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Quran

The Koran

The Qur'an ( Arabic : ; "read") is the book sacred of Islam. Its tradition presents him as the first book written in clear Arabic language .

The Koran contains the words of God were revealed to the prophet and messenger of Islam Muhammad ( Muhammad) by the archangel Gabriel. This revelation is for a period of twenty-three years. The Qur'an is sometimes simply called al-kitab (the book) or adh-dhikr (remembrance). It is one of the two parts of the revelation to Muhammad, the other part consisting of prophetic hadiths. Muslims consider it a manifestation of a divine attribute, the kalam, which represents the capacity of Allah (the Arabic name of God) to convey to His prophets certain information relating to good and evil, life and death, heaven and hell, and the laws establishing the boundaries between licit and illicit. In this sense it is, for Muslims, the expression of this uncreated attribute of Allah sent for the whole of humanity , that is to say the holder of a universal, just as Jesus Christ is regarded as the Logos (the Word, the Word of God) in the Gospels.

Summary

1 Description
2 The transcript of the Qur'an
3 The Koran, a sacred text
4 Translations of the Qur'an and impressions
5 See also
6 Notes and references

/ / Description

The Koran is divided into chapters called suras , numbering 114 and starting with the first called Al Fatiha (sometimes translated as "the introductory" or "prologue" or "openness"). These chapters are themselves composed of verses called ayat (plural of Arabic Ayah, " proof "," sign "and found in the word Ayatollah ). The verses are the canonical number of 6219 . There are variations (6211 or 6218) in European editions, Post-numbered edition of the Koran by Gustav Flgel 1834. The text is the same but cutting the verses differs from one reading to another because Muslims come from different tribes.

Order of texts

Page of a Koran in Andalusia

Tradition says that in the time of Muhammad, ayat were written on multiple media, such as palm leaves, flat bones (scapula camel), skins or stones, and were learned by heart by believers, whole or in part. The death of several of these "living memories" led by caution in the compilation of suras received by Muhammad in order that the angel Gabriel told him under the command of Allah.

Following Muhammad's death, his successor Abu Bakr ordered Zaid ibn Thabit to collect all the verses of the Koran. He accomplished his task, although extremely difficult, through the testimony for each verse, two men among the companions of Muhammad. Through this effort, the Quran has been preserved. Subsequent generations by the principle of the chain of transmission and affirmation of the integrity of men constituting these chains have continued to guarantee the authenticity of this text . Michel Cuypers verified by a method other than the suras work in pairs in some parts of the Koran that he studied, and these pairs often work in groups of 2, 3 or 4 pairs . Michel Cuypers for the Koran is not a haphazard collection as we have often said, and the classification of the longest to the shortest Surah is not a sufficient explanation (given the many exceptions), but the Qur'an is arranged according to specific rules, recently identified as the Semitic rhetoric.

Chronological Separation

It has traditionally separated the Koran into two parts which are distinguished by differences in style and themes:

The suras of Mecca , prior to the AH , they are generally shorter suras, liturgical orientation;
and the suras of Medina , subsequent to the AH , longer and more political and legal.

Meccan Suras

Blue sheet from the Koran at the origin of the library of the Great Mosque of Kairouan

The suras of the first period, Makki, say mainly the idea of monotheism and define what God is for Muslims. There are, among others, the idea of the resurrection of the dead on the day of Judgement, the oneness of God, etc..

German Orientalists G. Weill and Nldeke established three divisions in the suras revealed in Mecca:

In the first group, God calls men not to doubt and to follow its requirements so as not to attract his anger. He speaks of creation;
The suras of the second group describe the duties of every believer's profession of faith ( shahada ), prayer ( salat ), fasting ( Ramadan ), pilgrimage ( hajj ), almsgiving ( zakat ), which are the five pillars of Islam. These suras invite man to perfect through his devotion to God;
In the third part are the stories of prophets of Islam , a description of the punishment suffered by the people who refused to believe in their messages.

Medina suras

The Medina suras are more "prescriptive". They pose the fundamental bases of a new society, where respect is due to Muhammad and his family, where the praise go to those who die in God's way, and where one criticizes the hypocrites. Nearly 500 verses regulations include religious, civil and criminal will serve as the basis for Islamic law. Other Medina suras also define the duties and beliefs of Muslims.

Divisions for a recitation

Main article: Surat.

