this number has some special qualities that are not
shared by other numbers. … Allaah knows best about His wisdom, laws and
decree in singling out this number. End quote.  
Based on this, the correct
view is to refrain from indulging in discussion of the reason why this
number is singled out for mention, except on the basis of clear, sound
evidence. 
For more information please
see the answer to question no. 69741. 
And Allaah knows best.

Praise be to Allah.Firstly: 
The one who is not able to engage in debate
with others should fear Allaah and not get involved in debates and arguments with others; rather he should try to protect his religious commitment
by refraining from arguing with the ignorant or those who promote specious arguments.  
Secondly: 
With regard to the specious arguments
mentioned – which are more flimsy than a spider’s web – these may be answered in two ways. 
The first way is in general terms, which is
to say that the Qur’aan is the Book of Allaah which was revealed to the pure Arabs, who were the most advanced nation in the field of eloquence;
they paid a great deal of attention to that and had reached a high level of eloquent self-expression. They had established festivals of poetry and
speech-giving, they hung their mu’allaqaat poems on the Ka’bah as a sign of the high esteem in which they held eloquence and literature; they
competed in poetry and beautiful speech. Poetry flowed through their veins and they recited poems on all occasions, for joy and sorrow, birth and
death, happiness and misery, victory and defeat. This was something that was unknown in any other nation. 
Hence by His wisdom Allaah revealed to them
this Qur’aan in this language of which they were so proud and because of which they thought themselves superior to other nations. The Qur’aan
dazzled them with its beautiful words and meanings, its great purpose and structure. So they submitted to it out of respect for its language and
dare not speak any word of criticism against its wording, grammar or expression.  
Allaah challenged them in His Book to produce
anything like the Qur’aan, but they could not match it, let alone find fault with its grammar. Allaah says (interpretation of the meaning): 
“Say: ‘If the mankind and the jinn were
together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another’”
[al-Isra’ 17:88]
Then Allaah challenged them to produced ten
soorahs like it, as He said (interpretation of the meaning): 
“Or they say, ‘He (Prophet Muhammad)
forged it (the Qur’aan).’ Say: ‘Bring you then ten forged Soorah (chapters) like unto it, and call whomsoever you can, other than Allaah (to your
help), if you speak the truth!’”
[Hood 11:13]
When they were unable to do that, then Allaah
challenged them to produce just one soorah like it. Allaah said (interpretation of the meaning): 
“And if you (Arab pagans, Jews, and
Christians) are in doubt concerning that which We have sent down (i.e. the Qur’aan) to Our slave (Muhammad), then produce a Soorah (chapter) of
the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful”
[al-Baqarah 2:23]
No one who comes afterwards, when the
language has become corrupted and mixed with foreign languages, has any right to support such nonsensical ideas that do no more than point to the
depth of his ignorance and the shallowness of his thinking, and his lack of knowledge of the Arabic language. As it was said,  
“How often do you see someone criticizing
something that is sound, and his problem is that he cannot understand it properly.” 
The second way is in specific, detailed
terms, discussing the aspects of eloquence in the words that he criticized. This is as follows: 
With regard to the words of Allaah
(interpretation of the meaning): 
“Some you disbelieved and some you killed
(fafareeqan kadhdhabtum wa fareeqan taqtuloon)”
[al-Baqarah 2:87]
The scholar al-Taahir ibn ‘Ashoor said in his
commentary (al-Tahreer wa’l-Tanweer, 1/598): 
The word taqtuloon (translated as “you
killed”) appears in the present tense form to emphasize more vividly the terrible action that they did, namely killing the Prophets. This is like
the verse in which Allaah says (interpretation of the meaning): 
“And it is Allaah Who sends [arsala – part
tense form] the winds, so that they raise up [fa tutheeru – present tense form] the clouds, and We drive them to a dead land, and revive therewith
the earth after its death”
[Faatir 35:9]
Moreover, the form taqtuloon fits with
the rhyme of the soorah and makes it more vivid; this provides eloquence of meaning and beauty of form. End of quote. 
