Quran
The Koran or Qur'an [ qurʔa ː n] (Arabic: القرآن al - qur ʾ ān, the reading, recitation, lecture ') is the holy scripture of Islam, which according to the faith of the Muslims, the literal revelation of God (Arabic: Allah ) to Prophet Muhammad contains, mediated by " verbal inspiration " of the angel Gabriel ( "Dictation understanding " of the Koran ). It is established in a specific rhyme prose, which is referred to in Arabic as ʿ sadsch ( سجع / saǧ ʿ ). The Qur'an consists of 114 suras, these in turn consist of a different number of verses ( آيات / ayat ).
An important characteristic of the Qur'an is its self-referentiality. This means that the Koran is addressed in many places even. Also, most beliefs of Muslims regard the Koran based on such self-referential statements in the Quran.
- 3.1 From the reading of the book
- 3.2 The collection of the Qur'an
- 3.3 Theological debates about the nature of the Koran
- 3.4 Development of the sciences of the Qur'an
- 4.1 General
- 4.2 Translation into German
- 5.1 launches
- 5.2 German translations of the Koran
- 7.1 The Quran on the Internet
- 7.2 More Links
The Qur'an in the faith of the Muslims
The Koran is for Muslims is the word of God in Arabic, is to comply with the verdict. He is the main source of Islamic law, the Shari'a, another source of shari'a is, among other things, the Sunnah of the Prophet Mohammed. In addition, the Qur'an is also regarded as an aesthetic model for Arab rhetoric and poetry. His language in addition strongly influenced the development of Arabic grammar. In addition to the surviving fragments pre-Islamic poet was and is the Quranic Arabic as a guideline for the correctness of linguistic expressions.
In Arabic, the Koran is provided with the attribute Karīm ( noble, worthy ). Under German Muslims, the term " the Holy Qur'an " in use.
According to the Islamic faith, the Koran goes on a heavenly original ( Umm al- Kitaab, see Sura 3:7; 43:4 ) and was back in the month of Ramadan ( see Sura 2:185 ) in the " Night of Power " ( see Sura 97 " Al -Qadr " ) sent down by God in the lowest sphere of heaven. From here, he came then, when gave the corresponding revelation occasions, transmitted Mohammed during his twenty year ministry as a prophet in individual parts.
According to tradition, after Muhammad's cousin Ibn ʿ Abbās and his student ibn Mujahid Dschabr the first revelation took place in a cave in Mount Hira. These are the first five verses of sura 96 begins with the words:
It is generally believed that Muhammad could neither read nor write, which is why the Muslims believe that the angel Gabriel gave him the command to recite / present what was previously written in his heart that. Therefore, the Qur'an takes its name: " reading / recitation ".
The Islamic tradition, the Sira literature and Koranic exegesis ( tafsir ), according to Mohammed came after the first revelation from the cave and the Archangel Gabriel built into all directions of view in front of him. From this experience, Mohammed said to have been so shaken that he trembling returned home to his wife Khadijah who wrapped him in a blanket, after which the Qur'an was 74 reveals:
" Thou hast covered ( with the upper garment ), arise and warn ( your compatriots from the punishment of God)! And prices of thy Lord ... "
According to tradition, Ali ibn Abi Talib said to have been an eyewitness to the first revelation. In the following 22 years, Muhammad was the entire Koran is disclosed wherein take many verses relating to current events of the time. Other verses tell of the prophets (Adam, Abraham, Noah, Joseph, Moses, Isa ibn Maryam (Jesus ), and other ), and others include regulations and general beliefs. Here, the Qur'an applies to all people. It also addresses non-believers and people of other religions.
Division of the text
Suras and verses
The Suras and their names
The Qur'an consists of 114 suras marked with the name. While with Koran quotes usually called in the non-Islamic world, the suras with their number is usually referenced in publications by Muslims in the Koran quotes on their Arabic names. The naming of the Sura is based on a specific word, which occurs in it, but not necessarily describe their main content. Many suras are content to be regarded as incoherent - Surah An-Nisa ( The Women ), for example, does contain an important part of the Koran with respect to women, but otherwise speaks also about the right of inheritance, as well as general beliefs. Similarly, the second Sura (Al- Baqarah - The Cow ) which, although a story involves a cow as a sacrifice, but conveys much of the legal rules and beliefs.
