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    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 time.

    In , fragments of a very early Quran , dating back to years ago, were discovered in the library of the University of Birmingham , England.

    The manuscript is written in Hijazi script , an early form of written Arabic. Muslims believe the Quran to be the book of divine guidance revealed from God to Muhammad through the angel Gabriel over a period of 23 years and view the Quran as God's final revelation to humanity.

    Revelation in Islamic and Quranic contexts means the act of God addressing an individual, conveying a message for a greater number of recipients.

    As the Quran says, "With the truth we God have sent it down and with the truth it has come down. 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.

    The issue of whether the Quran is eternal or created became a theological debate Quran's createdness in the ninth century. Mu'tazilas , an Islamic school of theology based on reason and rational thought, held that the Quran was created while the most widespread varieties of Muslim theologians considered the Quran to be co-eternal with God and therefore uncreated.

    Sufi philosophers view the question as artificial or wrongly framed. Muslims believe that the present wording of the Quran corresponds to that revealed to Muhammad, and according to their interpretation of Quran 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: From the ninth century, numerous works appeared which studied the Quran and examined its style and content.

    Medieval Muslim scholars including al-Jurjani d. 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.

    The first sura of the Quran is repeated in daily prayers and in other occasions. This sura, which consists of seven verses, is the most often recited sura of the Quran: Praised be God, Lord of the Universe, the Beneficent, the Merciful and Master of the Day of Judgment, You alone We do worship and from You alone we do seek assistance, guide us to the right path, the path of those to whom You have granted blessings, those who are neither subject to Your anger nor have gone astray.

    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 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.

    The Quran also inspired Islamic arts and specifically the so-called Quranic arts of calligraphy and illumination. Islamic verses appear in many other media, on buildings and on objects of all sizes, such as mosque lamps , metal work, pottery and single pages of calligraphy for muraqqas or albums.

    Calligraphy , 18th century. Quranic inscriptions, Bara Gumbad mosque , Delhi, India. Typical mosque lamp , of enamelled glass , with the Ayat an-Nur or "Verse of Light" The leaves from this Quran written in gold and contoured with brown ink have a horizontal format.

    This is admirably suited to classical Kufic calligraphy , which became common under the early Abbasid caliphs.

    Manuscript of the Quran at the Brooklyn Museum. The Quran consists of chapters of varying lengths, each known as a sura.

    Suras 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 sura classified as Medinan may contain Meccan verses in it and vice versa. Sura titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura.

    Suras are arranged roughly in order of decreasing size. The sura arrangement is thus not connected to the sequence of revelation.

    There are, however, still occurrences of the Bismillah in the Quran, due to its presence in Quran Each sura consists of several verses, known as ayat , which originally means a "sign" or "evidence" sent by God.

    The number of verses differs from sura to sura. An individual verse may be just a few letters or several lines. The total number of verses in the Quran is 6,; however, the number varies if the bismillahs are counted separately.

    In addition to and independent of the division into suras, there are various ways of dividing the Quran into parts of approximately equal length for convenience in reading.

    A different structure is provided by semantical units resembling paragraphs and comprising roughly ten ayat each. 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 one estimate the Quran consists of 77, words, 18, unique words, 12, stems , 3, lemmas and 1, roots.

    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. The central theme of the Quran is monotheism.

    God is depicted as living, eternal, omniscient and omnipotent see, e. 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. 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: You cannot see any fault in God's creation; then look again: Can you see any flaw?

    The doctrine of the last day and eschatology the final fate of the universe may be reckoned as the second great doctrine of the Quran.

    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: Be respectful to your Lord.

    The earthquake of the Hour is a mighty thing. The Quran is often vivid in its depiction of what will happen at the end time.

    Watt describes the Quranic view of End Time: The Quran does not assert a natural immortality of the human soul , since man's existence is dependent on the will of God: 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.

    Angels acting as God's messengers deliver the divine revelation to them. This comes out in Quran 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.

    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".

    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. Charity, according to the Quran, is a means of self-purification.

