The Koran anonymous - koran

Notes

1. ^ The English pronunciation varies: /kəˈrɑːn/, /-ˈræn/, /kɔː-/, /koʊ-/;[1] especially with the spelling quran /kʊrˈɑːn/, /-ˈræn/;[2] especially in British English /kɒrˈɑːn/.[3][4]
2. ^ The Arabic pronunciation can be transcribed phonemically as /al.qurˈʔaːn/. The actual pronunciation in Literary Arabic varies regionally. The first vowel varies from [o] to [ʊ], while the second vowel varies from [æ] to [a] to [ɑ]. For example, the pronunciation in Egypt is [qorˈʔɑːn] and in Central East Arabia [qʊrˈʔæːn].
3. ^ /kʊrˈɑːn/, kuurr-AHN;[a] vocalized Arabic: ٱلْقُرْآن‎, Quranic Arabic: ٱلۡقُرۡءَان‎, al-Qurʾān [alqurˈʔaːn],[b] lit. 'the recitation' or 'the lecture'
4. ^ (English spelling) The form Alcoran (and its variants) was usual before the 19th century when it became obsolete.[5][6] The form Koran was most predominant from the second half of the 18th century till the 1980s, when it has been superseded by either Qur'an or Quran.[6][7][8][9] Other transliterations include al-Coran, Coran, Kuran and al-Qur'an. The adjectives vary as well and include Koranic, Quranic and Qur'anic (sometimes in lowercase).[10]
5. ^ According to Welch in the Encyclopedia of Islam, the verses pertaining to the usage of the word hikma should probably be interpreted in the light of IV, 105, where it is said that "Muhammad is to judge (tahkum) mankind on the basis of the Book sent down to him."
6. ^ Hadith are primarily from Muhammad but some are from those closest to him. Muslim scholars have worked carefully to authenticate them; see Hadith studies#Evaluating authenticity.
7. ^ "God's Apostle replied, 'Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.' ʻAisha added: 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)."[31]
8. ^ "Few have failed to be convinced that … the Quran is … the words of Muhammad, perhaps even dictated by him after their recitation."[48]
9. ^ There is some disagreement among early Muslim sources disagree over who was the first to collect the narrations. At least one source credits Salim, the freed slave of Abu Hudhaifah with collecting the Qur'an into a mushaf: "It is reported... from Ibn Buraidah who said:

   The first of those to collect the Qur'an into a mushaf (codex) was Salim, the freed slave of Abu Hudhaifah.[49]

10. ^ For example:
    • "We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)" (15:9)
    "It is a miracle of the Qur'an that no change has occurred in a single word, a single [letter of the] alphabet, a single punctuation mark, or a single diacritical mark in the text of the Qur'an during the last fourteen centuries." [50]
    • Among the things that make the Quran "a miracle and that supplements the idea or belief that Islam is the true religion. This unique feature of Quran is its protected nature where there has not been even a single change in the syllable in which it was revealed. The lines below discuss how the protected nature of Quran stands as an evidence for Islam being the true divine belief.
    "We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)" (15:9)[51]
    • "The Quran is unique because it is the only revealed book that exists today in the precise form and content in which it was originally revealed.[52]
11. ^ In a small number of denominations, only the Quran is used as a source, an approach called Quranism.
12. ^ For both the claim that variant readings are still transmitted and the claim that no such critical edition has been produced, see Gilliot, C., "Creation of a fixed text" [70]
13. ^ professor emeritus of Islamic thought at the University of Paris, Algerian Mohammed Arkoun.[93]
14. ^ "Few have failed to be convinced that … the Quran is … the words of Muhammad, perhaps even dictated by him after their recitation."[48]
15. ^ Scholars disagree on the exact number but this is a disagreement over "the placing of the divisions between the verese, not on the text itself."[181]
16. ^ "The final process of collection and codification of the Quran text was guided by one over-arching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order... This has given rise in the past to a great deal of criticism by European and American scholars of Islam, who find the Quran disorganized, repetitive and very difficult to read."[191]
17. ^ Samuel Pepys: "One feels it difficult to see how any mortal ever could consider this Quran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was!" [192]
18. ^ "the major Ottoman printing houses published a combined total of only 142 books in more than a century of printing between 1727 and 1838. When taken in conjunction with the fact that only a minuscule number of copies of each book were printed, this statistic demonstrates that the introduction of the printing press did not transform Ottoman cultural life until the emergence of vibrant print media in the middle of the nineteenth century" [255]
19. ^ "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 [256]

1. ^ non-Muslim scientists have also found the case for Quranic prescient explanation about embryology lacking. Pharyngula. "Islamic embryology: overblown balderdash". science blogs. Retrieved 10 August 2020.

