Islamic tradition also holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Quran. [143] In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer. [ citation needed] According to Christoph Luxenberg (in The Syro-Aramaic Reading of the Koran) the Quran's language was similar to the Syriac language. [194] The Quran recounts stories of many of the people and events recounted in Jewish and Christian sacred books ( Tanakh, Bible) and devotional literature ( Apocrypha, Midrash), although it differs in many details. Adam, Enoch, Noah, Eber, Shelah, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Job, Jethro, David, Solomon, Elijah, Elisha, Jonah, Aaron, Moses, Zechariah, John the Baptist and Jesus are mentioned in the Quran as prophets of God (see Prophets of Islam). In fact, Moses is mentioned more in the Quran than any other individual. [195] Jesus is mentioned more often in the Quran than Muhammad (by name—Muhammad is often alluded to as "The Prophet" or "The Apostle"), while Mary is mentioned in the Quran more than in the New Testament. [196] Arab writing Ibn Warraq, Which Koran? Variants, Manuscript, Linguistics, p. 45. Prometheus Books, 2011. ISBN 1-59102-430-7 Esoteric or Sufi interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent ( zahir) point of the verses and instead relates Quranic verses to the inner or esoteric ( batin) and metaphysical dimensions of consciousness and existence. [131] According to Sands, esoteric interpretations are more suggestive than declarative, they are allusions ( isharat) rather than explanations ( tafsir). They indicate possibilities as much as they demonstrate the insights of each writer. [132] a b c d Jassem, Zaidan Ali. "The Noble Quran: A Critical Evaluation of Al-Hilali and Khan's Translation". www.academia.edu. International Journal of English and Education. p.269. ISSN 2278-4012 . Retrieved 2016-01-14.

Khaleel Mohammed says, "This Saudi version twists the verse with modern politics, writing, "O my people! Enter the holy land (Palestine)." [5] See also [ edit ] a b c Tabatabai, Allamah. "Al-Mizan Discourses". Tafsir Al-Mizan . Archived from the original on 8 December 2008 . Retrieved 16 February 2021.

a b P.M. Holt, Ann K.S. Lambton and Bernard Lewis (1970). The Cambridge history of Islam (Reprint.ed.). Cambridge Univ. Press. p.32. ISBN 978-0-521-29135-4. a b Hilali-Khan (17 November 2005). "Complete interpretation of the meaning of The Noble Quran" . Retrieved 18 May 2020. The Quran in East and West: Manuscripts and Printed Books". Columbia University Libraries Online Exhibitions . Retrieved 3 April 2017.

For recitation, see "Art and the Qur'an" by Tamara Sonn, pp. 71–81; and "Reading", by Stefan Wild, pp. 532–35. It must never rest beneath other books, but always on top of them, one must never drink or smoke when it is being read aloud, and it must be listened to in silence. It is a talisman against disease and disaster. [77] [79] Talismanic tunic, North India-Deccan, Metropolitan Museum. Wild, Stefan, ed. (2006). Self-referentiality in the Qur'an. Wiesbaden: Harrassowitz. ISBN 978-3-447-05383-9. See also: Sanaa manuscript and Birmingham Quran manuscript The basmala as written on the Birmingham mus'haf manuscript, the oldest surviving copy of the Qur'an. Rasm: "ٮسم الله الرحمں الرحىم".The oldest Gurmukhi translation of the Quran Sharif has been found in village Lande of Moga district of Punjab which was printed in 1911. [150] The English pronunciation varies: / k ə ˈ r ɑː n/, /- ˈ r æ n/, / k ɔː-/, / k oʊ-/; [1] especially with the spelling quran / k ʊr ˈ ɑː n/, /- ˈ r æ n/; [2] especially in British English / k ɒ r ˈ ɑː n/. [3] [4] Dutton, Yasin (2001). "An Early Mushaf According To The Reading Of Ibn ʻAmir". Journal of Qur'anic Studies. 3 (2): 71–89. doi: 10.3366/jqs.2001.3.1.71.