Manzil	Juz '	Hizb	Top		End
Manzil	Juz '	Hizb	Surat	verse	Surat	verse
1	1	1	I	1	II	74
	1	2	II	75	II	141
	2	3	II	142	II	202
	2	4	II	203	II	252
	3	5	II	253	III	14
	3	6	III	15	III	91
	4	7	III	92	III	170
	4	8	III	171	IV	23
	5	9	IV	24	IV	87
	5	10	IV	88	IV	147
	6	11	IV	148	IV	176
2		11	V	1	V	26
		12	V	27	V	82
	7	13	V	83	VI	35
	7	14	VI	36	VI	110
	8	15	VI	111	VI	165
	8	16	VII	1	VII	87
	9	17	VII	88	VII	170
	9	18	VII	171	VIII	40
	10	19	VIII	41	IX	93
	10	20	IX	34	IX	93
	11	21	IX	94	X	129
3		21	X	1	X	25
		22	X	26	XI	5
	12	23	XI	6	XI	83
	12	24	XI	84	XII	52
	13	25	XII	53	XIII	18
	13	26	XIII	19	XV	1
	14	27	XV	2	XVI	50
	14	28	XVI	51	XVI	128

Manzil	Juz '	Hizb	Top		End
Manzil	Juz '	Hizb	Surat	verse	Surat	verse
4	15	29	XVII	1	XVIII	98
	15	30	XVII	99	XVIII	74
	16	31	XVIII	75	XIX	98
	16	32	XX	1	XX	135
	17	33	XXI	1	XXI	112
	17	34	XXII	1	XXII	78
	18	35	XXIII	1	XXIV	20
	18	36	XXIV	21	XXV	20
	19	37	XXV	21	XXVI	110
		38	XXVI	111	XXVII	25
5		38	XXVII	26	XXVII	59
	20	39	XXVII	60	XXVIII	50
	20	40	XXVIII	51	XXIX	44
	21	41	XXIX	45	XXXI	21
	21	42	XXXI	22	XXXIII	30
	22	43	XXXIII	31	XXXIV	23
		44	XXXIV	24	XXXIV	54
6		44	XXXV	1	XXXVI	21
	23	45	XXXVI	22	XXXVII	144
	23	46	XXXVII	145	XXXIX	31
	24	47	XXXIX	32	XL	40
	24	48	XL	41	XLI	46
	25	49	XLI	47	XLIII	23
	25	50	XLIII	24	XLV	37
	26	51	XLVI	1	XLVIII	17
		52	XLVIII	18	XLIX	18
7		52	L	1	LI	30
	27	53	LI	31	LIV	55
	27	54	LV	1	LVII	29
	28	55	LVIII	1	LXI	14
	28	56	LXII	1	LXVI	12
	29	57	LXVII	1	LXXI	28
	29	58	LXXII	1	LXXVII	50
	30	59	LXXVIII	1	LXXXVI	17
	30	60	LXXXVII	1	CXIV	6

For its recitation, the Qur'an was subsequently divided into seven parts manzil ( The transcript of the Qur'an

