Krek, Miroslav (1979). "The Enigma of the First Arabic Book Printed from Movable Type". Journal of Near Eastern Studies. 38 (3): 203–212. doi: 10.1086/372742. S2CID 162374182. 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] Al-i-Imran (The Family of Imran) Part 1". Read Quran Online. Archived from the original on 18 November 2010 . Retrieved 21 November 2010.

The Quran is believed by Muslims to be not simply divinely inspired, but the literal words of God, and provides a complete code of conduct that offers guidance in every walk of their life. [22] In Muslim theology, the Quran is considered to be either " created" or "uncreated". [23] According to tradition, several of Muhammad's companions served as scribes, recording the revelations. [24] Shortly after the prophet's death, the Quran was compiled by the companions, who had written down or memorized parts of it. [25] Caliph Uthman established a standard version, now known as the Uthmanic codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with mostly minor differences in meaning. [24] Respect for the written text of the Quran is an important element of religious faith by many Muslims, and the Quran is treated with reverence. Based on tradition and a literal interpretation of Quran 56:79 ("none shall touch but those who are clean"), some Muslims believe that they must perform a ritual cleansing with water ( wudu or ghusl) before touching a copy of the Quran, although this view is not universal. [11] Worn-out copies of the Quran are wrapped in a cloth and stored indefinitely in a safe place, buried in a mosque or a Muslim cemetery, or burned and the ashes buried or scattered over water. [87] According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement "none knows its interpretation except God" remains valid, without any opposing or qualifying clause. [130] Therefore, so far as this verse is concerned, the knowledge of the Quran's interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent. [129] In addition to and independent of the division into chapters, there are various ways of dividing the Quran into parts of approximately equal length for convenience in reading. The 30 juz' (plural ajzāʼ) can be used to read through the entire Quran in a month. Some of these parts are known by names—which are the first few words by which the juzʼ begins. A juz' is sometimes further divided into two ḥizb (plural aḥzāb), and each hizb subdivided into four rubʻ al-ahzab. The Quran is also divided into seven approximately equal parts, manzil (plural manāzil), for it to be recited in a week. [11] The variant readings of the Quran are one type of textual variant. [154] [155] According to Melchert (2008), the majority of disagreements have to do with vowels to supply, most of them in turn not conceivably reflecting dialectal differences and about one in eight disagreements has to do with whether to place dots above or below the line. [156]Each sūrah consists of several verses, known as āyāt, which originally means a 'sign' or 'evidence' sent by God. The number of verses differs from sūrah to sūrah. An individual verse may be just a few letters or several lines. The total number of verses in the most popular Hafs Quran is 6,236; [xii] however, the number varies if the bismillahs are counted separately. Sells, Michael (15 November 1999). Approaching the Qur'ān: The Early Revelations (Book & CDed.). White Cloud Press. ISBN 978-1-883991-26-5. Nuovo, Angela (1990). "A Lost Arabic Koran Rediscovered". The Library. s6-12 (4): 273–292. doi: 10.1093/library/s6-12.4.273.

Warraq I, etal. 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. Puin, Gerd R. (1996). "Observations on Early Quran Manuscripts in Sana'a". In Wild, Stefan (ed.). The Qurʾan as Text. Leiden: E.J. Brill. pp.107–11. see Jamal Malik (6 April 2020). Islam in South Asia: Revised, Enlarged and Updated Second Edition. BRILL. p.580. ISBN 9789004422711. Arberry, Arthur (1956). The Koran Interpreted. London. p.191. ISBN 0684825074. 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)

The Noble Qur'an - Juz'

The climax of history, when the present world comes to an end, is referred to in various ways. It is 'the Day of Judgment,' 'the Last Day,' 'the Day of Resurrection,' or simply 'the Hour.' Less frequently it is 'the Day of Distinction' (when the good are separated from the evil), 'the Day of the Gathering' (of men to the presence of God) or 'the Day of the Meeting' (of men with God). The Hour comes suddenly. It is heralded by a shout, by a thunderclap, or by the blast of a trumpet. A cosmic upheaval then takes place. The mountains dissolve into dust, the seas boil up, the sun is darkened, the stars fall and the sky is rolled up. God appears as Judge, but his presence is hinted at rather than described.… The central interest, of course, is in the gathering of all mankind before the Judge. Human beings of all ages, restored to life, join the throng. To the scoffing objection of the unbelievers that former generations had been dead a long time and were now dust and mouldering bones, the reply is that God is nevertheless able to restore them to life. Watson, William J. (1968). "İbrāhīm Müteferriḳa and Turkish Incunabula". Journal of the American Oriental Society. 88 (3): 435–441. doi: 10.2307/596868. JSTOR 596868. Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation ( tanzil), as opposed to ta'wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil, which originally meant 'to return' or 'the returning place'. In Tabatabaei's view, what has been rightly called ta'wil, or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse—rather it transpires through that meaning, in a special sort of transpiration. There is a spiritual reality—which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and then there is an actual significance that a Quranic story refers to. [128] [129] Shia Muslim girls reciting the Quran placed atop folding lecterns ( rehal) during Ramadan in Qom, Iran 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. 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.