The arrangement of the surahs does not follow a substantive patterns; rather, the suras, except for the first Surah Al - Fatiha are roughly the length ordered ( starting with the longest ). For example, the shortest Surah is the 107th with only three verses and 41 characters. Many other acids differ from the arrangement according to the length, which is seen by Muslims as a sign that the arrangement was not done arbitrarily. The Muslims are convinced that the arrangement of the surahs was narrated from the Prophet Muhammad so. In prayer it is therefore undesirable later before an earlier Sure to recite. In contrast to the Old Testament and the New Testament of the Bible, which mostly consist of chronological history, there is such a system is not challenged within the suras still in their arrangement, although the chronological order of the suras is known.
Name, number of verses and Offenbarungsort - Mecca or Medina - are usually given in modern Korans in the title of the suras. Of the 114 suras of the Koran almost all start begin basmala (bi - smi llahi r- Rahmani r- Rahīm / بسم الله الرحمن الرحيم / In the name of Allah, the Beneficent, the Merciful. '). In Sura 9 alone lacks this formula.
The different count the verses differently
The suras consist of a different number of verses ( ayat, sg. AYA ). Today's Verszählung would typically be the official Egyptian Koran issue that has been 1923/24, created by the Al -Azhar University. Then there is the Koran of 6,214 verses. In addition to this standard count encountered in the older Orientalist literature yet another Verszählung, which goes back to Gustav wings. A synopsis of both counts can be found in the German translation of the Qur'an by Max Henning.
A third form of Verszählung is in the Ahmadiyya edition of the Koran. Here the basmala will each be counted as the first verse, so that the count of the following verses against the Egyptian standard output shifts each a verse (eg: 2:30 → 2:31 ). In the Korans that are based on the official Egyptian edition which basmala other hand, is counted only the first time Surah Al - Fatiha as a separate verse. The fact that the Ahmadiyya numbering counts each basmala, it comes with 6,326 verses in a different total.
As the verse numbers are not considered part of the disclosure, they are excluded in the often elaborately ornamented Koran books with a border of the text of the revelation. Other page numbers remain outside the Revelation text that is clearly delineated seen.
Classifications for liturgical purposes
While suras and verses have a very different length, there are several other divisions of the Koran, which divide the text into sections of equal length. You will find mainly used in the liturgy and serve as units of measurement for determining full-time units of prayer. The most important of these units are the 30th part of the Quran Juz ʾ called ( جزء / ǧuz ʾ, plural أجزاء / aǧzā ʾ ), and the 60th part of the Qur'an, called Hizb ( حزب / Hizb, plural أحزاب / Ahzab ). The boundaries between the individual Juz ʾ - and Hizb- sections are usually located in the middle of a sura.
The classification of the Qur'an in thirty parts is particularly important for the Ramadan month, because it is a popular practice, distributed to the thirty nights of Ramadan, a Chatma, so a complete reading of the Koran make. Juz ʾ - and Hizb- divisions are usually marked on the edges of copies of the Koran, sometimes even each quarter of the Hizb are marked.
For the common Quran recitation on ceremonial occasions the Juz ʾ - sections were also frequently filed individually and in a special wooden box, called Rab ʿ a, housed in pre-modern times. Various Muslim rulers such as Sultan Kait - Bay and Sultan Murad III. allowed such Rab ʿ a- boxes make exquisite execution and donated them to the holy sites in Mecca, Medina and Jerusalem. There, trained Koran readers were instructed to recite every day of it.
History
From the reading of the book
The Koran was created in a period of just over two decades. After the place of revelation Suren distinction between Meccan and Medinan. The Meccan suras are again divided into early, middle and late Meccan Suras.
The process of Buchwerdung of the Koran can be ān based on the early development of the Arabic term qur ʾ that underlies the German word "Koran " track. It occurs about 70 times in the Quran itself. Its original meaning is " lecture, reading, recitation ". In this sense, it appears, for example, in two passages from mittelmekkanischer time in which God uses to Mohammed:
" And hasten not like ( qur ʾ ān ) with the lecture before its inspiration is not finished!"
"Commit to the prayer of the decline of the sun until nightfall darkness, and the recitation ( qur ʾ ān ) at dawn. When you want to be present. "
In the Islamic tradition of teaching the word is accordingly as verbal noun to the Arabic verb qara ʾ a ( قرأ /, recite, read ' ) is explained. Modern Western scholars, however, have suggested that it is a borrowing from the Syrian word qeryânâ that referred to in the Christian liturgy Perikopenlesung. The fact is that the word is not attested in vorkoranischer time in Arabic.