First sura of the Koran, called traditionally Fatiha (opening).
According to Muslim tradition, the Qur'an was revealed to Muhammad through the archangel Gabriel ( Arabic : Revelation
According to Muslim tradition, the revelation would have started in the cave of Hira where Muhammad was accustomed to retire, presumably for the purpose of meditation. The angel Jibril would have appeared, and he would release the first verses of the Qur'an: "Read! (Or recite!) In the name of thy Lord "(Sura 96, verse 1). The word play is delivered by Iqra '. Qara'a derived from the word meaning the act of gathering what is dispersed or scattered ... The word Quran (Quran in Arabic) is a derivative of the same Arabic word. Fluent in Arabic it makes the word Iqra 'by reading as in the recitation ... Muhammad's response was three times "I can not read" because Muhammad was illiterate, as virtually all Arabs and like most men of his time.
It seems that at the beginning of the revelation, the Quran was first saved. The same tradition speaks of certain companions of Muhammad from the questions about how to recite a particular chapter . Thereafter, Muhammad would have dictated the chapters, after each revelation, several scribes who have written on various media (pieces of leather, pottery, palm ribs, shoulder blades ..), fragments that are then dispersed with different companions (Narrated by Al-Bukhari ).
According Jalal ad-Din as-Suyuti , Mohammed was dictating to his scribes not only text but also revealed the surah which he had to insert. The classification of the verses in relation to each other was not done according to the chronological order of revelation, but in order of Psalm, which would have followed the instructions of Mohammed who himself would have received from God through the Archangel Gabriel.
Therefore, and for 23 years , the revelation would have continued, over the years and events in a variety of places. The last verse revealed was " -" Today I have perfected your religion. " This verse was revealed during Muhammad's farewell sermon in 632. He has lived 82 days after the last verse ... Tradition says that the last year of his life, he would have revised twice the Koran in its entirety with the archangel Gabriel during the month of Ramadan.
If according to tradition, Muhammad had said, in the whole previously revealed Koranic text, which instead should be inserted each new revelation, he had encouraged his companions to memorize the Koran (the majority knew full ) and if he had ensured that each fragment is also found lying on a physical medium, yet it would not prepare a copy gathering all the Koranic text. According to tradition, this is explained by the fact that the revelation would have continued until the end of the life of Muhammad and that until the last moment new verses have been revealed. These would then be inserted in the middle of the Qur'anic text already present. It should be noted however that the last verse in chronological order announcing the end of Revelation (5:3): the religion of Islam is then declared "completed."
Compiling the Koranic text as Abu Bakr, the first caliph
A first compilation of the Qur'anic text is made within two years after Muhammad's death, under the first caliph Abu Bakr ( 632 - 634 ). This one, recommended by 'Umar frightened by death (due to battles) of many companions knowing by heart the entire text, load Zayd ibn Thabit (who had been Muhammad's scribe) to bring together various written materials and prepare a full copy of the Koran. To avoid errors, these media were accepted if they were written in the presence of Muhammad and each rack is controlled by two witnesses of confidence after hearing Muhammad recite the passage in question.
The text is written on slips (Sahifa). Once completed and verified by the companions of Muhammad, these sheets are in the custody of Abu Bakr. After his death, the second caliph, Umar (634-644) are received. After his death, they are entrusted to his daughter Hafsa , widow of the Prophet. (All these elements are reported by Al-Bukhari , No. 4701. See also Fath ul-Bari Volume 9 pp. 19-20, and Al-Itqan, pp. 184-185).
Other compilations were made, including the corpus of Ibn Mas'ud that lasted three centuries. They differ in some respects from the text and on the number and sequence of Suras.
Some forms of marginal recitations were transmitted by the procedure of transmission of hadith, which are mentioned in ancient scholars, like Ibn Kathir, Qurtubi, and others ... But the meaning is never far away as to transfigure the meaning of the verses. All the ancient writings found to date correspond to the Koran as we know it today around the world, as underlined Hamidullah who has done considerable research on ancient manuscripts Muslim, so he wrote:
"Through war, fire, flood and other calamities copies or fragments of the first period came to us. At Tashkent as in Istanbul , there are copies of the Qur'an attributed to Caliph Uthman: Istanbul, a sheet attributed to Caliph 'Umar, the National Library in Paris, fragments that date from the modern experts ^Second and ^Third Centuries AH. There are copies in ancient Cairo to Sana'a , in Iran , in Afghanistan , etc.. They were compared and it is exciting to see that the Morocco to Malaysia , from Tashkent to Ceylon , millions of copies of manuscripts or printed that do exist other variants that errors of copyists. "
Universalization copies under 'Uthman, third caliph
The role of Uthman
According to Muslim tradition, a companion Hudhayfah ibn al-Yaman noticed, under the caliphate of 'Uthman , third caliph ( 644 - 656 ), the peoples of the regions, currently, Syria and Iraq were fighting on different pronunciations some words from the Koran, while the new Muslim provinces outside of Arabia did not know pronounce the words of the Koran. The caliph 'Uthman perceiving the risks of division, then decided to formalize a unique type of pronunciation of the Arabic text of Quran and establish a single classification of suras from each other.
So he asked Hafsa to send his manuscript of the Koran. He then prepare several copies (Digital Pocket Qur'an) using the pronunciation of the prophet. This task was entrusted to Zaid ibn Thabit, Abdullah ibn Az-Zubair, Sa'id ibn As-'As, and Abdur Rahman ibn Harith ibn Hisham.
Once the task is completed in 647, 'Othman returns the original manuscript to Hafsa and sent copies to various important points of the Muslim territory. All these elements are reported by Al-Bukhari, No. 4702.
Copies of the Koran written today still follow word for word and letter for letter the pronunciation. Writing (the police) used a write is called "ar-rasm al-Uthman. Some of these old copies still exist today, one would be in Istanbul ( Turkey ), the other in Tashkent ( Uzbekistan ).
After sending the copies in each region, 'Uthman ordered the destruction of all previous copies which the manuscripts are incomplete and those containing personal annotations. Of these copies, there was that of Ali, son of Mohammed, one of Ubai b. Ka'b and that of Ibn Mas'ud, who were all destroyed.
