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Quran
Arabic: ٱلْقُرْآن‎, romanized: al-Qurʾān
Two folios of the Birmingham Quran manuscript, an early manuscript written in Hijazi script likely dated within Muhammad's lifetime between c. 568–645
Information
Religion	Islam
Language	Classical Arabic
Period	610–632 CE
Chapters	114 (list) See Surah
Verses	6,348 (including the basmala) 6,236 (excluding the basmala) See Āyah
Full text
Quran at Arabic Wikisource
Quran at English Wikisource

The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation directly from God (Allāh). It is organized in 114 chapters (surah, pl. suwer) which consist of individual verses (āyah). Besides its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language. It is the object of a modern field of academic research known as Quranic studies.

Muslims believe the Quran was orally revealed by God to the final Islamic prophet Muhammad through the angel Gabriel incrementally over a period of some 23 years, beginning on the Laylat al-Qadr, when Muhammad was 40, and concluding in 632, the year of his death. Muslims regard the Quran as Muhammad's most important miracle, a proof of his prophethood, and the culmination of a series of divine messages starting with those revealed to the first Islamic prophet Adam, including the holy books of the Torah, Psalms, and Gospel in Islam.

The Quran is believed by Muslims to be God's own divine speech providing a complete code of conduct across all facets of life. This has led Muslim theologians to fiercely debate whether the Quran was "created or uncreated." According to tradition, several of Muhammad's companions served as scribes, recording the revelations. Shortly after Muhammad's death, the Quran was compiled on the order of the first caliph Abu Bakr (r. 632–634) by the companions, who had written down or memorized parts of it. Caliph Uthman (r. 644–656) established a standard version, now known as the Uthmanic codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with some differences in meaning.

The Quran assumes the reader's familiarity with major narratives recounted in the Biblical and apocryphal texts. It summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance for humankind (2:185). It sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence.

Supplementing the Quran with explanations for some cryptic Quranic narratives, and rulings that also provide the basis for Islamic law in most denominations of Islam, are hadiths—oral and written traditions believed to describe words and actions of Muhammad. During prayers, the Quran is recited only in Arabic. Someone who has memorized the entire Quran is called a hafiz. Ideally, verses are recited with a special kind of prosody reserved for this purpose called tajwid. During the month of Ramadan, Muslims typically complete the recitation of the whole Quran during tarawih prayers. In order to extrapolate the meaning of a particular Quranic verse, Muslims rely on exegesis, or commentary rather than a direct translation of the text.

Etymology and meaning

The word qur'ān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun (maṣdar) of the Arabic verb qara'a (قرأ‎) meaning 'he read' or 'he recited'. The Syriac equivalent is qeryānā (ܩܪܝܢܐ), which refers to 'scripture reading' or 'lesson'. While some Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qara'a itself. Regardless, it had become an Arabic term by Muhammad's lifetime. An important meaning of the word is the 'act of reciting', as reflected in an early Quranic passage: "It is for Us to collect it and to recite it (qur'ānahu)."

In other verses, the word refers to 'an individual passage recited '. Its liturgical context is seen in a number of passages, for example: "So when al-qur'ān is recited, listen to it and keep silent." The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.

The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of qur'ān in certain contexts. Such terms include kitāb ('book'), āyah ('sign'), and sūrah ('scripture'); the latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the waḥy ('revelation'), that which has been "sent down" (tanzīl) at intervals. Other related words include: dhikr ('remembrance'), used to refer to the Quran in the sense of a reminder and warning; and ḥikmah ('wisdom'), sometimes referring to the revelation or part of it.

The Quran describes itself as 'the discernment' (al-furqān), 'the mother book' (umm al-kitāb), 'the guide' (huda), 'the wisdom' (hikmah), 'the remembrance' (dhikr), and 'the revelation' (tanzīl; 'something sent down', signifying the descent of an object from a higher place to lower place). Another term is al-kitāb ('The Book'), though it is also used in the Arabic language for other scriptures, such as the Torah and the Gospels. The term mus'haf ('written work') is often used to refer to particular Quranic manuscripts but is also used in the Quran to identify earlier revealed books.

History

Prophetic era

Islamic tradition relates that Muhammad received his first revelation in 610 CE in the Cave of Hira on the Night of Power during one of his isolated retreats to the mountains. Thereafter, he received revelations over a period of 23 years. According to hadith (traditions ascribed to Muhammad) and Muslim history, after Muhammad and his followers immigrated to Medina and formed an independent Muslim community, he ordered many of his companions to recite the Quran and to learn and teach the laws, which were revealed daily. It is related that some of the Quraysh who were taken prisoners at the Battle of Badr regained their freedom after they had taught some of the Muslims the simple writing of the time. Thus a group of Muslims gradually became literate. As it was initially spoken, the Quran was recorded on tablets, bones, and the wide, flat ends of date palm fronds. Most suras (also usually transliterated as Surah) were in use amongst early Muslims since they are mentioned in numerous sayings by both Sunni and Shia sources, relating Muhammad's use of the Quran as a call to Islam, the making of prayer and the manner of recitation. However, the Quran did not exist in book form at the time of Muhammad's death in 632 at age 61–62. There is agreement among scholars that Muhammad himself did not write down the revelation.

Sahih al-Bukhari narrates Muhammad describing the revelations as, "Sometimes it is (revealed) like the ringing of a bell" and A'isha reported, "I saw the Prophet being inspired Divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)." Muhammad's first revelation, according to the Quran, was accompanied with a vision. The agent of revelation is mentioned as the "one mighty in power," the one who "grew clear to view when he was on the uppermost horizon. Then he drew nigh and came down till he was (distant) two bows' length or even nearer." The Islamic studies scholar Welch states in the Encyclopaedia of Islam that he believes the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, because he was severely disturbed after these revelations. According to Welch, these seizures would have been seen by those around him as convincing evidence for the superhuman origin of Muhammad's inspirations. However, Muhammad's critics accused him of being a possessed man, a soothsayer, or a magician since his experiences were similar to those claimed by such figures well known in ancient Arabia. Welch additionally states that it remains uncertain whether these experiences occurred before or after Muhammad's initial claim of prophethood.

The Quran describes Muhammad as "ummi", which is traditionally interpreted as 'illiterate', but the meaning is rather more complex. Medieval commentators such as al-Tabari (d. 923) maintained that the term induced two meanings: first, the inability to read or write in general; second, the inexperience or ignorance of the previous books or scriptures (but they gave priority to the first meaning). Muhammad's illiteracy was taken as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as W. Montgomery Watt prefer the second meaning of ummi—they take it to indicate unfamiliarity with earlier sacred texts.

The final verse of the Quran was revealed on the 18th of the Islamic month of Dhu al-Hijjah in the year 10 A.H., a date that roughly corresponds to February or March 632. The verse was revealed after the Prophet finished delivering his sermon at Ghadir Khumm.

According to Islamic tradition, the Qur'an was revealed to Muhammad in seven different ahruf (meaning letters; however, it could mean dialects, forms, styles or modes). Most Islamic scholars agree that these different ahruf are the same Qur'an revealed in seven different Arabic dialects and that they do not change the meaning of the Qur'an, the purpose of which was to make the Qur'an easy for recitation and memorization among the different Arab tribes. While Sunni Muslims believe in the seven ahruf, some Shia reject the idea of seven Qur'anic variants. A common misconception is that The seven ahruf and the Qira'at are the same.

Compilation and preservation

Following Muhammad's death in 632, a number of his companions who memorized the Quran were killed in the Battle of al-Yamama by Musaylima. The first caliph, Abu Bakr (r. 632–634), subsequently decided to collect the book in one volume so that it could be preserved. Zayd ibn Thabit (d. 655) was the person to collect the Quran since "he used to write the Divine Inspiration for Allah's Apostle". Thus, a group of scribes, most importantly Zayd, collected the verses and produced a hand-written manuscript of the complete book. The manuscript according to Zayd remained with Abu Bakr until he died. Zayd's reaction to the task and the difficulties in collecting the Quranic material from parchments, palm-leaf stalks, thin stones (collectively known as suhuf, any written work containing divine teachings) and from men who knew it by heart is recorded in earlier narratives. In 644, Muhammad's widow Hafsa bint Umar was entrusted with the manuscript until the third caliph, Uthman (r. 644–656), requested the standard copy from her. According to historian Michael Cook, early Muslim narratives about the collection and compilation of the Quran sometimes contradict themselves: "Most ... make Uthman little more than an editor, but there are some in which he appears very much a collector, appealing to people to bring him any bit of the Quran they happen to possess." Some accounts also "suggest that in fact the material" Abu Bakr worked with "had already been assembled", which since he was the first caliph, would mean they were collected when Muhammad was still alive.

Around the 650s, the Islamic expansion beyond the Arabian Peninsula and into Perisa, the Levant and North Africa, as well as the use of the seven ahruf, had caused some confusion and differences in the pronunciation of the Qur'an, and conflict was arising between different Arab tribes due to some claiming to be more superior to other Arab tribes and non-Arabs based on dialect, which Uthman noticed. In order to preserve the sanctity of the text, he ordered a committee headed by Zayd to use Abu Bakr's copy and prepare a standard text of the Quran. Thus, within 20 years of Muhammad's death in 632, the complete Quran was committed to written form as the Uthmanic codex. That text became the model from which copies were made and promulgated throughout the urban centers of the Muslim world, and other versions are believed to have been destroyed. and the six other ahruf of the Qur'an fell out of use. The present form of the Quran text is accepted by Muslim scholars to be the original version compiled by Abu Bakr.

Qira'at which is a way and method of reciting the Qur'an was developed sometime afterwards. There are ten canonical recitations and they are not to be confused with ahruf. Shias recite the Quran according to the qira'at of Hafs on authority of ‘Asim, which is the prevalent qira'at in the Islamic world and believe that the Quran was gathered and compiled by Muhammad during his lifetime. It is claimed that the Shia had more than 1,000 hadiths ascribed to the Shia Imams which indicate the distortion of the Quran and according to Etan Kohlberg, this belief about Quran was common among Shiites in the early centuries of Islam. In his view, Ibn Babawayh was the first major Twelver author "to adopt a position identical to that of the Sunnis" and the change was a result of the "rise to power of the Sunni 'Abbasid caliphate," whence belief in the corruption of the Quran became untenable vis-a-vis the position of Sunni "orthodoxy". Alleged distortions have been carried out to remove any references to the rights of Ali, the Imams and their supporters and the disapproval of enemies, such as Umayyads and Abbasids.

Other personal copies of the Quran might have existed including Ibn Mas'ud's and Ubay ibn Ka'b's codex, none of which exist today.

Academic research

Studies on the Qur'an rarely went beyond textual criticism. Until the early 1970s, non-Muslim scholars of Islam —while not accepting traditional explanations for divine intervention— accepted the above-mentioned traditional origin story in most details.

University of Chicago professor Fred Donner states that:

here was a very early attempt to establish a uniform consonantal text of the Qurʾān from what was probably a wider and more varied group of related texts in early transmission.… After the creation of this standardized canonical text, earlier authoritative texts were suppressed, and all extant manuscripts—despite their numerous variants—seem to date to a time after this standard consonantal text was established.

Although most variant readings of the text of the Quran have ceased to be transmitted, some still are. There has been no critical text produced on which a scholarly reconstruction of the Quranic text could be based.

In 1972, in a mosque in the city of Sana'a, Yemen, manuscripts "consisting of 12,000 pieces" were discovered that were later proven to be the oldest Quranic text known to exist at the time. The Sana'a manuscripts contain palimpsests, manuscript pages from which the text has been washed off to make the parchment reusable again—a practice which was common in ancient times due to the scarcity of writing material. However, the faint washed-off underlying text (scriptio inferior) is still barely visible. Studies using radiocarbon dating indicate that the parchments are dated to the period before 671 CE with a 99 percent probability. The German scholar Gerd R. Puin has been investigating these Quran fragments for years. His research team made 35,000 microfilm photographs of the manuscripts, which he dated to the early part of the 8th century. Puin has noted unconventional verse orderings, minor textual variations, and rare styles of orthography, and suggested that some of the parchments were palimpsests which had been reused. Puin believed that this implied an evolving text as opposed to a fixed one. It is also possible that the content of the Quran itself may provides data regarding the date of writing of the text. For example, sources based on some archaeological data give the construction date of Masjid al-Haram, an architectural work mentioned 16 times in the Quran, as 78 AH an additional finding that sheds light on the evolutionary history of the Quran mentioned, which is known to continue even during the time of Hajjaj, in a similar situation that can be seen with al-Aksa, though different suggestions have been put forward to explain.

In 2015, a single folio of a very early Quran, dating back to 1370 years earlier, was discovered in the library of the University of Birmingham, England. According to the tests carried out by the Oxford University Radiocarbon Accelerator Unit, "with a probability of more than 95%, the parchment was from between 568 and 645". The manuscript is written in Hijazi script, an early form of written Arabic. This possibly was one of the earliest extant exemplars of the Quran, but as the tests allow a range of possible dates, it cannot be said with certainty which of the existing versions is the oldest. Saudi scholar Saud al-Sarhan has expressed doubt over the age of the fragments as they contain dots and chapter separators that are believed to have originated later. The Birmingham manuscript caused excitement amongst believers because of its potential overlapping with the dominant tradition over the lifetime of Muhammad c. 570 to 632 CE and used as evidence to support conventional wisdom and to refute the revisionists' views that expresses findings and views different from the traditional approach to the early history of the Quran and Islam.

Contents

The Quranic content is concerned with basic Islamic beliefs including the existence of God and the resurrection. Narratives of the early prophets, ethical and legal subjects, historical events of Muhammad's time, charity and prayer also appear in the Quran. The Quranic verses contain general exhortations regarding right and wrong and historical events are related to outline general moral lessons. The style of the Quran has been called "allusive", with commentaries needed to explain what is being referred to—"events are referred to, but not narrated; disagreements are debated without being explained; people and places are mentioned, but rarely named." While tafsir in Islamic sciences expresses the effort to understand the implied and implicit expressions of the Quran, fiqh refers to the efforts to expand the meaning of expressions, especially in the verses related to the provisions, as well as understanding it.

Quranic studies state that, in the historical context, the content of the Quran is related to Rabbinic, Jewish-Christian, Syriac Christian and Hellenic literature, as well as pre-Islamic Arabia. Many places, subjects and mythological figures in the culture of Arabs and many nations in their historical neighbourhoods, especially Judeo-Christian stories, are included in the Quran with small allusions, references or sometimes small narratives such as jannāt ʿadn, jahannam, Seven sleepers, Queen of Sheba etc. However, some philosophers and scholars such as Mohammed Arkoun, who emphasize the mythological content of the Quran, are met with rejectionist attitudes in Islamic circles.