Citations

1. ^ dictionary.reference.com: koran
2. ^ dictionary.reference.com: quran
3. ^ Cambridge dictionary: koran
4. ^ Cambridge dictionary: quran
5. ^ "Alcoran". Oxford English Dictionary. Vol. 1 (1st ed.). Oxford University Press. 1888. p. 210.
6. ^ a b "Google Books Ngram Viewer". Google Books. Retrieved 16 February 2021.
7. ^ "Koran". Oxford English Dictionary. Vol. 5 (1st ed.). Oxford University Press. 1901. p. 753.
8. ^ "Koran". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
9. ^ "Quran". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
10. ^ "Koran". Merriam-Webster.com Dictionary.
11. ^ Guillaume, Alfred (1954). Islam. Edinburgh: Penguin books. p. 74. It may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.
12. ^ Toropov, Brandon; Buckles, Luke (2004). Complete Idiot's Guide to World Religions. Alpha. p. 126. ISBN 978-1-59257-222-9. Muslims believe that Muhammad's many divine encounters during his years in Mecca and Medina inspired the remainder of the Qur'an, which, nearly fourteen centuries later, remains the Arabic language's preeminent masterpiece.
13. ^ Esposito, John (2010). Islam: The Straight Path (4th ed.). Oxford University Press. p. 21. ISBN 978-0-19-539600-3. Throughout history, many Arab Christians as well have regarded it as the perfection of the Arabic language and literature.
14. ^ Wheeler, Brannon M. (2002). Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. A&C Black. p. 2. ISBN 978-0-8264-4957-3.
15. ^ "The Comprehensive Aramaic Lexicon". Hebrew Union College – Jewish Institute of Religion. Archived from the original on 18 October 2017. Retrieved 31 August 2013.
16. ^ a b c d e f g h i j k l m n Nasr 2007
17. ^ Quran 75:17
18. ^ Quran 7:204
19. ^ See "Ķur'an, al-", Encyclopedia of Islam Online and 9:111
20. ^ Quran 20:2 cf.
21. ^ Quran 25:32 cf.
22. ^ Jaffer, Abbas; Jaffer, Masuma (2009). Quranic Sciences. ICAS press. pp. 11–15. ISBN 978-1-904063-30-8.
23. ^ Surah Al-Qadr 97
24. ^ a b Sandıkcı, Özlem; Rice, Gillian (2011). Handbook of Islamic Marketing. Edward Elgar. p. 38. ISBN 978-1-84980-013-6.
25. ^ a b Fisher, Mary Pat (1997). Living Religions: An Encyclopaedia of the World's Faiths (Rev. ed.). London: I. B. Tauris Publishers. p. 338.
26. ^ Quran 17:106
27. ^ Tabatabae 1988, p. 98
28. ^ 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.
29. ^ a b P.M. Holt, Ann K.S. Lambton and Bernard Lewis (1970). The Cambridge history of Islam (Reprint. ed.). Cambridge Univ. Press. p. 32. ISBN 978-0-521-29135-4.
30. ^ Denffer, Ahmad von (1985). Ulum al-Qur'an: an introduction to the sciences of the Qur an (Repr. ed.). Islamic Foundation. p. 37. ISBN 978-0-86037-132-8.
31. ^ "Translation of Sahih Bukhari, Book 1". Center for Muslim-Jewish Engagement. University of Southern California. Archived from the original on 10 January 2012.
32. ^ Quran 53:5
33. ^ Quran 53:6-9
34. ^ Buhl, Fr. (2012) [1913–1936]. "Muhammad". In Houtsma, M. Th.; Arnold, T. W.; Basset, R.; Hartmann, R. (eds.). Encyclopedia of Islam (1 ed.). doi:10.1163/2214-871X_ei1_SIM_4746. ISBN 978-90-04-08265-6.
35. ^ Quran 7:157
36. ^ Günther, Sebastian (2002). "Muhammad, the Illiterate Prophet: An Islamic Creed in the Quran and Quranic Exegesis". Journal of Quranic Studies. 4 (1): 1–26. doi:10.3366/jqs.2002.4.1.1.
37. ^ a b c Campo, Juan E. (2009). Encyclopedia of Islam. Facts On File. pp. 570–574. ISBN 978-0-8160-5454-1.
38. ^ 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.
39. ^ Roslan Abdul-Rahim (December 2017). "Demythologizing the Qur'an Rethinking Revelation Through Naskh al-Qur'an". Global Journal Al-Thaqafah. 7 (2): 62. doi:10.7187/GJAT122017-2. ISSN 2232-0474.
40. ^ "Wat is de Koran?". Koran.nl (in Dutch). 18 February 2016.
41. ^ Cook 2000, p. 121.
42. ^ a b c Tabatabae 1988, p. 99:

    Since the word of God seemed threatened with alteration, the [third] caliph ordered that five of the qurrā' from amongst the companions, (one of them being Zayd ibn Thābit who had compiled the first volume), produce other copies from the first volume which had been prepared on the orders of the first caliph and which had been kept with Ḥafṣah, the wife of the Prophet and daughter of the second caliph.

    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 burnt (or, according to some historians, were destroyed by boiling). Thus several copies were made, one being kept in Medina, one in Mecca, and one each sent to Sham (a territory now divided into Syria, Lebanon, Palestine and Jordan), Kufa and Basra.

    It is said that beside these five, one copy was also sent to Yemen and one to Bahrein. These copies were called the Imam copies and served as original for all future copies. The only difference of order between these copies and the first volume was that the chapters "Spirits of War" and "Immunity" were written in one place between "The Heights" and "Jonah."

43. ^ al-Bukhari, Muhammad. "Sahih Bukhari, volume 6, book 61, narrations number 509 and 510". sahih-bukhari.com. Retrieved 16 February 2018.
44. ^ Cook 2000, p. 117.
45. ^ a b c Rippin 2006:
    • "Poetry and Language", by Navid Kermani, pp. 107–20.
    • For the history of compilation see "Introduction," by Tamara Sonn, pp. 5–6
    • For eschatology, see "Discovering (final destination)", by Christopher Buck, p. 30.
    • For literary structure, see "Language," by Mustansir Mir, p. 93.
    • For writing and printing, see "Written Transmission", by François Déroche, pp. 172–87.
    • For recitation, see "Recitation," by Anna M. Gade pp. 481–93
46. ^ Yusuff, Mohamad K. "Zayd ibn Thabit and the Glorious Qur'an".
47. ^ Cook 2000, pp. 117–124.
48. ^ a b Peters 1991, pp. 3–5
49. ^ John Gilchrist, Jam' Al-Qur'an. The Codification of the Qur'an Text A Comprehensive Study of the Original Collection of the Qur'an Text and the Early Surviving Qur'an Manuscripts, [MERCSA, Mondeor, 2110 Republic of South Africa, 1989], Chapter 1. "The Initial Collection of the Qur'an Text", citing as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p. 135).
50. ^ Mazhar Kazi (1997). 130 Evident Miracles in the Qur'an. Richmond Hill: Crescent Publishing House. pp. 42–43.
51. ^ "Islam Is True Divine Belief Because Of Protected Quran". quran reading. 17 August 2014.
52. ^ "The Origin of the Quran" (PDF). October 2017. Retrieved 9 November 2013.
53. ^ "Noorullah Website - Is the Qur'an Corrupted? Shi'ites View". 27 October 2009. Archived from the original on 27 October 2009.
54. ^ Shirazi, Muhammad (2001). The Qur'an - When was it compiled?. London,UK: Fountain Books. pp. 5, 7.
55. ^ Shirazi, Muhammad (2008). The Shi'a and their Beliefs. London,UK: Fountain Books. p. 29.
56. ^ HADDADIAN ABDORREZA; MOADDAB SEYYED REZA. "A STUDY ON TRADITIONS OF DISTORTION IN AYYASHI EXEGESIS". Hadith Studies. 4 (8): 141–166.
57. ^ Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. 4. BRILL: vii. ISSN 1567-2808.
58. ^ Kohlberg & Amir-Moezzi 2009, p.24-26-27
59. ^ Kohlberg & Amir-Moezzi 2009, pp.20, 24
60. ^ a b c Leaman, Oliver, ed. (2006). The Qur'an: an Encyclopedia. New York: Routledge. ISBN 978-0-415-32639-1.
    • For God in the Quran (Allah), see "Allah", by Zeki Saritoprak, pp. 33–40.
    • For eschatology, see "Eschatology," by Zeki Saritoprak, pp. 194–99.
    • For searching the Arabic text on the internet and writing, see "Cyberspace and the Qur'an", by Andrew Rippin, pp. 159–63.