The sixty pages of an older copy of Quran
A manuscript containing some sixty pages contained in the national library of France, Franois Mitterrand site. These are among the oldest layers of the Koran known to the world: their dating by the researchers to trace the 50 to 100 of the Hegira (study paleographic and assumption based on an analysis of the spelling). No measure carbon 14 has been completed. These layers date back then Uthman ibn Affan post, died in 656, or 34 years after the Hijra according to a recent study paleographic , which were systematized in the time of Caliph Ali ibn abu Talib , who commenda to Abu al-Aswad al-Du'ali (in) to write a book on grammar. It invented vowels, yet absent in the Arabic script before. These vowels in constistant traits diacritical manusrits were applied in the Koran so systematized later . The diacritical marks to distinguish certain consonants existed about them, but were previously used exceptionally for suitable words to ambiguities strong, as evidenced by the papyrus PERF No. 558 (dated on 22H / 642), the bilingual papyri P. Mich. 6714 (dated 22-54H / 642-674).
The chronology of the writing of the Koran and the approach paleographic
According to historian Silvia Naef, who teaches the history of Muslim civilization at the University of Geneva , the first Korans were written in Arabic script summary: short vowels and diacritics (dots to prevent confusion between words with the same spelling), were not added to the text at ^the eighth century, thus establishing the definitive meaning of the text . This issue of diacritics was still being discussed by Muslim theologians about the year 1000, some considering this addition as a sacrilege, others fear that the faithful are right about the meaning they were not added .
According to philologist Luxenberg, the diacritical dots began appearing in Arabic at the turn of the eighth century on the orders of Al-Hajjaj bin Yousef, the governor of Iraq (694-714). These graphic signs for distinguishing certain consonants existed much earlier, however, for suitable words to ambiguities strong, as evidenced by papyrus PERF 558 (en) (22H/642) , the bilingual papyri P. Mich. 6714 (dated to 22-54H/642-674) . Luxenberg notes that the Koran is often very ambiguous language and sometimes inexplicable. He asserts that even Muslim scholars find some passages are difficult to grasp and have written many reviews in order to explain these difficult passages. Nevertheless, the premise was always to maintain the idea that every difficult passage was both true and meaningful and could be decrypted with the traditional instruments of science islamique.Luxenberg criticizes the Western academic world working on the Koran to have a servile and timid approach of the text, an approach too often backed the work of Muslim scholars over a goal and therefore, often biased. Luxenberg argues that scholars should begin their studies anew, ignoring the old Islamic and comments using only recent historical and linguistic methods. His argument is that Muhammad preached concepts that were new to his Arab listeners, these concepts, Muhammad would have found himself in conversations with Arabs and Jews, Christians, or via the Syrian Christians (if we assume that it has traveled). Thus, if a word (or phrase) seems unintelligible the Quran in Arabic, or does not make sense after speculation fetched, this word (or phrase) might make sense - says Luxenberg - looking side of the Aramaic and Syriac. The traditional Islamic commentary is generally limited to lexicology; Luxenberg proposes to extend this research to other languages that can be consulted. He also asserts that the Quran is based on earlier texts, especially on lectionary used in Christian churches of Syria and that adapting these texts, was the work of several generations to give the Qur'an we know today. Some quotes: "According to Muslim tradition, the Qur'an dates from the seventh century, when the first examples of Arabic literature in the fullest sense of the word found only two centuries later, at the time of the" Biography of the Prophet " that is to say Muhammad's life as it was written by Ibn Hisham, who died in 828. Thus we can establish that post-Koranic literature has been developed gradually in the period following the work of Khalil ibn Ahmad, d. 786, founder of Arabic lexicography (kitab al-ayn) and Sibawayh, death in 796, to whom we owe the grammar of classical Arabic. Now, if we consider that the composition of the Koran was completed at the death of Muhammad in 632, we have before us an interval of 150 years, during which we find no trace of Arabic literature. "" At that time, there were no Arab schools - except possibly in urban Christians of al-Anbar and al-Hira, in southern Mesopotamia in what is now Iraq. The Arabs of this region had been Christianized and instructed by Syrian Christians. Their liturgical language was Syro-Aramaic. This language was the vehicle of their culture and more generally the language of written communication. "" In the beginning of the third century, Christians in Syria were not content to wear their evangelical mission to neighboring countries, like Armenia or Persia. They went into distant regions, to the borders of China and the west coast of India, in addition to the entire Arabian Peninsula to Yemen and Ethiopia. This makes it more likely that, in order to bring the Christian message to the Arab peoples, they have used, among other languages, the language of the Bedouins, that is to say, Arabic. To spread the Gospel, they were required to use a mixture of languages. But at a time when Arabic was a set of dialects that had no written form, the missionaries had no choice but to resort to their own literary language and their own culture, that is ie the Syro-Aramaic. The result was that the language of the Koran was born in an Arabic writing, though it was a language derived from the Arabic-Aramaic. "
Using his method, which involves checking if the Arabic words have no equivalent Syriac, Luxenberg suggests that some Qur'anic passages are misinterpreted: the word Houri mean white grapes, not virgins with big eyes. The Seal of the Prophets mean expression "witness", meaning witness that Muhammad is the prophet who came before him.
However, this reading was highly qualified since the discovery of fragments of ancient Quran manuscripts such as Sana'a and Droche Francis wrote: "During the period up to the reform of Ibn Mujahid (fourth / tenth century), the writing itself is completed, but the text receives the complement of these various signs that indicate the set of progressively better. The systematic introduction of vocalization and signs orthoepic truly marks the end of this "writing". The traditional chronology of this writing has been questioned recently. John Wansbrough has argued that the text, as we know it was transcribed later, and suggested date as the highest possible for this operation the late second / eighth century. The material remains of a transmission line with the written version 'uthmnienne dating later than the end of Ie / seventh century, however, have definitely ruled out such a possibility. In contrast, we saw the participation of Muhammad in the drafting process has been proposed by some scholars, John Burton has even attempted to show that a comprehensive review of Revelation was written under the direction of Mohammed a thesis that runs the course from the traditions. In general, the idea is currently used as editors of the revelations, at least partial existed at the time of Mohammed ... Christophe Luxenberg's hypothesis implies a process of finally writing more complex since a first text in Syriac script and in a language making large loans to the Syriac have preceded the version we know .