Shaykh Ibn ‘Uthaymeen quoted in his
Tasfeer (1/283) from some of the scholars another reason for using the present tense form taqtuloon, which is to provide a sense of
continuity, i.e., the Jews kept on killing the Prophets, even the last of them, Muhammad (peace and blessings of Allaah be upon him). They
killed the Prophet (peace and blessings of Allaah be upon him) with the poison that they gave him at Khaybar, and he (peace and
blessings of Allaah be upon him) continued to suffer the effects of that until, in his final illness, he said, “I still feel pain from the food I
ate at Khaybar. This is the time when it has cut off my aorta.”
Abu Dawood; also narrated by al-Bukhaari in a
mu’allaq report. Al-Albaani said in Saheeh Abi Dawood (3784), it is hasan saheeh. 
With regard to the verse in which Allaah says
 
(interpretation of the meaning):
“When
He has decreed something, He says to it only: ‘Be!’ __and
it is [kun fa yakoon]”
[Aal ‘Imraan 3:47]
This is more indicative of the ignorance of
this objector, because this verse is speaking of when Allaah wills to create something in the future, not in the past; this is to be understood
from the use of the word idha (meaning when, if), which refers to something in the future. Hence the verb yaqool (says) appears in
the present tense, to indicate that it is referring to something in the future, and it is followed by the verb yakoon (it is), also in the
present tense, which also refers to something in the future. 
And Allaah knows best.

Praise be to Allah.Hadiths about Qul Huwallahu Ahad being one-third of the Quran
There follow some of the ahadith narrated from the Prophet (peace and blessings of Allah be upon him) which state that Surat al-Ikhlas (Qul Huwa Allahu Ahad) is equivalent to one-third of the Quran.
 Al-Bukhari (6643) narrated from Abu Sa’id that a man heard another man reciting Qul Huwallahu Ahad and repeating it. The next morning he came to the Messenger of Allah (peace and blessings of Allah be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allah (peace and blessings of Allah be upon him) said: “By the One in Whose Hand is my soul, it is equivalent to one-third of the Quran.”
Muslim (811) narrated from Abu’l-Darda that the Prophet (peace and blessings of Allah be upon him) said: “Is any one of you unable to recite one-third of the Quran in one night?” They said, “How could anyone read one-third of the Quran?” He said, “Qul Huwallahu Ahad is equivalent to one-third of the Quran.”
 Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Gather together, for I will recite to you one-third of the Quran.” So those who could gather together gathered there, then the Prophet of Allah (peace and blessings of Allah be upon him) came out and recited Qul Huwa Allahu Ahad, then he went in. They said to one another, perhaps there has been some news from heaven on account of which he has gone inside (the house). Then the Prophet of Allah (peace and blessings of Allah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Quran. Verily it is equivalent to one-third of the Quran.” 
The bounty of Allah is immense 
The bounty of Allah is immense, and Allah has bestowed His bounty upon this ummah and has made up for its short life span by giving it more reward for simple deeds. It is strange that with some people, instead of this motivating them to do more good, this makes them apathetic and lazy in doing acts of worship, or they feel that this bounty and reward is strange and farfetched.
How Qul Huwallahu Ahad  is equivalent to one-third of the Quran
There is a difference between jaza (reward) and ijza (what is sufficient). What is making the brother confused is that he does not see the difference between them.
 Jaza means the reward which Allah gives for obeying Him.
 Ijza means what is sufficient and takes the place of something else.
Reciting Qul Huwallahu Ahad brings a reward equivalent to reciting one-third of the Quran, but it does not take the place of reading one-third of the Quran.
 If a person vows – for example – to read one-third of the Quran, it is not sufficient for him to read Qul Huwallahu Ahad, because it is equivalent to one-third of the Quran in reward, but not in terms of being sufficient or taking the place of reading one-third of the Quran.
 The same may be said of reciting it three times. If a person recites it three times in his prayer,  that does not mean that he does not have to recite al-Fatihah, even though he will be given the reward of reciting the whole Quran.
 A similar example is the reward given by the Lawgiver to one who offers a single prayer in the Sanctuary of Makkah, and that he will have the reward of one hundred thousand prayers. Does anyone take this divine bounty to mean that he does not have to pray for decades because he offered a single prayer in the Haram that is equivalent to one hundred thousand prayers?
 Rather this has to do with reward; as for what is sufficient, that is another matter altogether.