    • For calligraphy, see by "Calligraphy and the Qur'an" by Oliver Leaman, pp. 130–35.
    • For translation, see "Translation and the Qur'an," by Afnan Fatani, pp. 657–69.
    • For recitation, see "Art and the Qur'an" by Tamara Sonn, pp. 71–81; and "Reading", by Stefan Wild, pp. 532–35.
61. ^ Nigosian, Solomon A. (2004). Islam: Its History, Teaching and Practices (New ed.). Indiana University Press. pp. 65–80. ISBN 978-0-253-21627-4.
62. ^ Wheeler, Brannon M. (2002). Prophets in the Quran: an introduction to the Quran and Muslim exegesis. Continuum. p. 15. ISBN 978-0-8264-4956-6.
63. ^ Nasr 2003, p. 42
64. ^ Religions of the world Lewis M. Hopfe – 1979 "Some Muslims have suggested and practiced textual criticism of the Quran in a manner similar to that practiced by Christians and Jews on their bibles. No one has yet suggested the higher criticism of the Quran."
65. ^ Egypt's culture wars: politics and practice – Page 278 Samia Mehrez – 2008 Middle East report: Issues 218–222; Issues 224–225 Middle East Research & Information Project, JSTOR (Organization) – 2001 Shahine filed to divorce Abu Zayd from his wife, on the grounds that Abu Zayd's textual criticism of the Quran made him an apostate, and hence unfit to marry a Muslim. Abu Zayd and his wife eventually relocated to the Netherlands
66. ^ Donner, "Quran in Recent Scholarship", 2008: p.30
67. ^ 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.
68. ^ a b Melchert, Christopher (2000). "Ibn Mujahid and the Establishment of Seven Qur'anic Readings". Studia Islamica (91): 5–22. doi:10.2307/1596266. JSTOR 1596266.
69. ^ Ibn Warraq, Which Koran? Variants, Manuscript, Linguistics, p. 45. Prometheus Books, 2011. ISBN 1-59102-430-7
70. ^ Gilliot, C. (2006). "Creation of a fixed text". In McAuliffe, Jane Dammen (ed.). The Cambridge Companion to the Qur'ān. Cambridge University Press. p. 52.
71. ^ "'The Qur'an: Text, Interpretation and Translation' Third Biannual SOAS Conference, 16–17 October 2003". Journal of Qur'anic Studies. 6 (1): 143–145. April 2004. doi:10.3366/jqs.2004.6.1.143.
72. ^ Bergmann, Uwe; Sadeghi, Behnam (September 2010). "The Codex of a Companion of the Prophet and the Qurān of the Prophet". Arabica. 57 (4): 343–436. doi:10.1163/157005810X504518.
73. ^ Sadeghi, Behnam; Goudarzi, Mohsen (March 2012). "Ṣan'ā' 1 and the Origins of the Qur'ān". Der Islam. 87 (1–2): 1–129. doi:10.1515/islam-2011-0025. S2CID 164120434.
74. ^ Lester, Toby (January 1999). "What Is the Koran?". Atlantic. Retrieved 24 September 2019.
75. ^ a b Coughlan, Sean. "'Oldest' Koran fragments found in Birmingham University". BBC. Retrieved 22 July 2015.
76. ^ Dan Bilefsky (22 July 2015). "A Find in Britain: Quran Fragments Perhaps as Old as Islam". New York Times. Retrieved 28 July 2015.
77. ^ Elizabeth Goldman (1995), p. 63, gives 8 June 632, the dominant Islamic tradition. Many earlier (mainly non-Islamic) traditions refer to him as still alive at the time of the invasion of Palestine. See Stephen J. Shoemaker, The Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam, University of Pennsylvania Press, 2011.
78. ^ "New Light on the History of the Quranic Text?". The Huffington Post. 24 July 2015. Retrieved 27 July 2015.
79. ^ Carroll, Jill. "The Quran & Hadith". World Religions. Retrieved 10 July 2019.
80. ^ Watton, Victor (1993), A student's approach to world religions: Islam, Hodder & Stoughton, p. 1. ISBN 978-0-340-58795-9
81. ^ Lambert, Gray (2013). The Leaders Are Coming!. WestBow Press. p. 287. ISBN 978-1-4497-6013-7.
