1649
Quran
Qur’an Koran Islam Mohamed Muhammed Muslim Arab Turkey Arabic French
L'Alcoran de Mahomet ("The Qur'an of
Muhammad") was the third western translation of the Qur'an, preceded by Lex
Mahumet pseudoprophete ("Law of the False Prophet Muhammad") and the
translation by Mark of Toledo. The translation was made from Arabic into French
by Sieur du Ryer in 1647.
The Quran is the central religious text of
Islam, which Muslims believe to be a revelation from Allah. Its scriptural
status among a world-spanning religious community, and its major place within
world literature generally, has led to a great deal of secondary literature on
the Quran. Quranic chapters are called suras and verses are called ayahs.
Main author: André
Du Ryer; Mahomet ; Antoine de Sommaville
Title: L'alcoran de Mahomet.
Translaté d'Arabe en François. Par le sieur [André] du Ryer, sieur de la
Garde Malezair.
Published:
Paris : Antoine de Sommaville, 1649.
Language:
French
Notes & contents:
·
Translation from Arabic to French
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The Quran (English
pronunciation: /kɔrˈɑːn/[n 1] kor-ahn , Arabic: القرآن al-qur'ān, IPA:
[qurˈʔaːn],[n 2] literally meaning "the recitation", also romanised
Qur'an or Koran) is the central religious text of Islam, which Muslims believe
to be a revelation from God (Arabic: الله, Allah).[1] Its scriptural status
among a world-spanning religious community, and its major place within world
literature generally, has led to a great deal of secondary literature on the
Quran.[2] Quranic chapters are called suras and verses are called ayahs.
Muslims believe that the
Quran was verbally revealed[need quotation to verify] from God to Muhammad
through the angel Gabriel (Jibril), gradually over a period of approximately 23
years, beginning on 22 December 609 CE,[3] when Muhammad was 40, and concluding
in 632 CE, the year of his death.[1][4][5] Muslims regard the Quran as the most
important miracle of Muhammad, a proof of his prophethood,[6] and the
culmination of a series of divine messages that started with the messages
revealed to Adam and ended with Muhammad. They consider the Quran to be the only
revealed book that has been protected by God from distortion or corruption.[7]
According to the traditional
narrative, several companions of Muhammad served as scribes and were
responsible for writing down the revelations.[8] Shortly after Muhammad's death,
the Quran was compiled by his companions who wrote down and memorized parts of
it.[9] These codices had differences that motivated the Caliph Uthman to
establish a standard version now known as Uthman's codex, which is generally
considered the archetype of the Quran we have today. However, the existence of
variant readings, with mostly minor and some significant variations, and the
early unvocalized Arabic script mean the relationship between Uthman's codex to
both the text of today's Quran and to the revelations of Muhammad's time is
still unclear.[8]
The Quran assumes familiarity
with major narratives recounted in the Jewish and Christian scriptures. It
summarizes some, dwells at length on others and, in some cases, presents
alternative accounts and interpretations of events.[10][11][12] The Quran
describes itself as a book of guidance. It sometimes offers detailed accounts
of specific historical events, and it often emphasizes the moral significance
of an event over its narrative sequence.[13][14] The Quran is used along with
the hadith to interpret sharia law.[15] During prayers, the Quran is recited
only in Arabic.[16]
Someone who has memorized the
entire Quran is called a hafiz. Some Muslims read Quranic ayahs (verses) with
elocution, which is often called tajwīd. During the month of Ramadan, Muslims
typically complete the recitation of the whole Quran during tarawih prayers. In
order to extrapolate the meaning of a particular Quranic verse, most Muslims
rely on the tafsir.[17]
Contents [hide]
1 Etymology and meaning
2 History
2.1 Prophetic era
2.2 Compilation
3 Significance in Islam
3.1 Worship
3.2 In Islamic art
3.3 Inimitability
4 Text and arrangement
5 Contents
6 Literary style
7 Interpretation
7.1 Esoteric interpretation
7.1.1 History of Sufi
commentaries
7.2 Levels of meaning
8 Translations
9 Recitation
9.1 Rules of recitation
9.2 Variant readings
10 Writing and printing
10.1 Writing
10.2 Printing
11 Relationship with other
literature
11.1 The Bible
11.2 Relationships
11.3 Arab writing
11.4 Berghouata Kingdom
12 See also
13 Notes
14 References
15 Further reading
16 External links
Etymology and meaning
11th-century North African
Qurʼan in the British Museum
The word qurʼān appears about
70 times in the Quran itself, assuming various meanings. It is a verbal noun
(maṣdar) of the Arabic verb qaraʼa (قرأ), meaning "he read" or
"he recited". The Syriac equivalent is (ܩܪܝܢܐ) qeryānā, which refers to
"scripture reading" or "lesson".[18] While some Western
scholars consider the word to be derived from the Syriac, the majority of