The stories of Yusuf and Zulaikha, Moses, Family of Amram (parents of Mary according to the Quran) and mysterious hero Dhul-Qarnayn ("the man with two horns") who built a barrier against Gog and Magog that will remain until the end of time are more detailed and longer stories. Apart from semi-historical events and characters such as King Solomon and David, about Jewish history as well as the exodus of the Israelites from Egypt, tales of the hebrew prophets accepted in Islam, such as Creation, the Flood, struggle of Abraham with Nimrod, sacrifice of his son occupy a wide place in the Quran.

Creation and God

The central theme of the Quran is monotheism. God is depicted as living, eternal, omniscient and omnipotent (see, e.g., Quran 2:20, 2:29, 2:255). God's omnipotence appears above all in his power to create. He is the creator of everything, of the heavens and the earth and what is between them (see, e.g., Quran 13:16, 2:253, 50:38, etc.). All human beings are equal in their utter dependence upon God, and their well-being depends upon their acknowledging that fact and living accordingly. The Quran uses cosmological and contingency arguments in various verses without referring to the terms to prove the existence of God. Therefore, the universe is originated and needs an originator, and whatever exists must have a sufficient cause for its existence. Besides, the design of the universe is frequently referred to as a point of contemplation: "It is He who has created seven heavens in harmony. You cannot see any fault in God's creation; then look again: Can you see any flaw?"

Even though Muslims do not doubt about the existence and unity of God, they may have adopted different attitudes that have changed and developed throughout history regarding his nature (attributes), names and relationship with creation. Rabb is an Arabic word to refers to God meaning Lord and the Quran cites in several places as in the Al-Fatiha; "All Praise and Gratitude is due to God, Lord of all the Universe". Mustafa Öztürk points out that the first Muslims believed that this god lived in the sky with the following words of Ahmad Ibn Hanbal: "Whoever says that Allah is everywhere is a heretic, an infidel. He should be invited to repent, but if he does not, be killed." This understanding changes later and gives way to the understanding that "God cannot be assigned a place and He is everywhere." Also actions and attributes suh as coming, going, sitting, satisfaction, anger and sadness etc. similar to humans used for this God in the Quran were considered mutashabihat -"no one knows its interpretation except God" (Quran 3:7)- by later scholars stating that God was free from resemblance to humans in any way.

Prophets

In Islam, God speaks to people called prophets through a kind of revelation called wahy, or through angels.(42:51) nubuwwah (Arabic: نبوة 'prophethood') is seen as a duty imposed by God on individuals who have some characteristics such as intelligence, honesty, fortitude and justice: "Nothing is said to you that was not said to the messengers before you, that your lord has at his Command forgiveness as well as a most Grievous Penalty."

Islam regards Abraham as a link in the chain of prophets that begins with Adam and culminates in Muhammad via Ishmael and mentioned in 35 chapters of the Quran, more often than any other biblical personage apart from Moses. Muslims regard him as an idol smasher, hanif, an archetype of the perfect Muslim, and revered prophet and builder of the Kaaba in Mecca. The Quran consistently refers to Islam as 'the religion of Abraham' (millat Ibrahim). Besides Isaac and Jacob, Abraham is commonly considered an ideal father by Muslims.

In Islam, Eid-al-Adha is celebrated to commemorate Abraham's attempt to sacrifice his son by surrendering in line with his dream,(As-Saaffat; 100–107) which he accepted as the will of God. In Judaism, the story is perceived as a narrative designed to replace child sacrifice with animal sacrifice in general or as a metaphor describing "sacrific animalistic nature", Orthodox Islamic understanding considers animal sacrifice as a mandatory or strong sunnah for Muslims who meet certain conditions, on a certain date determined by the Hijri calendar every year.

In Islam, Moses is a prominent prophet and messenger of God and the most frequently mentioned individual in the Quran, with his name being mentioned 136 times and his life being narrated and recounted more than that of any other prophet.

Jesus is considered another important prophet with his fatherless birth,(66:12, 21:89) special with the expressions used for him, such as the "word" and "spirit" from God and a surah dedicated to his mother Mary in the Quran. According to As-Saff 6, while he is a harbinger of Muhammad, Sunnis understand that Jesus continues to live in a sky layer, as in the stories of ascension, preaches that he will return to the earth near apocalypse, join the Mahdi, will pray behind him and then kill the False Messiah (Dajjal).

Ethico-religious concepts

While belief in God and obedience to the prophets are the main emphasis in the prophetic stories, there are also non-prophetic stories in the Quran that emphasize the importance of humility and having profound-inner knowledge (hikmah) besides trusting in God. This is the main theme in the stories of Khidr, Luqman and Dhulqarnayn. According to the later ascriptions to these stories, it is possible for those with this knowledge and divine support to teach the prophets (Khidr-Moses story Quran 18:65–82) and even employ jinn (Dhulqarnayn). Those who "spend their wealth" on people who are in need because they devoted their lives to the way of Allah and whose situation is unknown because they are ashamed to ask, will be rewarded by Allah. (Al Baqara; 272-274) In the story of Qārūn, the person who avoids searching for the afterlife with his wealth and becomes arrogant will be punished, arrogance befits only God. (Al Mutakabbir) Characters of the stories can be closed-mythical, (khidr) demi-mythologic or combined characters, and it can also be seen that they are Islamized. While some believe he was a prophet, some researchers equate Luqman with the Alcmaeon of Croton or Aesop.

Commanding ma’ruf and forbidding munkar (Ar. ٱلْأَمْرُ بِٱلْمَعْرُوفِ وَٱلنَّهْيُ عَنِ ٱلْمُنْكَرِ) is repeated or referred to in nearly 30 verses in different contexts in the Quran and is an important part of Islamist / jihadist indoctrination today, as well as Shiite teachings, hence ma'ruf and munkar should be the key words in understanding the Quran in moral terms as a duty that the Quran imposes on believers. Although a common translation of the phrase is "Enjoining good and forbidding evil", the words used by Islamic philosophy determining good and evil in discourses are "husn" and "qubh". The word ma’ruf literally means "known" or what is approved because of its familiarity for a certain society and its antithesis munkar means what is disapproved because it is unknown and extraneous.

It also affirms family life by legislating on matters of marriage, divorce, and inheritance. A number of practices, such as usury and gambling, are prohibited. The Quran is one of the fundamental sources of Islamic law (sharia). Some formal religious practices receive significant attention in the Quran including the salat and fasting in the month of Ramadan. As for the manner in which the prayer is to be conducted, the Quran refers to prostration. The term chosen for charity, zakat, literally means purification implies that it is a self-purification. In fiqh, the term fard is used for clear imperative provisions based on the Quran. However, it is not possible to say that the relevant verses are understood in the same way by all segments of Islamic commentators; For example, Hanafis accept 5 daily prayers as fard. However, some religious groups such as Quranists and Shiites, who do not doubt that the Quran existing today is a religious source, infer from the same verses that it is clearly ordered to pray 2 or 3 times, not 5 times. About six verses adress to the way a woman should dress when walk in public; Muslim scholars have differed as how to understand these verses, with some stating that a Hijab is a command (fard) to be fulfilled and others say simply not.

Research shows that the rituals in the Quran, along with laws such as qisas and tax (zakat), developed as an evolution of pre-Islamic Arabian rituals. Arabic words meaning pilgrimage (hajj), prayer (salāt) and charity (zakāt) can be seen in pre-Islamic Safaitic-Arabic inscriptions, and this continuity can be observed in many details, especially in hajj and umrah. Whether temporary marriage, which was a pre-Islamic Arabic tradition and was widely practiced among Muslims during the lifetime of Muhammad, was abolished in Islam is also an area where Sunni and Shiite understandings conflict as well as the translation / interpretation of the related verse Quran 4:24 and ethical-religious problems regarding it.

Although it is believed in Islam that the pre-Islamic prophets provided general guidance and that some books were sent down to them, their stories such as Lot and story with his daughters in the Bible conveyed from any source are called Israʼiliyyat and are met with suspicion. The provisions that might arise from them, (such as the consumption of wine) could only be "abrogated provisions" (naskh). The guidance of the Quran and Muhammad is considered absolute, universal and will continue until the end of time. However, today, this understanding is questioned in certain circles, it is claimed that the provisions and contents in sources such as the Quran and hadith, apart from general purposes, are contents that reflect the general understanding and practices of that period, and it is brought up to replace the sharia practices that pose problems in terms of today's ethic values with new interpretations.

As a source of law and judgment

A small number of verses in the Quran are about general rules of governance, inheritance, marriage, crime and punishment. Although the Quran does not impose a specific legal-management system, it emphasizes custom in nearly 40 verses and commands justice. (An-Nahl; 90) The practices prescribed in the Quran are considered as reflections of contextual legal understandings, as can be clearly seen in some examples such as Qisas and diya. The following statement in the Quran is thought to be the general rule of testimony in Islamic jurisprudence, except for crime and punishment - for example, debt, shopping, etc.; O believers! When you contract a loan for a fixed period of time, commit it to writing....with justice. Call upon two of your men to witness. If two men cannot be found, then one man and two women of your choice will witness so if one of the women forgets the other may remind her. .

As a different example, in the necklace story of Aisha, called Asbab al-Nuzul for surah An-Nur :11-20 four witnesses were required for the accusation of adultery. In addition, those who made accusations that did not meet the specified conditions would be punished with 80 lashes. The jurisprudence of later periods stipulates that witnesses must be men, covering all hadd crimes and people who did not have credibility and honesty in society (slaves, non-adl; sinners, infidels) could not testify against believers. In addition, the Islamic judiciary did not require proof of the issues defined as tazir. The statement in the Qur'an that determines the status of slaves in community is; ma malakat aymanuhum meaning "those whom your right hands possess". The widespread use of slavery in the Islamic world continued until the last century, and the unrestricted sexual use of female slaves, with a few exceptions such as they couldn't be loaned out in traditional islamic jurisprudence while stated today often that sharia provides many rights to slaves and aims to eradicate slavery over time.

Sharia is a collection of laws and rules created by scholars' interpretations on the Qur'an and hadith collections, and has been developed over the centuries, changing according to different geographies and societies. Fiqh sects are schools of understanding that try to determine the actions that people should do or avoid based on the Quran and hadiths. The place of hadiths in legislation is controversial; for example, in the Hanafi sect, in order to claim that something is obligatory, that issue must be clearly expressed in the Quran. Some of these results may also indicate exaggeration of statements, generalizations taken out of context, and imperative broadening of scope. Of the few criminal cases listed as crimes in the Quran, only a few of them are punished by the classical books of sharia as determined by the verses of the Quran and are called hudud laws. How the verse Al-Ma'idah 33, which describes the crime of hirabah, should be understood is a matter of debate even today. The verse talks about the punishment of criminals by killing, hanging, having their hands and feet cut off on opposite sides, and being exiled from the earth, in response to an -abstract- crime such as "fighting against Allah and His Messenger". Expanding or narrowing the conditions and scope of this crime according to new situations and universal legal standards are issues that continue to be discussed today such as punishing in addition to rebellion against the legitimate government on "concrete sequential criminal acts" ie massacre, robbery and rape as preconditions.

Although the constitutions of most Muslim-majority states contain references to sharia, its rules are largely preserved only in family law and criminal law in some. The Islamic revival of the late 20th century brought calls by Islamic movements for the full implementation of sharia, including corporal punishment such as stoning for adultery, through a variety of propaganda methods, from civic political activities to terrorism.

Eschatology

The doctrine of the last day and eschatology (the final fate of the universe) may be considered the second great doctrine of the Quran. It is estimated that approximately one-third of the Quran is eschatological, dealing with the afterlife in the next world and with the day of judgment at the end of time. The Quran does not assert a natural immortality of the human soul, since man's existence is dependent on the will of God: when he wills, he causes man to die; and when he wills, he raises him to life again in a bodily resurrection.

In the Quran belief in the afterlife is often referred in conjunction with belief in God: "Believe in God and the last day" emphasizing what is considered impossible is easy in the sight of God. A number of suras such as 44, 56, 75, 78, 81 and 101 are directly related to the afterlife and warn people to be prepared for the "imminent" day referred to in various ways. It is 'the Day of Judgment,' 'the Last Day,' 'the Day of Resurrection,' or simply 'the Hour.' Less frequently it is 'the Day of Distinction', 'the Day of the Gathering' or 'the Day of the Meeting'.

"Signs of the hour" in the Quran are a "Beast of the Earth" will arise (27:82); the nations Gog and Magog will break through their ancient barrier wall and sweep down to scourge the earth (21:96-97); and Jesus is "a sign of the hour." Despite the uncertainty of the time is emphasized with the statement that it is only in the presence of God,(43:61) there is a rich eschatological literature in the Islamic world and doomsday prophecies in the Islamic world are heavily associated with "round" numbers. Said Nursi interpreted the expressions in the Quran and hadiths as metaphorical or allegorical symbolizations and benefited from numerological methods applied to some ayah/hadith fragments in his own prophecies.

In the apocalyptic scenes, clues are included regarding the nature, structure and dimensions of the celestial bodies as perceived in the Quran: While the stars are lamps illuminating the sky in ordinary cases, turns into stones (Al-Mulk 1-5) or (shahap; meteor, burning fire) (al-Jinn 9) thrown at demons that illegally ascend to the sky; When the time of judgment comes, they spill onto the earth, but this does not mean that life on earth ends; People run left and right in fear.(At-Takwir 1-7) Then a square is set up and the king or lord of the day;(māliki yawmi-d-dīn) comes and shows his shin; looks are fearful, are invited to prostration; but those invited in the past but stayed away, cannot do this.(Al-Qalam 42-43)

Some researchers have no hesitation that many doomsday concepts, some of which are also used in the Quran, such as firdaws, kawthar, jahannam, maalik have come from foreign cultures through historical evolution.

Science and the Quran

According to M. Shamsher Ali, there are around 750 verses in the Quran dealing with natural phenomena and many verses of the Quran ask mankind to study nature, and this has been interpreted to mean an encouragement for scientific inquiry, and of the truth. Some include, "Travel throughout the earth and see how He brings life into being" (Q29:20), "Behold in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding ..." (Q3:190) The astrophysicist Nidhal Guessoum writes: "The Qur'an draws attention to the danger of conjecturing without evidence (And follow not that of which you have not the knowledge of... 17:36) and in several different verses asks Muslims to require proofs (Say: Bring your proof if you are truthful 2:111)." He associates some scientific contradictions that can be seen in the Quran with a superficial reading of the Quran.