The Qur'an, a sacred text
According to Islam, the Koran, the word of God is, by dogma, uncreated, eternal and inimitable. It is at the heart of the religious practice of every believer.
The Qur'an is uncreated
According to the Koran, the angel Gabriel (Jibrail) would have had the mission to bring down the Qur'aan in Heaven and send it to Muhammad.
"This is, instead, wrote a glorious Koran on a table guarded! "
- The Koran (LXXXV, 21-22)
"The Koran is the word of God revealed to His Prophet and transcribed onto the pages of the Book. "
- Ibn Khaldun , the book examples. Muqaddima VI, X
It is the Sunni tradition expressed by Ibn Khaldun. It suggests that there is an original equipment including the Koran is the partial transcript, the book mother, Umm El Kittab, mentioned in the Koran.
From the perspective of esoteric , the Koran material is only the physical representation, a sort of reply, a Koran higher hidden to the layman, a Koran recorded on a table guarded ( The doctrine of the Koran inimitability
Main article: inimitability the Koran.
In Islam, the Koran is seen as perfect (because divine work), and thus absolutely in his inimitable way or form. This is the dogma of the Koran inimitability .
Even during the lifetime of Muhammad, said Musaylima receive revelations and wrote such a "sura" clumsily imitating Sura "The Elephant". He recited: "Or the elephant. What elephant. Who will tell you what is the elephant? He has a long trunk." Ibn Kathir mentions it in his exegesis of the Koran. Sura elephant roughly rendered in French as follows:
1. Are you not witness what your Lord has made people with the elephant?
2. Did not he foiled their plot?
3. And sent them to the birds named Ababil.
4. Who threw their stones in clay.
5. And he made a hit farm. "
- The Koran, "The Elephant", CV , 1-5; (ar) .
It seems that this idea was developed from the ^second century of the history of Islam . This dogma is as much about content than form. And it is the Quran itself states that in many verses, including the following:
"Say: If men and jinn banded together to produce something similar to this Qur'an, they would produce anything that resembles it, even if they helped each other."
- The Koran, "The Night Journey, XVII , 878; (ar) .
In other verses (eg, II: 23, X: 38, XI: 13), the challenge is also launched several times, the most eloquent of the Arabs to build something similar to the Koran. However, about 786 , during the reign of Caliph Abbasid al-Hadi , a few scholars have attempted to meet this challenge. After a year they could not have produced the equivalent of a chapter. It is predicted that the following verses:
"If you are in doubt about what we have revealed to our servant, we bring a surah like unto it, call your witnesses other than God, if ye are truthful.
If you do not - and you will not do - Fear the fire. "
- The Koran, "The Cow", II , 23-24; (ar) .
The Quran is perfect work in two verses:
"Nothing has been forgotten"
- The Koran, "The Cattle", VI , 38; (ar) and The Koran, "The Bee", XVI , 91; (ar) .
The inimitable character of the book will help set language Arabic , and develop a science of speech and rhetoric, especially with some al-Jorjani to the ^eleventh century (see al-Dala'il i'jaz or evidence of inimitability ), but it will also help to delay the translation of the Koran into other languages.
According to historian Harry Sacher , this dogma of the perfection of style Koran was challenged, including Islam, "it has not failed to free minds in Islam to challenge the incomparability of the Koranic text . " . This perfection is culturally perceived by Muslims, as for any "text which one has been rocked since childhood." "The beauty of the Koranic style has been challenged by those who for one reason or another, escaped the spell collective ". Leading expert in Semitic civilizations and connoisseur of Arabic, Theodor Nldeke wrote a big article about the stylistic faults of the Qur'an . But for the other great French Arabist Jacques Berque , everything Theodor Nldeke attributed to a defect rhetoric is, in the light of critical analysis properly conducted, that specific grammatical or stylistic peculiarities specific Qur'anic discourse.
The Qur'an in religious practice
Cited and recited in many events and circumstances of life (daily prayers, Ramadan, family celebrations ...), the Koran occupies an important place in the life of every believer. In mosques, it is not recited but chanted. Indeed, citing the Koran, the imam thinks mention a word from God: it is no longer using his voice actor but an instrument of the divine word. As interpreted by the ulama , or "doctors of the faith", this text is also the source of Islamic law. The exegesis of the Koran and conflicts of interpretation between the various streams of Islam are thus the basis of several types of possible understanding concepts such as sharia (Islamic law) or the Jihad (there are and the "major jihad" conversion effort turned against oneself, the "minor jihad" conversion effort turned against the others).
The Qur'an and the Infidels
Muhammad prohibits any time in its idolatry of Mecca . This is the result of a state of fact: to Muhammad the apostle, politics and the legislature has succeeded, by force of circumstance, the warrior .
The jihad (literally "effort") of the soul, the believer's effort to fight against the vices of character, is now a double body jihad, fighting for Allah, the true battle for the superiority of Islam .
Indeed, the DIHAD (fight against the infidels: non-Muslims, especially polytheistic peoples and efforts to strengthen the Muslim faith) is based on verses from the Koran.
However, according to Dr. Hamidullah (in The Prophet of Islam, his life, his work), all the battles fought by Muhammad have been defensive. The reasons for each battle are explained systematically in all biographical works dealing with Muhammad (ibn Ishaaq, Ibn Hisham, etc..). This approach of defensive jihad has also been claimed by its first direct successors Abu Baqr and Umar. Professor Hamidullah was that like for Jews and Christians, Zoroastrians and Hindus enjoyed a special status allowing them to practice their religious rituals. The interpretation of the Quranic verses regarding Jihad is therefore subject to controversy.
Translations of the Qur'an and impressions