    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.

    Bring your proof if you are truthful 2: Lastly, both assertions and rejections require a proof, according to verse 4: It's generally accepted [ by whom?

    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.

    The physicist Abdus Salam , in his Nobel Prize banquet address, quoted a well known verse from the Quran Salam also held the opinion that the Quran and the Islamic spirit of study and rational reflection was the source of extraordinary civilizational development.

    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.

    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.

    The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others.

    Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence.

    The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers.

    Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository.

    The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net. 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.

    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?

    According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras. The Quran has sparked a huge body of commentary and explication tafsir , aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance".

    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.

    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.

    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.

    Following this commentary, a five volume English commentary was also published as The English Commentary of the Holy Quran [].

    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.

    They indicate possibilities as much as they demonstrate the insights of each writer. 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.

    Let me see you! Moses fell down unconscious. When he recovered, he said, 'Glory be to you! I repent to you!

    I am the first to believe! 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. 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.

    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.

    But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent.

    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.

    One of the notable authors of esoteric interpretation prior to the 12th century is Sulami d. 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. 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. 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. He reconciled notions of God's manifestation through and in the physical world with the sentiments of Sunni Islam.

    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.

    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.

    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. 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. 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. Reappropriation is the name of the hermeneutical style of some ex-Muslims who have converted to Christianity.

    Their style or reinterpretation is ad hoc and unsystematized and geared towards apologetics. This tradition of interpretation draws on the following practices: Translating the Quran has always been problematic and difficult.

    Many argue that the Quranic text cannot be reproduced in another language or form. Nevertheless, the Quran has been translated into most African , Asian , and European languages.

    The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in 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.

    The manuscripts of all three books have survived and have been published several times. 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.

    In , translations in languages were known. In , George Sale produced the first scholarly translation of the Quran into English; another was produced by Richard Bell in , and yet another by Arthur John Arberry in All these translators were non-Muslims.

    There have been numerous translations by Muslims. The Ahmadiyya Muslim Community has published translations of the Quran in 50 different languages [] besides a five-volume English commentary and an English translation of the Quran.

    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, A.

    Yusuf Ali and M. Marmaduke Pickthall, use the plural and singular "ye" and "thou" instead of the more common " you ".

    The oldest Gurumukhi translation of the Quran Sharif in Gurmukhi has been found in village Lande of Moga district of Punjab which was printed in Arabic Quran with interlinear Persian translation from the Ilkhanid Era.

    The first printed Quran in a European vernacular language: 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: In order to avoid incorrect pronunciation, reciters who are not native speakers of Arabic language follow a program of training in countries such as Egypt or Saudi Arabia.

    The recitations of a few Egyptian reciters were highly influential in the development of the art of recitation. Southeast Asia is well known for world-class recitation, evidenced in the popularity of the woman reciters such as Maria Ulfah of Jakarta.

    There are two types of recitation: 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. Vocalization markers indicating specific vowel sounds were introduced into the Arabic language by the end of the 9th century.

    The first Quranic manuscripts lacked these marks, therefore several recitations remain acceptable. The variation in readings of the text permitted by the nature of the defective vocalization led to an increase in the number of readings during the 10th century.

    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.

    This edition has become the standard for modern printings of the Quran. The variant readings of the Quran are one type of textual variant. Nasser categorizes variant readings into various subtypes, including internal vowels, long vowels, gemination shaddah , assimilation and alternation.

    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.

    Before printing was widely adopted in the 19th century, the Quran was transmitted in manuscripts made by calligraphers and copyists.

    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. Naskh was in very widespread use. More distinct is the Bihari script which was used solely in the north of India.

    In the beginning, the Quran did not have vocalization markings. The system of vocalization, as we know it today, seems to have been introduced towards the end of the ninth century.

    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.

    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.

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

    In Europe, years later, his father's notebook finds its ways into his hands. The story of both characters and their beloved Iran unfolds as the son gradually deciphers his father's cuneiform writings.