Starting in the 1970s and 80s, the idea of presence of scientific evidence in the Quran became popularized as ijaz (miracle) literature, also called "Bucailleism", and began to be distributed through Muslim bookstores and websites. The movement contends that the Quran abounds with "scientific facts" that appeared centuries before their discovery and promotes Islamic creationism. According to author Ziauddin Sardar, the ijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded". Individuals connected with the movement include Abdul Majeed al-Zindani, who established the Commission on Scientific Signs in the Quran and Sunnah; Zakir Naik, the Indian televangelist; and Adnan Oktar, the Turkish creationist. Ismail al-Faruqi and Taha Jabir Alalwani are of the view that any reawakening of the Muslim civilization must start with the Quran; however, the biggest obstacle on this route is the "centuries old heritage of tafseer and other disciplines which inhibit a "universal conception" of the Quran's message. Author Rodney Stark argues that Islam's lag behind the West in scientific advancement after (roughly) 1500 AD was due to opposition by traditional ulema to efforts to formulate systematic explanation of natural phenomenon with "natural laws." He claims that they believed such laws were blasphemous because they limit "God's freedom to act" as He wishes.

Enthusiasts of the movement argue that among the miracles found in the Quran are "everything, from relativity, quantum mechanics, Big Bang theory, black holes and pulsars, genetics, embryology, modern geology, thermodynamics, even the laser and hydrogen fuel cells". Zafar Ishaq Ansari terms the modern trend of claiming the identification of "scientific truths" in the Quran as the "scientific exegesis" of the holy book. In 1983, Keith L. Moore, had a special edition published of his widely used textbook on Embryology (The Developing Human: Clinically Oriented Embryology), co-authored by Abdul Majeed al-Zindani with Islamic Additions, interspersed pages of "embryology-related Quranic verse and hadith" by al-Zindani into Moore's original work. Ali A. Rizvi studying the textbook of Moore and al-Zindani found himself "confused" by "why Moore was so 'astonished by'" the Quranic references, which Rizvi found "vague", and insofar as they were specific, preceded by the observations of Aristotle and the Ayr-veda, or easily explained by "common sense".

Critics argue, verses that proponents say explain modern scientific facts, about subjects such as biology, the origin and history of the Earth, and the evolution of human life, contain fallacies and are unscientific. As of 2008, both Muslims and non-Muslims have disputed whether there actually are "scientific miracles" in the Quran. Muslim critics of the movement include Indian Islamic theologian Maulana Ashraf ‘Ali Thanvi, Muslim historian Syed Nomanul Haq, Muzaffar Iqbal, president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser. Taner Edis wrote many Muslims appreciate technology and respect the role that science plays in its creation. As a result, he says there is a great deal of Islamic pseudoscience attempting to reconcile this respect with religious beliefs. This is because, according to Edis, true criticism of the Quran is almost non-existent in the Muslim world. While Christianity is less prone to see its Holy Book as the direct word of God, fewer Muslims will compromise on this idea – causing them to believe that scientific truths must appear in the Quran.

Text and arrangement

The Quran consists of 114 chapters of varying lengths, known as a sūrah. Each sūrah consists of verses, known as āyāt, which originally means a 'sign' or 'evidence' sent by God. The number of verses differs from sūrah to sūrah. An individual verse may be just a few letters or several lines. The total number of verses in the most popular Hafs Quran is 6,236; however, the number varies if the bismillahs are counted separately. According to one estimate the Quran consists of 77,430 words, 18,994 unique words, 12,183 stems, 3,382 lemmas and 1,685 roots.

Chapters are classified as Meccan or Medinan, depending on whether the verses were revealed before or after the migration of Muhammad to the city of Medina on traditional account. However, a sūrah classified as Medinan may contain Meccan verses in it and vice versa. Sūrah names are derived from a name or a character in the text, or from the first letters or words of the sūrah. Chapters are not arranged in chronological order, rather the chapters appear to be arranged roughly in order of decreasing size. Each sūrah except the ninth starts with the Bismillah (بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ‎), an Arabic phrase meaning 'In the name of God.' There are, however, still 114 occurrences of the Bismillah in the Quran, due to its presence in Quran 27:30 as the opening of Solomon's letter to the Queen of Sheba.

The Muqattaʿat (Arabic: حروف مقطعات ḥurūf muqaṭṭaʿāt, 'disjoined letters, disconnected letters'; also 'mysterious letters') are combinations of between one and five Arabic letters figuring at the beginning of 29 out of the 114 chapters of the Quran just after the basmala. The letters are also known as fawātih (فواتح), or 'openers', as they form the opening verse of their respective suras. Four suras are named for their muqatta'at: Ṭāʾ-Hāʾ, Yāʾ-Sīn, Ṣād, and Qāf. Various theories have been put forward; they were a secret communication language between Allah and Muhammad, abbreviations of various names or attributes of Allah, symbols of the versions of the Quran belonging to different companions, elements of a secret coding system, or expressions containing esoteric meanings. Some researchers associate them with hymns used in Syrian Christianity. The phrases must have been part of these hymns or abbreviations of frequently repeated introductory phrases. Some of them, such as Nun, were used in symbolic meanings.

In addition of the division into chapters, there are various ways of dividing Quran into parts of approximately equal length for convenience in reading. The 30 juz' (plural ajzāʼ) can be used to read through the entire Quran in a month. A juz' is sometimes further divided into two ḥizb (plural aḥzāb), and each hizb subdivided into four rubʻ al-ahzab. The Quran is also divided into seven approximately equal parts, manzil (plural manāzil), for it to be recited in a week. A different structure is provided by semantic units resembling paragraphs and comprising roughly ten āyāt each. Such a section is called a ruku.

Literary style

The Quran's message is conveyed with various literary structures and devices. In the original Arabic, the suras and verses employ phonetic and thematic structures that assist the audience's efforts to recall the message of the text. Muslims assert (according to the Quran itself) that the Quranic content and style is inimitable.

The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers. Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository.

The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net. The textual arrangement is sometimes considered to exhibit lack of continuity, absence of any chronological or thematic order and repetitiousness. Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's observation that the seeming disorganization of Quranic literary expression—its scattered or fragmented mode of composition in Sells's phrase—is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated. Sells also addresses the much-discussed repetitiveness of the Quran, seeing this, too, as a literary device.

A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this metatextuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages where the Quran refers to itself as revelation (tanzil), remembrance (dhikr), news (naba'), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it?"), or in the frequent appearance of the "Say" tags, when Muhammad is commanded to speak (e.g., "Say: 'God's guidance is the true guidance'", "Say: 'Would you then dispute with us concerning God?'"). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras.

Inimitability

In Islam, ’i‘jāz (Arabic: اَلْإِعْجَازُ), "inimitability challenge" of the Qur'an in sense of feṣāḥa and belagha (both eloquence and rhetoric) is the doctrine which holds that the Qur’ān has a miraculous quality, both in content and in form, that no human speech can match. According to this, the Qur'an is a miracle and its inimitability is the proof granted to Muhammad in authentication of his prophetic status. The literary quality of the Qur'an has been praised by Muslim scholars and by many non-Muslim scholars. The doctrine of the miraculousness of the Quran is further emphasized by Muhammad's illiteracy since the unlettered prophet could not have been suspected of composing the Quran.

The Quran is widely regarded as the finest work in Arabic literature. The emergence of the Qur’ān was an oral and aural poetic experience; the aesthetic experience of reciting and hearing the Qur’ān is often regarded as one of the main reasons behind conversion to Islam in the early days. Pre-Islamic Arabic poetry was an element of challenge, propaganda and warfare, and those who incapacitated their opponents from doing the same in feṣāḥa and belagha socially honored, as could be seen on Mu'allaqat poets. The etymology of the word "shā'ir; (poet)" connotes the meaning of a man of inspirational knowledge, of unseen powers. `To the early Arabs poetry was ṣihr ḥalāl and the poet was a genius who had supernatural communications with the jinn or spirits, the muses who inspired him.’ Although pre-Islamic Arabs gave poets status associated with suprahuman beings, soothsayers and prophecies were seen as persons of lower status. Contrary to later hurufic and recent scientific prophecy claims, traditional miracle statements about the Quran hadn't focused on prophecies, with a few exceptions like the Byzantine victory over the Persians in wars that continued for hundreds of years with mutual victories and defeats.

The first works about the ’i‘jāz of the Quran began to appear in the 9th century in the Mu'tazila circles, which emphasized only its literary aspect, and were adopted by other religious groups. According to grammarian Al-Rummani the eloquence contained in the Quran consisted of tashbīh, istiʿāra, taǧānus, mubālaġa, concision, clarity of speech (bayān), and talāʾum. He also added other features developed by himself; the free variation of themes (taṣrīf al-maʿānī), the implication content (taḍmīn) of the expressions and the rhyming closures (fawāṣil). The most famous works on the doctrine of inimitability are two medieval books by the grammarian Al Jurjani (d. 1078 CE), Dala’il al-i'jaz ('the Arguments of Inimitability') and Asraral-balagha ('the Secrets of Eloquence'). Al Jurjani believed that Qur'an's eloquence must be a certain special quality in the manner of its stylistic arrangement and composition or a certain special way of joining words. Angelika Neuwirth lists the factors that led to the emergence of the doctrine of ’i‘jāz: The necessity of explaining some challenging verses in the Quran; In the context of the emergence of the theory of "proofs of prophecy" (dâ'il an-nubuwwa) in Islamic theology, proving that the Quran is a work worthy of the emphasized superior place of Muhammad in the history of the prophets, thus gaining polemical superiority over Jews and Christians; Preservation of Arab national pride in the face of confrontation with the Iranian Shu'ubiyya movement, etc. Orientalist scholars Theodor Nöldeke, Friedrich Schwally and John Wansbrough pointing out linguistic defects held a similar opinions on Qur'anic text as careless and imperfect.

Significance in Islam

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Quran says, "We have sent down the Quran in truth, and with the truth it has come down" and frequently asserts in its text that it is divinely ordained. The Quran speaks of a written pre-text that records God's speech before it is sent down, the "preserved tablet" that is the basis of the belief in fate also, and Muslims believe that the Quran was sent down or started to be sent down on the Laylat al-Qadr.

Revered by pious Muslims as "the holy of holies", whose sound moves some to "tears and ecstasy", it is the physical symbol of the faith, the text often used as a charm on occasions of birth, death, marriage. Traditionally, before starting to read the Quran, ablution is performed, one seeks refuge in Allah from the accursed Satan, and the reading begins by mentioning the names of Allah, Rahman and Rahim together known as basmala. Consequently,

It must never rest beneath other books, but always on top of them, one must never drink or smoke when it is being read aloud, and it must be listened to in silence. It is a talisman against disease and disaster.

According to Islam, the Quran is the word of God (Kalām Allāh). Its nature and whether it was created became a matter of fierce debate among religious scholars; and with the involvement of the political authority in the discussions, some Muslim religious scholars who stood against the political stance faced religious persecution during the caliph al-Ma'mun period and the following years.

Muslims believe that the present Quranic text corresponds to that revealed to Muhammad, and according to their interpretation of Quran 15:9, it is protected from corruption ("Indeed, it is We who sent down the Quran and indeed, We will be its guardians"). Muslims consider the Quran to be a sign of the prophethood of Muhammad and the truth of the religion. For this reason, in traditional Islamic societies, great importance was given to children memorizing the Quran, and those who memorized the entire Quran were honored with the title of hafiz. Even today, millions of Muslims frequently refer to the Quran to justify their actions and desires", and see it as the source of scientific knowledge, though some refer to it as weird or pseudoscience.

Muslims believe the Quran to be God's literal words, a complete code of life, the final revelation to humanity, a work of divine guidance revealed to Muhammad through the angel Gabriel. On the other hand it is believed in Muslim community that full understanding of it can only be possible with the depths obtained in the basic and religious sciences that the ulema (imams in shia) might access, as "heirs of the prophets". For this reason, direct reading of the Quran or applications based on its literal translations are considered problematic except for some groups such as Quranists thinking that the Quran is a complete and clear book; and tafsir / fiqh are brought fore to correct understandings in it. With a classical approach, scholars will discuss verses of the Qur'an in context called asbab al-nuzul in islamic literature, as well as language and linguistics; will pass it through filters such as muhkam and mutashabih, nasıkh and abrogated; will open the closed expressions and try to guide the believers. There is no standardization in Qur'an translations, and interpretations range from traditional scholastic, to literalist-salafist understandings to esoteric-sufist, to modern and secular exegesis according to the personal scientific depth and tendencies of scholars.

In worship

Sura Al-Fatiha, the first chapter of the Quran, is recited in full in every rakat of salah and on other occasions. This sura, which consists of seven verses, is the most often recited sura of the Quran:

Other sections of the Quran of choice are also read in daily prayers. Sura Al-Ikhlāṣ is second in frequency of Qur'an recitation, for according to many early authorities, Muhammad said that Ikhlāṣ is equivalent to one-third of the whole Quran.

Respect for the written text of the Quran is an important element of religious faith by many Muslims, and the Quran is treated with reverence. Based on tradition and a literal interpretation of Quran 56:79 ("none shall touch but those who are clean"), some Muslims believe that they must perform a ritual cleansing with water (wudu or ghusl) before touching a copy of the Quran, although this view is not universal.

Worn-out and old copies of the Quran are wrapped in a cloth and stored indefinitely in a safe place, buried in a mosque or a Muslim cemetery, or burned and the ashes buried or scattered over water. While praying, the Quran is only recited in Arabic.

In Islam, most intellectual disciplines, including Islamic theology, philosophy, mysticism and jurisprudence, have been concerned with the Quran or have their foundation in its teachings. Muslims believe that the preaching or reading of the Quran is rewarded with divine rewards variously called ajr, thawab, or hasanat.

In Islamic art

The Quran also inspired Islamic arts and specifically the so-called Quranic arts of calligraphy and illumination. The Quran is never decorated with figurative images, but many Qurans have been highly decorated with decorative patterns in the margins of the page, or between the lines or at the start of suras. Islamic verses appear in many other media, on buildings and on objects of all sizes, such as mosque lamps, metal work, pottery and single pages of calligraphy for muraqqas or albums.

