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I seek refuge with Allah from Satan, the rejected enemy. If we want to talk to Allah we should pray, If we want Allah to talk to us we should read Quran. In Arabic, Quran means that which should be read, to proclaim or to collect. When we read the Quran we increase our knowledge and our understanding, and we are rewarded by Allah for doing so. The Holy Quran is the word of Allah (SWT), revealed to Prophet Muhammad (PBUH). Prophet Muhammad said, 'Anyone who reads one single letter from the Book of Allah will have a blessing and reward; and each good thing is equal to ten rewards.' The Prophet (PBUH) memorized Allah's revelation to him totally and lived it every minute of his life and advised his companions and followers to recite, memorize it and live it.
Abu Umamah narrated that the Messenger of Allah said: 'Read the Quran so that it will be an intercessor for you on the day of judgment.' From Muslim We should remember that the Holy Quran is a special message from Allah to each one of us personally. We should do our best to read the Quran daily for our spiritual upliftment, nourishment, and guidance. The Quran is a permanent miracle, the purity of its text through fourteen centuries is a proof of the external care and protection Allah has provided and the peace and contentment which it brings to the heart and mind in unpeaceful and disruptive societies, shows its miraculous effect. Allah says in Surah 17:88 'Say if the whole of mankind and Jinn's were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up eachother with help and support.' A report from Ibn Abbas says the Messenger of Allah said: ' The one who has nothing from the Quran in his heart is like a deserted and demolished house.'
With these quotes from the Quran and the Messenger of Allah, I hope we will realize our need for the daily reading of the Quran. May Allah guide us and bring us closer to Him by reading His word. TEN SICKNESS OF THE HEART 1. You believe in the existance of Allah Ta'ala, but you do not fulfil his commands. You say you love the Holy Prophet Mohammed (Sallallahu 'alahi wasallam), but you do not follow his sunnah (ie, his example). You Read The Qur'an but you do not put it into practice. You enjoy all the benefits from Allah Ta'ala, but you are not grateful to him.
You acknowledge Shaytan as your enemy, but you do not go against him. You want to enter paradise, but you do not work for it. You do not want to be thrown into hell-fire, but you do not try to get away (ie, do good deeds).
You believe that every living-thing will face death, but you do not prepare for it. You gossip and find faults in others, but you forgot your own faults and mistakes. You bury the dead, but you do not take a lesson from it. The Qur'an is the most often-read book in the world.
Revealed by God to the Prophet Muhammad (peace be upon him) in the 7th century, and revered by Muslims as being God's final Scripture and Testament, its words have been lovingly recited, memorized, and implemented by Muslims of every nationality ever since. The faithful are inspired, consoled often moved to tears by its eloquence and poetic imagery, especially when recited aloud.
And yet, the Qur'an is unique in being the only Scripture that is free of scientific inaccuracies, whose historical authenticity can be verified, and whose text has been so carefully preserved that just one authorized version (in Arabic) exists. Approximately the length of the New Testament, the Qur'an is also the only holy book that can be memorized in its entirety by people of all ages and intellectual abilities - including non-Arabic speakers - which Muslims consider to be one of its miracles. Muhammad is reported to have had mysterious seizures at the moments of inspiration. Welch, a scholar of Islamic studies, in states that the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, since they are unlikely to have been invented by later Muslims. According to Welch, these seizures should have been the most convincing evidence for the superhuman origin of Muhammad's inspirations for people around him. Muhammad's enemies however accused him as one possessed, a soothsayer, or a magician since these experiences made an impression similar to those soothsayer figures well known in ancient Arabia. Welch states it remains uncertain whether Muhammad had such experiences before he began to see himself as a prophet and if so how long did he have such experiences.
According to, 'The accusation of dishonesty which has been laid down against the Prophet time and again over the centuries up to the most recent times with varying degrees of vehemence is relatively easy to refute.' States that most recent studies of Muhammad indicate that Muhammad devoutly believed that he was God's instrument. Argues that only Muhammad's sincerity can explain his 'readiness to endure hardship and persecution during the Meccan period when from a secular point of view there was no prospect of success.