82. ^ Roy H. Williams; Michael R. Drew (2012). Pendulum: How Past Generations Shape Our Present and Predict Our Future. Vanguard Press. p. 143. ISBN 978-1-59315-706-7.
83. ^ See:
    • Corbin 1993, p. 12
    • Wild, Stefan (1996). The Quʼran as Text. Leiden: Brill. pp. 137, 138, 141, 147. ISBN 978-90-04-09300-3.
    • Quran 2:97, 17:105
84. ^ Jenssen, H. (2001). "Arabic Language". In McAuliffe, Jane Dammen (ed.). Encyclopedia of the Qurʾān. Vol. 1. Leiden: Brill. pp. 127–35.
85. ^ a b Sonn, Tamara (2010). Islam: a brief history (Second ed.). Wiley-Blackwell. ISBN 978-1-4051-8093-1.
86. ^ Quran 85:22
87. ^ a b Guillaume, Islam, 1954: p.74
88. ^ Pickthall, M.M. (1981). The Glorious Qur'an. Chicago IL: Iqra' Book Center. p. vii.
89. ^ Ibn Warraq, Why I'm Not a Muslim, 1995: p.105
90. ^ Patton, Ibn Ḥanbal and the Miḥna, 1897: p.54
91. ^ Ruthven, Malise (1984). Islam in the World. Oxford University Press. p. 192. ISBN 978-0-19-530503-6. Retrieved 28 February 2019.
92. ^ Mir Sajjad Ali; Zainab Rahman (2010). Islam and Indian Muslims. Kalpaz Publications. p. 21. ISBN 978-81-7835-805-5.
93. ^ LESTER, TOBY (January 1999). "What Is the Koran?". Atlantic. Retrieved 8 April 2019.
94. ^ Guessoum, Nidhal (June 2008). "ThE QUR'AN, SCIENCE, AND THE (RELATED)CONTEMPORARY MUSLIM DISCOURSE". Zygon. 43 (2): 411+. doi:10.1111/j.1467-9744.2008.00925.x. ISSN 0591-2385. Retrieved 15 April 2019.
95. ^ SARDAR, ZIAUDDIN (21 August 2008). "Weird science". New Statesman. Retrieved 15 April 2019.
96. ^ Leaman, Oliver, ed. (2006). The Qur'an: an encyclopedia. Routledge. ISBN 9780415326391
97. ^ Peters, F.E. (2003). The Words and Will of God. Princeton University Press. pp. 12–13. ISBN 978-0-691-11461-3.
98. ^ For example see comments by Arthur John Arberry: "to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms which constitute the Koran's undeniable claim to rank amongst the greatest literary masterpieces of mankind Arberry, A.J (1955). The Koran: Interpreted. New York: Macmillan. pp. x; Karen Armstrong : "It is as though Muhammad had created an entirely new literary form that some people were not ready for but which thrilled others. Without this experience of the Koran, it is extremely unlikely that Islam would have taken root." Armstrong, K (1994). A History of God.p.78; Oliver Leaman: "the verses of the Qur'an represent its uniqueness and beauty not to mention its novelty and originality. That is why it has succeeded in convincing so many people of its truth. it imitates nothing and no one nor can it be imitated. Its style does not pall even after long periods of study and the text does not lose its freshness over time" Leaman, Oliver (2006). The Qur'an: an Encyclopedia.p.404 and similar views by Joseph Schacht (1974) The legacy of Islam, Henry Stubbe An account of the Rise and Progress of Mohammadanism (1911), Martin Zammit A Comparative Lexical Study of Qur'anic Arabic (2002), and Alfred Guillaume Islam (1990)
99. ^ a b Vasalou, Sophia (2002). "The Miraculous Eloquence of the Qur'an: General Trajectories and Individual Approaches". Journal of Qur'anic Studies. 4 (2): 23–53. doi:10.3366/jqs.2002.4.2.23.
100. ^ Arberry, Arthur (1956). The Koran Interpreted. London. p. 191. ISBN 0-684-82507-4. It may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.{{cite book}}: CS1 maint: location missing publisher (link)
101. ^ Toropov, Brandon; Buckles, Luke (2004). Complete Idiot's Guide to World Religions. Alpha. p. 126. ISBN 978-1-59257-222-9. Muslims believe that Muhammad's many divine encounters during his years in Mecca and Medina inspired the remainder of the Qur'an, which, nearly fourteen centuries later, remains the Arabic language's preeminent masterpiece.