First page of the Arabic long Alcoranus found, Venice, 1537
Problems with translation of the Qur'an

Qur'an Mohaqqaq script translated into Persian , XIII ^Century,National Museum of Iran.
The Koran was originally written in Arabic, the language used in the Arabian Peninsula at the time of Muhammad. However, words of Arabic origin not contained therein, as well as Arabization of certain terms, including designating imported products unknown in the Arab world.
The dogma of the miraculous nature of the Koran, written transcript of the divine word, have long been used to oppose the translations. Thus, some conservative Islam's claim that the Koran can only exist in Arabic and he can not and should not be translated. This assertion has often been seen as a willingness to Arabization, Islamization more than in non-Arabic speaking populations. Anyway, the translation and translatability of the Qur'an are still issues to both linguistic and political (Arabization, etc..). Islam thus attaches decisive importance to the language (ie, Arabic), as seen for example in the tradition of Sufi (though criticized by some current Sunnis , including the Salafi ).
Although translation of the Qur'an is a problem, like any translation, and is even rejected by some conservative, "literalist," the Koran has been translated very early, at least partially. Thus, the first sura, the Fatiha is translated Life of Muhammad by Salman the Persian to be recited during the prayer by the Persians , in agreement with a hadith which states that a prayer is invalid without the recitation This surah (which is added Amin Amen at the end of recitation). A full translation into Persian was made in 956 , during a visit to Toledo. Famous polemicist, wrote Peter the Venerable then treated refuting Jewish and Muslim doctrines. With the help of work Retenensis Robertus , this translation ends in 1143.
It is nearly four hundred years later that this Latin version was published in 1543 in Basel by the philologist Protestant Theodor Bibliander , when the interest in Islam is growing by the Ottoman pressure in Europe and the development of ' humanism Renaissance. The delay in publication due to the absence of printing (including movable type was invented by Gutenberg in 1450), but also by the lack of interest clerics (scholars), their labors being confined to either the apology or complimentary to polemical works.
In addition to these first translations, there are complete translations or not more than one hundred languages, including, for example, and to quote the least obvious: the Breton , the Esperanto , the volapuk ...
Quranic Loans to non-Arabic languages
An anthropological reading is necessary for better understanding of the Koran, which contains many words borrowed from non-Arabs, especially the Syro-Aramaic language. Al-Zarkashi quoting Ibn 'Abbas:
"The opinion of Ibn 'Abbas,' Ikrima and others is found in the Qur'an of non-Arab. Fall into this category: al-Tur, "the mountain" in Syriac; tafaq, "moving towards" in Roman and qist qists, "justice" in Roman inna ilayka hudna (Qur'an, VII: 156), "we repent "in Hebrew; sijill," book "in Persian; Raqim," board "in Roman Muhl," residual oil "in the language of the Maghreb; Sundus," transparent curtain "in Hindu istabraq," big "Persian, without q; sari," Little River "in Greek, etc.. "
The dinar and dirham, two Greek root words are also found in the Koran. Also borrowed from the Greek lexicon, the "sema" (sign or mark that "semantic") or "Zukhruf," the title of a chapter (of "zooghraph", "I paint," literally "write the living, "secondary meaning" I decorate, "" j'enjolive).
This reading of deconstruction, which substitutes an anthropological reading tends to be increasingly overlooked. ^Latin
- Theodor Bibliander , Machumetis Saracenorum Principles eiusque successorum vitae, ac doctrina, ipseqve Koran: quo uelut Authentico codice legum diuinarum Agareni & Turcae, alijq