 Moreover, none of the scholars has ever said that there is no need for us to read the Quran or that Qul Huwallah Ahad is sufficient and takes the place of that. 
Why Qul Huwallahu Ahad  is equivalent to one-third of the Quran 
The correct scholarly view is that this surah has this great virtue because the Quran deals with three topics: one-third for rulings, one-third for promises and warnings, and one-third for the Divine names and attributes.
 This surah combines names and attributes.
 This is the view of Abu’l-‘Abbas ibn Surayj, and Shaykh al-Islam Ibn Taymiyah stated that it was good in Majmu’ al-Fatawa, 17/103.
 The Muslim cannot do without the two other issues, which are the rulings and the promises and warnings. His knowledge cannot be complete unless he looks at the Book of Allah as a whole. The one who stops at Surat al-Ikhlas cannot know the other two matters.
 Shaykh al-Islam (Ibn Taymiyah – may Allah have mercy on him) said:
“Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc. Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed. In al-Fatihah there are the benefits of praise and du’a which people need, and Qul Huwa Allahu Ahad cannot replace it in that sense. Although its reward is very great, he cannot benefit from it unless he also recites the Opening of the Book (al-Fatihah) in his prayer. Hence if a person recites only Qul Huwa Allahu Ahad in his prayer, without al-Fatihah, his prayer is not valid. Even if he recited the whole of the Quran without al-Fatihah, his prayer would not be valid, because al-Faatihah refers to the basic needs that people cannot do without.” (Majmu’ al-Fatawa, 17/131)
 And he said:
“The people need the commands, prohibitions and stories that are in the Quran, even though Tawhid is greater than that. Man needs to know what he is enjoined to do and what he is forbidden to do; he needs to know what is enjoined upon him and the stories and promises and rewards. These cannot be replaced by anything else, and Tawhid cannot be replaced by these. The stories cannot take the place of the commands and prohibitions, and the commands and prohibitions cannot take the place of the stories. Rather everything that was sent down by Allah is beneficial and people need it.
 If a person recites Qul Huwallahu Ahad, he earns a reward equivalent to the reward of one-third of the Quran, but that does not mean that the reward is of the same kind as that earned by reading the rest of the Quran. Rather he may need the kind of reward that comes from reading the commands and prohibitions and stories, so Qul Huwa Allahu Ahad cannot take the place of all that.”  
And he said:
“The knowledge that is to be gained by reading the rest of the Quran cannot be gained by reciting this surah only. So whoever reads the whole Quran is better than one who simply recites this surah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allahu Ahad earns a reward equivalent to that reward, but it is of one type and does not include all the types that a person needs. This is like a man who has three thousand dinars and another who has food, clothing, accommodation and money equivalent to three thousand dinars.  The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value. Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing and accommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with food alone.” (Majmu’ al-Fatawa, 17/137-139)
 And Allah knows best.

Praise be to Allah.In prayer, it is better to recite from memory. See question no. 3465. 
Outside of prayer, it is better for a person to do that which will increase his khushoo’ (humility, focus). If his khushoo’ will be increased by reciting from memory, then that is better; if his khushoo’ will be increased by reading from the Mus-haf, then that is better. If it is the same in either case, then reading from the Mus-haf is better, because it combines reading and looking, and his eyes will be protected from looking at things that may distract him from reciting and pondering the meaning. 
Al-Nawawi said in al-Adhkaar (p. 90-91): 
Reading Quran from the Mus-haf is better than reciting from memory; this is the view of our companions and it is well known from the salaf (may Allah be pleased with them). This does not apply in all cases however; if the reader can focus and ponder the meanings more when reciting from memory than when reading from the Mus-haf, then reciting from memory is better. If it is the same in both cases, then reading from the Mus-haf is better. This is what the salaf meant. 
There are weak (da’eef) ahaadeeth narrated from the Prophet (peace and blessings of Allah be upon him) which cannot be used as proof that it is better to look at the Mus-haf. We mention them only to draw attention to the fact that they are weak. These include: 
“Looking at the Mus-haf is an act of worship; for a child to look at his parents is an act of worship; looking at ‘Ali ibn Abi Taalib is an act of worship.” This is a fabricated (mawdoo’) hadith, as al-Albaani said in al-Silsilah al-Da’eefah, 1/531. 