• Calligraphy, 18th century, Brooklyn Museum.
• Quranic inscriptions, Bara Gumbad mosque, Delhi, India.
• Typical mosque lamp, of enamelled glass, with the Ayat an-Nur or "Verse of Light" (24:35).
• Quran page decoration art, Ottoman period.
• Quranic verses, Shahizinda mausoleum, Samarkand, Uzbekistan.
• The leaves from Quran written in gold and contoured with brown ink with a horizontal format suited to classical Kufic calligraphy, which became common under the early Abbasid caliphs.
• 9th-century Quran in the Reza Abbasi Museum
• Shikasta nastaliq script, 18th–19th centuries

Interpretation

The Quran has sparked much commentary and explication (tafsir), aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance." Because the Quran is spoken in classical Arabic, many of the later converts to Islam (mostly non-Arabs) did not always understand the Quranic Arabic, they did not catch intense allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Quran. Commentators erudite in Arabic explained the allusions, and perhaps most importantly, explained which Quranic verses had been revealed early in Muhammad's prophetic career, as being appropriate to the very earliest Muslim community, and which had been revealed later, canceling out or "abrogating" (nāsikh) the earlier text (mansūkh). Other scholars, however, maintain that no abrogation has taken place in the Quran.

Tafsir is one of the earliest academic activities of Muslims. According to the Quran, Muhammad was the first person who described the meanings of verses for early Muslims. Other early exegetes included the first four caliphs Abu Bakr, Umar, Uthman and Ali along with a number of Muhammad's companions including Abd Allah ibn al-Abbas, Abd Allah ibn Mas'ud, Abd Allah ibn al-Zubayr, Abu Musa al-Ash'ari, Ubayy ibn Ka'b and Zayd ibn Thabit. Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally, interpretation of one verse with the help of the other. If the verse was about a historical event, then sometimes a few traditions (hadith) of Muhammad were narrated to make its meaning clear. In addition the words of the companions, their followers and followers of followers, many Judeo-Christian stories called Israʼiliyyat and apocrypha were added to explanations in later periods, and schools of exegesis were formed criticizing each other's sources and methodology.

There have been several commentaries of the Quran by scholars of all denominations, popular ones include Tafsir Ibn Kathir, Tafsir al-Jalalayn, Tafsir Al Kabir, Tafsir al-Tabari. More modern works of Tafsir include Ma'ariful Qur'an written by Mufti Muhammad Shafi.

Esoteric interpretation

Shias and Sunnis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect. In contrast, Quranic literalism, followed by Salafis and Zahiris, is the belief that the Quran should only be taken at its apparent meaning. Henry Corbin narrates a hadith that goes back to Muhammad:

The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning. So it goes on for seven esoteric meanings.

According to esoteric interpretors, the inner meaning of the Quran does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body. Corbin considers the Quran to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.

Commentaries dealing with the zahir ('outward aspects') of the text are called tafsir, (explanation) and hermeneutic and esoteric commentaries dealing with the batin are called ta'wil ('interpretation'). Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God. Esoteric or Sufi interpretation relates Quranic verses to the inner or esoteric (batin) and metaphysical dimensions of existence and consciousness. According to Sands, esoteric interpretations are more suggestive than declarative, and are allusions (isharat) rather than explanations (tafsir). They indicate possibilities as much as they demonstrate the insights of writers.

Suffering in Sufism is a tool for spiritual maturation, a person must give up his own existence and find his existence in the being he love (God), as can be seen in Qushayri's interpretation of the Quran 7:143 verse;

When Moses came at the appointed time and his Lord spoke to him, he asked, "My Lord! Reveal Yourself to me so I may see You." Allah answered, "You cannot see Me! But look at the mountain. If it remains firm in its place, only then will you see Me." When his Lord appeared to the mountain, He levelled it to dust and Moses collapsed unconscious. When he recovered, he cried, "Glory be to You! I turn to You in repentance and I am the first of the believers."

Moses, asks for a vision but his desire is denied, he is made to suffer by being commanded to look at other than the Beloved while the mountain is able to see God in Qushayri's words. Moses cames like thousands of men who traveled great distances, gives up his self existence. In that state, Moses was granted by the unveiling of the realities, when he comes to the way of those in love.

Muhammad Husayn Tabataba'i says that according to the popular explanation among later commentators, ta'wil indicates the specific meaning to which a verse is addressed. In Tabatabaei's view, ta'wil, or what is called hermeneutical interpretation of the Quran, concerns certain truths that transcend the comprehension of ordinary people beyond the signs of words. A law, a divine attribute, and a Qur'anic story have a real meaning (beyond the obvious ones).

Tabatabaei points out that unacceptable esoteric interpretations of the Quran have been made and defines the acceptable ones as implicit meanings that are ultimately known only by God and cannot be directly understood through human thought alone. As an example, he gives human qualities which are attributed to Allah in the Quran such as coming, going, sitting, satisfaction, anger and sadness; "Allah has equipped them with words to bring them closer to our minds; in this respect, they are like proverbs that are used to create a picture in the mind and thus help the listener to clearly understand the idea he wants to express." He also claims that the Shiite belief that Muhammad and the innocent imams could know the interpretation of these verses (Muhkam and Mutashabih) would not violate the following statement in the Quran 3:7;"none knows its interpretation (ta'wil) except God"

Notable Sufi commentaries

One of the notable authors of esoteric interpretation prior to the 12th century is al-Sulami's (d. 1021) book named Haqaiq al-Tafsir ('Truths of Exegesis') is a compilation of commentaries of earlier Sufis. From the 11th century onwards several other works appear, including commentaries by Qushayri (d. 1074), Al-Daylami (d. 1193), Al-Shirazi (d. 1209) and Al-Suhrawardi (d. 1234). These works include material from Sulami's books plus the author's contributions. Many works are written in Persian such as the works of Al-Maybudi (d. 1135) kashf al-asrar ('the unveiling of the secrets'). Rumi (d. 1273) wrote a vast amount of mystical poetry in his book Mathnawi which some consider a kind of Sufi interpretation of the Quran. Simnani (d. 1336) tried reconciliation of God's manifestation through and in the physical world notions with the sentiments of Sunni Islam. Ismail Hakki Bursevi's (d. 1725) work ruh al-Bayan ('the Spirit of Elucidation') is a voluminous exegesis written in Arabic, combines the author's own ideas with those of his predecessors (notably Ibn Arabi and Ghazali).

Reappropriation

Reappropriation is the name of the hermeneutical style of some ex-Muslims who have converted to Christianity. Their style or reinterpretation can sometimes be geared towards apologetics, with less reference to the Islamic scholarly tradition that contextualizes and systematizes the reading (e.g., by identifying some verses as abrogated). This tradition of interpretation draws on the following practices: grammatical renegotiation, renegotiation of textual preference, retrieval, and concession.

Translations

Translating the Quran has always been problematic and difficult. Many argue that the Quranic text cannot be reproduced in another language or form. An Arabic word may have a range of meanings depending on the context, making an accurate translation difficult. Moreover, one of the biggest difficulties in understanding the Quran for those who do not know its language in the face of shifts in linguistic usage over the centuries is semantic translations (meanings) that include the translator's contributions to the relevant text instead of literal ones. Although the author's contributions are often bracketed and shown separately, the author's individual tendencies may also come to the fore in making sense of the main text. These studies contain reflections and even distortions caused by the region, sect, education, ideology and knowledge of the people who made them, and efforts to reach the real content are drowned in the details of volumes of commentaries. These distortions can manifest themselves in many areas of belief and practices.

Islamic tradition also holds that translations were made for Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Quran. In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer. The Quran has been translated into most African, Asian, and European languages. The first translator of the Quran was Salman the Persian, who translated surat al-Fatiha into Persian during the seventh century. Another translation of the Quran was completed in 884 in Alwar (Sindh, India, now Pakistan) by the orders of Abdullah bin Umar bin Abdul Aziz on the request of the Hindu Raja Mehruk.

The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in Persian. The Samanid king, Mansur I (961–976), ordered a group of scholars from Khorasan to translate the Tafsir al-Tabari, originally in Arabic, into Persian. Later in the 11th century, one of the students of Abu Mansur Abdullah al-Ansari wrote a complete tafsir of the Quran in Persian. In the 12th century, Najm al-Din Abu Hafs al-Nasafi translated the Quran into Persian. The manuscripts of all three books have survived and have been published several times. In 1936, translations in 102 languages were known. In 2010, the Hürriyet Daily News and Economic Review reported that the Quran was presented in 112 languages at the 18th International Quran Exhibition in Tehran.

Robert of Ketton's 1143 translation of the Quran for Peter the Venerable, Lex Mahumet pseudoprophete, was the first into a Western language (Latin). Alexander Ross offered the first English version in 1649, from the French translation of L'Alcoran de Mahomet (1647) by Andre du Ryer. In 1734, George Sale produced the first scholarly translation of the Quran into English; another was produced by Richard Bell in 1937, and yet another by Arthur John Arberry in 1955. All these translators were non-Muslims. There have been numerous translations by Muslims. Popular modern English translations by Muslims include The Oxford World Classic's translation by Muhammad Abdel Haleem, The Clear Quran by Mustafa Khattab, Sahih International's translation, among various others. As with translations of the Bible, the English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; for example, two widely read translators, Abdullah Yusuf Ali and Marmaduke Pickthall, use the plural and singular ye and thou instead of the more common you.

The oldest Gurmukhi translation of the Quran Sharif has been found in village Lande of Moga district of Indian Punjab which was printed in 1911.

• 1091 Quranic text in bold script with Persian translation and commentary in a lighter script
• Arabic Quran with interlinear Persian translation from the Ilkhanid Era
• The first printed Quran in a European vernacular language: L'Alcoran de Mahomet, André du Ryer, 1647
• Title page of the first German translation (1772) of the Quran
• Verses 33 and 34 of surat Yā Sīn in this Chinese translation of the Quran

Recitation

Rules of recitation

The proper recitation of the Quran is the subject of a separate discipline named tajwid which determines in detail how the Quran should be recited, how each individual syllable is to be pronounced, the need to pay attention to the places where there should be a pause, to elisions, where the pronunciation should be long or short, where letters should be sounded together and where they should be kept separate, etc. It may be said that this discipline studies the laws and methods of the proper recitation of the Quran and covers three main areas: the proper pronunciation of consonants and vowels (the articulation of the Quranic phonemes), the rules of pause in recitation and of resumption of recitation, and the musical and melodious features of recitation.

In order to avoid incorrect pronunciation, reciters follow a program of training with a qualified teacher. The two most popular texts used as references for tajwid rules are Matn al-Jazariyyah by Ibn al-Jazari and Tuhfat al-Atfal by Sulayman al-Jamzuri.

The recitations of a few Egyptian reciters, like El Minshawy, Al-Hussary, Abdul Basit, Mustafa Ismail, were highly influential in the development of current styles of recitation. Southeast Asia is well known for world-class recitation, evidenced in the popularity of the woman reciters such as Maria Ulfah of Jakarta. Today, crowds fill auditoriums for public Quran recitation competitions.

There are two types of recitation:

1. Murattal is at a slower pace, used for study and practice.
2. Mujawwad refers to a slow recitation that deploys heightened technical artistry and melodic modulation, as in public performances by trained experts. It is directed to and dependent upon an audience for the mujawwad reciter seeks to involve the listeners.

Variant readings

The variant readings of the Quran are one type of textual variant. According to Melchert (2008), the majority of disagreements have to do with vowels to supply, most of them in turn not conceivably reflecting dialectal differences and about one in eight disagreements has to do with whether to place dots above or below the line. Nasser categorizes variant readings into various subtypes, including internal vowels, long vowels, gemination (shaddah), assimilation and alternation.

It is generally stated that there are small differences between readings. However, these small changes may also include differences that may lead to serious differences in Islam, ranging from the definition of God to practices such as the formal conditions of ablution.

The first Quranic manuscripts lacked marks, enabling multiple possible recitations to be conveyed by the same written text. The 10th-century Muslim scholar from Baghdad, Ibn Mujāhid, is famous for establishing seven acceptable textual readings of the Quran. He studied various readings and their trustworthiness and chose seven 8th-century readers from the cities of Mecca, Medina, Kufa, Basra and Damascus. Ibn Mujahid did not explain why he chose seven readers, rather than six or ten, but this may be related to a prophetic tradition (Muhammad's saying) reporting that the Quran had been revealed in seven ahruf. Today, the most popular readings are those transmitted by Ḥafṣ (d. 796) and Warsh (d. 812) which are according to two of Ibn Mujahid's reciters, Aasim ibn Abi al-Najud (Kufa, d. 745) and Nafiʽ al-Madani (Medina, d. 785), respectively. The influential standard Quran of Cairo uses an elaborate system of modified vowel-signs and a set of additional symbols for minute details and is based on ʻAsim's recitation, the 8th-century recitation of Kufa. This edition has become the standard for modern printings of the Quran. Occasionally, an early Quran shows compatibility with a particular reading. A Syrian manuscript from the 8th century is shown to have been written according to the reading of Ibn Amir ad-Dimashqi. Another study suggests that this manuscript bears the vocalization of himsi region.

Accordinng to Ibn Taymiyyah vocalization markers indicating specific vowel sounds (tashkeel) were introduced into the text of the Qur'an during the lifetimes of the last Sahabah.

Writing and printing

Writing

Before printing was widely adopted in the 19th century, the Quran was transmitted in manuscripts made by calligraphers and copyists. The earliest manuscripts were written in Ḥijāzī-typescript. The Hijazi style manuscripts nevertheless confirm that transmission of the Quran in writing began at an early stage. Probably in the ninth century, scripts began to feature thicker strokes, which are traditionally known as Kufic scripts. Toward the end of the ninth century, new scripts began to appear in copies of the Quran and replace earlier scripts. The reason for discontinuation in the use of the earlier style was that it took too long to produce and the demand for copies was increasing. Copyists would therefore choose simpler writing styles. Beginning in the 11th century, the styles of writing employed were primarily the naskh, muhaqqaq, rayḥānī and, on rarer occasions, the thuluth script. Naskh was in very widespread use. In North Africa and Iberia, the Maghribī style was popular. More distinct is the Bihari script which was used solely in the north of India. Nastaʻlīq style was also rarely used in Persian world.

In the beginning, the Quran was not written with dots or tashkeel. These features were added to the text during the lifetimes of the last of the Sahabah. Since it would have been too costly for most Muslims to purchase a manuscript, copies of the Quran were held in mosques in order to make them accessible to people. These copies frequently took the form of a series of 30 parts or juzʼ. In terms of productivity, the Ottoman copyists provide the best example. This was in response to widespread demand, unpopularity of printing methods and for aesthetic reasons.

Whilst the majority of Islamic scribes were men, some women also worked as scholars and copyists; one such woman who made a copy of this text was the Moroccan jurist, Amina, bint al-Hajj ʿAbd al-Latif.

