The word quran in arabic

This article is about the central religious text of Islam. For other uses, see Quran (disambiguation).

The Quran
القرآن al-Qurʾān
Information
Religion	Islam
Language	Classical Arabic
Period	610–632 CE
Chapters	114 (list)
Full text
The Quran at Arabic Wikisource
Quran at English Wikisource

The Quran (, kuurr-AHN;^[i] vocalized Arabic: اَلْقُرْآنُ‎, Quranic Arabic: ٱلۡقُرۡءَانُ‎ al-Qurʾān [alqurˈʔaːn],^[ii] ‘the recitation’), also romanized Qur’an or Koran,^[iii] is the central religious text of Islam, believed by Muslims to be a revelation from God.^[11] It is organized in 114 chapters (pl.: سور suwar, sing.: سورة sūrah), which consist of verses (pl.: آيات ʾāyāt, sing.: آية ʾāyah, cons.: ʾāyat). In addition to its religious significance, it is widely regarded as the finest work in Arabic literature,^[12][13][14] and has significantly influenced the Arabic language.

Muslims believe that the Quran was orally revealed by God to the final prophet, Muhammad, through the archangel Gabriel^[15][16] incrementally over a period of some 23 years, beginning in the month of Ramadan,^[17] when Muhammad was 40; and concluding in 632, the year of his death.^[11][18][19] Muslims regard the Quran as Muhammad’s most important miracle; a proof of his prophethood;^[20] and the culmination of a series of divine messages starting with those revealed to Adam, including the Torah, the Psalms and the Gospel. The word Quran occurs some 70 times in the text itself, and other names and words are also said to refer to the Quran.^[21]

The Quran is believed by Muslims to be not simply divinely inspired, but the literal word of God.^[22] Muhammad did not write it as he did not know how to write. According to tradition, several of Muhammad’s companions served as scribes, recording the revelations.^[23] Shortly after the prophet’s death, the Quran was compiled by the companions, who had written down or memorized parts of it.^[24] Caliph Uthman 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 mostly minor differences in meaning.^[23]

The Quran assumes familiarity with major narratives recounted in the Biblical and apocryphal scriptures. It summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events.^[25][26] 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.^[27] 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,^[28][iv] are hadiths—oral and written traditions believed to describe words and actions of Muhammad.^[v][28] During prayers, the Quran is recited only in Arabic.^[29]

Someone who has memorized the entire Quran is called a hafiz. Ideally, verses are recited with a special kind of elocution 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.^[30]

Etymology and meaning

The word qurʼān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun (maṣdar) of the Arabic verb qaraʼa (قرأ) meaning ‘he read’ or ‘he recited’. The Syriac equivalent is qeryānā (ܩܪܝܢܐ), which refers to ‘scripture reading’ or ‘lesson’.^[31] 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 qaraʼa itself.^[11] Regardless, it had become an Arabic term by Muhammad’s lifetime.^[11] 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 (qurʼānahu).»^[32]

In other verses, the word refers to ‘an individual passage recited [by Muhammad]’. Its liturgical context is seen in a number of passages, for example: «So when al-qurʼān is recited, listen to it and keep silent.»^[33] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.^[34]

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 qurʼān 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.^[35][36] 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.^[11][vi]

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).^[37] 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.^[11]

History

Prophetic era

Islamic tradition relates that Muhammad received his first revelation in the Cave of Hira during one of his isolated retreats to the mountains. Thereafter, he received revelations over a period of 23 years. According to hadith and Muslim history, after Muhammad 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 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.^[38][39][40] There is agreement among scholars that Muhammad himself did not write down the revelation.^[41]

Sahih al-Bukhari narrates Muhammad describing the revelations as, «Sometimes it is (revealed) like the ringing of a bell» and Aisha 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).»^[vii] 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,»^[43] 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.»^[39][44] 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.^[45]

The Quran describes Muhammad as «ummi,»^[46] which is traditionally interpreted as ‘illiterate’, but the meaning is rather more complex. Medieval commentators such as Al-Tabari 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 Watt prefer the second meaning of ummi—they take it to indicate unfamiliarity with earlier sacred texts.^[39][47]

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.

Compilation and preservation

Following Muhammad’s death in 632, a number of his companions who knew the Quran by heart were killed in the Battle of Yamama by Musaylimah. The first caliph, Abu Bakr (d. 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)^{[48][ambiguous]} 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 ibn Affan, requested the standard copy from her.^[49]

In about 650, Uthman (d. 656) began noticing slight differences in pronunciation of the Quran as Islam expanded beyond the Arabian Peninsula into Persia, the Levant, and North Africa. 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.^[50][51] Thus, within 20 years of Muhammad’s death, the Quran was committed to written form.^{[anachronism]} 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.^{[50][52][53][54]} The present form of the Quran text is accepted by Muslim scholars to be the original version compiled by Abu Bakr.^{[39][40][viii]}

According to Shia, Ali ibn Abi Talib (d. 661) compiled a complete version of the Quran shortly after Muhammad’s death. The order of this text differed from that gathered later during Uthman’s era in that this version had been collected in chronological order. Despite this, he made no objection against the standardized Quran and accepted the Quran in circulation. 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.^[11][50][56]

The Quran most likely existed in scattered written form during Muhammad’s lifetime. Several sources indicate that during Muhammad’s lifetime a large number of his companions had memorized the revelations. Early commentaries and Islamic historical sources support the above-mentioned understanding of the Quran’s early development.^[24] University of Chicago professor Fred Donner states that:^[57]

[T]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.^[58][59] There has been no critical text produced on which a scholarly reconstruction of the Quranic text could be based.^[ix] Historically, controversy over the Quran’s content has rarely become an issue, although debates continue on the subject.^[61][x]

In 1972, in a mosque in the city of Sana’a, Yemen, manuscripts were discovered that were later proved to be the most ancient Quranic text known to exist at the time. The Sana’a manuscripts contain palimpsests, a manuscript page 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 and believed to be «pre-Uthmanic» Quranic content, while the text written on top (scriptio superior) is believed to belong to Uthmanic times.^[62] Studies using radiocarbon dating indicate that the parchments are dated to the period before 671 CE with a 99 percent probability.^[63][64] 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 not published the entirety of his work, but noted unconventional verse orderings, minor textual variations, and rare styles of orthography. He also 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.^[65]

In 2015, fragments of a very early Quran, dating back to 1370 years earlier, were 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.^[66] This is possibly the earliest extant exemplar 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.^[66] 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.^[67] However Joseph E. B. Lumbard of Brandeis University has written in the Huffington Post in support of the dates proposed by the Birmingham scholars. Lumbard notes that the discovery of a Quranic text that may be confirmed by radiocarbon dating as having been written in the first decades of the Islamic era, while presenting a text substantially in conformity with that traditionally accepted, reinforces a growing academic consensus that many Western skeptical and ‘revisionist’ theories of Quranic origins are now untenable in the light of empirical findings—whereas, on the other hand, counterpart accounts of Quranic origins within classical Islamic traditions stand up well in the light of ongoing scientific discoveries.^[68]

Significance in Islam

Muslims believe the Quran to be God’s final revelation to humanity, a work of divine guidance revealed to Muhammad through the angel Gabriel.^[18][69]

Revered by pious Muslims as «the holy of holies,»^[70] whose sound moves some to «tears and ecstasy»,^[71] it is the physical symbol of the faith, the text often used as a charm on occasions of birth, death, marriage.^{[citation needed]} 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.^[70][72]

Traditionally great emphasis was put on children memorizing the 6,200+ verses of the Quran, those succeeding being honored with the title Hafiz. «Millions and millions» of Muslims «refer to the Koran daily to explain their actions and to justify their aspirations,»^[xi] and in recent years many consider it the source of scientific knowledge.^[74][75]

Revelation in Islamic and Quranic contexts means the act of God addressing an individual, conveying a message for a greater number of recipients. The process by which the divine message comes to the heart of a messenger of God is tanzil (‘to send down’) or nuzūl (‘to come down’). As the Quran says, «With the truth we (God) have sent it down and with the truth it has come down.»^[76]

The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them.^[77] The Quran refers to a written pre-text, «the preserved tablet,» that records God’s speech even before it was sent down.^[78][79]

Muslims believe that the present wording of the Quran 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 guardian.»).^[80] Muslims consider the Quran to be a guide, a sign of the prophethood of Muhammad and the truth of the religion.