Italian

The Alcorano di Macometto: nel qual if the dottrina contiene, la vita, i dress, and sue leggi / nuovamente tradotto dall 'Arabian in lingua Italiana., 1547 , Venice.

German

Alcoranus Mahometicus: das ist der Trcken Koran, Religion und Aberglauben: aus welchem zu und wann vernehmen woher ihr seinen Ursprung Machomet falscher Prophet oder Anfang genommen hat, mit Gelegenheit WAS derselb diss within Fabelwerk, lcherliche und und nrrische Lehrgedicht erfunden ... / Erstlich aus der in die Arabischen italienische, aber jetzt in die deutsche Sprache gebracht wurde, durch, 1616 , S. Schweigger, Nuremberg.

Dutch

De Arabische Alkoran: door de Zarazijnsche into Turcksche Mahometh prophet, in drie onderscheyden Deelen begrepen: van der religie Turcken, ghelove, aelmoessen, vasten, ghebeden, bedevaert na Mecha puts t'samen sijn gods-diensten, ende ceremonien, ende wetten rechten / uyt of Arabische spraecke naked in nieuwelijcks Hooghduytsch ghetranslateert is een t'samen aenhanghende voorreden, Solomon Swiggs door ... ende het wederom uyt Hooghduytsch in Nederlantsche spraecke ghestelt. 1641 , anonymous, Hamburg.

French

There are over 170 translations of the Koran in French. Few of these translations were produced by Muslim authors, although these translations have attempted to approach the spirit and beauty of the original text, but without managing to translate the poetry and rhythm, even though the versification more consistent with the original text in Arabic. None of these translations may not reproduce the entire text, so it is advisable to read more (also with their preface outlining the difficult passages or ambiguous or differences of interpretation that Koranic schools) and compare them to understand the difficulty of the translation task (it is the same for those who have mastered the modern Arabic language and may be mistaken about the meaning to make the original text written in medieval Arabic, mingled with borrowings from other languages, and mysterious terms). Most adopted the traditional numbering of the suras, few are trying to reproduce the chronological order of revelation (which is still under debate in the Muslim world by the schools and among researchers, linguists and historians). Some are now in the public domain:

The Koran of Mohammed , translated from Arabic into French by the Sieur Du Ryer, Sieur de la Garde Malezair., 1647 , 1649 , 1672 , 1683 , 1719 , 1734 , 1770 , 1775 , Andr Du Ryer , Consul of France in Alexandria , Paris (Earliest Middle French, based on medieval Latin translations, but not cut to the verses, the same author then produces a very abbreviated version, and very oriented).
The Koran , translated from Arabic, with notes and preceded by a short life of Muhammad, taken from the most esteemed writers Oriental, two volumes, Claude-tienne Savary , 1,782 - 1783 , 1787 : old spelling, Paris , Amsterdam; spelling modernized posthumous editions: 1821 , Paris, Amsterdam, 1826 , Paris. Reissue: Mohammed, The Koran, translation, preceded by an abstract of the Life of Muhammad, accompanied by notes, Paris, 1960, Garnier Frres. This version was produced after a famous English translation does not begin to be authoritative, but the author (who could not read English, but was aware of the reputation of the English translation of 1834) had read the versions and Latin version of Du Ryer to denounce the very poor, is left of the Arabic text by meeting Muslims in Egypt and consult doctors "Mohammedans" at the time, according to the same principles that had led English to reconsider the English translations made from the French translation of Du Ryer or old Latin translations. Number of errors are corrected, but the text is guided by a mistrust of Islam and a persistent anti-Semitism in Europe. This translation yet considered sufficiently loyal to be completed also an abridged version by the same author, citing principles of Islamism in opposition to the principles derived from the Enlightenment, and various works relating to the customs and laws in use in the Muslim countries.
The Koran : new translation done on the Arabic text by Albert de Biberstein-Kazimirski , 1840 , 1841 , 1844 , Paris; recent editions 1970 , 1981 Garnier Flammarion , hardcover, 646 p.

The following translations are newer and refer to texts that are not yet in the public domain, they must not be reproduced without permission from their copyright holders and are mentioned with their translator's name, date Publication and Publisher (the translations are not free and are not yet eligible on projects, you will find the book from the ISBN numbers can be acquired from various libraries).