“Give your eyes their share of worship: looking at the Mus-haf, thinking about it and pondering its wonders.” This is also fabricated (mawdoo’). Al-Silsilah al-Da’eefah, 4/88. 
“Five things are acts of worship: eating little, sitting in the mosque, looking at the Ka’bah, looking at the Mus-haf and looking at the face of a scholar.” This is a very weak (da’eef jiddan) hadith. Da’eef al-Jaami’ al-Sagheer, no. 2855. 
And Allah knows best.

Praise be to Allah.
I do not know of anything wrong with that, because it
encourages the people to ponder and focus and benefit. It was narrated that
the Prophet (peace and blessings of Allaah be upon him) repeated the
verse (interpretation of the meaning): “If You punish them, they are Your
slaves, and if You forgive them, verily, You, only You, are the All‑Mighty,
the All‑Wise” [al-Maa’idah 5:118] several times.  

To sum up: if it is done for a good reason and not for the
purpose of showing off, then there is nothing wrong with it, but if he
thinks that repeating it may annoy them or result in disturbing sounds such
as weeping, then it is better not to do that, so that there will not be any
distraction. But if repeating it will only lead to pondering and proper
focus on the prayer, then it is all good. End quote.

Praise be to Allah.The primary purpose of the Qur’aan is to
guide mankind to Allaah, so that they will affirm His Oneness and worship Him alone, and attain His Paradise and His pleasure. The Qur’aan is not
a book of science, medicine or astronomy, even though its verses may contain a little of such things. 
Hence the Muslim should not let himself be
distracted from the greater purpose of reciting the Qur’aan and look for the number of stones or rivers or kinds of animals mentioned therein. 
Some precious stones such as rubies, pearls
and coral are mentioned in the Qur’aan. 
Allaah says (interpretation of the meaning): 
“(In beauty) they are like rubies and
coral”
[al-Rahmaan 55:58] 
“Out of them both come out pearl and
coral”
[al-Rahmaan 55:22] 
“Like unto preserved pearls”
[al-Waaqi’ah 56:23] 
“And round about them will (serve) boys of
everlasting youth. If you see them, you would think them scattered pearls”
[al-Insaan 76:19]
These stones do not have any spiritual significance, rather they are mentioned in the Qur’aan
to explain the blessings that Allaah has bestowed upon His slaves, of the seas and the things that are brought forth from them, or as a metaphor –
so al-hoor al-‘iyn are likened to rubies, coral and preserved pearls, combining the purity of rubies and the whiteness of pearls and
coral. 
The boys are likened to scattered pearls, to
indicate their beauty and good looks. 
And Allaah knows best.

Praise be to Allah.In the saheeh Sunnah it is encouraged to recite the Qur’aan in a melodious voice, i.e., making the voice beautiful when reciting it. It does not mean that one should recite it as if singing, rather what is meant is that one should make the voice beautiful when reciting. For example the saheeh hadeeth says: “Allaah never listens to anything as He listens to a Prophet with a beautiful voice reciting the Qur’aan out loud” and “He is not one of us who does not recite Qur’aan in a melodious voice when reciting it out loud.” What this means is making the voice beautiful, as stated above. 
The meaning of the hadeeth quoted above refers to listening in a manner that is befitting to Allaah and it is not like the attributes of His creation, as is the case with all His other attributes. It may be said of His listening that it is like His other attributes, that it is in a manner that is befitting to Allaah, may He be glorified and exalted, and there is nothing like unto Him, may He be glorified and exalted. Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Reciting in a melodious tone means reciting out loud and making the voice beautiful and with proper focus, so that the heart is moved, because the aim is to stir the heart with this Qur’aan, so that people will fear Allaah and so that they will find peace and benefit from it. An example of this is the story of Abu Moosa al-Ash’ari (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) passed by him as he was reciting Qur’aan, and he started listening to him and said: “You have been given a beautiful voice like the beautiful voices of the family of Dawood.” When Abu Moosa came, the Prophet (peace and blessings of Allaah be upon him) told him about that and Abu Moosa said: If I had known, O Messenger of Allaah, that you were listening, I would have made it very beautiful indeed. The Prophet (peace and blessings of Allaah be upon him) did not denounce him for that, which indicates that making the voice beautiful and being careful in reciting is something that is required, so that both the reader and the listener will focus properly and will both benefit. End quote.