The Shīa believe that the Quran was gathered and compiled by Muhammad during his lifetime, rather than being compiled by Uthman ibn Affan. There are other differences in the way Shias interpret the text.^[81] Muslims do not agree over whether the Quran was created by God or is eternal and «uncreated.» Sunnis (who make up about 85–90% of Muslims) hold that the Quran is uncreated—a doctrine that has been unchallenged among them for many centuries. Shia Twelvers and Zaydi, and the Kharijites—believe the Quran was created.^[82] Sufi philosophers view the question as artificial or wrongly framed.^{[83]: 10 [need quotation to verify]}

Inimitability

Inimitability of the Quran (or «I’jaz«) is the belief that no human speech can match the Quran in its content and form. The Quran is considered an inimitable miracle by Muslims, effective until the Day of Resurrection—and, thereby, the central proof granted to Muhammad in authentication of his prophetic status. The concept of inimitability originates in the Quran where in five different verses opponents are challenged to produce something like the Quran: «If men and jinn banded together to produce the like of this Quran they would never produce its like not though they backed one another.»^[84] From the ninth century, numerous works appeared which studied the Quran and examined its style and content. Medieval Muslim scholars including al-Jurjani (d. 1078) and al-Baqillani (d. 1013) have written treatises on the subject, discussed its various aspects, and used linguistic approaches to study the Quran. Others argue that the Quran contains noble ideas, has inner meanings, maintained its freshness through the ages and has caused great transformations at the individual level and in history. Some scholars state that the Quran contains scientific information that agrees with modern science. 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.^[56][85]

In worship

The first surah of the Quran is repeated in daily prayers and on other occasions. This surah, which consists of seven verses, is the most often recited surah of the Quran:^[11]

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ مَٰلِكِ يَوْمِ ٱلدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ لا٥ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ‎

In the Name of Allah the Entirely Merciful, the Especially Merciful. [All] praise is [due] to Allah, Lord of the worlds — The Entirely Merciful, the Especially Merciful, Sovereign of the Day of Recompense. It is You we worship and You we ask for help Guide us to the straight path— The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

— Quran 1:1-7

—Sahih International English translation

Other sections of the Quran of choice are also read in daily prayers.

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.^[11] Worn-out 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.^[86]

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.^[11] Muslims believe that the preaching or reading of the Quran is rewarded with divine rewards variously called ajr, thawab, or hasanat.^[87]

In Islamic art

The Quran also inspired Islamic arts and specifically the so-called Quranic arts of calligraphy and illumination.^[11] 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.

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  Quranic verses, Shahizinda mausoleum, Samarkand, Uzbekistan.

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  Quran page decoration art, Ottoman period.

Text and arrangement

The Quran consists of 114 chapters of varying lengths, each known as a sūrah. 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. However, a sūrah classified as Medinan may contain Meccan verses in it and vice versa. Sūrah titles are derived from a name or quality discussed 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. Some scholars argue the sūrahs are arranged according to a certain pattern.^[88] 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.^[89]

Each sūrah consists of several 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;^[xii] however, the number varies if the bismillahs are counted separately.

In addition to and independent of the division into chapters, there are various ways of dividing the 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. Some of these parts are known by names—which are the first few words by which the juzʼ begins. 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.^[11]

A different structure is provided by semantic units resembling paragraphs and comprising roughly ten āyāt each. Such a section is called a rukū`.

The Muqattaʿat (Arabic: حروف مقطعات ḥurūf muqaṭṭaʿāt, ‘disjoined letters, disconnected letters’;^[92] also ‘mysterious letters’)^[93] 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.^[93] The letters are also known as fawātih (فواتح), or ‘openers’, as they form the opening verse of their respective suras. Four surahs are named for their muqatta’at: Ṭāʾ-Hāʾ, Yāʾ-Sīn, Ṣād, and Qāf. The original significance of the letters is unknown. Tafsir (exegesis) has interpreted them as abbreviations for either names or qualities of God or for the names or content of the respective surahs. According to Rashad Khalifa, those letters are Quranic initials for a hypothetical mathematical code in the Quran, namely the Quran code or known as Code 19.^[94]

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.^[95]

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. Verses pertaining to natural phenomena have been interpreted by Muslims as an indication of the authenticity of the Quranic message.^[96] 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.»^[97]

Monotheism

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.^[39][96]

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?»^[98][99]

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.^[39] 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.^[100] There is a reference to the afterlife on most pages of the Quran and belief in the afterlife is often referred to in conjunction with belief in God as in the common expression: «Believe in God and the last day.»^[101] A number of suras such as 44, 56, 75, 78, 81 and 101 are directly related to the afterlife and its preparations. Some suras indicate the closeness of the event and warn people to be prepared for the imminent day. For instance, the first verses of Sura 22, which deal with the mighty earthquake and the situations of people on that day, represent this style of divine address: «O People! Be respectful to your Lord. The earthquake of the Hour is a mighty thing.»^[102]

The Quran is often vivid in its depiction of what will happen at the end time. Watt describes the Quranic view of End Time:^[39]

The climax of history, when the present world comes to an end, is 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’ (when the good are separated from the evil), ‘the Day of the Gathering’ (of men to the presence of God) or ‘the Day of the Meeting’ (of men with God). The Hour comes suddenly. It is heralded by a shout, by a thunderclap, or by the blast of a trumpet. A cosmic upheaval then takes place. The mountains dissolve into dust, the seas boil up, the sun is darkened, the stars fall and the sky is rolled up. God appears as Judge, but his presence is hinted at rather than described.… The central interest, of course, is in the gathering of all mankind before the Judge. Human beings of all ages, restored to life, join the throng. To the scoffing objection of the unbelievers that former generations had been dead a long time and were now dust and mouldering bones, the reply is that God is nevertheless able to restore them to life.

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.^[103]

Prophets

According to the Quran, God communicated with man and made his will known through signs and revelations. Prophets, or ‘Messengers of God’, received revelations and delivered them to humanity. The message has been identical and for all humankind. «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.»^[104] The revelation does not come directly from God to the prophets. Angels acting as God’s messengers deliver the divine revelation to them. This comes out in Quran 42:51, in which it is stated: «It is not for any mortal that God should speak to them, except by revelation, or from behind a veil, or by sending a messenger to reveal by his permission whatsoever He will.»^[52][103]

Ethico-religious concepts

Belief is a fundamental aspect of morality in the Quran, and scholars have tried to determine the semantic contents of «belief» and «believer» in the Quran.^[105] The ethico-legal concepts and exhortations dealing with righteous conduct are linked to a profound awareness of God, thereby emphasizing the importance of faith, accountability, and the belief in each human’s ultimate encounter with God. People are invited to perform acts of charity, especially for the needy. Believers who «spend of their wealth by night and by day, in secret and in public» are promised that they «shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.»^[106] 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 formal prayers (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.^[24][103] The term for charity, zakat, literally means purification. Charity, according to the Quran, is a means of self-purification.^[78][107]

Encouragement for the sciences

The astrophysicist Nidhal Guessoum, while being highly critical of pseudo-scientific claims made about the Quran, has highlighted the encouragement for sciences that the Quran provides by developing «the concept of knowledge.» He writes:^[108]: 174

The Qur’an draws attention to the danger of conjecturing without evidence (And follow not that of which you have not the (certain) knowledge of… 17:36) and in several different verses asks Muslims to require proofs (Say: Bring your proof if you are truthful 2:111), both in matters of theological belief and in natural science.

Guessoum cites Ghaleb Hasan on the definition of «proof» according to the Quran being «clear and strong… convincing evidence or argument.» Also, such a proof cannot rely on an argument from authority, citing verse 5:104. Lastly, both assertions and rejections require a proof, according to verse 4:174.^[108]: 56 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 (exegesis) and other classical disciplines» which inhibit a «universal, epidemiological and systematic conception» of the Quran’s message.^{[108]: 117–8} The philosopher Muhammad Iqbal, considered the Quran’s methodology and epistemology to be empirical and rational.^{[108]: 58–9}

There are around 750 verses^[which?] in the Quran dealing with natural phenomena. In many of these verses the study of nature is «encouraged and highly recommended», and historical Islamic scientists like Al-Biruni and Al-Battani derived their inspiration from verses of the Quran.^{[additional citation(s) needed]} Mohammad Hashim Kamali has stated that «scientific observation, experimental knowledge and rationality» are the primary tools with which humanity can achieve the goals laid out for it in the Quran.^[108]: 63 Ziauddin Sardar built a case for Muslims having developed the foundations of modern science, by highlighting the repeated calls of the Quran to observe and reflect upon natural phenomenon.^[108]: 75

The physicist Abdus Salam, in his Nobel Prize banquet address, quoted a well known verse from the Quran (67:3–4) and then stated: «This in effect is the faith of all physicists: the deeper we seek, the more is our wonder excited, the more is the dazzlement of our gaze.»^[108]: 131 One of Salam’s core beliefs was that there is no contradiction between Islam and the discoveries that science allows humanity to make about nature and the universe. Salam also held the opinion that the Quran and the Islamic spirit of study and rational reflection was the source of extraordinary civilizational development.^[108]: 132 Salam highlights, in particular, the work of Ibn al-Haytham and Al-Biruni as the pioneers of empiricism who introduced the experimental approach, breaking with Aristotle’s influence and thus giving birth to modern science. Salam was also careful to differentiate between metaphysics and physics, and advised against empirically probing certain matters on which «physics is silent and will remain so,» such as the doctrine of «creation from nothing» which in Salam’s view is outside the limits of science and thus «gives way» to religious considerations.^[108]: 134

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^[who?] assert (according to the Quran itself) that the Quranic content and style is inimitable.^[109]

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.^[110][111]

The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net.^[11] The textual arrangement is sometimes considered to exhibit lack of continuity, absence of any chronological or thematic order and repetitiousness.^[xiii][xiv] 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.^[114][115] 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?»),^[116] 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.^[117]

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.»^[118]

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.^[119] Other early exegetes included a few Companions of Muhammad, such as Abu Bakr, ‘Umar ibn al-Khattab, ‘Uthman ibn ‘Affan, ʻAli ibn Abi Talib, ‘Abdullah ibn Mas’ood, ʻAbdullah ibn Abbas, Ubayy ibn Kaʻb, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari, and ‘Abdullah ibn al-Zubayr.^[120] 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.^[118]

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 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).^[121][122] Other scholars, however, maintain that no abrogation has taken place in the Quran.^[123]

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 and Risale-i Nur by Bediüzzaman Said Nursi.