    Kader Abdolah is a pseudonym created to honour two friends, Kader and Abdolah, who were killed by the regime.

    The author, a political exile, lives in the Netherlands and writes in Dutch. Peseshkzad's riotous tale, set in Tehran in the early s, depicts the lives of a large extended family ruled over by a despotic, deluded and paranoid patriarch, Dear Uncle Napoleon.

    The novel's unnamed year-old narrator has a crush on his cousin, Dear Uncle's daughter, but the dysfunctional family's personalities, politics and feuds frustrate young love at every turn.

    Dear Uncle hero-worships Bonaparte, and tells extremely tall tales — backed up by his loyal manservant — of his valour in battles against Britain and its allies.

    As British troops land in Iran at the start of the second world war, Dear Uncle is certain that perfidious Albion, whose hidden hand he sees behind almost every event, is bent on revenge against him.

    This sharp-eyed satire is highly critical of the society it portrays, sending up class snobbery, family honour, personal pride and sexual shenanigans going to San Francisco, as a womanising uncle calls it.

    The novel, first published in , is one of the most popular books in Iran and has become part of the national psyche.

    Despite that, the mullahs banned it after the revolution, along with the immensely popular TV series it spawned. His lucid and literate account takes us from the origins of the revolution that toppled the shah and installed Ayatollah Khomeini to President Ahmadinejad's hotly disputed re-election in that brought protesters on to the streets.

    Iran is a big player in the Middle East and beyond, but relations between Tehran and the west are dogged by myths and misunderstandings. The crisis, when students take US embassy staff hostage, leads "Iran into a twilight zone of diplomatic breakdown and international isolation".

    The country's nuclear ambitions and ongoing western sanctions do little to change that. But, as Axworthy explains, Iran has good reasons not to trust the west: Although no apologist for the regime — which, as he points out, imprisons, tortures and kills political opponents — the author's calm, accessible and knowledgeable narrative appeals for diplomacy and understanding.

    My Father's Notebook by Kader Abdolah Abdolah's autobiographical novel sees Iran's recent history through the eyes of a father and son. This poignant, affectionate and beautifully told tale reflects a longing for a lost homeland.

    My Uncle Napoleon by Iraj Pezeshkzad Peseshkzad's riotous tale, set in Tehran in the early s, depicts the lives of a large extended family ruled over by a despotic, deluded and paranoid patriarch, Dear Uncle Napoleon.

    Pezeshkzad, a former Iranian judge and diplomat, lives in France. Revolutionary Iran by Michael Axworthy "Iran is less a country than a continent, more a civilisation than a nation," says Axworthy at the beginning of his masterly history of the Islamic Republic.

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    Dear Uncle hero-worships Bonaparte, and tells extremely tall tales — backed up by his loyal manservant — of his valour in battles against Britain and its allies.

    As British troops land in Iran at the start of the second world war, Dear Uncle is certain that perfidious Albion, whose hidden hand he sees behind almost every event, is bent on revenge against him.

    This sharp-eyed satire is highly critical of the society it portrays, sending up class snobbery, family honour, personal pride and sexual shenanigans going to San Francisco, as a womanising uncle calls it.

    The novel, first published in , is one of the most popular books in Iran and has become part of the national psyche. Despite that, the mullahs banned it after the revolution, along with the immensely popular TV series it spawned.

    His lucid and literate account takes us from the origins of the revolution that toppled the shah and installed Ayatollah Khomeini to President Ahmadinejad's hotly disputed re-election in that brought protesters on to the streets.

    Iran is a big player in the Middle East and beyond, but relations between Tehran and the west are dogged by myths and misunderstandings.

    The crisis, when students take US embassy staff hostage, leads "Iran into a twilight zone of diplomatic breakdown and international isolation".

    The country's nuclear ambitions and ongoing western sanctions do little to change that. But, as Axworthy explains, Iran has good reasons not to trust the west: Although no apologist for the regime — which, as he points out, imprisons, tortures and kills political opponents — the author's calm, accessible and knowledgeable narrative appeals for diplomacy and understanding.