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To carry on in the face of persecution and hostility would have been impossible for him unless he was fully persuaded that God had sent him. Presents the following possibilities for the sources of Qur'an:, Sometimes he Muhammad may have heard the words being spoken to him, but for most part he seems simply to have 'found them in his heart'. Whatever the precise 'manner of revelation'-and several different 'manners' were listed by Muslim scholars- the important point is that the message was not the product of Muhammad's conscious mind.
He believed he could easily distinguish between his own thinking and these revelations. His sincerity in this belief must be accepted by the modern historian, for this alone makes credible the development of a great religion. The further question, however, whether the messages came from Muhammad's unconscious, or the collective unconscious functioning in him, or from some divine source, is beyond the competence of the historian.
A number of Western historians have addressed the question of whether Muhammad was sincere when he reported receiving revelations. Around a hundred years ago, in his lectures, 'On Heroes', vigorously defended Muhammad arguing that one can only accuse him of insincerity if one fails to understand Islam and its worldwide success.
Carlyle's view has been increasingly influential ever since and contemporary historians tend to say that as far as can be ascertained Muhammad did believe that he was hearing the word of God. Islam holds that the Qur’an was revealed to by the angel to his death in 632 CE. Followers of Islam further believe that the Qur’an was written down by Muhammad's while he was alive, although the primary method of transmission was oral.
It is maintained that in 633 CE, the written text was compiled, and in 653 CE it was standardized, distributed in the and produced in large numbers. The present form of the Qur’an is regarded by Muslims as God's revelation to Muhammad. Academic scholars often consider it the original version authored or dictated by Muhammad. Muslim tradition agrees that it was fixed in writing shortly after Muhammad's death by order of. (Gabriel) from 610.
Regard the Qur’an as the culmination of a series of divine messages that started with those revealed to, regarded in Islam as the first, and continued with the ( or ), the ( or ), the ( or ), and the. The contents of the aforementioned books are not physically affixed within the Qur’an, but are recognized therein. The Qur’an also refers to many events from Jewish and Christian scriptures, some of which are retold in comparatively distinctive ways from the Torah and respectively, while obliquely referring to other events described explicitly in those texts. The original usage of the word qur`ān is in the Qur’an itself, where it occurs about 70 times assuming various meanings.
It is a ( ) of the qara`a (Arabic: قرأ), meaning “he read” or “he recited”, and represents the equivalent 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.
In any case, it had become an Arabic term by Muhammad's lifetime. Among the earliest meanings of the word Qur’an is the “act of reciting”, for example in a Qur’anic passage: “Ours is it to put it together and Ours is its qur`ān”.
In other verses it refers to “an individual passage recited by Muhammad”. In the large majority of contexts, usually with a ( al-), the word is referred to as the “revelation” ( ), that which has been “sent down” ( ) at intervals.
Its context is seen in a number of passages, for example: 'So when al-qur`ān is recited, listen to it and keep silent'. The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the. The term also has closely related which are employed throughout the Qur’an. Each of the synonyms possess their own distinct meaning, but their use may converge with that of qur`ān in certain contexts. Such terms include (“sign”); and (“scripture”). The latter two terms also denote units of revelation.
Other related words are:, 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. The Qur’an has many other names.
Among those found in the text itself are al-furqan (“discernment” or “criterion”), (“'the guide”), dhikrallah (“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 ('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. (“the remembrance of God”). The text of the Qur’an consists of 114 chapters of varying lengths, each known as a sura. Chapters are classed as or, depending on where 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. 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 commences with the, 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.
Each sura is formed from several ayat (verses), which originally means a sign or portent sent by God. The number of ayat differ from sura to sura. An individual ayah may be just a few letters or several lines. The ayat are unlike the highly refined poetry of the in their content and distinctive. 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, contains 6,236 ayat.
And rhythms, being more akin to the prophetic utterances marked by inspired discontinuities found in the sacred scriptures of. Citing the work of the critic, 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.' Sells also addresses the much-discussed 'repetitiveness' of the Qur’an, seeing this, too, as a literary device. 'The values presented in the very early Meccan revelations are repeated throughout the hymnic Suras.