Esoteric interpretation

Esoteric or Sufi interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent (zahir) point of the verses and instead relates Quranic verses to the inner or esoteric (batin) and metaphysical dimensions of consciousness and existence.^[124] According to Sands, esoteric interpretations are more suggestive than declarative, they are allusions (isharat) rather than explanations (tafsir). They indicate possibilities as much as they demonstrate the insights of each writer.^[125]

Sufi interpretation, according to Annabel Keeler, also exemplifies the use of the theme of love, as for instance can be seen in Qushayri’s interpretation of the Quran:

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, in 7:143, comes the way of those who are in love, he 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. The mountain crumbles and Moses faints at the sight of God’s manifestation upon the mountain. In Qushayri’s words, Moses came like thousands of men who traveled great distances, and there was nothing left to Moses of Moses. In that state of annihilation from himself, Moses was granted the unveiling of the realities. From the Sufi point of view, God is the always the beloved and the wayfarer’s longing and suffering lead to realization of the truths.^[126]

Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta’wil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil), as opposed to ta’wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta’wil, which originally meant ‘to return’ or ‘the returning place’. In Tabatabaei’s view, what has been rightly called ta’wil, or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse—rather it transpires through that meaning, in a special sort of transpiration. There is a spiritual reality—which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and then there is an actual significance that a Quranic story refers to.^[127][128]

According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement «none knows its interpretation except God» remains valid, without any opposing or qualifying clause.^[129] Therefore, so far as this verse is concerned, the knowledge of the Quran’s interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent.^[128]

According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta’wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can’t be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta’wil is where one «transfers» the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta’wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.^[128][130]

One of the notable authors of esoteric interpretation prior to the 12th century is Sulami (d. 1021) without whose work the majority of very early Sufi commentaries would not have been preserved. Sulami’s major commentary is a book named Haqaiq al-Tafsir (‘Truths of Exegesis’) which is a compilation of commentaries of earlier Sufis. From the 11th century onwards several other works appear, including commentaries by Qushayri (d. 1074), Daylami (d. 1193), Shirazi (d. 1209) and 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 Maybudi (d. 1135) kashf al-asrar (‘the unveiling of the secrets’).^[124] Rumi (d. 1273) wrote a vast amount of mystical poetry in his book Mathnawi. Rumi makes heavy use of the Quran in his poetry, a feature that is sometimes omitted in translations of Rumi’s work. A large number of Quranic passages can be found in Mathnawi, which some consider a kind of Sufi interpretation of the Quran. Rumi’s book is not exceptional for containing citations from and elaboration on the Quran, however, Rumi does mention Quran more frequently.^[131] Simnani (d. 1336) wrote two influential works of esoteric exegesis on the Quran. He reconciled notions of God’s manifestation through and in the physical world with the sentiments of Sunni Islam.^[132] Comprehensive Sufi commentaries appear in the 18th century such as the work of Ismail Hakki Bursevi (d. 1725). His work ruh al-Bayan (‘the Spirit of Elucidation’) is a voluminous exegesis. Written in Arabic, it combines the author’s own ideas with those of his predecessors (notably Ibn Arabi and Ghazali).^[132]

Levels of meaning

Unlike the Salafis and Zahiri, Shias and Sufis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect.^[83]: 7 For them, it is an essential idea that the Quran also has inward aspects. 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 (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth).^[83]: 7

According to this view, it has also become evident that 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.^[133] Corbin considers the Quran to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.^[83]: 13

Commentaries dealing with the zahir (‘outward aspects’) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin are called ta’wil (‘interpretation’ or ‘explanation’), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God.^[11] In contrast, Quranic literalism, followed by Salafis and Zahiris, is the belief that the Quran should only be taken at its apparent meaning.^{[citation needed]}

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.^[134]

Translations

Translating the Quran has always been problematic and difficult. Many argue that the Quranic text cannot be reproduced in another language or form.^[135] Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.^[136]

Nevertheless, the Quran has been translated into most African, Asian, and European languages.^[56] The first translator of the Quran was Salman the Persian, who translated surat al-Fatiha into Persian during the seventh century.^[137] 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.^[138]

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.^[139] The manuscripts of all three books have survived and have been published several times.^{[citation needed]}

Islamic tradition also holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Quran.^[136] In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer.^{[citation needed]}

In 1936, translations in 102 languages were known.^[136] 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.^[140]

Robert of Ketton’s 1143 translation of the Quran for Peter the Venerable, Lex Mahumet pseudoprophete, was the first into a Western language (Latin).^[141]
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 Dr 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.^[142]

The oldest Gurmukhi translation of the Quran Sharif has been found in village Lande of Moga district of Punjab which was printed in 1911.^[143]

• 

  1091 Quranic text in bold script with Persian translation and commentary in a lighter script.^[144]

• 

  Arabic Quran with interlinear Persian translation from the Ilkhanid Era.

• 

  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.^[145]

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^[146] 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.^{[147][148][149]: 83} Southeast Asia is well known for world-class recitation, evidenced in the popularity of the woman reciters such as Maria Ulfah of Jakarta.^[145] Today, crowds fill auditoriums for public Quran recitation competitions.^[150][14]

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.^[151]

Variant readings

Vocalization markers indicating specific vowel sounds (tashkeel) were introduced into the text of the Qur’an during the lifetimes of the last Sahabah.^[152] The first Quranic manuscripts lacked these 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 (meaning seven letters or modes). 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 Nafi‘ 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.^[52][58]

The variant readings of the Quran are one type of textual variant.^[153][154] 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.^[155]

Nasser categorizes variant readings into various subtypes, including internal vowels, long vowels, gemination (shaddah), assimilation and alternation.^[156]

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.^[157] Another study suggests that this manuscript bears the vocalization of himsi region.^[158]

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.^[159][160]

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.^[152] 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.^[161][162]

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. ^[163]

• 

  kufic script, Eighth or ninth century.

• 

  muhaqqaq script, 14th–15th centuries.

• 

  shikasta nastaliq script, 18th–19th centuries.

Printing

Wood-block printing of extracts from the Quran is on record as early as the 10th century.^[164]

Arabic movable type printing was ordered by Pope Julius II (r. 1503–1512) for distribution among Middle Eastern Christians.^[165] 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.^[166][167] But this Quran was not used as it contained a large number of errors.^[168] Two more editions include those published by the pastor Abraham Hinckelmann in Hamburg in 1694,^[169] and by Italian priest Ludovico Maracci in Padua in 1698 with Latin translation and commentary.^[170]

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.^{[171][162][172]} 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.^[xv]

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.^[xvi] 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.^[175][176]

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.^[159]

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. However the Bible was not translated into Arabic until after the completion of the Quran with other Judeo-Christian sources being translated even later.^[177] Due to rejection of Crucifixion of Jesus in the Quran, some scholars also suspect Manichaean, a dualistic religion believing in two eternal forces, influences on the Quran.

The Tafsir’ilmi believe the Quran predicts scientific knowledge, relating the author to non-human origin. Critics argue, verses which allegedly explain modern scientific facts, about subjects such as biology, evolution of the earth, and human life, contain fallacies and are unscientific.^{[178][179][180]} Most claims of predictions rely on the ambiguity of the Arabic language, another point of criticism. Despite calling itself a clear book, the Quranic language lacks clarity.^[184]

Other criticisms point at the moral attitude asserted by the Quran. Examples include the Sword Verse, which some interpret as promoting violence against «pagans», and An-Nisa, 34, which some view as excusing domestic violence.

