Quran First Download
Tarja Rabito
According to the Muslim belief and Islamic scholarly accounts, the revelation of the Quran to the Islamic prophet Muhammad began in 610 CE when the angel Gabriel (believed to have been sent by God) appeared to Muhammad (a trader in the Western Arabian city of Mecca, which had become a sanctuary for pagan deities and an important trading center) in the cave of Hira.,According to Islamic belief, the revelations started one night during the month of Ramadan in 610 CE, when Muhammad, at the age of forty, received the first visit from the angel Gabriel,[13] reciting to him the first verses of Surah Al-Alaq. Muslims believe that Muhammad continued to have revelations until his death in 632 CE.[1]
"So I started looking for the Holy quran and collected it from (what was written on) palm-leaf stalks, thin white stones, and also from men who knew it by heart, until I found the last verse of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him. (Sahih al-Bukhari, Vol. 6, p. 478).[32]
Alternatively, the recension of Ali may have matched the Uthmanic codex, save for the ordering of its content,[54] but it was rejected for political reasons as it also included the partisan commentary of Ali,[67] who is often counted among the foremost exegetes of the Quran.[68] The implication that the Uthmanid codex is faithful has been the prevalent Shia view ever since the Buyids period.[69] Some Shia scholars have thus questioned the authenticity of those traditions that allege textual differences with the Uthmanid codex, tracing them to the Ghulat,[70][71] or to early Sunni traditions,[71] while Sunnis have in turn blamed Shias for originating the falsification claims and accused them of espousing such views, often indiscriminately.[71][72] Other Shia scholars have reinterpreted the traditions that may suggest the alteration of the Quran.[73] For instance, a tradition ascribed to Ali suggests that a fourth of the Quran is about the House of Muhammad, or the Ahl al-Bayt, while another fourth is about their enemies. The Uthmanic codex certainly does not meet this description but the inconsistency can be explained by another Shia tradition, which states that the verses of the Quran about the virtuous are primarily directed at the Ahl al-Bayt, while those verses about the evildoers are directed first at their enemies.[74]
According to tradition, the Quran was composed in the early 7th century CE, but according to historian Tom Holland, "only in the 690's did a Caliph finally get around to inscribing the Prophet's name on a public monument; only decades after that did the first tentative references to him start to appear in private inscriptions".[94] The historian Stephen Shoemaker holds that the Quran did not reach its final compilation until the reign of Abd al-Malik (685-705 CE).[97]
Not all scholars question the sacred history of the Quran. Emran El-Badawi writes, "the opening chapters of Fred Donner's Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing claims to refute the theoretical and methodological flaws of the skeptical school and instead dates the composition of the Quran, as a closed canon, to an Arabian context of early believers preceding [...] the first civil war in 656."[102][103]
The absence of contemporaneous corroborating material from the very first century of Islam has raised numerous questions as to the authenticity of the account provided by later traditionalist sources. All that is preserved from this time period are a few commemorative building inscriptions and assorted coins.[105] However, some scholars deny such a belittlement of key sources from the era. Besides the Dome of the Rock inscriptions, there are also brief Quranic passages on coins issued from the time of Abd al-Malik ibn Marwan (697-750). These passages include the shahadah, verses 112:1-3 or -4 complete except for the initial basmallah and the introductory word "say", and part of 9:33, but with some variations: "He sent him with the guidance and the Religion of Truth, that He may cause it to prevail over all religion..." Similar to the contemporary inscriptions at the Dome of the Rock these portions are clearly intended to declare the primacy of the new religion of Islam over Christianity, in particular.[104]
The most influential of the allegedly varying codices was that of ʿAbdullah ibn Masʿud, an early convert who became a personal servant to Muhammad. It is reported that he learned around seventy suras directly from Muhammad, who appointed him as one of the first teachers of Quranic recitation. Later he was appointed to an administrative post in Kufa by the caliph ʿUmar, where he became a leading authority on the Quran and Sunnah. Some sources suggest that Ibn Masʿud refused to destroy his copy of the Quran or to stop teaching it when the ʿUthmanic codex was made official.[39]
The first sura, entitled al-Khal ("separation"), is translated as: "O Allah, we seek your help and ask your forgiveness, and we praise you and we do not disbelieve in you. We separate from and leave him who sins against you."
