Thānawi, Qāri Izhār (21 January 2019). "The Great Imām of Qirā'ah: Muhammad Ibn al-Jazari". IlmGate . Retrieved 9 September 2020.

Ejaz Taj (6 September 2018). "A Meeting with the Egyptian Giants, al-Minshāwī, al-Huṣrī, Muṣṭafā Ismāʿīl and ʿAbdul-Bāsit ʿAbdus-Ṣamad". islam21c.com. Archived from the original on 18 May 2020 . Retrieved 18 May 2020. 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. Following Muhammad's death in 632, a number of his companions who knew the Quran by heart were killed in the Battle of Yamama by Musaylimah. The first caliph, Abu Bakr (d. 634), subsequently decided to collect the book in one volume so that it could be preserved. Zayd ibn Thabit (d. 655) was the person to collect the Quran since "he used to write the Divine Inspiration for Allah's Apostle". Thus, a group of scribes, most importantly Zayd, collected the verses and produced a hand-written manuscript of the complete book. The manuscript according to Zayd remained with Abu Bakr until he died. Zayd's reaction to the task and the difficulties in collecting the Quranic material from parchments, palm-leaf stalks, thin stones (collectively known as suhuf) [49] [ ambiguous] and from men who knew it by heart is recorded in earlier narratives. In 644, Muhammad's widow Hafsa bint Umar was entrusted with the manuscript until the third caliph, Uthman ibn Affan, requested the standard copy from her. [50] T]here was a very early attempt to establish a uniform consonantal text of the Qurʾān from what was probably a wider and more varied group of related texts in early transmission.… After the creation of this standardized canonical text, earlier authoritative texts were suppressed, and all extant manuscripts—despite their numerous variants—seem to date to a time after this standard consonantal text was established.Kadi, Wadad; Mir, Mustansir (2002). "Literature and the Quran". In McAuliffe, Jane Dammen (ed.). Encyclopedia of the Qurʾān. Vol.3. Leiden: Brill. pp.213, 216. ISBN 9004123547. The Quran has sparked much commentary and explication ( tafsir), aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance." [119] Miller, Duane Alexander (June 2009). "Reappropriation: An Accommodationist Hermeneutic of Islamic Christianity". St Francis Magazine. 5 (3): 30–33 . Retrieved 17 December 2014.

Allen, Roger (2000). An Introduction to Arabic literature. Cambridge University Press. ISBN 978-0-521-77657-8. Luxenberg, Christoph (2007). The Syro-Aramaic reading of the Koran: a contribution to the decoding of the language of the Koran. Berlin: H. Schiler. ISBN 978-3-89930-088-8. The recitations of a few Egyptian reciters, like El Minshawy, Al-Hussary, Abdul Basit, Mustafa Ismail, were highly influential in the development of current styles of recitation. [148] [149] [150] :83 Southeast Asia is well known for world-class recitation, evidenced in the popularity of the woman reciters such as Maria Ulfah of Jakarta. [146] Today, crowds fill auditoriums for public Quran recitation competitions. [151] [14] 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. McAuliffe JD, etal., eds. (2001). Encyclopaedia of the Qur'an (Firsted.). Brill Academic Publishers. ISBN 978-90-04-11465-4.

Download Holy Quran PDF

Watton, Victor (1993), A student's approach to world religions: Islam, Hodder & Stoughton, p. 1. ISBN 978-0-340-58795-9

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. [78] The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down. [79] [80] Rahman, Fazlur (2009) [1989]. Major Themes of the Qur'an (Seconded.). University Of Chicago Press. ISBN 978-0-226-70286-5.Al-Tabari (1987) [Cairo 1955–69]. "Jāmiʻ al-bayān ʻan taʼwīl al-qurʼān". The Commentary on the Qurʼān. transl. J. Cooper (ed.). Oxford University Press. ISBN 978-0-19-920142-6. A different structure is provided by semantic units resembling paragraphs and comprising roughly ten āyāt each. Such a section is called a rukū`. 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: the proper pronunciation of consonants and vowels (the articulation of the Quranic phonemes), the rules of pause in recitation and of resumption of recitation, and the musical and melodious features of recitation. [146] Wild, Stefan (1996). The Quʼran as Text. Leiden: Brill. pp.137, 138, 141, 147. ISBN 978-90-04-09300-3.

Mir Sajjad Ali; Zainab Rahman (2010). Islam and Indian Muslims. Kalpaz Publications. p.21. ISBN 978-8178358055. Griffith, Sidney H. (2013). "Christian Translations of the Bible into Arabic". The Bible in Arabic: The Scriptures of the 'People of the Book' in the Language of Islam. Princeton University Press. pp.127–154. ISBN 978-0-691-15082-6. JSTOR j.ctt28550z.9. The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of qur'ān in certain contexts. Such terms include kitāb ('book'), āyah ('sign'), and sūrah ('scripture'); the latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article ( al-), the word is referred to as the waḥy ('revelation'), that which has been "sent down" ( tanzīl) at intervals. [36] [37] Other related words include: dhikr ('remembrance'), used to refer to the Quran in the sense of a reminder and warning; and ḥikmah ('wisdom'), sometimes referring to the revelation or part of it. [11] [vi] The final verse of the Quran was revealed on the 18th of the Islamic month of Dhu al-Hijjah in the year 10 A.H., a date that roughly corresponds to February or March 632. The verse was revealed after the Prophet finished delivering his sermon at Ghadir Khumm. Sells, Michael (15 November 1999). Approaching the Qur'ān: The Early Revelations (Book & CDed.). White Cloud Press. ISBN 978-1-883991-26-5.

AL-QUR'AN

Nasr, Seyyed Hossein (2003). Islam: Religion, History and Civilization. San Francisco: Harper. ISBN 978-0-06-050714-5. Iqbal M, etal., eds. (2013). The Integrated Encyclopedia of the Qur'an (Firsted.). Center for Islamic Sciences. ISBN 978-1-926620-00-8.