102. ^ a b Esposito, John (2010). Islam: The Straight Path (4th ed.). Oxford University Press. p. 21. ISBN 978-0-19-539600-3. Throughout history, many Arab Christians as well have regarded it as the perfection of the Arabic language and literature.
103. ^ https://bircu-journal.com/index.php/birci/article/download/5578/pdf
104. ^ a b https://www.pure.ed.ac.uk/ws/portalfiles/portal/75126557/Siddiqui2018PoetryProphecyAndTheAngelicVoice.pdf
105. ^ https://www.um.edu.mt/library/oar/bitstream/123456789/51535/1/Humanitas2A7.pdf
106. ^ https://dergipark.org.tr/tr/download/article-file/341691
107. ^ Vgl. Martin 533
108. ^ Vgl. Neuwirth 177 und Grotzfeld 65.
109. ^ Larkin, Margaret (1988). "The Inimitability of the Qur'an: Two Perspectives". Religion & Literature. 20 (1): 31–47.
110. ^ Quran 17:88
111. ^ Vgl. Neuwirth 172-175.
112. ^ Warraq I, et al. Warraq I (ed.). "The Origins of the Koran: Classic Essays on Islam's Holy Book". The Christian response to the Muslim debate. Summarised by Sharon Morad, Leeds. Archived from the original on 18 May 2011. Retrieved 15 March 2011.
113. ^ Massinon, Stephane (30 April 2009). "Calgary police nab suspect in imam killing". National Post. The National Post Company. Retrieved 23 May 2009.
114. ^ Eric Anderson, "Slain Islamic leader was outspoken; Khalifa's teachings from Tucson angered Muslims worldwide", Denver Post, 21 October 1993, p21.
115. ^ Seyyed Hossein Nasr (2015), The Study Quran, HarperCollins, p. 1578.
116. ^ "Afghan Quran-burning protests: What's the right way to dispose of a Quran?". Slate Magazine. 22 February 2012.
117. ^ Street, Brian V. (2001). Literacy and Development: Ethnographic Perspectives. p. 193.
118. ^ Sengers, Erik (2005). Dutch and Their Gods. p. 129.
119. ^ a b Saeed, Abdullah (2008). The Qurʼan: an introduction. London: Routledge. p. 62. ISBN 978-0-415-42124-9.
120. ^ Crone, Patricia (10 June 2008). "What do we actually know about Mohammed?". Open Democracy. Retrieved 3 October 2019.
121. ^ Bietenholz, Peter G. (1994). Historia and fabula: myths and legends in historical thought from antiquity to the modern age. Brill. ISBN 978-9004100633.
122. ^ After examining the verses of the Quran to find where the word mythology has been used and seeking the accordance between the meaning and context with Quran’s purpose of knowledge and guidance, including rules and educational issues, we found that the concept of myth is not acceptable in the Quran. The result of this study show that Quran is not a myth, rather the stories are factual and based on reality. https://www.iasj.net/iasj/download/194df3cf9e25bbef
123. ^ Watt 1960–2007: "It is generally agreed both by Muslim commentators and modéra [sic] occidental scholars that Dhu ’l-Ḳarnayn [...] is to be identified with Alexander the Great." Cook 2013: "[...] Dhū al-Qarnayn (usually identified with Alexander the Great) [...]".
124. ^ Hämeen-Anttila, Jaakko (17 April 2018). Khwadāynāmag The Middle Persian Book of Kings. BRILL. ISBN 978-90-04-27764-9. Many Mediaeval scholars argued against the identification, though. Cf., e.g., the discussion in al-Maqrizi, Khabar §§212-232.
125. ^ Maqrīzī, Aḥmad Ibn-ʿAlī al-; Hämeen-Anttila, Jaakko (2018). Al-Maqrīzī's al-Ḫabar ʻan al-bašar: vol. V, section 4: Persia and its kings, part I. Bibliotheca Maqriziana Opera maiora. Leiden Boston: Brill. pp. 279–281. ISBN 978-90-04-35599-6.
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