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The '''Qur’ān''' '''القرآن''' ''al-ķur'ān'', literally "the recitation"; also sometimes [[Arabic transliteration|transliterated]] as '''Quran''', '''Koran''', or '''Al-Qur'an''') is the central [[religious text]] of [[Islam]]. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind and consider the text in its original [[Arabic]] to be the literal word of [[God]],[http://www.usc.edu/dept/MSA/quran/002.qmt.html#002.023 Qur'ān, Chapter 2, Verses 23-24 revealed to [[Muhammad]] over a period of twenty-three years ''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers, [http://www.usc.edu/dept/MSA/quran/017.qmt.html#017.106 Qur'an, Chapter 17, Verse 106] and view the Qur'an as God's final revelation to humanity. [http://www.usc.edu/dept/MSA/quran/033.qmt.html#033.040 Qur'an, Chapter 33, Verse 40] Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4
The '''Qur’ān''' '''القرآن''' ''al-ķur'ān'', literally "the recitation"; also sometimes [[Arabic transliteration|transliterated]] as '''Quran''', '''Koran''', or '''Al-Qur'an''') is the central [[religious text]] of [[Islam]]. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind and consider the text in its original [[Arabic]] to be the literal word of [[God]],[http://www.usc.edu/dept/MSA/quran/002.qmt.html#002.023 Qur'ān, Chapter 2, Verses 23-24 revealed to [[Muhammad]] over a period of twenty-three years ''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers, [http://www.usc.edu/dept/MSA/quran/017.qmt.html#017.106 Qur'an, Chapter 17, Verse 106] and view the Qur'an as God's final revelation to humanity. [http://www.usc.edu/dept/MSA/quran/033.qmt.html#033.040 Qur'an, Chapter 33, Verse 40] Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4
Muslims regard the Qur'ān as the culmination of a series of divine messages that started with those revealed to [[Adam]] regarded, in Islam, as the first [[prophet]]; and including the [[Suhuf-i-Ibrahim]] (''Scrolls of [[Abraham]]''), [http://www.usc.edu/dept/MSA/quran/087.qmt.html#087.018 Qur'ān Chapter 87, Verses 18-19] the [[Tawrat]] ([[Torah]]), [http://www.usc.edu/dept/MSA/quran/003.qmt.html#003.003 Qur'ān, Chapter 3, Verse 3] [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.044 Qur'ān, Chapter 5, Verse 44] the [[Zabur]] ([[Psalms]]),[http://www.usc.edu/dept/MSA/quran/004.qmt.html#004.163 Qur'ān, Chapter 4, Verse 163] [http://www.usc.edu/dept/MSA/quran/017.qmt.html#017.055 Qur'ān, Chapter 17, Verse 55]</ref> and the [[Injil]] ([[Gospel]]). [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.046 Qur'ān, Chapter 5, Verse 46] [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.110 Qur'ān, Chapter 5, Verse 110] [http://www.usc.edu/dept/MSA/quran/057.qmt.html#057.027 Qur'ān, Chapter 57, Verse 27]
Muslims regard the Qur'ān as the culmination of a series of divine messages that started with those revealed to [[Adam]] regarded, in Islam, as the first [[prophet]]; and including the [[Suhuf-i-Ibrahim]] (''Scrolls of [[Abraham]]''), [http://www.usc.edu/dept/MSA/quran/087.qmt.html#087.018 Qur'ān Chapter 87, Verses 18-19] the [[Tawrat]] ([[Torah]]), [http://www.usc.edu/dept/MSA/quran/003.qmt.html#003.003 Qur'ān, Chapter 3, Verse 3] [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.044 Qur'ān, Chapter 5, Verse 44] the [[Zabur]], ([[Psalms]]) [http://www.usc.edu/dept/MSA/quran/004.qmt.html#004.163 Qur'ān, Chapter 4, Verse 163] [http://www.usc.edu/dept/MSA/quran/017.qmt.html#017.055 Qur'ān, Chapter 17, Verse 55] and the [[Injil]] ([[Gospel]]). [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.046 Qur'ān, Chapter 5, Verse 46] [http://www.usc.edu/dept/MSA/quran/005.qmt.html#005.110 Qur'ān, Chapter 5, Verse 110] [http://www.usc.edu/dept/MSA/quran/057.qmt.html#057.027 Qur'ān, Chapter 57, Verse 27]
The aforementioned books are recognized in the Qur'ān, [http://www.usc.edu/dept/MSA/quran/003.qmt.html#003.084 Qur'ān, Chapter 3, Verse 84][http://www.usc.edu/dept/MSA/quran/004.qmt.html#004.136 Quran, Chapter 4, Verse 136] and the Qur'anic text assumes familiarity. "The Qur'an assumes the reader to be familiar with the traditions of the ancestors since the age of the Patriarchs, not necessarily in the version of the "Children of Israel" as described in the Bible but also in the version of the "Children of Ismail" as it was alive orally, though interspersed with polytheist elements, at the time of Muhammad. The term Jahiliya (ignorance) used for the pre-Islamic time does not mean that the Arabs were not familiar with their traditional roots but that their knowledge of ethical and spiritual values had been lost." ''Exegesis of Bible and Qur'an'', H. Krausen. http://www.geocities.com/athens/thebes/8206/hkrausen/exegesis.htm with many events from Jewish and Christian scriptures, retelling some of these events in distinctive ways, and referring obliquely to others. It rarely offers detailed accounts of historical events; the Qur'an's emphasis is typically on the moral significance of an event, rather than its narrative sequence. Details to historical events are contained within the [[Hadith]] of Muhammad and the narrations of Muhammad's Companions ([[Sahabah]]).
The aforementioned books are recognized in the Qur'ān, [http://www.usc.edu/dept/MSA/quran/003.qmt.html#003.084 Qur'ān, Chapter 3, Verse 84][http://www.usc.edu/dept/MSA/quran/004.qmt.html#004.136 Quran, Chapter 4, Verse 136] and the Qur'anic text assumes familiarity. "The Qur'an assumes the reader to be familiar with the traditions of the ancestors since the age of the Patriarchs, not necessarily in the version of the "Children of Israel" as described in the Bible but also in the version of the "Children of Ismail" as it was alive orally, though interspersed with polytheist elements, at the time of Muhammad. The term Jahiliya (ignorance) used for the pre-Islamic time does not mean that the Arabs were not familiar with their traditional roots but that their knowledge of ethical and spiritual values had been lost." ''Exegesis of Bible and Qur'an'', H. Krausen. http://www.geocities.com/athens/thebes/8206/hkrausen/exegesis.htm with many events from Jewish and Christian scriptures, retelling some of these events in distinctive ways, and referring obliquely to others. It rarely offers detailed accounts of historical events; the Qur'an's emphasis is typically on the moral significance of an event, rather than its narrative sequence. Details to historical events are contained within the [[Hadith]] of Muhammad and the narrations of Muhammad's Companions ([[Sahabah]]).
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[[Category: Religion]]
[[Category: Religion]]