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. [115] :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. [115] :75

The Hilali–Khan translation has also been criticised by Western academics; Robert Crane, [12] Mark Durie, [8] and Khaled Abou El Fadl, [13] Khaleel Mohammed, [5] and Sheila Musaji [14] have taken the translation to task for supposed Muslim supremacism and bigotry. This preservation of the Quran is considered one of the miracles of the Quran among the Islamic faithful. [x] Quran − in Mashhad, Iran − said to be written by Ali Hekmat Nasser, Shady (2012). The Transmission of the Variant Readings of the Quran: The Problem of Tawatur and the Emergence of Shawdhdh. Brill Academic Pub. ISBN 978-90-04-24081-0. Izutsu, Toshihiko (6 June 2007) [2002]. Ethico-religious concepts in the Qur'an (Repr.ed.). McGill-Queen's University Press. p.184. ISBN 978-0-7735-2427-9.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). [90] :7 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. [xviii] 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. [182] [183]

Exception Details: System.Web.HttpException: The current identity (IIS APPPOOL\DefaultAppPool) does not have write access to 'C:\Windows\Microsoft.NET\Framework64\v4.0.30319\Temporary ASP.NET Files'. The Quran is often vivid in its depiction of what will happen at the end time. Watt describes the Quranic view of End Time: [40] Melchert, Christopher (2008). "The Relation of the Ten Readings to One Another". Journal of Quranic Studies. 10 (2): 73–87. doi: 10.3366/e1465359109000424. The English pronunciation varies: / k ə ˈ r ɑː n/, /- ˈ r æ n/, / k ɔː-/, / k oʊ-/; [1] especially with the spelling quran / k ʊr ˈ ɑː n/, /- ˈ r æ n/; [2] especially in British English / k ɒ r ˈ ɑː n/. [3] [4] Jaffer, Abbas; Jaffer, Masuma (2009). Quranic Sciences. ICAS press. pp.11–15. ISBN 978-1-904063-30-8.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. [136] 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. [135] The Quran describes Muhammad as " ummi", [47] 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. [40] [48] 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."). [87] Muslims consider the Quran to be a guide, a sign of the prophethood of Muhammad and the truth of the religion. a b c d e f Mohammed, Khaleel (2005). "Assessing English Translations of the Qur'an". Middle East Quarterly.

Quran". Oxford English Dictionary (Onlineed.). Oxford University Press. (Subscription or participating institution membership required.) 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-qur'ān is recited, listen to it and keep silent." [34] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel. [35] Dr. Ahmed Farouk Musa, an academician at Monash University, considered the Hilali–Khan translation as being a major cause of extremism and a work of propaganda distributed by Saudi religious authorities with money from its oil-rich government. [6] Similarly, Imad-ad-Dean Ahmad, head of Bethesda's Minaret of Freedom Institute, has claimed that the translation is a Wahhabi rendering of the Quran and is not accepted by Muslims in the US. [10] a b c Tabatabai, Allamah. "Al-Mizan Discourses". Tafsir Al-Mizan . Archived from the original on 8 December 2008 . Retrieved 16 February 2021.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. [117] [118]

Donner, Fred M. (2014). "Review: Textual Criticism and Qurʾān Manuscripts, by Keith E. Small". Journal of Near Eastern Studies. 73 (1): 166–169. doi: 10.1086/674909. Various Hilali–Khan versions of the Quran contain parenthetical insertions, [1] tafsir/commentaries and appendices. [2] [3] The Hilali–Khan translation has been criticized for inserting the interpretations of the Wahhabi school directly into the English rendition of the Quran. Many readers will not realise this content does not form part of the original Quran wording. The translation has been accused of inculcating Muslims and potential Muslims with militant interpretations of Islam through parenthetical comments and additions as teachings of the Quran itself. [9] Criticism [ edit ] C.E. Bosworth. Encyclopedia of Islam 2nd ed, Brill. "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid", Vol. 10, p. 14. We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)" (15:9)

According to Christoph Luxenberg (in The Syro-Aramaic Reading of the Koran) the Quran's language was similar to the Syriac language. [194] 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. [195] 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. [196] Arab writing Alcorani textus universus ex correctioribus Arabum exemplaribus summa fide, atque pulcherrimis characteribus descriptus, vol. 2, p. i". Columbia University Libraries Online Exhibitions . Retrieved 3 April 2017. 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, any written work containing divine teachings) [49] 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. [50] (According to historian Michael Cook, early Muslim narratives about the collection and compilation of the Quran sometimes contradict themselves. "Most ... make Uthman little more than an editor, but there are some in which he appears very much a collector, appealing to people to bring him any bit of the Quran they happen to possess." Some accounts also "suggest that in fact the material" Abu Bakr worked with "had already been assembled", which since he was the first Caliph, would mean they were collected when Muhammad was still alive.) [51] The Director of King Fahd International Centre for Translation, King Saud University, Riyad, Dr. A. Al-Muhandis, expressed his dissatisfaction with the translation's style and language, being too poor and simplistic. [11]