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.»^[185] 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.^[186][187] One scholar has suggested that the Diatessaron, as a gospel harmony, may have led to the conception that the Christian Gospel is one text.^[188]

The Bible

He has revealed to you ˹O Prophet˺ the Book in truth, confirming what came before it, as He revealed the Torah and the Gospel previously, as a guide for people, and ˹also˺ revealed the Standard ˹to distinguish between right and wrong˺.^[189]

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.^[190]

According to Christoph Luxenberg (in The Syro-Aramaic Reading of the Koran) the Quran’s language was similar to the Syriac language.^[191] 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.^[192] 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.^[193]

Arab writing

After the Quran, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form.^[56] 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.^[194]

See also

References

Notes

Citations

Sources

• Guessoum, Nidhal (2011). Islam’s Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B. Tauris. p. 174. ISBN 978-1-84885-517-5.
• Cook, Michael (2000). The Koran; A Very Short Introduction. Oxford University Press. ISBN 978-0-19-285344-8. Retrieved 24 September 2019.
• Allen, Roger (2000). An Introduction to Arabic literature. Cambridge University Press. ISBN 978-0-521-77657-8.
• Corbin, Henry (1993) [1964 (in French)]. 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.
• Esposito, John; Haddad, Yvonne Yazbeck (2000). Muslims on the Americanization Path?. Oxford University Press. ISBN 978-0-19-513526-8.
• Nasr, Seyyed Hossein (2003). Islam: Religion, History and Civilization. San Francisco: Harper. ISBN 978-0-06-050714-5.
• Kugle, Scott Alan (2006). Rebel Between Spirit And Law: Ahmad Zarruq, Sainthood, And Authority in Islam. Indiana University Press. ISBN 978-0-253-34711-4.
• Peters, Francis E. (August 1991). «The Quest of the Historical Muhammad». International Journal of Middle East Studies. 23 (3): 291–315. doi:10.1017/S0020743800056312. S2CID 162433825.
• —— (2003). The Monotheists: Jews, Christians and Muslims in Conflict and Competition. Princeton University Press. ISBN 978-0-691-12373-8.

Further reading

External links

Reference material

• The British Library: Discovering Sacred Texts – Islam

Manuscripts

• Several digitised Qurans in the Cambridge University Digital Library
• 2017-232-1 al-Qurʼān. / القرآن at OPenn

Quran browsers and translation

• Al-Quran.info
• Quran Archive – Texts and Studies on the Quran
• Quran text and translation at Tufts University
• Tanzil – Online Quran Navigator
• Quran.com
• Multilingual Quran (Arabic, English, French, German, Dutch, Spanish, Italian)
• Latin script transliterated Qur’an. Hans Zirker. University of Frankfurt.

The meaning of the Word Quran refers to the holy book of the Islamic religion. It is the religious text of Islam. Al Quran is the word of God dictated to Muhammad by the archangel Gabriel. Quran isn’t an English word but an Arabic one. The root word for “Quran” is Iqr’a (read, in the Arabic language). Quran is literally meaning recitation. The word meaning of the Quran also includes reading with understanding and learning.

“Quran” is the first name by which the sacred text of Islam was called. The book of God Almighty was called “Quran” as it contains in its folds the stories and the news, the promises, and warnings, the orders, and prohibitions. It also collects verses and surahs together.

In conclusion, the definition of the Quran can be known as

The word of God, revealed by God to the prophet, is miraculous in its vocabulary, by its recitation Allah is worshipped and it opened with surah AlFatiha and ended with Surah AL Nas.

Characteristics of the holy Quran

The noble Quran has characteristics that made it the most important and last of the divine books

1) Preserved in the chests

Allah Almighty has undertaken the preservation of the noble Quran and ordered the Ummah to preserve it by memorization.

As Quran is transmitted in succession by being memorized by many Muslims.

2) Including the absolute truth

The suras of the holy Quran state in its verse the absolute truth without any doubt. Allah Almighty says describing his dear book

﴿ذلِكَ الكِتابُ لا رَيبَ فيهِ هُدًى لِلمُتَّقينَ﴾ [البقرة: ٢]

(2) This is the Book about which there is no doubt, a guide for those conscious of Allāh[8] –

[8]- Literally, “those who have taqwā,” i.e., who have piety, righteousness, fear and love of Allāh, and who take great care to avoid His displeasure.”

3) the Day of Resurrection it will come as an intercessor

Abu Umama said he heard Allah’s Messenger (ﷺ) say:

Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.)

4) Facilitating its memorization and recitation

The almighty made his book easy for his faithful servants to memorize, read and meditate on its verses.

Allah SWT says :

﴿وَلَقَد يَسَّرنَا القُرآنَ لِلذِّكرِ فَهَل مِن مُدَّكِرٍ﴾ [القمر: ١٧]

(17) And We have certainly made the Qur’ān easy for remembrance, so is there any who will remember?”

Translation of the Quran

The religion of Islam is a universal religion so the book of Islam, the Koran, has been translated into many languages to make it easy for Muslims around the world to understand quranic sentences.

The English language is worldwide so there are many translations of the Quran published in English.

A lot of Muslims use the English translation to understand the meanings of Arabic words.

Interpreters must be honest and translate Quran word by word with caution.

The meanings of the Arabic word differ from any other language as Arabic is so rich,strong, and expressive so interpretation of the meaning is the essential and most important thing not just word-for-word English translation.

There are also PDF copies of the Koran on the internet so every Muslim can download one and recite the Quran anywhere.

In our sacred scripture, you can search for the answers for every matter in life.

Reciting the holy Quran charges our souls and gives us energy filled with Iman, and faith, to overcome the obstacles facing us.

The meanings lying in the letters of the Quran enlighten our minds and show the answers to our existence secret. The thirty chapters of the Quran carry the meaning of everything found in the whole universe.

Muslims should learn more about the Quran and believe in its ability to correct the course of their lives.

We should be eager to study it in every possible way and online lessons have made it possible to many people.

The companions of the messenger used to meditate and apply what they learn step by step, So the Quran changed them.

Bein Quran hand-picks only the best tutors who graduated from Al AZHAR University to guide our students through their learning trips with us. Therefore we select each Quran teacher and Arabic teacher carefully. In addition, all of them are super qualified. Moreover, they are very honest tutors. So let us introduce them to you and learn more about our Learn Quran courses or Arabic Language Courses

Bien Quran is a leading online Quran academy, take the step today and join our Quran and Tajweed classes online. we made it easy for you.

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Beside the well known and among Muslims preferred meanings already explained here «The recitation» or «the continuous recitation» there are others one should know:

Of course if we assume that قرآن comes from the verb «قرأ» then it would be a superlative and would mean: intensely read/recited (as reading is also understood in the case of Quran as reciting) -as you may find in the nice comment of @Shoaib (user549)-!

The word قرآن Quran is derived from «قرأ»،»يقرأ»،»قراءة»،و»قرآنا» with the origin «القَرء» which means the merged or joint (or even collected). The Quran has been named so because its joint the Verses and Suwar with each other. (See for example in lessan al-‘Arab)

Some (al-Farra’) said قرآن is derived from القرائن the associates or mates, because one Verse in it is similar to an other and one confirms an other!

Imam a-Shafi’i said

القرآن اسم وليس بمهموز ولم يؤخذ من قرأت، ولكنه اسم لكتاب الله

The Quran is a noun without a hamza and he is not derived from قرأت (i read)
but it’s the name of the book of Allah

---

One should know that Imam a-Shafi’i grow up in Mekka and the Qira’a of Mekka (the Qira’a of ibn Kathir, whom a-Shafi might have been a direct (narrator) student of) always pronounces the word قرآن without hamza «ء» in the middle «قران».
Also note that the Arabs of the tribe Quraish where rather rarly emphasizing an alif with a hamzah as it is the case for the tribe of Hudail. Therefore the Kufi qira’at -like Hafs ‘an ‘Asim- which have been influenced a lot by ibn Masu’d include a lot more hamzah than any others.

---

Orientalists tend to say that the word is derived from the Syriac word قريانا Quryana which means read (or study) the holy book.

Because of the relation between Hebrew and Arabic (Same Aramaic origin, which is even earlier than the Syriac!) one may also consider The ancient name of Torah = Mikra,מקרא, مقرا, as the Masdar/Origin مقرا is directly formed by adding the prefix م to قرأ. This is the standard pattern for forming nouns from verbs in Arabic. Makra means «that which is read,» which is the same as Quraan and Mikra (Torah). One can therefore conclude that Quraan is the name of the previous books as well as the final book of God (See comment of @Shoaib).