• Folio from the "Blue" Quran at the Brooklyn Museum
• Kufic script, eighth or ninth century
• Maghribi script, 13th–14th centuries
• Muhaqqaq script, 14th–15th centuries

Printing

Wood-block printing of extracts from the Quran is on record as early as the 10th century.

Arabic movable type printing was ordered by Pope Julius II (r. 1503–1512) for distribution among Middle Eastern Christians. The first complete Quran printed with movable type was produced in Venice in 1537–1538 for the Ottoman market by Paganino Paganini and Alessandro Paganini. But this Quran was not used as it contained a large number of errors. Two more editions include the Hinckelmann edition published by the pastor Abraham Hinckelmann in Hamburg in 1694, and the edition by the Italian priest Ludovico Maracci in Padua in 1698 with Latin translation and commentary.

Printed copies of the Quran during this period met with strong opposition from Muslim legal scholars: printing anything in Arabic was prohibited in the Ottoman empire between 1483 and 1726—initially, even on penalty of death. The Ottoman ban on printing in Arabic script was lifted in 1726 for non-religious texts only upon the request of Ibrahim Muteferrika, who printed his first book in 1729. Except for books in Hebrew and European languages, which were unrestricted, very few books, and no religious texts, were printed in the Ottoman Empire for another century.

In 1786, Catherine the Great of Russia, sponsored a printing press for "Tatar and Turkish orthography" in Saint Petersburg, with one Mullah Osman Ismail responsible for producing the Arabic types. A Quran was printed with this press in 1787, reprinted in 1790 and 1793 in Saint Petersburg, and in 1803 in Kazan. The first edition printed in Iran appeared in Tehran (1828), a translation in Turkish was printed in Cairo in 1842, and the first officially sanctioned Ottoman edition was finally printed in Constantinople between 1875 and 1877 as a two-volume set, during the First Constitutional Era.

Gustav Flügel published an edition of the Quran in 1834 in Leipzig, which remained authoritative in Europe for close to a century, until Cairo's Al-Azhar University published an edition of the Quran in 1924. This edition was the result of a long preparation, as it standardized Quranic orthography, and it remains the basis of later editions.

Criticism

Regarding the claim of divine origin, critics refer to preexisting sources, not only taken from the Bible, supposed to be older revelations of God, but also from heretic, apocryphic and talmudic sources, such as the Syriac Infancy Gospel and Gospel of James. The Quran acknowledges that accusations of borrowing popular ancient fables were being made against Muhammad.

Relationship with other literature

Some non-Muslim groups such as the Baháʼí Faith and Druze view the Quran as holy. In the Baháʼí Faith, the Quran is accepted as authentic revelation from God along with the revelations of the other world religions, Islam being a stage within the divine process of progressive revelation. Bahá'u'lláh, the Prophet-Founder of the Baháʼí Faith, testified to the validity of the Quran, writing, say: "Perused ye not the Qur'án? Read it, that haply ye may find the Truth, for this Book is verily the Straight Path. This is the Way of God unto all who are in the heavens and all who are on the earth." Unitarian Universalists may also seek inspiration from the Quran. It has been suggested that the Quran has some narrative similarities to the Diatessaron, Protoevangelium of James, Infancy Gospel of Thomas, Gospel of Pseudo-Matthew and the Arabic Infancy Gospel. One scholar has suggested that the Diatessaron, as a gospel harmony, may have led to the conception that the Christian Gospel is one text.

The Bible

The Quran attributes its relationship with former books (the Torah and the Gospels) to their unique origin, saying all of them have been revealed by the one God.

According to Christoph Luxenberg (in The Syro-Aramaic Reading of the Koran) the Quran's language was similar to the Syriac language. The Quran recounts stories of many of the people and events recounted in Jewish and Christian sacred books (Tanakh, Bible) and devotional literature (Apocrypha, Midrash), although it differs in many details. Adam, Enoch, Noah, Eber, Shelah, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Job, Jethro, David, Solomon, Elijah, Elisha, Jonah, Aaron, Moses, Zechariah, John the Baptist and Jesus are mentioned in the Quran as prophets of God (see Prophets of Islam). In fact, Moses is mentioned more in the Quran than any other individual. Jesus is mentioned more often in the Quran than Muhammad (by name—Muhammad is often alluded to as "The Prophet" or "The Apostle"), while Mary is mentioned in the Quran more than in the New Testament.

Arab writing

After the Quran, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form. The Arabic grammarian Sibawayh wrote one of the earliest books on Arabic grammar, referred to as "Al-Kitab", which relied heavily on the language in the Quran. Wadad Kadi, Professor of Near Eastern Languages and Civilizations at University of Chicago, and Mustansir Mir, Professor of Islamic studies at Youngstown State University, state that the Quran exerted a particular influence on Arabic literature's diction, themes, metaphors, motifs and symbols and added new expressions and new meanings to old, pre-Islamic words that would become ubiquitous.

See also

• List of chapters in the Quran
• List of translations of the Quran
• Quran translations
• Historical reliability of the Quran
• Quran and miracles
• Quran code
• Criticism of the Quran
• Violence in the Quran
• Women in the Quran
• Digital Quran
• The True Furqan
• Qira'at
• Hadith
• Hadith al-Thaqalayn
• Islamic schools and branches
• Schools of Islamic theology
• Attempted imitations of the Quran

References

Notes

1. The English pronunciation varies: /kəˈrɑːn/, /-ˈræn/, /kɔː-/, /koʊ-/; especially with the spelling quran /kʊˈrɑːn/, /-ˈræn/; especially in British English /kɒˈrɑːn/.
2. The Arabic pronunciation can be transcribed phonemically as /al.qurˈʔaːn/. The actual pronunciation in Literary Arabic varies regionally. The first vowel varies from [o] to [ʊ], while the second vowel varies from [æ] to [a] to [ɑ]. For example, the pronunciation in Egypt is and in Central East Arabia .
3. /kʊˈrɑːn/, kuurr-AHN; vocalized Arabic: ٱلْقُرْآن‎, Quranic Arabic: ٱلۡقُرۡءَان‎, al-Qurʾān [alqurˈʔaːn], lit. 'the recitation' or 'the lecture'
4. (English spelling) The form Alcoran (and its variants) was usual before the 19th century when it became obsolete. The form Koran was most predominant from the second half of the 18th century till the 1980s, when it has been superseded by either Qur'an or Quran. Other transliterations include al-Coran, Coran, Kuran and al-Qur'an. The adjectives vary as well and include Koranic, Quranic and Qur'anic (sometimes in lowercase).
5. According to Welch in the Encyclopedia of Islam, the verses pertaining to the usage of the word hikma should probably be interpreted in the light of IV, 105, where it is said that "Muhammad is to judge (tahkum) mankind on the basis of the Book sent down to him."
6. Hadith are primarily from Muhammad but some are from those closest to him. Muslim scholars have worked carefully to authenticate them; see Hadith studies#Evaluating authenticity.
7. "God's Apostle replied, 'Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.' ʻAisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over)."
8. "Few have failed to be convinced that … the Quran is … the words of Muhammad, perhaps even dictated by him after their recitation."
9. There is some disagreement among early Muslim sources disagree over who was the first to collect the narrations. At least one source credits Salim, the freed slave of Abu Hudhaifah with collecting the Qur'an into a mushaf: "It is reported... from Ibn Buraidah who said:

   The first of those to collect the Qur'an into a mushaf (codex) was Salim, the freed slave of Abu Hudhaifah.

10. For both the claim that variant readings are still transmitted and the claim that no such critical edition has been produced, see Gilliot, C., "Creation of a fixed text"
11. Scholars disagree on the exact number but this is a disagreement over "the placing of the divisions between the verese, not on the text itself."
12. "The final process of collection and codification of the Quran text was guided by one over-arching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order... This has given rise in the past to a great deal of criticism by European and American scholars of Islam, who find the Quran disorganized, repetitive and very difficult to read."
13. Samuel Pepys: "One feels it difficult to see how any mortal ever could consider this Quran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was!"
14. professor emeritus of Islamic thought at the University of Paris, Algerian Mohammed Arkoun.
15. "the major Ottoman printing houses published a combined total of only 142 books in more than a century of printing between 1727 and 1838. When taken in conjunction with the fact that only a minuscule number of copies of each book were printed, this statistic demonstrates that the introduction of the printing press did not transform Ottoman cultural life until the emergence of vibrant print media in the middle of the nineteenth century"
16. "at imperial expense, a 'Tatar and Turkish Typography' was established in St. Petersburg; a domestic scholar, Mullah Osman Ismail, was responsible for the manufacture of the types. One of the first products of this printing house was the Qur'ān. Through the doctor and writer, Johann Georg v. Zimmermann (d. 1795), who was befriended by Catherine II, a copy of the publication arrived in the Göttingen University library. Its director, the philologist Christian Gottlob Heyne (d. 1812), presented the work immediately in the Göttingische Anzeigen von gelehrten Sachen (28 July 1788); therein he pointed especially to the beauty of the Arabic types. To the Arabic text marginal glosses have been added that consist predominantly of reading variants. The imprint was reproduced unchanged in 1790 and 1793 in St. Petersburg (cf. Schnurrer, Bibliotheca arabica, no. 384); later, after the transfer of the printing house to Kazan, editions appeared in different formats and with varying presentation

1. Qira’at: All except for ʻAsem, Al-Kesa’i, Yaʻqub and Khalaf in one of his narrations read it as King of the Day of Judgement.
2. Qira’at: All except for ʻAsem, Al-Kesa’i, Yaʻqub and Khalaf in one of his narrations read as King of the Day of Judgement.

1. Arabic and Persian writers such as 10th-century geographer al-Muqaddasi, 11th-century scholar Nasir Khusraw, 12th-century geographer al-Idrisi and 15th-century Islamic scholar Mujir al-Din, as well as 19th-century American and British Orientalists Edward Robinson, Guy Le Strange and Edward Henry Palmer explained that the term Masjid al-Aqsa refers to the entire esplanade plaza also known as the Temple Mount or Haram al-Sharif ('Noble Sanctuary') – i.e. the entire area including the Dome of the Rock, the fountains, the gates, and the four minarets – because none of these buildings existed at the time the Quran was written.
2. Human qualities which are attributed to Allah in the Quran such as coming, going, sitting, satisfaction, anger and sadness; "Allah has equipped them with words to bring them closer to our minds; in this respect, they are like proverbs that are used to create a picture in the mind and thus help the listener to clearly understand the idea he wants to express."
3. My mother, the high priestess, conceived; in secret she bore me She set me in a basket of rushes, with bitumen she sealed my lid She cast me into the river which rose over me.
4. Beyza Bilgin states that the expression 'let them put their outer coverings over themselves' in the 59th verse of Al-Ahzab was revealed because they harassed women under the conditions of that day, considering them to be concubines, and commented as follows:

   "In other words, veiling is a security issue that arose according to the needs of that period. These are not taken into consideration at all and are reflected as God's command. Women have been called God's command for a thousand years. Women said the same thing to their daughters and daughters-in-law."

   She said the following about covering herself in prayer :

   "They tell me; 'Do you cover yourself while praying?' Of course, I cover up when I'm in congregation. I am obliged not to disturb the peace. But I also pray with my head uncovered in my own home. Because the Quran's requirement for prayer is not covering up, but ablution and turning towards the qibla. This is a thousand year old issue. It's so ingrained in us. But this should definitely not be underestimated. Because people do it thinking it is God's command. But on the other hand, we should not declare a person who does not cover up as a bad woman."

5. "The Caliphate in Baghdad at the beginning of the 10th Century had 7,000 black eunuchs and 4,000 white eunuchs in his palace." The Arab slave trade typically dealt in the sale of castrated male slaves. Black boys at the age of eight to twelve had their penises and scrota completely amputated. Reportedly, about two out of three boys died, but those who survived drew high prices.
6. In Shiite jurisprudence, it is unlawful for a master of a female slave to grant a third party the use of her for sexual relations. The Shiite scholar Shaykh al-Tusi stated: ولا يجوز إعارتها للاستمتاع بها لأن البضع لا يستباح بالإعارة "It is not permissible to loan (the slave girl) for enjoyment purpose, because sexual intercourse cannot be legitimate through loaning" and the Shiite scholars al-Muhaqiq al-Kurki, Allamah Al-Hilli and Ali Asghar Merwarid made the following ruling: ولا تجوز استعارة الجواري للاستمتاع "It is not permissible to loan the slave girl for the purpose of sexual intercourse"
7. Beyza Bilgin states that the expression 'let them put their outer coverings over themselves' in the 59th verse of Al-Ahzab was revealed because they harassed women under the conditions of that day, considering them to be concubines, and commented as follows:

   "In other words, veiling is a security issue that arose according to the needs of that period. These are not taken into consideration at all and are reflected as God's command. Women have been called God's command for a thousand years. Women said the same thing to their daughters and daughters-in-law."

