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Therefore an Islamic philosopher introduces a prophetology to explain how the divine word passes into human expression. This leads to a kind of [[esoteric]] [[hermeneutics]] which seeks to comprehend the position of the [[prophet]] by meditating on the modality of his relationship not with his own time, but with the eternal source from which his message emanates. This view contrasts with historical critique of western scholars who attempt to understand the prophet through his circumstances, [[education]] and type of [[genius]].[47]

Therefore an Islamic philosopher introduces a prophetology to explain how the divine word passes into human expression. This leads to a kind of [[esoteric]] [[hermeneutics]] which seeks to comprehend the position of the [[prophet]] by meditating on the modality of his relationship not with his own time, but with the eternal source from which his message emanates. This view contrasts with historical critique of western scholars who attempt to understand the prophet through his circumstances, [[education]] and type of [[genius]].[47]

==Miracle==

==Miracle==

Islamic scholars believe the Qur’an to be miraculous by its very [[nature]] in being a revealed text and that similar texts cannot be written by [[human]] endeavor. Its miraculous nature is claimed to be evidenced by its literary style, suggested similarities between Qur’anic verses and scientific [[fact]]s discovered much later, and various prophecies. The Qur’an itself challenges those who deny its claimed divine origin to produce a text like it. [Qur'an 17:88][Qur'an 2:23][Qur'an 10:38].[48][49][50] These claims originate directly from Islamic [[belief]] in its revealed nature, and are widely disputed by non-Muslim scholars of Islamic [[history]].[51][http://en.wikipedia.org/wiki/Quran]

Islamic scholars believe the Qur’an to be miraculous by its very [[nature]] in being a revealed text and that similar texts cannot be written by [[human]] endeavor. Its miraculous nature is claimed to be evidenced by its literary style, suggested similarities between Qur’anic verses and scientific [[fact]]s discovered much later, and various prophecies. The Qur’an itself challenges those who deny its claimed divine origin to produce a text like it. [Qur'an 17:88][Qur'an 2:23][Qur'an 10:38].[48][49][50] These claims originate directly from Islamic [[belief]] in its revealed nature, and are widely disputed by non-Muslim scholars of Islamic [[history]].[51][https://en.wikipedia.org/wiki/Quran]

==References==

==References==

# [http://upload.wikimedia.org/wikipedia/en/5/5b/Quran.ogg pronounced qurˈʔaːn]  

# [https://upload.wikimedia.org/wikipedia/en/5/5b/Quran.ogg pronounced qurˈʔaːn]  

Arabic pronunciation (help·info)

Arabic pronunciation (help·info)

#Nasr, Seyyed Hossein (2007). "Qur’an". Encyclopedia Britannica Online. Retrieved 2007-11-04.

#Nasr, Seyyed Hossein (2007). "Qur’an". Encyclopedia Britannica Online. Retrieved 2007-11-04.

# Qur'an 3:84

# Qur'an 3:84

# Qur'an 4:136

# Qur'an 4:136

# “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

# “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. https://www.geocities.com/athens/thebes/8206/hkrausen/exegesis.htm

# * Nasr (2003), p.42

# * Nasr (2003), p.42

#“Ķur'an, al-”, Encyclopedia of Islam Online.

#“Ķur'an, al-”, Encyclopedia of Islam Online.

# See: “Kur`an, al-”, Encyclopaedia of Islam Online

# See: “Kur`an, al-”, Encyclopaedia of Islam Online

Allen (2000) p. 53

Allen (2000) p. 53

# Samuel Pepys: "One feels it difficult to see how any mortal ever could consider this Koran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was!" http://maxwellinstitute.byu.edu/display.php?table=review&id=21

# Samuel Pepys: "One feels it difficult to see how any mortal ever could consider this Koran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was!" https://maxwellinstitute.byu.edu/display.php?table=review&id=21

# "The final process of collection and codification of the Qur’an text was guided by one over-arching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order.... This has given rise in the past to a great deal of criticism by European and American scholars of Islam, who find the Qur’an disorganized, repetitive, and very difficult to read." Approaches to the Asian Classics, Irene Blomm, William Theodore De Bary, Columbia University Press,1990, p. 65

# "The final process of collection and codification of the Qur’an text was guided by one over-arching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order.... This has given rise in the past to a great deal of criticism by European and American scholars of Islam, who find the Qur’an disorganized, repetitive, and very difficult to read." Approaches to the Asian Classics, Irene Blomm, William Theodore De Bary, Columbia University Press,1990, p. 65

# Rashad Khalifa, Qur’an: Visual Presentation of the Miracle, Islamic Productions International, 1982. ISBN 0-934894-30-2

# Rashad Khalifa, Qur’an: Visual Presentation of the Miracle, Islamic Productions International, 1982. ISBN 0-934894-30-2