Abu Ali Muhammad ibn Muqla (died 940), an accomplished calligrapher from Baghdad, was also a prominent figure at this time. He became vizir to three Abbasid caliphs and is credited with developing the first script to obey strict proportional rules. Ibn Muqla's system was used in the development and standardization of the Quranic script, and his calligraphic work became the standard way of writing the Quran.[130] However it was later perfected by Ibn al-Bawwab (d. 1022), the master calligrapher who continued Muqla's tradition. Muqla's system became one of the most popular styles for transcribing Arabic manuscripts in general, being favoured for its legibility. The eleventh century Quran is one of the earliest dated manuscripts in this style.[133]
Muslim disagreement over whether to include the Basmala within the Quranic text, reached consensus following the 1924 Edition, which included it as the first verse (āyah) of Quran chapter 1 but otherwise included it as an unnumbered line of text preceding the other 112 chapters, with the exclusion of Quran chapter 9.[148] The Cairo Quran adopted the Kufan tradition of separating and numbering verses,[140] and thus standardized a different verse numbering to Flügel's 1834 edition.[149] It adopted the chronological order of chapters attributed to Ibn Abbās, which became widely accepted following 1924.[150] A large number of pre-1924 Qurans were destroyed by dumping them in the river Nile.[144]
Behnam Sadeghi and Uwe Bergmann write that the Sana'a manuscript is unique among extant early Quranic manuscripts, "the only known manuscript" that "does not belong to the 'Uṯmānic textual tradition".[28] Those Hijazi manuscript fragments belonging to the "'Uṯmānic textual tradition" and dated by radio-carbon to the first Islamic century are not identical. They fall "into a small number of regional families (identified by variants in their rasm, or consonantal text), and each moreover contains non-canonical variants in dotting and lettering that can often be traced back to those reported of the Companions"[32]
The history of the Quran dates back to around 610 AD when words of the Quran were first revealed to the Islamic Prophet Muhammad. According to Islamic traditions, Muhammad continued to have revelations until he died around 632 AD.
The parchment likely came from the skin of a calf, goat or sheep, the researchers said. The skin would have been first cleaned of any hair or flesh and then stretched on a wooden frame. As the skin is stretched, the parchment maker scrapes the surface with a curved knife, wets the skin and dries it in rotation several times to bring the parchment to an ideal thickness and tightness.
Although most of the divine revelations received by the Prophet Muhammad were committed to memory, parts were written down on parchment, stone, palm leaves and the shoulder blades of camels, the researchers said. "Caliph Abu Bakr, the first leader of the Muslim community after Muhammad, ordered the collection of all Quranic material in the form of a book," Thomas and Dinshaw said.
The Italian peninsula was the logical location for the first printing of an Arabic Quran in Christian Europe. The Italian city states had dominated trade with the Levant and North Africa since the Middle Ages, while the Catholic Church, despite dogmatic disagreements, maintained close ties with the Nestorian and Monophysite churches in the Near East. Arab Christians had attended Italian universities since the late Middle Ages. At the beginning of the sixteenth century, Italian presses were the first to print books with Arabic movable type, and a complete Arabic Quran was published in Venice between 1537 and 1538.
The entire Toledan Collection, as commissioned by Peter the Venerable, was prepared for print by the Protestant scholar Theodor Bibliander (ca. 1504-1564). The first edition of 1543, of which at least six different versions are known, was reissued in a revised version in 1550, and remained a major reference work of Islamic theology until the seventeenth century. During the Reformation European intellectuals began to see Islam, which is a monotheistic religion that had emerged after Judaism and Christianity, as a non-European example of a Christian heresy which allowed for a theological examination of Christian orthodoxy independent of the conflict between the Catholic Church and the newly established Protestant factions. The importance of Islam in the Reformation era discourse is indicated by the scholars and printers involved with the publication of Robert's Quran translation in 1543. In Nuremberg, the press that published Widmanstetter's Quran version issued in the same year De revolutionibus orbium coelestium by Nicolaus Copernicus (1473-1543). In Basle, Philip Melanchthon (1497-1560) contributed a "Præmonitio ad lectorem" to Bibliander's version of the Toledan Collection, and the book was printed by the press that the very same year also published the first edition of De humani corporis fabrica by Andreas Vesalius (1514-1564).
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