And Allah knows best

The Qur’an pronounced: /kɒˈrɑː/}; Arabic: القرآن, literally “the recitation”) is the religious text of Islam,^[1] also sometimes transliterated as Quran, Kuran, Koran, Qur’ān, Coran, or al-Qur’ān. It is widely regarded as the finest piece of literature in the Arabic language.^[2][3][4] Muslims hold that the Qur’an is the verbal divine guidance and moral direction for mankind. Muslims also consider the original Arabic verbal text to be the final revelation of God.^[5][6][7][8]

Muslims believe that the Qur’an was repeatedly revealed from Allah to Muhammad verbally through the angel Jibrīl (Gabriel) over a period of approximately twenty-three years, beginning in 610 CE, when he was forty, and concluding in 632 CE, the year of his death.^[5][9][10] Followers of Islam further believe that the Qur’an was memorized, recited and written down by Muhammad’s companions after every revelation dictated by Muhammad. Most of Muhammad’s tens of thousands of companions, called Sahabas, learned the Qur’an by heart, repeatedly recited in front of Muhammad for his approval or the approval of other Sahabas. Muslim tradition agrees that although the Qur’an was authentically memorized completely by tens of thousands verbally, the Qur’an was still established textually into a single book form shortly after Muhammad’s death by order of the first Caliph Abu Bakr suggested by his future successor Umar. Hafsa, Muhammad’s widow and Umar’s daughter, was entrusted with that Quran text after the second Caliph Umar died. When Uthman, the third Caliph, started noticing slight differences in the Arabic dialect; he requested Hafsa to allow him to use the Qur’an text in her possession to be set as the standard dialect, the Quraish dialect aka Fus’ha (Modern Standard Arabic). Before returning that Qur’an text to Hafsa; Uthman immediately made several thousands of copies of Abu Bakar’s Qur’anic compilation and ordered all other texts to be burned. This process of formalization of the orally transmitted text to Abu Bakar’s Qur’anic text is known as the «Uthmanic recension».^[11] The present form of the Qur’an text is accepted by most scholars as the original version compiled by Abu Bakr.^[11][12]

Muslims regard the Qur’an as the main miracle of Muhammad, as proof of his prophethood,^[13] and as the culmination of a series of divine messages. These started, according to Islamic belief, with the messages revealed to Adam, regarded in Islam as the first prophet, and continued with the Suhuf Ibrahim (Scrolls of Abraham),^[14] the Tawrat (Torah or Pentateuch) of Moses,^[15][16] the Zabur (Tehillim or Book of Psalms) of David,^[17][18] and the Injil (Gospel) of Jesus.^[19][20][21] The Qur’an assumes familiarity with major narratives recounted in Jewish and Christian scriptures, summarizing some, dwelling at length on others, and, in some cases, presenting alternative accounts and interpretations of events.^[22][23][24] The Qur’an describes itself as a book of guidance, sometimes offering detailed accounts of specific historical events, and often emphasizing the moral significance of an event over its narrative sequence.^[25][26]

Etymology and meaning

The word qur`ān appears about 70 times in the Qur’an itself, assuming various meanings. It is a verbal noun (maṣdar) of the Arabic verb qara`a (Arabic: قرأ), meaning “he read” or “he recited.” The Syriac equivalent is qeryānā, which refers to “scripture reading” or “lesson”. While most 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.<sup>[27]</sup> In any case, it had become an Arabic term by Muhammad’s lifetime.<sup>[5]</sup> An important meaning of the word is the “act of reciting”, as reflected in an early Qur’anic passage: “It is for Us to collect it and to recite it (qur`ānahu)”.^[28]

In other verses, the word refers to “an individual passage recited [by Muhammad]”. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the “revelation” (wahy), that which has been “sent down” (tanzīl) at intervals.^[29][30] 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».^[31] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and New Testament.^[32]

The term also has closely related synonyms that are employed throughout the Qur’an. 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. Other related words are: dhikr, meaning «remembrance,» used to refer to the Qur’an in the sense of a reminder and warning; and hikma, meaning “wisdom”, sometimes referring to the revelation or part of it.^[27][33]

The Qur’an has many other names. Among those found in the text itself are al-furqan (“discernment” or “criterion”), al-huda (“»the guide”), dhikrallah (“the remembrance of God”), hikmah|al-hikmah (“the wisdom”), and kalamallah (“the word of God”). 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 Qur’anic manuscripts but is also used in the Qur’an to identify earlier revealed books.^[5]

History

Prophetic era

Islamic tradition relates that during one of Muhammad’s isolated retreats to the mountains, he received his first revelation in the Cave of Hira. Thereafter, he received revelations over a period of twenty-three years. According to hadith and Muslim history, after Muhammad emigrated to Medina and formed an independent Muslim community, he ordered a considerable number of the companions (sahaba) to recite the Qur’an and to learn and teach the laws, which were revealed daily. Companions who engaged in the recitation of the Qur’an were called qurra’. Since most sahaba were unable to read or write, they were ordered to learn from the prisoners-of-war the simple writing of the time. Thus a group of sahaba gradually became literate. As it was initially spoken, the Qur’an was recorded on tablets, bones and the wide, flat ends of date palm fronds. Most chapters 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 Qur’an as a call to Islam, the making of prayer and the manner of recitation. However, the Qur’an did not exist in book form at the time of Muhammad’s death in 632.^[34][35]

Welch, a scholar of Islamic studies, 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. Muhammad’s critics, however, 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. Additionally, Welch states that it remains uncertain whether these experiences occurred before or after Muhammad began to see himself as a prophet.^[36]

The Qur’an states that Muhammad was ummi,^[37] interpreted as illiterate in Muslim tradition. According to Watt, the meaning of the Qur’anic term ummi is unscriptured rather than illiterate.

Compiling the Mus’haf

According to Shias, Sufis and scarce Sunni scholars, Ali compiled a complete version of the Qur’an mus’haf ^[5] immediately after Muhammad’s death. The order of this mus’haf differed from that gathered later during Uthman’s era. Despite this, Ali made no objection or resistance against standardized mus’haf, but kept his own book.^[34][38]
After seventy reciters were killed in the Battle of Yamama, the caliph Abu Bakr decided to collect the different chapters and verses into one volume. Thus, a group of reciters, including Zayd ibn Thabit, collected the chapters and verses and produced several hand-written copies of the complete book^[34]

In about 650, as Islam expanded beyond the Arabian peninsula into Persia, the Levant and North Africa, the third caliph Uthman ibn Affan ordered the preparation of an official, standardized version, to preserve the sanctity of the text (and perhaps to keep the Rashidun Empire united). Five reciters from amongst the companions produced a unique text from the first volume, which had been prepared on the orders of Abu Bakr and was kept with Hafsa bint Umar. 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 destroyed by burning or boiling. This remains the authoritative text of the Qur’an to this day.^[34][39][40]

The Qur’an in its present form is generally considered by academic scholars to record the words spoken by Muhammad because the search for variants in Western academia has not yielded any differences of great significance and because, historically, controversy over the content of the Qur’an has never become a main point.^[41]

Significance in Islam

Muslims believe the Qur’an to be the book of divine guidance and direction for humanity and consider the text in its original Arabic to be the literal word of God,^[42] revealed to Muhammad through the angel Gabriel over a period of twenty-three years^[9][10] and view the Qur’an as God’s final revelation to humanity.^[8][9]

Wahy in Islamic and Qur’anic concept means the act of God addressing an individual, conveying a message for a greater number of recipients. The process by which the divine message comes to the heart of a messenger of God is tanzil (to send down) or nuzul (to come down). As the Qur’an says, «With the truth we (God) have sent it down and with the truth it has come down.» It designates positive religion, the letter of the revelation dictated by the angel to the prophet. It means to cause this revelation to descend from the higher world. According to hadith, the verses were sent down in special circumstances known as asbab al-nuzul. However, in this view God himself is never the subject of coming down.^[43]

The Qur’an frequently asserts in its text that it is divinely ordained, an assertion that Muslims believe. The Qur’an — often referring to its own textual nature and reflecting constantly on its divine origin — is the most meta-textual, self-referential religious text. The Qur’an refers to a written pre-text that records God’s speech even before it was sent down.^[44][45]

The issue of whether the Qur’an is eternal or created was one of the crucial controversies among early Muslim theologians. Mu’tazilis believe it is created while the most widespread varieties of Muslim theologians consider the Qur’an to be eternal and uncreated. Sufi philosophers view the question as artificial or wrongly framed.^[46]

Muslims maintain the present wording of the Qur’anic text corresponds exactly to that revealed to Muhammad himself: as the words of God, said to be delivered to Muhammad through the angel Gabriel. Muslims consider the Qur’an to be a guide, a sign of the prophethood of Muhammad and the truth of the religion. They argue it is not possible for a human to produce a book like the Qur’an, as the Qur’an itself maintains.

Therefore, an Islamic philosopher introduces a prophetology to explain how the divine word passes into human expression. This leads to a kind of esoteric hermeneutics that seeks to comprehend the position of the prophet by mediating on the modality of his relationship not with his own time, but with the eternal source his message emanates from. This view contrasts with historical critique of western scholars who attempt to understand the prophet through his circumstances, education and type of genius.^[47]

Uniqueness

Muslims believe that the Qur’an is different from all other books in ways that are impossible for any other book to be, such that similar texts cannot be written by humans. These include both mundane and miraculous claims. The Qur’an itself challenges any who disagree with its divine origin to produce a text of a miraculous nature.^[48]

Scholars of Islam believe that its poetic form is unique and of a fashion that cannot be written by humans. They also claim it contains accurate prophecy and that no other book does.^{[49][50][51][52][53]}

Text

The text of the Qur’an consists of 114 chapters of varying lengths, each known as a sura. Chapters are classed as Meccan or Medinan, depending on when (before or after Hijra) the verses were revealed. Chapter titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura. Muslims believe that Muhammad, on God’s command, gave the chapters their names.^[5] Generally, longer chapters appear earlier in the Qur’an, while the shorter ones appear later. The chapter arrangement is thus not connected to the sequence of revelation. Each sura except the ninth starts with the Basmala,^[54] an Arabic phrase meaning (“In the name of God, Most Gracious, Most Merciful”). There are, however, still 114 occurrences of the basmala in the Qur’an, due to its presence in verse 27:30 as the opening of Solomon’s letter to the Queen of Sheba.^[55]