8. In Luxenberg's Syro-Aramaic reading, the verse instead commands women to "snap their belts around their waists." The belt was a sign of chastity in the Christian world. According to him, the meanings of the words in the relevant part of the verse are as follows:خِمار Khimar; cummerbund, جيب jyb; sinus, sac, وَلْيَضْرِبْنَ;"let them hit"

Citations

1. dictionary.reference.com: koran
2. dictionary.reference.com: quran
3. Cambridge dictionary: koran
4. Cambridge dictionary: quran
5. "Alcoran". Oxford English Dictionary. Vol. 1 (1st ed.). Oxford University Press. 1888. p. 210.
6. ^ "Google Books Ngram Viewer". Google Books. Retrieved 16 February 2021.
7. "Koran". Oxford English Dictionary. Vol. 5 (1st ed.). Oxford University Press. 1901. p. 753.
8. "Koran". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
9. "Quran". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
10. "Koran". Merriam-Webster.com Dictionary. Merriam-Webster.
11. Guillaume, Alfred (1954). Islam. Edinburgh: Penguin books. p. 74. It may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.
12. ^ Toropov, Brandon; Buckles, Luke (2004). Complete Idiot's Guide to World Religions. Alpha. p. 126. ISBN 978-1-59257-222-9. Muslims believe that Muhammad's many divine encounters during his years in Mecca and Medina inspired the remainder of the Qur'an, which, nearly fourteen centuries later, remains the Arabic language's preeminent masterpiece.
13. Esposito, John (2010). Islam: The Straight Path (4th ed.). Oxford University Press. p. 21. ISBN 978-0-19-539600-3. Throughout history, many Arab Christians as well have regarded it as the perfection of the Arabic language and literature.
14. Wheeler, Brannon M. (2002). Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. A&C Black. p. 2. ISBN 978-0-8264-4957-3.
15. "The Comprehensive Aramaic Lexicon". Hebrew Union College – Jewish Institute of Religion. Archived from the original on 18 October 2017. Retrieved 31 August 2013.
16. ^ Nasr 2007
17. Quran 75:17
18. Quran 7:204
19. See "Ķur'an, al-", Encyclopedia of Islam Online and 9:111
20. Quran 20:2 cf.
21. Quran 25:32 cf.
22. Jaffer, Abbas; Jaffer, Masuma (2009). Quranic Sciences. ICAS press. pp. 11–15. ISBN 978-1-904063-30-8.
23. Surah Al-Qadr 97
24. Sandıkcı, Özlem; Rice, Gillian (2011). Handbook of Islamic Marketing. Edward Elgar. p. 38. ISBN 978-1-84980-013-6.
25. ^ Fisher, Mary Pat (1997). Living Religions: An Encyclopaedia of the World's Faiths (Rev. ed.). London: I. B. Tauris Publishers. p. 338.
26. Quran 17:106
27. Tabatabae 1988, p. 98
28. ^ Richard Bell (Revised and Enlarged by W. Montgomery Watt) (1970). Bell's introduction to the Qur'an. Univ. Press. pp. 31–51. ISBN 978-0-85224-171-4.
29. ^ P.M. Holt, Ann K.S. Lambton and Bernard Lewis (1970). The Cambridge history of Islam (Reprint. ed.). Cambridge Univ. Press. p. 32. ISBN 978-0-521-29135-4.
30. Denffer, Ahmad von (1985). Ulum al-Qur'an: an introduction to the sciences of the Qur an (Repr. ed.). Islamic Foundation. p. 37. ISBN 978-0-86037-132-8.
31. "Translation of Sahih Bukhari, Book 1". Center for Muslim-Jewish Engagement. University of Southern California. Archived from the original on 10 January 2012.
32. Quran 53:5
33. Quran 53:6-9
34. Buhl, Fr. (2012) . "Muhammad". In Houtsma, M. Th.; Arnold, T. W.; Basset, R.; Hartmann, R. (eds.). Encyclopedia of Islam (1 ed.). doi:10.1163/2214-871X_ei1_SIM_4746. ISBN 978-90-04-08265-6.
35. Quran 7:157
36. Günther, Sebastian (2002). "Muhammad, the Illiterate Prophet: An Islamic Creed in the Quran and Quranic Exegesis". Journal of Quranic Studies. 4 (1): 1–26. doi:10.3366/jqs.2002.4.1.1. ISSN 1465-3591.
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38. ^ Philips, Abu Ameenah Bilal (2006). Tafseer Soorah Al -Hujurat (New Revised Edition 2 ed.). International Islamic Publishing House. pp. 50–54. ISBN 9960-9677-0-0.
39. ^ "Qira't and the 7 Ahruf: All You Need To Know". 15 February 2023. Retrieved 15 August 2024.
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44. ^ Donner, Fred (2006). "The historical context". In McAuliffe, Jane Dammen (ed.). The Cambridge Companion to the Qur'ān. Cambridge University Press. pp. 31–33.
45. Roslan Abdul-Rahim (December 2017). "Demythologizing the Qur'an Rethinking Revelation Through Naskh al-Qur'an". Global Journal Al-Thaqafah. 7 (2): 62. doi:10.7187/GJAT122017-2. ISSN 2232-0474.
46. "Wat is de Koran?". Koran.nl (in Dutch). 18 February 2016.
47. Cook 2000, p. 121.
48. ^ Tabatabae 1988, p. 99:

    Since the word of God seemed threatened with alteration, the caliph ordered that five of the qurrā' from amongst the companions, (one of them being Zayd ibn Thābit who had compiled the first volume), produce other copies from the first volume which had been prepared on the orders of the first caliph and which had been kept with Ḥafṣah, the wife of the Prophet and daughter of the second caliph.

    The other copies, already in the hands of Muslims in other areas, were collected and sent to Medina where, on orders of the Caliph, they were burnt (or, according to some historians, were destroyed by boiling). Thus several copies were made, one being kept in Medina, one in Mecca, and one each sent to Sham (a territory now divided into Syria, Lebanon, Palestine and Jordan), Kufa and Basra.

    It is said that beside these five, one copy was also sent to Yemen and one to Bahrein. These copies were called the Imam copies and served as original for all future copies. The only difference of order between these copies and the first volume was that the chapters "Spirits of War" and "Immunity" were written in one place between "The Heights" and "Jonah."