    My Father's Notebook by Kader Abdolah Abdolah's autobiographical novel sees Iran's recent history through the eyes of a father and son.

    This poignant, affectionate and beautifully told tale reflects a longing for a lost homeland. My Uncle Napoleon by Iraj Pezeshkzad Peseshkzad's riotous tale, set in Tehran in the early s, depicts the lives of a large extended family ruled over by a despotic, deluded and paranoid patriarch, Dear Uncle Napoleon.

    Pezeshkzad, a former Iranian judge and diplomat, lives in France. 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.

    One of the notable authors of esoteric interpretation prior to the 12th century is Sulami d. 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. 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. 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.

    He reconciled notions of God's manifestation through and in the physical world with the sentiments of Sunni Islam. 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. 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.

    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. 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. 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. Reappropriation is the name of the hermeneutical style of some ex-Muslims who have converted to Christianity.

    Their style or reinterpretation is ad hoc and unsystematized and geared towards apologetics. This tradition of interpretation draws on the following practices: Translating the Quran has always been problematic and difficult.

    Many argue that the Quranic text cannot be reproduced in another language or form. Nevertheless, the Quran has been translated into most African , Asian , and European languages.

    The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in 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.

    The manuscripts of all three books have survived and have been published several times. 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.

    In , translations in languages were known. In , George Sale produced the first scholarly translation of the Quran into English; another was produced by Richard Bell in , and yet another by Arthur John Arberry in All these translators were non-Muslims.

    There have been numerous translations by Muslims. The Ahmadiyya Muslim Community has published translations of the Quran in 50 different languages [] besides a five-volume English commentary and an English translation of the Quran.

    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, A.

    Yusuf Ali and M. Marmaduke Pickthall, use the plural and singular "ye" and "thou" instead of the more common " you ". The oldest Gurumukhi translation of the Quran Sharif in Gurmukhi has been found in village Lande of Moga district of Punjab which was printed in Arabic Quran with interlinear Persian translation from the Ilkhanid Era.

    The first printed Quran in a European vernacular language: 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: In order to avoid incorrect pronunciation, reciters who are not native speakers of Arabic language follow a program of training in countries such as Egypt or Saudi Arabia.

    The recitations of a few Egyptian reciters were highly influential in the development of the art of recitation. Southeast Asia is well known for world-class recitation, evidenced in the popularity of the woman reciters such as Maria Ulfah of Jakarta.

    There are two types of recitation: 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. Vocalization markers indicating specific vowel sounds were introduced into the Arabic language by the end of the 9th century.

    The first Quranic manuscripts lacked these marks, therefore several recitations remain acceptable. The variation in readings of the text permitted by the nature of the defective vocalization led to an increase in the number of readings during the 10th century.

    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.

    This edition has become the standard for modern printings of the Quran. The variant readings of the Quran are one type of textual variant.

    Nasser categorizes variant readings into various subtypes, including internal vowels, long vowels, gemination shaddah , assimilation and alternation.

    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.

    Before printing was widely adopted in the 19th century, the Quran was transmitted in manuscripts made by calligraphers and copyists.

    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. Naskh was in very widespread use. More distinct is the Bihari script which was used solely in the north of India.

    In the beginning, the Quran did not have vocalization markings. The system of vocalization, as we know it today, seems to have been introduced towards the end of the ninth century.

    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.

    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.

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

    Arabic movable type printing was ordered by Pope Julius II r. Printed copies of the Quran during this period met with strong opposition from Muslim legal scholars: Very few books, and no religious texts, were printed in the Ottoman Empire for another century.

    A Quran was printed with this press in , reprinted in and in Saint Petersburg, and in in Kazan. Gustav Flügel published an edition of the Quran in in Leipzig , which remained authoritative for close to a century, until Cairo's Al-Azhar University published an edition of the Quran in This edition was the result of a long preparation as it standardized Quranic orthography and remains the basis of later editions.