Each sura is formed from several ayat (verses), which originally means a sign or portent sent by God. The number of verses differ from chapter to chapter. An individual verse may be just a few letters or several lines. The verses are unlike the highly refined poetry of the pre-Islamic Arabs in their content and distinctive rhymes and rhythms, being more akin to the prophetic utterances marked by inspired discontinuities found in the sacred scriptures of Judaism and Christianity. The actual number of ayat has been a controversial issue among Muslim scholars since Islam’s inception, some recognizing 6,000, some 6,204, some 6,219, and some 6,236, although the words in all cases are the same. The most popular edition of the Qur’an, which is based on the Kufa school tradition, contains 6,236 ayat.^[5]

There is a crosscutting division into 30 parts of roughly equal division, ajza, each containing two units called ahzab, each of which is divided into four parts (rub ‘al-ahzab). The Qur’an is also divided into seven approximately equal parts, manazil, for it to be recited in a week.^[5]

The Qur’anic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net.^[5] The textual arrangement is sometimes considered to have lack of continuity, absence of any chronological or thematic order, and presence of repetition.^[56][57]

Fourteen different Arabic letters form 14 different sets of “Qur’anic Initials” (the «Muqatta’at», such as A.L.M. of 2:1) and prefix 29 suras in the Qur’an. The meaning and interpretation of these initials is considered unknown to most Muslims. In 1974, Egyptian biochemist Rashad Khalifa claimed to have discovered a mathematical code based on the number 19,^[58] which is mentioned in Sura 74:30^[59] of the Qur’an.

Content

The Qur’anic verses contain general exhortations regarding right and wrong and the nature of revelation. Historical events are related to outline general moral lessons.

Literary structure

The Qur’an’s message is conveyed with various literary structures and devices. In the original Arabic, the chapters and verses employ phonetic and thematic structures that assist the audience’s efforts to recall the message of the text. There is consensus among Arab scholars to use the Qur’an as a standard by which other Arabic literature should be measured. Muslims assert (according to the Qur’an itself) that the Qur’anic content and style is inimitable.^[60]

Richard Gottheil and Siegmund Fränkel in the Jewish Encyclopedia write that the oldest portions of the Qur’an reflect significant excitement in their language, through short and abrupt sentences and sudden transitions. The Qur’an nonetheless carefully maintains the rhymed form, like the oracles. Some later portions also preserve this form but also in a style where the movement is calm and the style expository.^[61]

Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown’s observation that the seeming «disorganization» of Qur’anic 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.»^[62][63] Sells also addresses the much-discussed «repetitiveness» of the Qur’an, seeing this, too, as a literary device.

Interpretation and meanings

Tafsir

The Qur’an has sparked a huge body of commentary and explication (tafsir), aimed at explaining the «meanings of the Qur’anic verses, clarifying their import and finding out their significance.»^[64]

Tafsir is one of the earliest academic activities of Muslims. According to the Qur’an, Muhammad was the first person who described the meanings of verses for early Muslims.^[65] Other early exegetes included a few companions of Muhammad, like Ali ibn Abi Talib, Abdullah ibn Abbas, Abdullah ibn Umar and Ubayy ibn Kab. 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.^[66]

Because the Qur’an is spoken in classical Arabic, many of the later converts to Islam (mostly non-Arabs) did not always understand the Qur’anic Arabic, they did not catch allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Qur’an. Commentators erudite in Arabic explained the allusions, and perhaps most importantly, explained which Qur’anic 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 (mansukh).^[67][68][69]

Ta’wil

See also: Qur’anic hermeneutics and Exegesis

Ja’far Kashfi defines ta’wil as ‘to lead back or to bring something back to its origin or archetype’. It is a science whose pivot is a spiritual direction and a divine inspiration, while the tafsir is the literal exegesis of the letter; its pivot is the canonical Islamic sciences.^[70] Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta’wil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil), as opposed to ta’wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta’wil, which originally meant «to return» or «the returning place». In Tabatabaei’s view, what has been rightly called ta’wil, or hermeneutic interpretation of the Qur’an, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Qur’an issue forth. Interpretation is not the meaning of the verse; rather it transpires through that meaning – a special sort of transpiration. There is a spiritual reality, which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and there is an actual significance a Qur’anic story refers to.^[71][72]

However Shia and Sufism (on the one hand) and Sunni (on the other) have completely different positions on the legitimacy of ta’wil. A verse in the Qur’an^[73] addresses this issue, but Shia and Sunni disagree on how it should be read. According to Shia, those who are firmly rooted in knowledge like the Prophet and the imams know the secrets of the Qur’an, while Sunnis believe that only God knows. According to Tabatabaei, the statement «none knows its interpretation except Allah» remains valid, without any opposing or qualifying clause. Therefore, so far as this verse is concerned, the knowledge of the Qur’an’s interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Qur’an to a certain extent.^[72]

The most ancient spiritual commentary on the Qur’an consists of the teachings the Shia Imams propounded in conversations with their disciples.
It was the principles of their spiritual hermeneutics that were subsequently brought together by the Sufis. These texts are narrated by Imam Ali and Ja’far al-Sadiq, Shia and Sunni Sufis.^[74]

As Corbin narrates from Shia sources, Ali himself gives this testimony:

Not a single verse of the Qur’an descended upon (was revealed to) the Messenger of God, which he did not proceed to dictate to me and make me recite. I would write it with my own hand, and he would instruct me as to its tafsir (the literal explanation) and the ta’wil (the spiritual exegesis), the nasikh (the verse that abrogates) and the mansukh (the abrogated verse), the muhkam (without ambiguity) and the mutashabih (ambiguous), the particular and the general…^[75]

According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta’wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can’t be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger, and sorrow, which are apparently attributed to God. Unacceptable ta’wil is where one «transfers» the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta’wil has gained considerable acceptance, it is incorrect and cannot be applied to the Qur’anic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.^[72][76]

Therefore, Sufi spiritual interpretations are usually accepted by Islamic scholars as authentic, as long as certain conditions are met.^[77] In Sufi history, these interpretations were sometimes considered religious innovations (bid’ah), as Salafis believe today. However, ta’wil is extremely controversial even amongst Shia. For example, when Ayatollah Ruhallah Khomeini, the leader of Islamic revolutio], gave some lectures about Sura al-Fatiha in December 1979 and January 1980, protests forced him to suspend them before he could continue beyond the first two verses of the surah.^[78]

Levels of meaning

Unlike the Salafis and Zahiri, Shias and Sufis as well as some Muslim philosophers believe the meaning of the Qur’an is not restricted to the literal aspect.^[79] For them, it is an essential idea that the Qur’an also has inward aspects. Henry Corbin narrates a hadith that goes back to Muhammad:

«The Qur’an possesses
an external appearance and a hidden depth, an exoteric meaning and
an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth).»^[79]

According to this view, it has also become evident that the inner meaning of the Qur’an does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body.^[80] Corbin considers the Qur’an to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.^[81]

Commentaries dealing with the zahir (outward aspects) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin are called ta’wil (“interpretation” or “explanation”), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Qur’an is known only to God.^[5] In contrast, Qur’anic literalism, followed by Salafis and Zahiris, is the belief that the Qur’an should only be taken at its apparent meaning.

Translations

Translation of the Qur’an has always been a problematic and difficult issue. Many argue that the Qur’anic text cannot be reproduced in another language or form.^[82] Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.^[83]

The first complete translation of the Qur’an was completed in 884 CE in Alwar (Sindh, India now Pakistan) by the orders of Abdullah bin Umar bin Abdul Aziz on the request of the Hindu Raja Mehruk.^[84]

Nevertheless, the Qur’an has been translated into most African, Asian and European languages.^[83] The first translator of the Qur’an was Salman the Persian, who translated Fatiha into Persian during the 7th century.^[85] The first complete translation of Qur’an was into Persian during the reign of the Samanids in the 9th century. Islamic tradition holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Qur’an.^[83] In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer.

In 1936, translations in 102 languages were known.^[83] In 2010, the Hürriyet Daily News and Economic Review reported that the Qur’an was presented in 112 languages at the 18th International Quran Exhibition in Tehran.^[86]

Robert of Ketton’s translation of the Qur’an, Lex Mahumet pseudoprophete, was the first into a Western language (Latin) for Peter the Venerable in 1143.^[87]
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 Qur’an 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.

The English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; for example, two widely read translators, A. Yusuf Ali and M. Marmaduke Pickthall, use the plural and singular «ye» and «thou» instead of the more common «you».^[88]

Literary usage

In addition to and largely independent of the division into suras, there are various ways of dividing the Qur’an into parts of approximately equal length for convenience in reading, recitation and memorization. The thirty ajza can be used to read through the entire Qur’an in a week or a month. Some of these parts are known by names and these names are the first few words by which the juz’ starts. A juz’ is sometimes further divided into two ahzab, and each hizb subdivided into four rub ‘al-ahzab. A different structure is provided by the ruku’at, semantical units resembling paragraphs and comprising roughly ten ayat each. Some also divide the Qur’an into seven manazil to facilitate complete recitation in a week.

