The Noble Quran

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see Jamal Malik (6 April 2020). Islam in South Asia: Revised, Enlarged and Updated Second Edition. BRILL. p.580. ISBN 9789004422711. a b Donner, Fred (2006). "The historical context". In McAuliffe, Jane Dammen (ed.). The Cambridge Companion to the Qur'ān. Cambridge University Press. pp.31–33. Dutton, Yasin (2001). "An Early Mushaf According To The Reading Of Ibn ʻAmir". Journal of Qur'anic Studies. 3 (2): 71–89. doi: 10.3366/jqs.2001.3.1.71.

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. at imperial expense, a 'Tatar and Turkish Typography' was established in St. Petersburg; a domestic scholar, Mullah Osman Ismail, was responsible for the manufacture of the types. One of the first products of this printing house was the Qur'ān. Through the doctor and writer, Johann Georg v. Zimmermann (d. 1795), who was befriended by Catherine II, a copy of the publication arrived in the Göttingen University library. Its director, the philologist Christian Gottlob Heyne (d. 1812), presented the work immediately in the Göttingische Anzeigen von gelehrten Sachen (28 July 1788); therein he pointed especially to the beauty of the Arabic types. To the Arabic text marginal glosses have been added that consist predominantly of reading variants. The imprint was reproduced unchanged in 1790 and 1793 in St. Petersburg (cf. Schnurrer, Bibliotheca arabica, no. 384); later, after the transfer of the printing house to Kazan, editions appeared in different formats and with varying presentation [175] Siljander, Mark D.; Mann, John David (2008). A Deadly Misunderstanding: a Congressman's Quest to Bridge the Muslim-Christian Divide. New York: Harper One. ISBN 978-0-06-143828-8.The Quran is believed by Muslims to be not simply divinely inspired, but the literal words of God, and provides a complete code of conduct that offers guidance in every walk of their life. [22] In Muslim theology, the Quran is considered to be either " created" or "uncreated". [23] According to tradition, several of Muhammad's companions served as scribes, recording the revelations. [24] Shortly after the prophet's death, the Quran was compiled by the companions, who had written down or memorized parts of it. [25] 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. [24]

Few have failed to be convinced that … the Quran is … the words of Muhammad, perhaps even dictated by him after their recitation." [56] a b c d e f g Richard Bell (Revised and Enlarged by W. Montgomery Watt) (1970). Bell's introduction to the Qur'an. Univ. Press. pp.31–51. ISBN 978-0-85224-171-4. 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." [119] A different structure is provided by semantic units resembling paragraphs and comprising roughly ten āyāt each. Such a section is called a rukū`. 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. [137] In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer. [ citation needed]Puin, Gerd R. (1996). "Observations on Early Quran Manuscripts in Sana'a". In Wild, Stefan (ed.). The Qurʾan as Text. Leiden: E.J. Brill. pp.107–11. Miller, Duane Alexander (June 2009). "Reappropriation: An Accommodationist Hermeneutic of Islamic Christianity". St Francis Magazine. 5 (3): 30–33 . Retrieved 17 December 2014.