Praise be to Allah.Allah promised to preserve the Quran
Allah has guaranteed to preserve this Quran Himself . Allaah says (interpretation of the meaning): 
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption)” [al-Hijr 15:9]
Ibn Jareer al-Tabari said in his Tafseer, 14/8: 
“Allah is saying, it is We Who have sent down the Dhikr (Reminder), i.e. the Quran, and We will guard the Quran against anything false being added to it that is not part of it, or anything that is part of it being taken away, whether that has to do with rulings, hudood punishments or matters having to do with inheritance.” 
Al-Sa’di said in his Tafseer (p. 696): 
“It is We Who have sent down the Quran in which there is mention of all issues and clear evidence, and in which We remind those who want to be reminded.  
“and surely, We will guard it” means, when it is being revealed and after it has been revealed. When it is revealed, We protect it from the tampering of every accursed devil, and after it has been revealed Allah instilled it in the heart of His Messenger. Allah protected the words from being changed and from anything being added or taken away, or from its meanings being distorted. So no one can attempt to distort its meanings but Allah will guide someone to explain the truth of the Quran. This is one of the greatest signs of Allah and His blessing to His believing slaves. Another aspect of this protection is that Allah protects the people of the Quran against their enemies, and no enemy can overpower them and eliminate them.”  
The Quran was revealed to the Prophet (peace and blessings of Allah be upon him) in stages over a period of twenty-three years. Allah says (interpretation of the meaning): 
“And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages” [al-Isra’ 17:106]
al-Sa’di (may Allah have mercy on him) said: 
“This means, We have revealed this Quran in stages, to differentiate between guidance and misguidance, between truth and falsehood.
 “in order that you might recite it to men at intervals” means, slowly, so that they may ponder and think about its meanings, and understand the different branches of knowledge contained therein. 
“And We have revealed it by stages” means, gradually, over a period of twenty-three years.” Tafseer al-Sa’di, p. 760. 
Literacy was not widespread among the Arabs 
Literacy was not widespread among the Arabs. Allah described them in such terms when He said (interpretation of the meaning): 
“He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves” [al-Jumu’ah 63:2]
They used to memorize the Quran by heart, and a few of them used to write down some verses or surahs on animal skins, thin white stones and the like. 
The prohibition to write anything other than the Quran
At first the Prophet (peace and blessings of Allah be upon him) forbade the writing of anything other than the Quran, and he forbade them to write down his words for a while, so that the Sahabah would focus on memorizing the Quran and writing it down, and so that the words of the Prophet (peace and blessings of Allah be upon him) would not be confused with the words of Allah, and so the Quran was protected from anything being added or taken away. 
The Prophetic order to write down the revelation
The Prophet (peace and blessings of Allah be upon him) appointed a group of his Companions who were trustworthy and knowledgeable to write down the revelation . They are known in their biographies as those who wrote down the Revelation, such as the four Caliphs, ‘Abd-Allah ibn ‘Amr ibn al-‘As, Mu’awiyah ibn Abi Sufyan, Zayd ibn Thabit and others – may Allah be pleased with them all. 
The Quran was revealed in seven dialects
The Quran was revealed in seven dialects as was narrated in the saheeh hadeeth of ‘Umar ibn al-Khattab (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him). This was narrated by al-Bukhari (2287) and Muslim (818); these were the dialects of the Arabs which were known for their eloquence. 
How was the Quran compiled?
The Quran continued to be preserved in the hearts of the Sahabah who had memorized it, and on the skins and other materials until the time of the caliph Abu Bakr al-Siddeeq (may Allah be pleased with him). 
