wa-malaʾihī

Here a case against my argument that al-Ḥaddād just adopted a Faz print. Sometimes he did not copy Faz, nor al-Muḫal­la­lātī, not the Ottoman practise, but India or propably ad-Dāni. /wa-mala­ʾihī/ (7:103, 10:75+83, 11:97, 23:46, 28:32, 43:46) is written with alif (for /a/) plus yāʾ (for /i/). Given the ḥarakāt-signs, one of these letters is super­fluous. "Every­body" puts the hamza on/below the yāʾ, but al-Ḥaddād below the alif. Algiers 1911 follows the KFE.

Imam aš-Šāṭibī: ʿAqīlat Atrāb al-Qaṣāʾid (the premier didactic poem on the rasm, the Uthmanic ortho­graphy).
Vers 190
وَمَلأً كَيْفَمَا جَا لَامُهُ أَلِفٌ
وَالْيَاءُ بَعْدُ عَنِ الْأَعْلَامِ قَدْ نُقِلَا
And Malaʾ [the noun "elite/chiefs"], however it occurs, its Lām is followed by an Alif,
and the Yāʾ [written] after it has been transmitted on the authority of the prominent scholars (al-aʿlām).
Explanation:
"however it occurs" (kayfamā ǧā): regard­less of its gramma­tical case or suffix — whether it has a singular pronoun (malaʾihī) or a plural pronoun (malaʾihim).
"and the Yāʾ after it" (wa-l-yāʾu baʿdu): Alif is written directly after the Lam. The early scholars put a Yāʾimmediately after the alif.
Aš-Šāṭibī declares that this is not a later invention but was securely transmitted by the primary early codex-authorities (al-aʿlām), such as al-Ġāzī ibn Qais and ad-Dānī.
Vers 192
فَالْيَاءُ شَرْطُهُمُ هِيَ الْهَمْزَةُ     الزَّائِدُ
الْأَلِفُ الْمُقَدَّمُ أَوْ عَكْسٌ فَقَدْ جُعِلَا
Thus, the Ya, according to their stipulation, is the seat of the Hamza, while the preceding Alif is the extra letter; or the reverse has likewise been established.
Explanation: One school treats the Ya as the kursi of the hamza and considers the Alif silent. The other school does the reverse, treating the Alif as the kursi and the Yāʾ as silent.
Vers 193
وَفِي سِوَى الْأَوَّلَيْنِ الْأَلِفَ فِيهِ رَأَى
أَبُو عُبَيْدٍ وَهَذَا الْعَكْسُ قَدْ فُصِلَا
And in all positions except the first two [which are Surah 7:103 and Surah 10:75], [Abu Ubayd] chose the Alif as the true holder of the Hamza within it [meaning from Surah 10:83 onwards among the seven places].
Abu Ubayd [held this view]; and this reverse position has been detailed [in the classical reference texts].
Vers 192
فَالْيَاءُ شَرْطُهُمُ هِيَ الْهَمْزَةُ     الزَّائِدُ
الْأَلِفُ الْمُقَدَّمُ أَوْ عَكْسٌ فَقَدْ جُعِلَا
Thus, the Yāʾ—according to their stipulation—is the [seat of the] Hamza, while the preceding Alif is the extra [silent] letter; or the reverse (ʿaks) has [likewise] been established.
This is the absolute apex of the entire ortho­graphic battle between the Kairo/Medina and the rest of the world. Aš-Šāṭibī perfectly captures the two competing classical linguistic schools:
School 1 (Abū Dāʾūd): The Yāʾ is the kursī of the hamza. Consequently, the preceding written Alif is rendered "extra" (zāʾid) and silent. It gets a sifr/ circle.
School 2 (aw ʿaksun/or the reverse): Other early masters es­tab­lished the opposite theory (the basis for the KFE/ad-Dānī system). They argue that the Alif is the genuine, etymo­logical seat of the Hamza, rendering the trailing Yāʾ as the extra, silent character. This is why the KFE stamps the silent circle onto the Yāʾ.
Vers 193
وَفِي سِوَى الْأَوَّلَيْنِ الْأَلِفَ فِيهِ رَأَى
أَبُو عُبَيْدٍ وَهَذَا الْعَكْسُ قَدْ فُصِلَا
And in cases other than the first two [positions], Abū ʿUbayd regarded the Alif as the [seat of the Hamza] within it; and this reverse position has been detailed [in the reference texts].
Abū ʿUbayd refers to Abū ʿUbaid al-Qāsim ibn Sallām (d. 838 AD), one of the earliest rasm chroniclers.
"cases other than the first two" (fī siwā l-awwalayni): He is referencing specific textual positions within the chronological layout of these 7 critical malaʾih locations across the Qur'anic text.
Aš-Šāṭibī uses this verse to document that ancient, authori­tative pioneers like Abū ʿUbayd explicitly broke away from uniform execution at certain points, actively viewing the Alif as the dominant holder of the phoneme. This historical flipping back and forth (al-ʿaks) was meticu­lously recorded in the classical specialized manuals (fuṣṣilā), providing the raw, conflicting material that later allowed Lahore and Kairo to pick two completely different ways to use their silent circles.
As I see it: alif stood in for /a/, yāʾ for a glide /yi/. Only when later authorities hamzified the qurʾānic text, the problem arose.

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