There is a sense of directness, of intimacy, as if the hearer were being asked repeatedly a simple question: what will be of value at the end of a human life?' 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 (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.
However, in this view God himself is never the subject of coming down. 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 which records God's speech even before it was sent down.
“ And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides God, if your (doubts) are true. But if ye cannot — and of a surety ye cannot — then fear the Fire whose fuel is men and stones, which is prepared for those who reject Faith. Islamic scholars believe the Qur’an to be miraculous by its very nature in being a revealed text and that similar texts cannot be written by human endeavor. Its miraculous nature is claimed to be evidenced by its literary style, suggested between Qur’anic verses and scientific facts discovered much later, and various prophecies. The Qur’an itself challenges those who deny its claimed divine origin to produce a text like it. Qur'an Qur'an Qur'an. These claims originate directly from Islamic belief in its revealed nature, and are widely disputed by non-Muslim scholars of Islamic history.
According to hadith and history, after Muhammad ) to recite the Qur’an and to learn and teach the laws which were being revealed daily. Companions who engaged in the recitation of the Qur’an were called. 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 fronds.
Most chapters were in use amongst early Muslims since they are mentioned in numerous sayings by both and 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 's death in 632. And formed an independent Muslim community, he ordered a considerable number of the companions (. Welch, a scholar of Islamic studies, states in the that he believes the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, seeing as 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 or a since his experiences were similar to those claimed by such figures well-known in. Additionally, Welch states that it remains uncertain whether these experiences occurred before or after Muhammad began to see himself as a prophet. In about 650, as Islam expanded beyond the Arabian peninsula into, the and North Africa, the third caliph ordered the preparation of an official, standardized version, in order to preserve the sanctity of the text (and perhaps to keep the united, see ). 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 which was kept with. 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.
In addition to and largely independent of the division into, there are various ways of dividing the Qur’an into parts of approximately equal length for convenience in reading, recitation and memorization. The thirty 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, and each hizb subdivided into four rub 'al-ahzab. A different structure is provided by the, semantical units resembling paragraphs and comprising roughly ten ayat each.
Some also divide the Qur’an into seven to facilitate complete recitation in a week. There are several schools of Qur’anic recitation, all of which teach possible pronunciations of the Uthmanic: Seven reliable, three permissible and (at least) four uncanonical – in 8 sub-traditions each – making for 80 recitation variants altogether. A canonical recitation must satisfy three conditions:. It must match the rasm, letter for letter.
It must conform with the syntactic rules of the. It must have a continuous to through, 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 ( ) 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 formation, implying intensity for example. Vowels may be elongated or shortened, and glottal stops may be added or dropped, according to the respective rules of the particular recitation. For example, the name of archangel is pronounced differently in different recitations: Jibrīl, Jabrīl, Jibra'īl, and Jibra'il. The name 'Qur’an' is pronounced without the glottal stop in one recitation, and 's name is pronounced Ibrāhām in another. The more widely used narrations are those of (حفص عن عاصم), (ورش عن نافع), (قالون عن نافع) and according to (الدوري عن أبي عمرو).
Muslims firmly believe that all canonical recitations were recited by Muhammad himself, citing the respective chain of narration, and accept them as valid for worshipping and as a reference for rules of. The uncanonical recitations are called 'explanatory' for their role in giving a different perspective for a given verse. Today several dozen persons hold the title 'Memorizer of the Ten Recitations.' This is considered a great accomplishment amongst Muslims.
The presence of these different recitations is attributed to many. Has reported: Abd al-Rahman Ibn Abd al-Qari narrated: ' said before me: I heard Hisham Ibn Hakim Ibn Hizam reading Surah in a different way from the one I used to read it, and the (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. Many reports contradict the presence of variant readings:.
Abu Abd al-Rahman al-Sulami reports, 'the reading of, and and that of all the and the was the same. They would read the Qur’an according to the Qira'at al-'ammah.