During the Riddah wars many of the Sahabah who had memorized the Quran were killed, and Abu Bakr (may Allah be pleased with him) was afraid that the Quran would be lost. So he consulted the senior Sahabah about compiling the Quran in a single book so that it would remain preserved and would not be lost. He entrusted this mission to the chief of memorizers Zayd ibn Thabit (may Allah be pleased with him). Al-Bukhari narrated in his Saheeh (4986) that Zayd ibn Thabit (may Allah be pleased with him) said:  
Abu Bakr al-Siddeeq sent for me when the people of al-Yamamah had been killed [i.e., a number of the Prophet’s Companions who fought against the false prophet Musaylimah]. (I went to him) and found ‘Umar ibn al-Khattab sitting with him. Abu Bakr then said (to me), “ ‘Umar has come to me and said: ‘Casualties were heavy among the Qurra of the Quran (i.e. those who knew the Quran by heart) on the day of the battle of al-Yamamah, and I am afraid that more heavy casualties may take place among the Qurra on other battlefields, whereby a large part of the Quran may be lost. Therefore I suggest that you (Abu Bakr) order that the Quran be collected.” I said to ‘Umar, “How can you do something that the Messenger of Allah (peace and blessings of Allah be upon him) did not do?” ‘Umar said, “By Allah, this is something good.” ‘Umar kept on urging me to accept his proposal till Allah opened my heart to it and I began to realize the good in the idea which ‘Umar had realized.” Then Abu Bakr said (to me). “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for the Messenger of Allah (peace and blessings of Allah be upon him). So search for (the fragmentary scripts of) the Quran and compile it in one book.” By Allah If they had ordered me to move one of the mountains, it would not have been heavier for me than this ordering me to compile the Quran. Then I said (to Abu Bakr), “How can you do something that the Messenger of Allah (peace and blessings of Allah be upon him) did not do?” Abu Bakr replied, “By Allah, it is a good thing.” Abu Bakr kept on urging me to accept his idea until Allah opened my heart to that to which He had opened the hearts of Abu Bakr and ‘Umar. So I started looking for the Quran and collecting it from (what it was written on) palm stalks, thin white stones and also from the men who knew it by heart, until I found the last Verse of Surah al-Taubah with Abu Khuzaymah al-Ansari, and I did not find it with anybody other than him. The verse is (interpretation of the meaning):  
“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty…” [al-Taubah 9:128] until the end of Surat Bara’ah (i.e., al-Taubah).  
Then the complete manuscript (copy) of the Quran remained with Abu Bakr until he died, then with ‘Umar until the end of his life, and then with Hafsah, the daughter of ‘Umar (may Allah be pleased with them). 
The Sahabi Zayd ibn Thabit (may Allah be pleased with him) knew the Quran by heart but he was methodical in his confirmation; he would not agree to write down any verse until two of the Sahabah testified that they had heard it from the Messenger of Allah (peace and blessings of Allah be upon him).  
What was the Quran copy of ‘Uthman?
This Mus-haf (written copy of the Quran) remained in the hands of the caliphs until the time of the Rightly-Guided Caliph ‘Uthman ibn ‘Affan (may Allah be pleased with him). The Sahabah (may Allah be pleased with them) had dispersed to different lands, and they used to recite the Quran according to what they had heard of the seven recitations from the Messenger of Allah (peace and blessings of Allah be upon him), and each of their students used to recite according to what he had heard from his shaykh.
If a student heard someone reciting in a manner different from what he knew, he would denounce him and accuse him of making a mistake, and this went on until the Sahabah feared that there would be fitnah (trouble) between the Tabi’een and successive generations. So they thought that they should unite the people in following one recitation, which was in the dialect of Quraysh in which the Quran had first been revealed, so as to dispel any disputes and resolve the matter. ‘Uthman (may Allah be pleased with him) was consulted, and he agreed with this opinion. 
Al-Bukhari narrated in his Saheeh (4988) from Anas ibn Malik that Hudhayfah ibn al-Yaman came to ‘Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azerbaijan. Hudhayfah was alarmed by their (the people of Sham and Iraq) differences in the recitation of the Quran, so he said to ‘Uthman, “O Ameer al-Mu’mineen! Save this nation before they dispute about the Book (Quran) as the Jews and the Christians did before.” So ‘Uthman sent a message to Hafsah saying, “Send us the manuscript of the Quran so that we may make copies of the Mus-haf and we will return the manuscript to you.”  