49. al-Bukhari, Muhammad. "Sahih Bukhari, volume 6, book 61, narrations number 509 and 510". sahih-bukhari.com. Retrieved 16 February 2018.
50. Cook 2000, p. 117.
51. ^ Rippin 2006:
    • "Poetry and Language", by Navid Kermani, pp. 107–20.
    • For the history of compilation see "Introduction," by Tamara Sonn, pp. 5–6
    • For eschatology, see "Discovering (final destination)", by Christopher Buck, p. 30.
    • For literary structure, see "Language," by Mustansir Mir, p. 93.
    • For writing and printing, see "Written Transmission", by François Déroche, pp. 172–87.
    • For recitation, see "Recitation," by Anna M. Gade pp. 481–93
52. Yusuff, Mohamad K. "Zayd ibn Thabit and the Glorious Qur'an".
53. Cook 2000, pp. 117–124.
54. Peters 1991, pp. 3–5
55. John Gilchrist, Jam' Al-Qur'an. The Codification of the Qur'an Text A Comprehensive Study of the Original Collection of the Qur'an Text and the Early Surviving Qur'an Manuscripts, , Chapter 1. "The Initial Collection of the Qur'an Text", citing as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p. 135).
56. "Noorullah Website - Is the Qur'an Corrupted? Shi'ites View". 27 October 2009. Archived from the original on 27 October 2009.
57. Shirazi, Muhammad (2001). The Qur'an - When was it compiled?. London,UK: Fountain Books. pp. 5, 7.
58. Shirazi, Muhammad (2008). The Shi'a and their Beliefs. London,UK: Fountain Books. p. 29.
59. HADDADIAN ABDORREZA; MOADDAB SEYYED REZA. "A STUDY ON TRADITIONS OF DISTORTION IN AYYASHI EXEGESIS". Hadith Studies. 4 (8): 141–166.
60. Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. 4. BRILL: vii. ISSN 1567-2808.
61. Kohlberg & Amir-Moezzi 2009, p.24-26-27
62. Kohlberg & Amir-Moezzi 2009, pp.20, 24
63. ^ Leaman, Oliver, ed. (2006). The Qur'an: an Encyclopedia. New York: Routledge. ISBN 978-0-415-32639-1.
    • For God in the Quran (Allah), see "Allah", by Zeki Saritoprak, pp. 33–40.
    • For eschatology, see "Eschatology," by Zeki Saritoprak, pp. 194–99.
    • For searching the Arabic text on the internet and writing, see "Cyberspace and the Qur'an", by Andrew Rippin, pp. 159–63.
    • For calligraphy, see by "Calligraphy and the Qur'an" by Oliver Leaman, pp. 130–35.
    • For translation, see "Translation and the Qur'an," by Afnan Fatani, pp. 657–69.
    • For recitation, see "Art and the Qur'an" by Tamara Sonn, pp. 71–81; and "Reading", by Stefan Wild, pp. 532–35.
64. Religions of the world Lewis M. Hopfe – 1979 "Some Muslims have suggested and practiced textual criticism of the Quran in a manner similar to that practiced by Christians and Jews on their bibles. No one has yet suggested the higher criticism of the Quran."
65. Egypt's culture wars: politics and practice – Page 278 Samia Mehrez – 2008 Middle East report: Issues 218–222; Issues 224–225 Middle East Research & Information Project, JSTOR (Organization) – 2001 Shahine filed to divorce Abu Zayd from his wife, on the grounds that Abu Zayd's textual criticism of the Quran made him an apostate, and hence unfit to marry a Muslim. Abu Zayd and his wife eventually relocated to the Netherlands
66. Donner, "Quran in Recent Scholarship", 2008: p.30
67. Donner, Fred M. (2014). "Review: Textual Criticism and Qurʾān Manuscripts, by Keith E. Small". Journal of Near Eastern Studies. 73 (1): 166–169. doi:10.1086/674909.
68. ^ Melchert, Christopher (2000). "Ibn Mujahid and the Establishment of Seven Qur'anic Readings". Studia Islamica (91): 5–22. doi:10.2307/1596266. JSTOR 1596266.
69. Ibn Warraq, Which Koran? Variants, Manuscript, Linguistics, p. 45. Prometheus Books, 2011. ISBN 1-59102-430-7
70. Gilliot, C. (2006). "Creation of a fixed text". In McAuliffe, Jane Dammen (ed.). The Cambridge Companion to the Qur'ān. Cambridge University Press. p. 52.
71. "'The Qur'an: Text, Interpretation and Translation' Third Biannual SOAS Conference, 16–17 October 2003". Journal of Qur'anic Studies. 6 (1): 143–145. April 2004. doi:10.3366/jqs.2004.6.1.143.
72. Bergmann, Uwe; Sadeghi, Behnam (September 2010). "The Codex of a Companion of the Prophet and the Qurān of the Prophet". Arabica. 57 (4): 343–436. doi:10.1163/157005810X504518.
73. Sadeghi, Behnam; Goudarzi, Mohsen (March 2012). "Ṣan'ā' 1 and the Origins of the Qur'ān". Der Islam. 87 (1–2): 1–129. doi:10.1515/islam-2011-0025. S2CID 164120434.
74. ^ Lester, Toby (January 1999). "What Is the Koran?". Atlantic. Retrieved 24 September 2019.
75. "An Inscription Mentioning the Rebuilding of Al-Masjid Al-Haram, 78 AH / 697-698 CE".
76. Jeffrey 1952, pp. 99–120.
77. Robinson 1996, p. 56.
78. ^ Le Strange, Guy (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Translated from the Works of the Medieval Arab Geographers. Houghton, Mifflin. p. 96. Archived from the original on 19 July 2023. Retrieved 31 July 2022. Great confusion is introduced into the Arab descriptions of the Noble Sanctuary by the indiscriminate use of the terms Al Masjid or Al Masjid al Akså, Jami' or Jami al Aksâ; and nothing but an intimate acquaintance with the locality described will prevent a translator, ever and again, misunderstanding the text he has before him-since the native authorities use the technical terms in an extraordinarily inexact manner, often confounding the whole, and its part, under the single denomination of "Masjid." Further, the usage of various writers differs considerably on these points : Mukaddasi invariably speaks of the whole Haram Area as Al Masjid, or as Al Masjid al Aksî, "the Akså Mosque," or "the mosque," while the Main-building of the mosque, at the south end of the Haram Area, which we generally term the Aksa, he refers to as Al Mughattâ, "the Covered-part." Thus he writes "the mosque is entered by thirteen gates," meaning the gates of the Haram Area. So also "on the right of the court," means along the west wall of the Haram Area; "on the left side" means the east wall; and "at the back" denotes the northern boundary wall of the Haram Area. Nasir-i-Khusrau, who wrote in Persian, uses for the Main-building of the Aksâ Mosque the Persian word Pushish, that is, "Covered part," which exactly translates the Arabic Al Mughatta. On some occasions, however, the Akså Mosque (as we call it) is spoken of by Näsir as the Maksurah, a term used especially to denote the railed-off oratory of the Sultan, facing the Mihrâb, and hence in an extended sense applied to the building which includes the same. The great Court of the Haram Area, Nâsir always speaks of as the Masjid, or the Masjid al Akså, or again as the Friday Mosque (Masjid-i-Jum'ah).
79. Idrīsī, Muhammad; Jaubert, Pierre Amédée (1836). Géographie d'Édrisi (in French). à l'Imprimerie royale. pp. 343–344. Archived from the original on 19 July 2023. Retrieved 31 July 2022. Sous la domination musulmane il fut agrandi, et c'est (aujourd'hui) la grande mosquée connue par les Musulmans sous le nom de Mesdjid el-Acsa مسجد الأقصى. Il n'en existe pas au monde qui l'égale en grandeur, si l'on en excepte toutefois la grande mosquée de Cordoue en Andalousie; car, d'après ce qu'on rapporte, le toit de cette mosquée est plus grand que celui de la Mesdjid el-Acsa. Au surplus, l'aire de cette dernière forme un parallelogramme dont la hauteur est de deux cents brasses (ba'a), et le base de cents quatre-vingts. La moitié de cet espace, celle qui est voisin du Mihrab, est couverte d'un toit (ou plutôt d'un dôme) en pierres soutenu par plusieurs rangs de colonnes; l'autre est à ciel ouvert. Au centre de l'édifice est un grand dôme connu sous le nom de Dôme de la roche; il fut orné d'arabesques en or et d'autres beaux ouvrages, par les soins de divers califes musulmans. Le dôme est percé de quatre portes; en face de celle qui est à l'occident, on voit l'autel sur lequel les enfants d'Israël offraient leurs sacrifices; auprès de la porte orientale est l'église nommée le saint des saints, d'une construction élégante; au midi est une chapelle qui était à l'usage des Musulmans; mais les chrétiens s'en sont emparés de vive force et elle est restée en leur pouvoir jusqu'à l'époque de la composition du présent ouvrage. Ils ont converti cette chapelle en un couvent où résident des religieux de l'ordre des templiers, c'est-à-dire des serviteurs de la maison de Dieu. Also at Williams, G.; Willis, R. (1849). "Account of Jerusalem during the Frank Occupation, extracted from the Universal Geography of Edrisi. Climate III. sect. 5. Translated by P. Amédée Jaubert. Tome 1. pp. 341—345.". The Holy City: Historical, Topographical, and Antiquarian Notices of Jerusalem. J.W. Parker. Archived from the original on 19 July 2023. Retrieved 31 July 2022.
80. Williams, George (1849). The Holy City: Historical, Topographical and Antiquarian Notices of Jerusalem. Parker. pp. 143–160. Archived from the original on 19 July 2023. Retrieved 22 June 2022. The following detailed account of the Haram es-Sherif, with some interesting notices of the City, is extracted from an Arabic work entitled " The Sublime Companion to the History of Jerusalem and Hebron, by Kadi Mejir-ed-din, Ebil-yemen Abd-er-Rahman, El-Alemi," who died A. H. 927, (A. d. 1521)… "I have at the commencement called attention to the fact that the place now called by the name Aksa (i. e. the most distant), is the Mosk properly so called, at the southern extremity of the area, where is the Minbar and the great Mihrab. But in fact Aksa is the name of the whole area enclosed within the walls, the dimensions of which I have just given, for the Mosk proper , the Dome of the Rock, the Cloisters, and other buildings, are all of late construction, and Mesjid el-Aksa is the correct name of the whole area." and also von Hammer-Purgstall, J.F. (1811). "Chapitre vingtième. Description de la mosquée Mesdjid-ol-aksa, telle qu'elle est de nos jours, (du temps de l'auteur, au dixième siècle de l'Hégire, au seizième après J. C.)". Fundgruben des Orients (in French). Vol. 2. Gedruckt bey A. Schmid. p. 93. Archived from the original on 19 July 2023. Retrieved 22 June 2022. Nous avons dès le commencement appelé l'attention sur que l'endroit, auquel les hommes donnent aujourd'hui le nom d'Aksa, c'est à-dire, la plus éloignée, est la mosquée proprement dite, bâtie à l'extrêmité méridionale de l'enceinte où se trouve la chaire et le grand autel. Mais en effet Aksa est le nom de l'enceinte entière, en tant qu'elle est enfermée de murs, dont nous venons de donner la longueur et la largeur, car la mosquée proprement dite, le dôme de la roche Sakhra, les portiques et les autres bâtimens, sont tous des constructions récentes, et Mesdjidol-aksa est le véritable nom de toute l'enceinte. (Le Mesdjid des arabes répond à l'ίερόν et le Djami au ναός des grecs.)
81. Mustafa Abu Sway (Fall 2000). "The Holy Land, Jerusalem and Al-Aqsa Mosque in the Islamic Sources". Journal of the Central Conference of American Rabbis (CCAR): 60–68. Archived from the original on 29 May 2022. Retrieved 29 May 2022. Quoting Mujir al-Din: "Verily, 'Al-Aqsa' is a name for the whole mosque which is surrounded by the wall, the length and width of which are mentioned here, for the building that exists in the southern part of the Mosque, and the other ones such as the Dome of the Rock and the corridors and other are novel"
82. Robinson, E.; Smith, E. (1841). Biblical Researches in Palestine. John Murray. The Jámi'a el-Aksa is the mosk alone; the Mesjid el-Aksa is the mosk with all the sacred enclosure and precincts, including the Sükhrah. Thus the words Mesjid and Jāmi'a differ in usage somewhat like the Greek ίερόν and ναός.
83. Palmer, E. H. (1871). "History of the Haram Es Sherif: Compiled from the Arabic Historians". Palestine Exploration Quarterly. 3 (3): 122–132. doi:10.1179/peq.1871.012. ISSN 0031-0328. EXCURSUS ON THE NAME MASJID EL AKSA. In order to understand the native accounts of the sacred area at Jerusalem, it is essentially necessary to keep in mind the proper application of the various names by which it is spoken of. When the Masjid el Aksa is mentioned, that name is usually supposed to refer to the well-known mosque on the south side of the Haram, but such is not really the case. The latter building is called El Jámʻi el Aksa, or simply El Aksa, and the substructures are called El Aksa el Kadímeh (the ancient Aksa), while the title El Masjid el Aksa is applied to the whole sanctuary. The word Jámi is exactly equivalent in sense to the Greek συναγωγή, and is applied to the church or building in which the worshippers congregate. Masjid, on the other hand, is a much more general term; it is derived from the verb sejada "to adore," and is applied to any spot, the sacred character of which would especially incite the visitor to an act of devotion. Our word mosque is a corruption of masjid, but it is usually misapplied, as the building is never so designated, although the whole area on which it stands may be so spoken of. The Cubbet es Sakhrah, El Aksa, Jam'i el Magharibeh, &c., are each called a Jami, but the entire Haram is a masjid. This will explain how it is that 'Omar, after visiting the churches of the Anastasis, Sion, &c., was taken to the "Masjid" of Jerusalem, and will account for the statement of Ibn el 'Asa'kir and others, that the Masjid el Aksa measured over 600 cubits in length-that is, the length of the whole Haram area. The name Masjid el Aksa is borrowed from the passage in the Coran (xvii. 1), when allusion is made to the pretended ascent of Mohammed into heaven from ·the temple of Jerusalem; "Praise be unto Him who transported His servant by night from El Masjid el Haram (i.e., 'the Sacred place of Adoration' at Mecca) to El Masjid el Aksa (i.e., 'the Remote place of Adoration' at Jerusalem), the precincts of which we have blessed," &c. The title El Aksa, "the Remote," according to the Mohammedan doctors, is applied to the temple of Jerusalem "either because of its distance from Mecca, or because it is in the centre of the earth."
84. Le Strange, Guy (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Translated from the Works of the Medieval Arab Geographers. Houghton, Mifflin. Archived from the original on 19 July 2023. Retrieved 29 May 2022. THE AKSÀ MOSQUE. The great mosque of Jerusalem, Al Masjid al Aksà, the "Further Mosque," derives its name from the traditional Night Journey of Muhammad, to which allusion is made in the words of the Kuran (xvii. I)... the term "Mosque" being here taken to denote the whole area of the Noble Sanctuary, and not the Main-building of the Aksà only, which, in the Prophet's days, did not exist.
85. Strange, Guy le (1887). "Description of the Noble Sanctuary at Jerusalem in 1470 A.D., by Kamâl (or Shams) ad Dîn as Suyûtî". Journal of the Royal Asiatic Society of Great Britain and Ireland. 19 (2). Royal Asiatic Society of Great Britain and Ireland: 247–305. doi:10.1017/S0035869X00019420. ISSN 0035-869X. JSTOR 25208864. S2CID 163050043. …the term Masjid (whence, through the Spanish Mezquita, our word Mosque) denotes the whole of the sacred edifice, comprising the main building and the court, with its lateral arcades and minor chapels. The earliest specimen of the Arab mosque consisted of an open courtyard, within which, round its four walls, run colonades or cloisters to give shelter to the worshippers. On the side of the court towards the Kiblah (in the direction of Mekka), and facing which the worshipper must stand, the colonade, instead of being single, is, for the convenience of the increased numbers of the congregation, widened out to form the Jami' or place of assembly… coming now to the Noble Sanctuary at Jerusalem, we must remember that the term 'Masjid' belongs not only to the Aksa mosque (more properly the Jami' or place of assembly for prayer), but to the whole enclosure with the Dome of the Rock in the middle, and all the other minor domes and chapels.
86. ^ Coughlan, Sean. "'Oldest' Koran fragments found in Birmingham University". BBC. Retrieved 22 July 2015.
87. Dan Bilefsky (22 July 2015). "A Find in Britain: Quran Fragments Perhaps as Old as Islam". New York Times. Retrieved 28 July 2015.
88. Elizabeth Goldman (1995), p. 63, gives 8 June 632, the dominant Islamic tradition. Many earlier (mainly non-Islamic) traditions refer to him as still alive at the time of the invasion of Palestine. See Stephen J. Shoemaker, The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam, University of Pennsylvania Press, 2011.
89. "New Light on the History of the Quranic Text?". The Huffington Post. 24 July 2015. Retrieved 27 July 2015.
90. ^ Saeed, Abdullah (2008). The Qurʼan: an introduction. London: Routledge. p. 62. ISBN 978-0-415-42124-9.
91. ^ Crone, Patricia (10 June 2008). "What do we actually know about Mohammed?". Open Democracy. Retrieved 3 October 2019.
92. Vogel, Frank E. (2000). Islamic Law and the Legal System of Saudí: Studies of Saudi Arabia. Brill. pp. 4–5. ISBN 9004110623.
93. "Surah Al-Isra – 7". Quran.com. Retrieved 10 July 2023.
94. https://www.bible.com/bible/116/1KI.11.NLT
95. Bietenholz, Peter G. (1994). Historia and fabula: myths and legends in historical thought from antiquity to the modern age. Brill. ISBN 978-9004100633.
96. After examining the verses of the Quran to find where the word mythology has been used and seeking the accordance between the meaning and context with Quran’s purpose of knowledge and guidance, including rules and educational issues, we found that the concept of myth is not acceptable in the Quran. The result of this study show that Quran is not a myth, rather the stories are factual and based on reality. https://www.iasj.net/iasj/download/194df3cf9e25bbef
97. Watt 1960–2007: "It is generally agreed both by Muslim commentators and modéra occidental scholars that Dhu ’l-Ḳarnayn is to be identified with Alexander the Great." Cook 2013: " Dhū al-Qarnayn (usually identified with Alexander the Great) ".
98. Hämeen-Anttila, Jaakko (17 April 2018). Khwadāynāmag The Middle Persian Book of Kings. BRILL. ISBN 978-90-04-27764-9. Many Mediaeval scholars argued against the identification, though. Cf., e.g., the discussion in al-Maqrizi, Khabar §§212-232.
99. Maqrīzī, Aḥmad Ibn-ʿAlī al-; Hämeen-Anttila, Jaakko (2018). Al-Maqrīzī's al-Ḫabar ʻan al-bašar: vol. V, section 4: Persia and its kings, part I. Bibliotheca Maqriziana Opera maiora. Leiden Boston: Brill. pp. 279–281. ISBN 978-90-04-35599-6.
100. Zadeh, Travis (28 February 2017). Mapping Frontiers Across Medieval Islam: Geography, Translation and the 'Abbasid Empire. Bloomsbury Publishing. pp. 97–98. ISBN 978-1-78673-131-9. In the early history of Islam there was a lively debate over the true identity of Dhū 'l-Qarnayn. One prominent identification was with an ancient South Arabian Ḥimyarī king, generally referred to in the sources as al-Ṣaʿb b. Dhī Marāthid. Indeed the association of Dhū 'l-Qarnayn with the South Arabian ruler can be traced in many early Arabic sources.
101. Quran 67:3
102. Saritoprak, Zeki (2006). "Allah". In Leaman, Oliver (ed.). The Qur'an: an Encyclopedia. New York: Routledge. pp. 33–40. ISBN 978-0-415-32639-1.
103. D.B. Macdonald. Encyclopedia of Islam, 2nd ed, Brill. "Ilah", Vol. 3, p. 1093.
104. Yuskaev, Timur R. (18 October 2017). Speaking Qur'an: An American Scripture. Univ of South Carolina Press. ISBN 978-1-61117-795-4. Indeed, "Lord" is a direct translation of the Arabic word Rabb.
105. "bir söyleşide yaptığı ilgili açıklama". YouTube. 15 August 2016. Archived from the original on 5 December 2020. Retrieved 15 August 2016.
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107. ^ "The Qur'an Possesses Revelation and Exegesis". Allamah Tabatabaee. Islamic Ma'aref Foundation Institute. 1988. pp. 37–45. Archived from the original on 16 February 2012.
108. Quran 41:43
109. Levenson 2012, p. 8.
110. Peters 2003, p. 9.
111. Levenson 2012, p. 200.
112. Lings 2004.
113. Quran 2:135
114. "Surah 38 Sad". en.quranacademy.org.
115. "Surah 22 Al-Hajj". en.quranacademy.org.
116. "Surah 60 Al-Mumtahanah". en.quranacademy.org.
117. Glassé, Cyril (1991). "Abraham". Kaaba. The Concise Encyclopedia of Islam. HarperSanFrancisco, Suhail Academy. pp. 18–19. ISBN 0-0606-3126-0.
118. Dubov, Nissan Dovid. "Jewish Meditation". Chabad-Lubavitch Media Center. Retrieved 17 August 2006.
119. "אנציקלופדיה יהודית דעת - אזכרי אלעזר".
120. Coogan, Michael David; Coogan, Michael D. (2001). The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2. Many of these forms are not, and should not be considered, historically based; Moses' birth narrative, for example, is built on folkloric motifs found throughout the ancient world.
121. Rendsburg, Gary A. (2006). "Moses as Equal to Pharaoh". In Beckman, Gary M.; Lewis, Theodore J. (eds.). Text, Artifact, and Image: Revealing Ancient Israelite Religion. Brown Judaic Studies. p. 204. ISBN 978-1-930675-28-5.
122. Finlay, Timothy D. (2005). The Birth Report Genre in the Hebrew Bible. Forschungen zum Alten Testament. Vol. 12. Mohr Siebeck. p. 236. ISBN 978-3-16-148745-3.
123. "Moses". Oxford Biblical Studies Online.
124. Ltd, Hymns Ancient Modern (May 1996). Third Way (magazine). p. 18.
125. ^ Keeler, Annabel (2005). "Moses from a Muslim Perspective". In Solomon, Norman; Harries, Richard; Winter, Tim (eds.). Abraham's children: Jews, Christians and Muslims in conversation. T&T Clark. pp. 55–66. ISBN 978-0-567-08171-1. Archived from the original on 29 April 2016.
126. Surah An-Nisa 4:171
127. Sahih al-Bukhari 3430
128. Sahih al-Bukhari 3437
129. Bentlage et al. 2016, p. 428.
130. Izutsu, Toshihiko (6 June 2007) . Ethico-religious concepts in the Qur'an (Repr. ed.). McGill-Queen's University Press. p. 184. ISBN 978-0-7735-2427-9.
131. Dalley defends traditional opinion: "The name or epithet of Atrahasis is used for the skillful god of craftmanship Kothar-wa-hasis in Ugaritic mythology, and is abbreviated to Chousor in the Greek account of Syrian origins related by Philo of Byblos. A similar abbreviation is used in the name of the Islamic sage Al-khidr..." Stephanie Dalley, Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others, Oxford, revised edition 2000, p. 2 ISBN 0-19-283589-0
132. "Myths from Mesopotamia – Creation, the Flood, Gilgamesh, and Others" (PDF). Archived from the original (PDF) on 5 September 2014. Retrieved 25 August 2014.
133. Cole, Juan (2021). "Dyed in Virtue: The Qur'ān and Plato's Republic". Greek, Roman, and Byzantine Studies. 61: 582.
134. Kassis, Riad Aziz (1999). The Book of Proverbs and Arabic Proverbial Works. Brill. p. 51. ISBN 978-90-04-11305-3.
135. “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” https://sunnah.com/nawawi40:34
136. "Welcome to Encyclopaedia Iranica".
137. T. Izutsu, Ethico-Religious Concepts in the Qur’an, London, McGillQueen’s University Press, 2002, p. 213
138. ^ Esack, Farid (2003). Martin, Richard C. (ed.). Encyclopedia of Islam and the Muslim world (Online-Ausg. ed.). Macmillan Reference. pp. 568–562. ISBN 978-0-02-865603-8.
139. ^ Sonn, Tamara (2010). Islam: a brief history (Second ed.). Wiley-Blackwell. ISBN 978-1-4051-8093-1.
140. Quran 9:103
141. Zum Beispiel Sayyid Ahmad Khan. Vgl. Ahmad: Islamic Modernism in India and Pakistan 1857–1964. 1967, S. 49.
142. "Ek 15 – Dini Görevler: Tanrı'dan Bir Armağan". Teslimolanlar. Archived from the original on 5 November 2021. Retrieved 30 May 2021.
143. Vgl. Birışık: "Kurʾâniyyûn" in Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 2002, Bd. 26, S. 429.; Yüksel; al-Shaiban; Schulte-Nafeh: Quran: A Reformist Translation. 2007, S. 507.
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145. Elizabeth M. Bucar (2011). Creative Conformity: The Feminist Politics of U.S. Catholic and Iranian Shi'i Women. Georgetown University Press. p. 118. ISBN 9781589017528.
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150. Al-Jallad 2022, p. 41–44, 68.
151. Dost 2023.
152. Yaron, Shlomith. "Sperm stealing: a moral crime by three of David's ancestresses". Bible Review 17:1, February 2001
153. Burton, Islamic Theories of Abrogation, 1990: pp. 166–167, 180–182
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155. Ismail, Mohammed Ali (2016). "A Comparative Study of Islamic Feminist and Traditional Shiʿi Approaches to Qurʾanic Exegesis". Journal of Shi'a Islamic Studies. 9 (2): 168. doi:10.1353/isl.2016.0014. ISSN 2051-557X. S2CID 152126508.
156. Gontowska, Luiza Maria, "Human Rights Violations Under the Sharia'a : A Comparative Study of the Kingdom of Saudi Arabia and the Islamic Republic of Iran" (2005). Honors College Theses. Paper 13.
157. See Refah Partİsİ (The Welfare Party) And Others V. Turkey (Applications nos. 41340/98, 41342/98, 41343/98 and 41344/98), Judgment, Strasbourg, 13 February 2003, No. 123 (siehe S. 39): "sharia is incompatible with the fundamental principles of democracy, since principles such as pluralism in the political sphere and the constant evolution of public freedoms have no place in it and a regime based on sharia clearly diverges from Convention values"; see Alastair Mowbray, Cases, Materials, and Commentary on the European Convention on Human Rights, OUP Oxford, 2012, p 744, Google-Books preview.
158. "Conflict and Conflict Resolution in the pre-Islamic Arab Society | SADIK KIRAZLI | download". Archived from the original on 29 January 2022. Retrieved 31 January 2022.
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160. "Surah Al-Baqarah – 282". Quran.com. Retrieved 16 December 2024.
161. {{cite Journal |last1=Powers |first1=David S. | title=Islamic Inheritance System: A Socio-Historical Approach |journal=Arab Law Quarterly |volume=8 |issue=1 |year=1993 |pages=13–29 |jstor=3381490 |doi=10.1163/157302593X00285}
162. Peters, Rudolph (2006). Crime and Punishment in Islamic Law: Theory and Practice from the Sixteenth to the Twenty-First Century. Cambridge University Press. pp. 53–55. ISBN 978-0521796705.
163. Oudah supports the ‘medieval’ classifi cation of crimes into hudud, qisas and diyat, and tazir. The key factors that determine the classifi cation of these crimes, he states, are the element of pardoning the accused, taking into account mitigating circumstances and the requirement of strict proof in proving the offences http://ndl.ethernet.edu.et/bitstream/123456789/61846/1/Tahir%20Wasti.pdf
164. www.alhakam.org/what-is-the-meaning-of-those-whom-your-right-hand-possesses-milk-al-yamin
165. Segal, Ronald (9 February 2002). Islam's Black Slaves: The Other Black Diaspora. Macmillan. ISBN 978-0374527976.
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329. Nuovo, Angela (1990). "A Lost Arabic Koran Rediscovered". The Library. s6-12 (4): 273–292. doi:10.1093/library/s6-12.4.273.
330. "Paganini Quran". Madain Project. Archived from the original on 6 May 2020. Retrieved 6 May 2020.
331. "The Quran in East and West: Manuscripts and Printed Books". Columbia University Libraries Online Exhibitions. Retrieved 3 April 2017.
332. "Alcorani textus universus ex correctioribus Arabum exemplaribus summa fide, atque pulcherrimis characteribus descriptus, vol. 2, p. i". Columbia University Libraries Online Exhibitions. Retrieved 3 April 2017.
333. Faroqhi, Suraiya (2005). Subjects of the Sultan: culture and daily life in the Ottoman Empire. I.B. Tauris. pp. 134–36. ISBN 978-1-85043-760-4.
334. Watson 1968, p. 435; Clogg 1979, p. 67
335. Hanioğlu, Şükrü (2010). A Brief History of the Late Ottoman Empire. Princeton University Press.
336. Dorn (2002). "Chronologisches Verzeichnis, 371". In McAuliffe, Jane Dammen (ed.). Encyclopedia of the Qurʾān. Vol. 3. Leiden: Brill. p. 251. ISBN 90-04-12354-7.
337. Iriye, A.; Saunier, P. (2009). The Palgrave Dictionary of Transnational History: From the mid-19th century to the present day. Springer. p. 627. ISBN 978-1-349-74030-7.
338. Kamusella, T. (2012). The Politics of Language and Nationalism in Modern Central Europe. Springer. pp. 265–266. ISBN 978-0-230-58347-4.
339. Quran 25:5
340. "The Kitáb-i-Íqán". Bahá'í Reference Library. Retrieved 6 August 2021.
341. Griffith, Signey (2008). "Christian Lore and the Arabic Qur'an". In Reynolds, Gabriel S. (ed.). The Qurʼān in its Historical Context. Psychology Press. p. 112. ISBN 978-0-203-93960-4.
342. New Catholic Encyclopedia. Vol. 7. Washington, DC: Catholic University of America. 1967. p. 677.
343. Rawandi, Ibn (2002). "On pre-Islamic Christian strophic poetical texts in the Koran". In Warraq, Ibn (ed.). What the Koran Really Says: Language, Text and Commentary. Prometheus. ISBN 978-1-57392-945-5.
344. Ziolkowski 2007, p. 78.
345. Quran 2:285
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347. Esposito, John L (2010). The Future of Islam. US: Oxford University Press. p. 40. ISBN 978-0-19-516521-0. Christians are often surprised to discover that Jesus is mentioned by name in the Quran more than Muhammad and that Mary is mentioned more times in the Quran than in the New Testament. Both Jesus and Mary play important roles not only in the Quran but also in Muslim piety and spirituality.
348. Kadi, Wadad; Mir, Mustansir (2002). "Literature and the Quran". In McAuliffe, Jane Dammen (ed.). Encyclopedia of the Qurʾān. Vol. 3. Leiden: Brill. pp. 213, 216. ISBN 90-04-12354-7.