This is the same reading which was read out twice by the Prophet (sws) to in the year of his death. 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'. 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'. 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.' Moreover, the dialect of Arabic spoken by Quraysh and the Arabs of the Hijaz was known to have less use of the letter hamzah, as is the case in the recitation of Nafi', whereas in the Hafs recitation the hamzah is one of the very dominant features.
AZ however says that the people of El-Hijaz and Hudhayl, and the people of and, to not pronounce at all: and 'Isa Ibn-'Omar says, Tamim pronounce hamzah, and the people of Al-Hijaz, in cases of necessity, in poetry, do so. Before printing was widely adopted, the Qur’an was transmitted by copyists and calligraphers. 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 both complex and beautiful. Is a highly honored art, much like.
Muslims also decorated their Qur’ans with abstract figures , colored inks, and gold leaf. Pages from some of these antique Qur’ans are displayed throughout this article. Nevertheless, the Qur’an has been into most African, Asian and European languages. The first translator of the Qur’an was, who translated into during the 7th century. The first complete translation of Quran was into during the reign of in the 9th century.
Islamic tradition holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor, as both containing verses from the Qur’an. In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer. 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 '.' Another common stylistic decision has been to refrain from translating 'Allah' — in Arabic, literally, 'The God' — into the common English word 'God.' These choices may differ in more recent translations.
And as well as some believe the meaning of the Qur’an is not restricted to the literal aspect. For them, it is an essential idea that the Qur’an also has inward aspects.
Narrates a that goes back to: '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).' 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.
Other early exegetes included a few, like,. 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 of Muhammad were narrated to make its meaning clear.
Because the Qur’an is spoken in, 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 ' ( nāsikh) the earlier text ( mansukh). Memories of the occasions of revelation , the circumstances under which Muhammad had spoken as he did, were also collected, as they were believed to explain some apparent obscurities. 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 of the letter; its pivot is the canonical Islamic sciences. Says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning towards which a verse is directed.
The meaning of revelation ( ), 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 Tabataba'I'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 of describing a divine attribute; there is an actual significance to which a Qur’anic story refers. However Shia and Sufism (on the one hand) and Sunni (on the other) have completely different positions on the of ta'wil.
A verse in the Qur’an, 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 Allah. But uses other verses and concludes that those who are purified by God know the interpretation of the Qur’an to a certain extent. 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. According to, there are acceptable and unacceptable esoteric interpretations.
Acceptable refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to and can't be comprehended directly through human thought alone. The verses in question here are those which refer to the human qualities of coming, going, sitting, satisfaction, anger, and sorrow, which are apparently attributed to. 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 to which a verse refers. 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 real fact that is too sublime for words.
Allah has dressed them with words so as 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. Therefore Sufi spiritual interpretations are usually accepted by scholars as authentic interpretations, as long as certain conditions are met. In Sufi history, these interpretations were sometimes considered religious innovations ( ), as believe today. However, ta'wil is extremely controversial even amongst Shia.
For example, when, the leader of, gave some lectures about in December 1979 and January 1980, protests forced him to suspend them before he could proceed beyond the first two verses of the surah. The Qur'an retells stories of many of the people and events recounted in and sacred books (, ) and devotional literature (, ), although it differs in many details., Abraham, and are mentioned in the Qur’an as prophets of God (see ).
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. Wadad Kadi, Professor of Near Eastern Languages and Civilizations at and Mustansir Mir, Professor of Islamic studies at state that: 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. Most Muslims treat paper copies of the Qur’an with veneration, ritually washing before reading the Qur’an. 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, burnt, 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. Based on tradition and a literal interpretation of: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 opine that a Muslim perform (ablution or a ritual cleansing with water) before touching a copy of the Qur’an,. This view has been contended by other scholars on the fact that, according to Arabic linguistic rules, this verse alludes to a fact and does not comprise an order. The literal translation thus reads as 'That (this) is indeed a noble Qur'ān, In a Book kept hidden, Which none toucheth save the purified,' (translated by Mohamed Marmaduke Pickthall).
It is suggested based on this translation that performing ablution is not required. Means insulting the Qur’an by defiling or dismembering it.
Muslims must 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. 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.