Muslim authorities hold the origin of the word is qaraʼa itself.[1] Regardless,
it had become an Arabic term by Muhammad's lifetime.[1] An important meaning of
the word is the "act of reciting", as reflected in an early Quranic
passage: "It is for Us to collect it and to recite it
(qurʼānahu)."[19]
In other verses, the word
refers to "an individual passage recited [by Muhammad]". Its
liturgical context is seen in a number of passages, for example: "So when
al-qurʼān is recited, listen to it and keep silent."[20] The word may also
assume the meaning of a codified scripture when mentioned with other scriptures
such as the Torah and Gospel.[21]
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 qurʼān 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 "revelation" (waḥy), that which has been
"sent down" (tanzīl) at intervals.[22][23] Other related words are:
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.[1][24]
The Quran describes itself as
"the discernment or the criterion between truth and falsehood"
(al-furqān), "the mother book" (umm al-kitāb), "the guide"
(huda), "the wisdom" (hikmah), "the remembrance" (dhikr)
and "the revelation" (tanzīl; something sent down, signifying the
descent of an object from a higher place to lower place).[25] 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 adjective of
"Quran" has multiple transliterations including "quranic,"
"koranic" and "qur'anic," or capitalised as
"Qur'anic," "Koranic" and "Quranic." The term
muṣḥaf ('written work') is often used to refer to particular Quranic
manuscripts but is also used in the Quran to identify earlier revealed
books.[1] Other transliterations of "Quran" include
"al-Coran", "Coran", "Kuran" and
"al-Qurʼan".
History
Prophetic era
See also: Wahy
Cave of Ḥirā, location of
Muhammad's first revelation.
Islamic tradition relates
that Muhammad received his first revelation in the Cave of Hira during one of
his isolated retreats to the mountains. Thereafter, he received revelations
over a period of 23 years. According to hadith and Muslim history, after
Muhammad emigrated to Medina and formed an independent Muslim community, he
ordered many of his companions to recite the Quran and to learn and teach the
laws, which were revealed daily. It is related that some of the Quraish who
were taken prisoners at the battle of Badr regained their freedom after they
had taught some of the Muslims the simple writing of the time. Thus a group of
Muslims gradually became literate. As it was initially spoken, the Quran was
recorded on tablets, bones, and the wide, flat ends of date palm fronds. Most
suras were in use amongst early Muslims since they are mentioned in numerous
sayings by both Sunni and Shia sources, relating Muhammad's use of the Quran as
a call to Islam, the making of prayer and the manner of recitation. However,
the Quran did not exist in book form at the time of Muhammad's death in 632
CE.[26][27][28] There is agreement among scholars that Muhammad himself did not
write down the revelation.[29]
Quranic verses inscribed on
the shoulder blade of a camel.
Sahih al-Bukhari narrates
Muhammad describing the revelations as, "Sometimes it is (revealed) like
the ringing of a bell" and Aisha reported, "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)."[30] Muhammad's first revelation,
according to the Quran, was accompanied with a vision. The agent of revelation
is mentioned as the "one mighty in power",[31] the one who "grew
clear to view when he was on the uppermost horizon. Then he drew nigh and came
down till he was (distant) two bows' length or even nearer."[27][32] The
Islamic studies scholar Welch states in the Encyclopaedia of Islam that he
believes the graphic descriptions of Muhammad's condition at these moments may
be regarded as genuine, because 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. However, Muhammad's critics accused him of being a possessed man,
a soothsayer or a magician since his experiences were similar to those claimed
by such figures well known in ancient Arabia. Welch additionally states that it
remains uncertain whether these experiences occurred before or after Muhammad's
initial claim of prophethood.[33]
Part of Al-Alaq - 96th sura
of the Quran - the first revelation received by Muhammad.
The Quran describes Muhammad
as "ummi",[34] which is traditionally interpreted as
"illiterate," but the meaning is rather more complex. The medieval
commentators such as Al-Tabari maintained that the term induced two meanings:
first, the inability to read or write in general; second, the inexperience or
ignorance of the previous books or scriptures (but they gave priority to the
first meaning). Besides, Muhammad's illiteracy was taken as a sign of the
genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi,
if Muhammad had mastered writing and reading he possibly would have been
suspected of having studied the books of the ancestors. Some scholars such as
Watt prefer the second meaning.