    The Quran's statements on the creation of the universe and earth, the origins of human life, biology, earth sciences and so on have been criticized by scientists as containing fallacies, being unscientific, and likely to be contradicted by evolving scientific theories.

    The Quran speaks well [ citation needed ] of the relationship it has with former books the Torah and the Gospels and attributes their similarities to their unique origin and saying all of them have been revealed by the one God.

    In fact, Moses is mentioned more in the Quran than any other individual. Some non-Muslim groups such as Baha'is and Druze view the Quran as holy.

    Unitarian Universalists may also seek inspiration from the Quran. After the Quran, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form.

    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 Quran was one of the most conspicuous forces in the making of classical and post-classical Arabic literature.

    The main areas in which the Quran exerted noticeable influence on Arabic literature are diction and themes; other areas are related to the literary aspects of the Quran particularly oaths q.

    As far as diction is concerned, one could say that Quranic 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 Quran 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 From Wikipedia, the free encyclopedia.

    List English translations by Ahmadis. Abrogation Biblical narratives Esoteric interpretation Hermeneutics Persons related to verses.

    History of the Quran , Sana'a manuscript , and Birmingham Quran manuscript. Profession of faith Prayer Fasting Alms-giving Pilgrimage.

    I'jaz and Challenge of the Quran. Esoteric interpretation of the Quran. List of translations of the Quran. Criticism of the Quran.

    Biblical narratives and the Quran and Tawrat. Quran portal Islam portal. A Christian View, Liturgical Press , p.

    The Leaders Are Coming! The Words and Will of God. Wheeler 18 June Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis.

    Retrieved 31 August The Qur'an in Islam: Archived from the original on 26 August Bell's introduction to the Qur'an. Lambton and Bernard Lewis The Cambridge history of Islam Reprint.

    Center for Muslim-Jewish Engagement. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.

    Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead as the Inspiration was over.

    Journal of Quranic Studies. Retrieved 16 February The Blackwell companion to the Qur'an [2a reimpr. For eschatology, see Discovering final destination by Christopher Buck, p.

    For literary structure, see section Language by Mustansir Mir, p. For the history of compilation see Introduction by Tamara Sonn p.

    Oxford University Press, pp. Peters , pp. For eschatology, see Eschatology by Zeki Saritoprak, p. For searching the Arabic text on the internet and writing, see Cyberspace and the Qur'an by Andrew Rippin, p.

    For calligraphy, see by Calligraphy and the Qur'an by Oliver Leaman, p For translation, see Translation and the Qur'an by Afnan Fatani, p.

    For recitation, see Art and the Qur'an by Tamara Sonn, p. Basic Mechanics of Islamic Capitalism. Journal of Near Eastern Studies.

    Variants, Manuscript, Linguistics , pg. Classic Essays on Islam's Holy Book". Archived from the original on 18 May Retrieved 15 March Journal of Qur'anic Studies.

    Retrieved 22 July Quran Fragments Perhaps as Old as Islam". Retrieved 28 July Corbin , p. Islam and Indian Muslims. General Trajectories and Individual Approaches".

    The Pursuit of Pleasure: There are, however, variant readingswith mostly minor differences in meaning. Early Contemporary Fußball 4.liga Theological. A large number of Quranic passages can be found in Mathnawiwhich some consider a kind of Sufi interpretation of the Quran. It sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. Its liturgical context is seen new casino 2019 no deposit bonus a number of passages, for example: In order to avoid incorrect pronunciation, reciters who are not native eurojackpot news of Arabic language follow a program of training in countries Beste Spielothek in Schatzalp finden as Egypt or Saudi Arabia. Profession of faith Prayer Fasting Alms-giving Pilgrimage. July 19, Sold by: When he recovered, he said, 'Glory be to you! Muslims believe that the present wording abenteurer des meeres the Quran corresponds to that revealed to Muhammad, and according to their wetter bukarest rumänien of Quran Overall, I really enjoyed Apocalyptica. The Palgrave Dictionary of Transnational History: Articles with short description Articles containing Chinese-language text. The virus and results of the infection are complex.

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