Hafsah sent it to ‘Uthman. Then ‘Uthman ordered Zayd ibn Thabit, ‘Abdullah ibn al-Zubayr, Sa’eed ibn al-‘As and ‘Abd al-Rahman ibn Harith ibn Hisham to copy out the manuscripts. ‘Uthman said to the three men who were from Quraysh (the tribe of which the Prophet (peace and blessings of Allah be upon him) was a member), “In case you disagree with Zayd ibn Thabit on any point in the Quran, then write it in the dialect of Quraysh, for the Quran was revealed in their tongue.” They did so, and when they had written many copies, ‘Uthman returned the original manuscripts to Hafsah.  
‘Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Quranic materials, whether written in fragmentary manuscripts or whole copies, be burnt.  
Ibn Shihab said: Kharijah ibn Zayd ibn Thabit told me that he heard Zayd ibn Thabit say: “When we made copies of the Mus-haf I missed a verse of al-Ahzab that I used to hear the Messenger of Allah (peace and blessings of Allah be upon him) recite. So we searched for it and we found it with Khuzaymah ibn Taabit al-Ansari. (The verse was) ‘Among the believers are men who have been true to their covenant with Allah’ [al-Ahzab 33:23 – interpretation of the meaning]. So we put it in its place in its surah in the Mus-haf.”
Thus an end was put to dispute and the Muslims were united. The Quran has remained and will remain narrated from generation to generation and preserved in men’s hearts until the Day of Resurrection. This is how Allah has preserved His Book, in confirmation of the verse in which He says (interpretation of the meaning):
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption)” [al-Hijr 15:9]
 And Allah knows best.

Praise be to Allah.It is not permissible to write the Mus-haf in anything other than the ‘Uthmaani script that was agreed upon at the time of the Sahaabah. 
Ashhab said: Maalik (may Allah have mercy on him) was asked: Can the Mus-haf be written in the scripts that the people are used to. He said: No, it should be written as it was written initially.  
This was narrated by Abu ‘Amr al-Daani in al-Muqni’, then he said: None of the scholars of the ummah disagreed with that. 
Imam Ahmad (may Allah have mercy on him) said: It is haraam to differ from the script of the Mus-haf of ‘Uthmaan in ya’, waw, alif or any other letter. 
Al-Bayhaqi said in Shu’ab al-Eeeman: Whoever writes a Mus-haf should adhere to the letters as they are written in these Mus-hafs and not write them differently or change anything that they wrote, for they had more knowledge and were more sincere in heart and in speech, and were more trustworthy than us, so we should not think that we know better than them.   
And he narrated that Zayd said: Recitation should be done in accordance with the Sunnah. Sulaymaan ibn Dawood al-Haashimi said: This means, do not differ from the people, rather follow the Sunnah. 
He said: I heard something similar in meaning from Abu ‘Ubayd concerning that, and you see that the reciters never paid any attention to the way the Arabic language is written if that differs from the script of the Mus-haf and adhering to the script of the Mus-haf is one of the established ways that no one has the right to differ from. End quote. 
See: al-Burhaan fi ‘Uloom al-Qur’aan by al-Zarkashi (1/379); al-Itqaan by al-Suyooti (4/146). 
Al-Suyooti (may Allah have mercy on him) said in al-Itqaan: They are unanimously agreed that it is obligatory to follow the script of the ‘Uthmaani Mus-hafs in [rules of tajweed]. End quote from al-Itqaan fi ‘Uloom al-Qur’aan (1/250). 
All of this applies if what is meant is writing the Mus-haf in full. 
But when it comes to writing a verse or a few verses, and quoting them in books or magazines, and the like, there is nothing wrong with it, and this is what people do in their books, although it is better to use the script of the Mus-haf whenever possible, and to quote it directly from the Mus-haf. 
The ruling on that has been explained in the answer to question no. 97741. 
Based on that: 
There is nothing wrong with what you have mentioned about showing some verses on the screens of mobile phones in something other than the ‘Uthmaani script, if it is not possible to show them in the ‘Uthmaani script, but one should take care to make sure than the verses that are written in this manner are those that are usually easy to read, and not subject to mistakes. And one should take care to make sure that they are written correctly so that there will be no errors in reading and publishing them.  
And Allah knows best.