Sources

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• Allen, Roger (2000). An Introduction to Arabic literature. Cambridge University Press. ISBN 978-0-521-77657-8.
• Bentlage, Björn; Eggert, Marion; Krämer, Hans-Martin; Reichmuth, Stefan (2016). Religious Dynamics under the Impact of Imperialism and Colonialism: A Sourcebook. Brill. ISBN 9789004329003.
• Berlin, Adele (2011). "Cosmology and creation". In Berlin, Adele; Grossman, Maxine (eds.). The Oxford Dictionary of the Jewish Religion. Oxford University Press. ISBN 9780199730049.
• Clogg, Richard (1979). "An Attempt to Revive Turkish Printing in Istanbul in 1779". International Journal of Middle East Studies. 10 (1): 67–70. doi:10.1017/s0020743800053320. S2CID 159835641.
• Cook, David B. (2013). "Gog and Magog". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam, Three. doi:10.1163/1573-3912_ei3_COM_27495.
• Cook, Michael (2000). The Koran; A Very Short Introduction. Oxford University Press. ISBN 978-0-19-285344-8. Retrieved 24 September 2019.
• Corbin, Henry (1993) . History of Islamic Philosophy. Translated by Sherrard, Liadain; Sherrard, Philip. London: Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 978-0-7103-0416-2.
• Dost, Suleyman (2023). "Pilgrimage in Pre-Islamic Arabia: Continuity and Rupture from Epigraphic Texts to the Qur'an". Millennium. 20 (1): 15–32. doi:10.1515/mill-2023-0003.
• Guessoum, Nidhal (2011). Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B. Tauris. p. 174. ISBN 978-1-84885-517-5.
• Jeffrey, Arthur (1952). The Qur'an as Scripture. New York: Russell F. Moore Company.
• Levenson, Jon Douglas (2012). Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam. Princeton University Press. ISBN 978-0691155692.
• Lings, Martin (2004). Mecca: From Before Genesis Until Now. Archetype. ISBN 978-1-901383-07-2.
• Krek, Miroslav (1979). "The Enigma of the First Arabic Book Printed from Movable Type". Journal of Near Eastern Studies. 38 (3): 203–212. doi:10.1086/372742. S2CID 162374182.
• Nasr, Seyyed Hossein (2003). Islam: Religion, History and Civilization. San Francisco: Harper. ISBN 978-0-06-050714-5.
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• Rippin, Andrew; et al., eds. (2006). The Blackwell companion to the Qur'an. Blackwell. ISBN 978-1-4051-1752-4.
• Robinson, Neal (1996). Discovering the Qur'an: A Contemporary Approach to a Veiled Text. SCM Press.
• Tabatabae, Mohammad Hosayn (1988). The Qur'an in Islam: Its Impact and Influence on the Life of Muslims. Routledge. ISBN 978-0-7103-0266-3.
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• Ziolkowski, Jan M. (2007). Fairy Tales from Before Fairy Tales: The Medieval Latin Past of Wonderful Lies. Ann Arbor, Michigan: University of Michigan Press. ISBN 978-0-472-03379-9.

Further reading

Introductory texts

• Bell, Richard; Watt, William Montgomery (1970). Bell's introduction to the Qurʼān. Edinburgh University Press. ISBN 978-0-7486-0597-2.
• Hawting, G.R. (1993). Approaches to the Qur'ān (1 ed.). Routledge. ISBN 978-0-415-05755-4.
• Hixon, Lex (2003). The heart of the Qurʼan: an introduction to Islamic spirituality (2 ed.). Quest. ISBN 978-0-8356-0822-0.
• Rahman, Fazlur (2009) . Major Themes of the Qur'an (Second ed.). University Of Chicago Press. ISBN 978-0-226-70286-5.
• Robinson, Neal (2002). Discovering the Qur'an. Georgetown University Press. ISBN 978-1-58901-024-6.
• Sells, Michael (15 November 1999). Approaching the Qur'ān: The Early Revelations (Book & CD ed.). White Cloud Press. ISBN 978-1-883991-26-5.
• Wild, Stefan (1996). The Quʼran as Text. Leiden: Brill. ISBN 978-90-04-09300-3.

Traditional Quranic commentaries (tafsir)

• Al-Tabari (1987) . "Jāmiʻ al-bayān ʻan taʼwīl al-qurʼān". The Commentary on the Qurʼān. transl. J. Cooper (ed.). Oxford University Press. ISBN 978-0-19-920142-6.
• Tabatabae, Sayyid Mohammad Hosayn. Tafsir al-Mizan.

Topical studies

• McAuliffe, Jane Dammen (1991). Qurʼānic Christians: an analysis of classical and modern exegesis. New York: Cambridge University Press. ISBN 978-0-521-36470-6.
• Siljander, Mark D.; Mann, John David (2008). A Deadly Misunderstanding: a Congressman's Quest to Bridge the Muslim-Christian Divide. New York: Harper One. ISBN 978-0-06-143828-8.
• Stowasser, Barbara Freyer (1 June 1996). Women in the Qur'an, Traditions and Interpretation (Reprint ed.). Oxford University Press. ISBN 978-0-19-511148-4.

Literary criticism

• M.M. Al-Azami (2003). The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments (First ed.). UK Islamic Academy. ISBN 978-1-872531-65-6.
• Boullata, Issa J, ed. (2000). Literary Structures of Religious Meaning in the Qur'ān. Curzon Press. ISBN 0-7007-1256-9..
• Luling, Gunter (2003). A challenge to Islam for reformation: the rediscovery and reliable reconstruction of a comprehensive pre-Islamic Christian hymnal hidden in the Koran under earliest Islamic reinterpretations. New Delhi: Motilal Banarsidass. ISBN 978-81-208-1952-8.
• Luxenberg, Christoph (2007) . The Syro-Aramaic Reading of the Koran: a contribution to the decoding of the language of the Koran. Berlin: Verlag Hans Schiler. ISBN 978-3-89930-088-8.
• Puin, Gerd R. (1996). "Observations on Early Quran Manuscripts in Sana'a". In Wild, Stefan (ed.). The Qurʾan as Text. Leiden: E.J. Brill. pp. 107–11.
• Wansbrough, John (1977). Quranic Studies. Oxford University Press.

Encyclopedias

• McAuliffe JD, et al., eds. (2001). Encyclopaedia of the Qur'an (First ed.). Brill Academic Publishers. ISBN 978-90-04-11465-4.
• Leaman O, et al., eds. (2005). The Qur'an: An Encyclopedia (First ed.). Routledge. ISBN 978-0-415-77529-8.
• Iqbal M, et al., eds. (2013). The Integrated Encyclopedia of the Qur'an (First ed.). Center for Islamic Sciences. ISBN 978-1-926620-00-8.

Academic journals

• Journal of Qur'anic Studies (ISSN 1465-3591), published by the School of Oriental and African Studies
• Journal of Qur'anic Research and Studies, published by King Fahd Qur'an Printing Complex

External links

Reference material

• The British Library: Discovering Sacred Texts – Islam Archived 17 March 2022 at the Wayback Machine

Manuscripts

• Several digitised Qurans in the Cambridge University Digital Library
• 2017-232-1 al-Qurʼān. / القرآن at OPenn
• Digitised Manuscripts Sorted by Verses at Corpus Coranicum

Quran browsers and translation

• Quran Pdf
• Al-Quran.info Archived 29 January 2009 at the Wayback Machine
• Quran Archive – Texts and Studies on the Quran
• Quran text and translation at Tufts University
• Tanzil – Online Quran Navigator
• Quran.com
• Previous.quran.com – By clicking Settings and selecting The Bridges’ translation by Fadel Soliman, words that have significant variants among the ten canonical qira'at are highlighted in red, together with a footnote listing the readers or transmitters and an English translation for each of the variant readings
• Multilingual Quran (Arabic, English, French, German, Dutch, Spanish, Italian)
• Latin script transliterated Qur'an. Hans Zirker. University of Frankfurt.