The Koran, translated by Regis Blachere , Maisonneuve et Larose, 1950, 749 p. , Reprinted in 1966 ( ISBN 2-7068-1861-1 ), 1980 ( ISBN 2-7068-0338-X ) and 2005.
, traduction par Muhammad Hamidullah et Michel Letourmy (1959), premire traduction en franais par un musulman partir du texte arabe ( ISBN 0-915957-04-3 ).
- Version rvise par Mouhammed Ahmed LO , Ahmed Mouhammed Amine Ach-Chinquiti et Fod Soriba Camara. dition Complexe du roi Fahd pour l'impression du noble Coran.
- , version rvise collective, diteur Al Bouraq , livre broch, juin 2008 ( ISBN 2-84161-367-4 ) , aot 2000 ( ISBN 2-84161-123-X ) ; mme diteur, format de poche, octobre 2000 ( ISBN 2-84161-120-5 )
- , version rvise collective, en franais et arabe phontique, diteur Al Bouraq , livre broch, juin 2008 ( ISBN 2-84161-355-0 )
- , version rvise collective, bilingue franais et arabe, diteur action = edit & RedLINK = 1 "class =" new "title =" Al-Buraq (non-existent page) "> Al Buraq, card format, August 2009 ( ISBN 2-84161-404-2 )
The Qur'an, translation and notes by Denise Masson , Gallimard, 1967 ( ISBN 2-070-10009-X )
The Koran, translated by Jean Grosjean , Philippe Lebeau, 1979; Wisdom Points, 1998 ( ISBN 2-0203-3307-4 )
The Koran, the call, translation by Andr Chouraqui , Robert Laffont, 1990 ( ISBN 2-221-06964-1 )
The Quran: Translation Test, by Jacques Berque , Editions Albin Michel , paperback, 1995 ( ISBN 2-226-07739-1 ), paperback, 864 pages, same publisher, coll. Modern Spirituality Paperback, October 2002 ( ISBN 2-226-13488-3 and 978-2-226-13488-2 ), also available in ebook PDF unprintable, same publisher, in January 2002.
The Koran, translated by Hamza Boubakeur , Maisonneuve et Larose, 1995, 2 volumes ( ISBN 2-706-81134-X )
The Koran, translated by Malek Chebel , Payot, 2001, 2 volumes ( ISBN 2-228-89480-X )
The Quran translation group, headed by Abdullah Penot, Alif editions, 2005, ( ISBN 2-9080-8715-4 )
The Qur'an: Arabic text and French translation in chronological order according to Azhar, translation by Sami Aldeeb , Editions de l'Aire , 2008, ( ISBN 2-88108-849-X )

English

The Koran: Commonly Called The Koran of Muhammad / translated Into Franais Immediately From The Original Arabic; With explanatory notes, taken from The Most Approved Commentators, to Which Is prefixed A Preliminary Discourse, 1734 , 1764 , 1838 , 1844 G. Sale, London.
Explanatory notes and preliminary discourse on this site , Translation of Sale available on Project Gutenberg site
The Koran, translated With notes by NJ Dawood , Penguin Books , 1956, 1959, 1966, 1968, 1974, 1990 ( ISBN 0-14-044558-7 )
Quran, The Final Testament, translated from The Original by Rashad Khalifa Ph.D. Available online for free, here: The Authorized Version Of The Quran Franais

Hebrew

Der Koran / aus dem Arabischen ins Hebrische bersetzt erlutert und von Herrmann Reckendorf., 1857 H. Reckendorf, Leipzig.

Russian

The first Russian translation made directly to the Arabic text is due to Sabloukof. It was published in Kazan, 2 volumes: 1877, 1879. Reissued in 1894, it was later published with the Arabic text facing each in 1907 and 1912. This bilingual edition was reprinted in 1991, after the end of the Soviet era.

The translation of Sablukov was preceded by other, made from western versions:

Those of Postnikov (1716) and Veryovkin (1790) were made on the French translation of Du Ryer
That of Kolmakov (1792) on an English translation.
A recent translation published anonymously in 1844 had Savary's version as source.

Finally, we note for the record only that General D. Bougouslavski realized in 1871 the first translation of the Quran from Arabic, which was never published.

Impressions in Arabic

The Battle of Talas in 751 would have allowed the Arabs to learn Chinese inventions such as paper and silk. Yet the ruling authorities in Islamic waited three centuries before introducing the printing press , seeing probably a danger to their rule. Thus, the Ottomans promulgate an edict against the printing press in 1757. However, even after the introduction of printing in Muslim countries, the printing of the Koran have long been regarded as impious. Thus, the first printed version of Quran in Arabic and Muslim land date 1787.

Arabic Alcoranus 1537 , Venice , P. & A. Paganini, 464 p.
Al-Coranus, dining, Lex islamitica Muhammed filii Abdallae pseudoprophetae / ad fidem edita ex optimorum codicum. " 1694 , Hamburg , H. Hinckelmann,
Koran, 1790 , St. Petersburg , 477 p.
Corani textus arabicus: ad fidem librorum manuscriptorum and impressorum and ad praecipuorum interpretum lectiones and auctoritatem / recensuit indicesque triginta sectionum and suratarum addidas Gustavus Fluegel. 1834 , Leipzig , Gustav Leberecht Flgel.

Esperanto

The Noble Korano, trans. Italo Chiussi. Teherano, 1977 (Series Serio Oriento Okcidento-n-ro 10)
The traduko the Sankta Kuraano, trans. Muztar Abbasi (2000)

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