History of the Qurran

The first Surat in a Qur'anic manuscript by Hattat Aziz Efendi


The Islamic holy books are the records which most Muslims believe were dictated by Allah to various prophets.


 Infect,Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospels), had become distorted—either in interpretation, in text, or both.

Eventually, The Qur'an (literally, “Reading” or “Recitation”) is viewed by Muslims as the final revelation and literal word of Allah and is widely regarded as the finest piece of literature work in the Arabic language.


Furthermore,Muslims greatly believe that the verses of the Qurran were revealed to Muhammad Peace Be Upon Him by Allah through the arch angel Gabriel (Jibraeel) on many of  occasions between 610 CE until his death on June 8, 632 CE.

While Muhammad was alive, all of these revelations were written down by his companions called n arabic (sahabahs), although the prime method of transmission was orally through memorization.

 After the death of Muhammad, it was compiled in the time of Abu Bakr  the first caliph, and was standardized under the administration of Usman, the third caliph.


Moreover,The Qurran is divided into One hundred and fourteen Surat  or chapters, which combined, contain 6,236 ayah, or verses. 

The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics.

 The later Medina Surat mostly discuss social and moral issues relevant to the Muslim community.


 The Qurran is more concerned with moral guidance than legal instruction, and is considered the "source book of Islamic principles and values".


 Muslim jurists consult the hadis  or the written record of Prophet Muhammad's life, to both supplement the Qurran and assist with its interpretation. 

The Quranic,s science commentary and exegesis is known as tafsir.



When Muslims speak in the abstract about "the Qurran , they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it.

 For Muslims, the Qurran is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qurran  or "interpretations of its meaning", not as the Qurran itself.