Recitation

“	…and recite the Qur’an in slow, measured rhythmic tones.	”
—Qur’an 73:4 (Yusuf Ali)

One meaning of Qur’an is «recitation», the Qur’an itself outlining the general method of how it is to be recited: slowly and in rhythmic tones. Tajwid is the term for techniques of recitation, and assessed in terms of how accessible the recitation is to those intent on concentrating on the words.^[89]

To perform salat (prayer), a mandatory obligation in Islam, a Muslim is required to learn at least some sura of the Qur’an (typically starting with the first one, al-Fatiha, known as the «seven oft-repeated verses,» and then moving on to the shorter ones at the end). Until one has learned al-Fatiha, a Muslim can only say phrases like «praise be to God» during the salat.

A person whose recital repertoire encompasses the whole Qur’an is called a qari’, whereas a memoriser of the Qur’an is called a hafiz (fem. Hafaz) (which translate as «reciter» or «protector,» respectively). Muhammad is regarded as the first qari’ since he was the first to recite it. Recitation (tilawa تلاوة) of the Qur’an is a fine art in the Muslim world.

Schools of recitation

There are several schools of Qur’anic recitation, all of which teach possible pronunciations of the Uthmanic rasm: Seven reliable, three permissible and (at least) four uncanonical – in 8 sub-traditions each – making for 80 recitation variants altogether.^[90] A canonical recitation must satisfy three conditions:

1. It must match the rasm, letter for letter.
   # It must conform with the syntactic rules of the Arabic language.
   # It must have a continuous isnad to Muhammad through tawatur, meaning that it has to be related by a large group of people to another down the isnad chain.

These recitations differ in the vocalization (tashki]) of a few words, which in turn gives a complementary meaning to the word in question according to the rules of Arabic grammar. For example, the vocalization of a verb can change its active and passive voice. It can also change its stem formation, implying intensity for example. Vowels may be elongated or shortened, and glottal stops (hamzas) may be added or dropped, according to the respective rules of the particular recitation. For example, the name of archangel Gabriel is pronounced differently in different recitations: Jibrīl, Jabrīl, Jibra’īl, and Jibra’il.

The more widely used narrations are those of Hafss (حفص عن عاصم), Warsh (ورش عن نافع), Qaloon (قالون عن نافع) and Al-Duri according to Abu `Amr (الدوري عن أبي عمرو). Muslims firmly believe that all canonical recitations were recited by Muhammad himself, citing the respective isnad chain of narration, and accept them as valid for worshipping and as a reference for rules of Sharia. The uncanonical recitations are called «explanatory» for their role in giving a different perspective for a given verse or ayah. Today several dozen persons hold the title «Memorizer of the Ten Recitations.»

The presence of these different recitations is attributed to many hadith. Malik Ibn Anas has reported:^[91]
:Abd al-Rahman Ibn Abd al-Qari narrated: «Umar Ibn Khattab said before me: I heard Hisham Ibn Hakim Ibn Hizam reading Surah Furqa] in a different way from the one I used to read it, and the Prophet (sws) himself had read out this surah to me. Consequently, as soon as I heard him, I wanted to get hold of him. However, I gave him respite until he had finished the prayer. Then I got hold of his cloak and dragged him to the Prophet (sws). I said to him: «I have heard this person [Hisham Ibn Hakim Ibn Hizam] reading Surah Furqan in a different way from the one you had read it out to me.» The Prophet (sws) said: «Leave him alone [O ‘Umar].» Then he said to Hisham: «Read [it].» [Umar said:] «He read it out in the same way as he had done before me.» [At this,] the Prophet (sws) said: «It was revealed thus.» Then the Prophet (sws) asked me to read it out. So I read it out. [At this], he said: «It was revealed thus; this Qur’an has been revealed in Seven Ahruf. You can read it in any of them you find easy from among them.

Suyuti, a famous 15th century Islamic theologian, writes after interpreting above hadith in 40 different ways:^[92]
:»And to me the best opinion in this regard is that of the people who say that this hadith is from among matters of mutashabihat, the meaning of which cannot be understood.»

Many reports contradict the presence of variant readings:^[93]
*Abu Abd al-Rahman al-Sulami reports, «the reading of Abu Bakr, Umar, Uthman and Zayd ibn Thabit and that of all the Muhajirun and the Ansar was the same. They read the Qur’an according to the Qira’at al-‘ammah. This is the same reading the Prophet (sws) read twice to Gabriel in the year of his death. Zayd ibn Thabit was also present in this reading [called] the ‘Ardah-i akhirah. It was this very reading that he taught the Qur’an to people till his death».^[94]
*Ibn Sirin writes, «the reading on which the Qur’an was read out to the prophet in the year of his death is the same according to which people are reading the Qur’an today».^[95]

Javed Ahmad Ghamidi also purports that there is only one recitation of Qur’an, which is called Qira’at of Hafss or in classical scholarship, it is called Qira’at al-‘ammah. The Qur’an has also specified that it was revealed in the language of Muhammad’s tribe: the Quraysh.^{[Qur’an 19:97][Qur’an 44:58]})^[93]

However, the identification of the recitation of Hafss as the Qira’at al-‘ammah is somewhat problematic when that was the recitation of the people of Kufa in Iraq, and there is better reason to identify the recitation of the reciters of Madinah as the dominant recitation. The reciter of Madinah was Nafi’ and Imam Malik remarked «The recitation of Nafi’ is Sunnah.»

AZ [however] says that the people of El-Hijaz and Hudhayl, and the people of Makkah and Al-Madinah, to not pronounce hamzah [at all]: and ‘Isa Ibn-‘Omar says, Tamim pronounce hamzah, and the people of Al-Hijaz, in cases of necessity, [in poetry,] do so.^[96]

Writing and printing

Most Muslims today use printed editions of the Qur’an. There are many editions, large and small, elaborate or plain, expensive or inexpensive. Bilingual forms with the Arabic on one side and a gloss into a more familiar language on the other are very popular.

Qur’ans are produced in many different sizes. Most are of a reasonable book size, but there exist extremely large Qur’ans (usually for display purposes) and very small Qur’ans (sometimes given as gifts).

Before printing was widely adopted in the 19th century, the Qur’an was transmitted in manuscript books made by copyists and calligraphers. Short extracts from the Qur’an were printed in the medieval period from carved wooden blocks, one block per page; a technique already widely used in China. However, there are no records of complete Qur’ans produced in this way, which would have involved a very large investment.^[97] Mass-produced less expensive versions of the Qur’an were produced from the 19th century by lithography, which allowed reproduction of the fine calligraphy of hand-made versions.^[98]

The oldest surviving Qur’an printed with movable type was produced in Venice in 1537/1538. It seems to have been prepared for sale in the Ottoman Empire, where all movable type printing using Arabic characters had been forbidden in 1485. This decree was reversed in 1588, but there remained strong resistance to adopting movable type printing for any subjects, let alone the Qur’an, until the late 19th century. This seems to have been partly from opposition by the large profession of copyists, and for aesthetic reasons, and fear of mistakes in the text.^[99] Catherine the Great of Russia sponsored a printing of the Qur’an in 1787. This was followed by editions from Kazan (1828), Persia (1833) and Istanbul (1877).^[100]

It is extremely difficult to render the full Qur’an, with all the points, in computer code, such as Unicode. The Internet Sacred Text Archive makes computer files of the Qur’an freely available both as images^[101] and in a temporary Unicode version.^[102] Various designers and software firms have attempted to develop computer fonts that can adequately render the Qur’an.^[103]

Since Muslim tradition felt that directly portraying sacred figures and events might lead to idolatry, it was considered wrong to decorate the Qur’an with pictures (as was often done for Christian texts, for example). Muslims instead lavished love and care upon the sacred text itself. Arabic is written in many scripts, some of which are complex and beautiful. Arabic calligraphy is a highly honored art, much like Chinese calligraphy. Muslims also decorated their Qur’ans with abstract figures (arabesques), colored inks, and gold leaf. Pages from some of these antique Qur’ans are displayed throughout this article.

Relationship with other literature

Torah, Hebrew Bible and New Testament

“	It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).[104]	”
—Qur’an 3:3 (Yusuf Ali)

The Qur’an speaks well of the relationship it has with former books (the Torah and the Gospel) and attributes their similarities to their unique origin and saying all of them have been revealed by the one God.^[105]

According to Sahih Bukhari, the Quran was recited among Levantines and Iraqis, and discussed by Christians and Jews before it was standardized.^[106] Its language was similar to the Syriac language. The Qur’an 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 Qur’an as prophets of God (see Prophets of Islam). Muslims believe the common elements or resemblances between the Bible and other Jewish and Christian writings and Islamic dispensations is due to their common divine source, and that the original Christian or Jewish texts were authentic divine revelations given to prophets.

