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Historical reliability of the Quran concerns the question of the historicity and plagiarism of the described or claimed events in the Quran.. The Quran is viewed to be the scriptural foundation of Islam and is believed by Muslims to have been sent down by Allah (God) and revealed to Muhammad by the angel Jibreel ().
Quran imitations represent literary attempts to replicate the style, form and content of the Quran. Historically, they emerge in a dialectic with the doctrine of the i'jaz (inimitability) of the Quran, which asserts that the literary and/or semantic nature of the Quran cannot be reproduced by a human. Both Muslims and non-Muslims have written ...
Herbert Udny Weitbrecht (1851−1937), The Teaching of the Qur’an with an Account of Its Growth and a Subjekt Index, (1919) Martijn Theodoor Houtsma (1851–1943) Netherlands, lead editor of Encyclopaedia of Islam (Leiden: E.J.Brill 1913–1938), 9 volumes; eclipsed by a new edition (1954–2002) of 11 volumes with index and supplements.
The Noble Qur'an by Dr. Muhammad Muhsin Khan and Shaykh Taqi ud din al Hilali [1] The Meaning of the Glorious Koran by Marmaduke Pickthall; The Holy Qur'an: Text, Translation and Commentary by Abdullah Yusuf Ali; The Qur'an: A New Translation by Muhammad A. S. Abdel Haleem [2] [3] The Clear Quran: A Thematic English Translation by Dr. Mustafa ...
He states "there never was one original text of the Qur'an", that the Uthmanic destruction of variant texts around 850 CE, eliminated "many texts which had equally good claims to containing authentic readings", that before the three century-long "process of development and improvement" to standardize the Quran phonetically, there were "50 ...
Believers in a created Quran emphasize free will given to mortals who would be rewarded or punished according to what they chose in life on judgement day. Advocates of the "created" Quran emphasized the references to an 'Arabic' Quran which occur in the divine text, noting that if the Quran was uncreated it was – like God – an eternal being.
The Quran was canonized only after Muhammad's death in 632 CE. According to Islamic tradition the third caliph, Uthman ibn Affan (r. 23/644–35 AH/655 CE) established the canonical Qur'an, reportedly starting the process in 644 CE, [6] and completing the work around 650 CE (the exact date was not recorded by early Arab annalists). [7]
This allows a parallel to be created with the Qur'anic text and to assimilate "from then on the "descent" of the Qur'an to a benefit". [2] It is in this context that the discourses on the prophets of the past are inscribed, which are all presented according to the same pattern, and serve to defend the obligation to believe in the prophets.