Muslims believe that those texts were neglected, corrupted (tahrif) or altered in time by the Jews and Christians and have been replaced by God’s final and perfect revelation, which is the Qur’an.^[107]

Influence of Christian apocrypha‎

The Diatessaron, Protoevangelium of James, Infancy Gospel of Thomas, Gospel of Pseudo-Matthew and the Arabic Infancy Gospel are all suggested to have been sources that the author/authors drew on when creating the Qur’an.^[108] The Diatessaron, as a gospel harmony, especially may have led to the misconception in the Qur’an that the Christian Gospel is one text.^[109]

Arab writing

After the Qur’an, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form.^[110]

Wadad Kadi, Professor of Near Eastern Languages and Civilizations at the University of Chicago and Mustansir Mir, Professor of Islamic studies at Youngstown State University state that:^[111]

Although Arabic, as a language and a literary tradition, was quite well developed by the time of Muhammad’s prophetic activity, it was only after the emergence of Islam, with its founding scripture in Arabic, that the language reached its utmost capacity of expression, and the literature its highest point of complexity and sophistication. Indeed, it probably is no exaggeration to say that the Qur’an was one of the most conspicuous forces in the making of classical and post-classical Arabic literature.

The main areas in which the Qur’an exerted noticeable influence on Arabic literature are diction and themes; other areas are related to the literary aspects of the Qur’an particularly oaths (q.v.), metaphors, motifs, and symbols. As far as diction is concerned, one could say that Qur’anic words, idioms, and expressions, especially «loaded» and formulaic phrases, appear in practically all genres of literature and in such abundance that it is simply impossible to compile a full record of them. For not only did the Qur’an create an entirely new linguistic corpus to express its message, it also endowed old, pre-Islamic words with new meanings and it is these meanings that took root in the language and subsequently in the literature…

Culture

Most Muslims treat paper copies of the Qur’an with veneration, ritually washing before reading the Qur’an.^[112] Worn out, torn, or errant (for example, pages out of order) Qur’ans are not discarded as wastepaper, but rather are left free to flow in a river, kept somewhere safe, burned, or buried in a remote location. Many Muslims memorize at least some portion of the Qur’an in the original Arabic, usually at least the verses needed to perform the prayers. Those who have memorized the entire Qur’an earn the right to the title of |Hafiz.^[113]

Based on tradition and a literal interpretation of sura 56:77–79: «That this is indeed a Qur’an Most Honourable, In a Book well-guarded, Which none shall touch but those who are clean.», many scholars believe that a Muslim must perform a ritual cleansing with water (wudu) before touching a copy of the Qur’an, or mus’haf although this view is ubiquitous.

Qur’an desecration means mishandling the Qur’an by defiling or dismembering it. Muslims believe they should always treat the book with reverence, and are forbidden, for instance, to pulp, recycle, or simply discard worn-out copies of the text. Respect for the written text of the Qur’an is an important element of religious faith by many Muslims. They believe that intentionally insulting the Qur’an is a form of blasphemy.

The text of the Quran has become readily accessible over the internet, in Arabic as well as numerous translations in other languages. It can be downloaded and searched both word-by-word and with Boolean algebra. Photos of ancient manuscripts and illustrations of Quranic art can be witnessed. However, there are still limits to searching the Arabic text of the Quran.^[114]

See also

• Ayah
• History of the Qur’an
• Persons related to Qur’anic verses
• Qur’an alone
• Qur’an and miracles
• Qur’an and Sunnah
• Qur’an reading
• Qur’anic literalism
• List of religious texts

Notes

References

• Allen, Roger (2000). An Introduction to Arabic literature. Cambridge University Press. ISBN 0521776570.
• Corbin, Henry (1993 (original French 1964)). History of Islamic Philosophy, Translated by Liadain Sherrard, Philip Sherrard. London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0710304161.
• Esposito, John; Yvonne Yazbeck Haddad (2000). Muslims on the Americanization Path?. Oxford University Press. ISBN 0-19-513526-1.
• Esposito, John (2002). What Everyone Needs to Know about Islam. Oxford University Press. ISBN 0-19-515713-3.
• Kugle, Scott Alan (2006). Rebel Between Spirit And Law: Ahmad Zarruq, Sainthood, And Authority in Islam. Indiana University Press. ISBN 0253347114.
• Mahfouz, Tarek (2006). Speak Arabic Instantly. Lulu Press, Inc.. ISBN 1847289002.
• Molloy, Michael (2006). Experiencing the World’s Religions (4th ed.). McGraw-Hill. ISBN 978-0073535647.
• Nasr, Seyyed Hossein (1993a). The Need for a Sacred Science. SUNY Press. ISBN 0791415171.
• Nasr, Seyyed Hossein (1993b). An Introduction to Islamic Cosmological Doctrines: Conceptions of Nature. SUNY Press. ISBN 0791415155.
• Nasr, Seyyed Hossein (2003). Islam: Religion, History, and Civilization. HarperSanFrancisco. ISBN 0060507144.*Nasr, Seyyed Hossein (2007). «Qur’an». Encyclopedia Britannica Online. http://www.britannica.com/eb/article-68890/Quran.
• Peters, Francis E. (2003). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition. Princeton University Press. ISBN 0-691-12373-X.
• Peters, F. E. (1991). «The Quest of the Historical Muhammad». International Journal of Middle East Studies.
• Tabatabae, Sayyid Mohammad Hosayn. Tafsir al-Mizan.
• Tabatabae, Sayyid Mohammad Hosayn (1988). The Qur’an in Islam: Its Impact and Influence on the Life of Muslims. Routledge. ISBN 0710302665.
• Wild, Stefan (1996). The Quʼran as Text. Brill. ISBN 9004093001.

Further reading

Older commentary

• al-Tabari, Muhammad ibn Jarir – Jami’ al-bayān `an ta’wil al-Qur’ān, Cairo 1955–69, transl. J. Cooper (ed.), The Commentary on the Qur’an, Oxford University Press, 1987. ISBN 0-19-920142-0<
• Tafsir Ibn-Kathir, Hafiz Imad al-din Abu al-Fida Ismail ibn Kathir al-Damishqi al-Shafi’i – (died 774 Hijrah (Islamic Calendar))
• Tafsir Al-Qurtubi (Al-Jami’li-Ahkam), Abu Abdullah Muhammad ibn Ahmad Abi Bakr ibn Farah al-Qurtubi – (died 671 Hijrah (Islamic Calendar))

Older scholarship

• Nöldeke, Theodor – Geschichte des Qorâns, Göttingen, 1860.

Recent scholarship

• Al-Azami, M. M. – The History of the Qur’anic Text from Revelation to Compilation, UK Islamic Academy: Leicester 2003.
• Gunter Luling 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 Publishers 2003. (580 Seiten, lieferbar per Seepost). ISBN 81-208-1952-7
• Luxenberg, Christoph (2004) – The Syro-Aramaic Reading Of The Koran: a contribution to the decoding of the language of the Qur’an, Berlin, Verlag Hans Schiler, 1 May 2007 ISBN 3-89930-088-2
• McAuliffe, Jane Dammen – Quranic Christians: An Analysis of Classical and Modern Exegesis, Cambridge University Press, 1991. ISBN 0-521-36470-1
• McAuliffe, Jane Dammen (ed.) – Encyclopaedia of the Qur’an, Brill, 2002–2004.
• Puin, Gerd R. – «Observations on Early Qur’an Manuscripts in Sana’a,» in The Qur’an as Text, ed. Stefan Wild, , E. J. Brill 1996, pp. 107–111 (as reprinted in What the Koran Really Says, ed. Ibn Warraq, Prometheus Books, 2002)
• Rahman, Fazlur – Major Themes in the Qur’an, Bibliotheca Islamica, 1989. ISBN 0-88297-046-1
• Louay M. Safi – Quranic Themes
• Robinson, Neal, Discovering the Qur’an, Georgetown University Press, 2002. ISBN 1-58901-024-8
• Sells, Michael, – Approaching the Qur’an: The Early Revelations, White Cloud Press, Book & CD edition (November 15, 1999). ISBN 1-883991-26-9
• Stowasser, Barbara Freyer – Women in the Qur’an, Traditions, and Interpretation, Oxford University Press; Reprint edition (June 1, 1996), ISBN 0-19-511148-6
• Wansbrough, John – Quranic Studies, Oxford University Press, 1977
• Watt, W. M., and R. Bell, Introduction to the Qur’an, Edinburgh University Press, 2001. ISBN 0-7486-0597-5

Learning Qur’anic Arabic

• Word for Word English Translation — emuslim.com
• Verse by Verse Recitation of the Qur’an — transliteration.org

External links

• Media related to Qur’an on Wikimedia Commons
• Qur’an translations on Wikisource
• Qur’an on Wikiquote
• Online Quran Project includes over 100+ translation in over 20 different languages.
• Tanzil::Holy Quran Project text and translations (in 34 languages, some with multiple translation editions); two classic Arabic interpretations; audio streaming of recitations by multiple classic readers; with synchronized verse auto-highlighting (in Arabic and translation); continuous synchronized audio and text streaming; display options; integrated user interface.

This page uses content from the English Wikipedia. The original article was at Qur’an. The list of authors can be seen in the page history.