In some verses, which also come from mittelmekkanischer time, the term qur ʾ ān already a pre- rendered text. So it is communicated in Sura 72:1 f the Prophet did that a group of Jinn listened and then said, "Behold, we have a wonderful qur ʾ ān is one that leads to the right path, and we now believe in him."
Over time the term was then given the importance of this in a book collection of revelations. So the qur ʾ ān is in various passages that are associated with the early Medinan period (Sura 12:1 f; 41:2 f; 43:2 f), as reported the Arabic version of " the book" (al- kitāb ). In Sura 9:111, a passage that is dated to the year 630, the qur ʾ ān appears finally as a holy book in a series with the Torah and the Gospel. Although the process of Buchwerdung is not yet completed, but it can be seen that the Koran has been interpreted as a book.
The collection of the Koran
Before the death of the Prophet Mohammed different parts of the Koran Been been written down in writing, and after coordination with all who had both orally ( Hafiz ) than also preserves the Koran in writing, emerged after the death of the Prophet Mohammed in the years 11 n H. (632 AD) to times of the first caliphs Abu Bakr of the first Koran - Code ( مصحف mushaf ), order to preserve him in front of the Lost walking or confuse with other statements of the Prophet Mohammed.
The third caliph, Uthman ibn Affan ( 644-656 ), had these first Koran codes, which are also partly in other dialects and not the quraischitischen dialect - were drafted - the dialect of the Prophet Mohammed, who was to become the standard Arabic later, collect and burn, and then produce a formally valid Koran. It had at least two men testify at every verse that they had heard this directly from the mouth of the Prophet Mohammed. Six verses in the Koran but have been attested by only one witness, namely, Zaid ibn Thabit, a former servant of the Prophet Mohammed, in this way. That these verses but are in the Quran today, is related to that of the Prophet Mohammed, exceptionally, the stuff stem from Zaid accepted alone, although actually have at least two men testify.
According to Islamic tradition, with five copies of the uthmanischen Code in the various cities were sent, and indeed to Medina to Mecca to Kufa, Basra and Damascus. At the same happened to the order to burn the Koran all private records for the prevention of false traditions. It was assumed earlier that the copy that was sent to Medina, is now located in Tashkent and a second copy in the Topkapi museum is held in İstanbul. Both specimens, however, are in Kufic script, which can be dated to the 9th century AD, have been written down and therefore probably originated earlier than 200 years after Muhammad.
Even today's number and arrangement of the suras are due to the editors of Uthman. The Koran Code of ʿ Abd Allāh ibn Mas ʿ ūd, which was further used after the introduction of uthmanischen Code for some time, had only 110 or 112 suras, which were arranged differently. Charidschitische groups in Iran denied that Sura 12 and Sura 42 were part of the original Koran. Manuscript discoveries in the Great Mosque of San'a suggest that Korankodices from the first Muslim century ( 7th century AD) exhibit significant differences in orthography, in the readings (ie content ) and the orders of the suras.
The Arabic script, in which the uthmanische Code was created, had no diacritical points, as they are used in today's Arabic script, to distinguish the otherwise identical -looking consonants. Therefore, the oral mastery of the text was important, and the writing was used primarily as a reminder.
In the places where copies of the Code uthmanischen developed different readings of the Koran. The Islamic tradition has later recognized seven such reading traditions as " canonical". Only at the beginning of the eighth century, the letters were provided in the Koran text with diacritics. The initiative came back to al - Hajjaj ibn Yūsuf, the Umayyad Caliph governor of Abd al -Malik in Iraq who wanted to clear up that way all the ambiguities in the tradition of the Koran. From this period also the first evidence of the importance of the Qur'an in the public life of the Muslims, because Abd al -Malik was marked by him the coins and the inscriptions of the Dome of the Rock built by him with Koranic quotations (especially Sura 112) provided.
Theological discussions about the nature of the Koran
Beginning of the 9th century there was considerable debate over the question of " createdness the Koran" ( خلق القرآن / al -Qur ʾ ān Halq ). While the followers of Mu ʿ tazila that time enjoyed the support of the Abbasid ruler, taught the createdness of the Koran, the Ashab al - Hadith went on the assumption that the Qur'an is the uncreated word of God. This latter position was abolished in the wake of the Mihna and tracked inquisitorial. In this situation, the theologian Ibn Kullab developed an intermediate position by differentiated between the content of revelation and its " expression " ( ʿ Ibara ). He taught that only the former is uncreated and eternal beginning, while the expression of the word of God can vary in time. This doctrine was adopted later by the ariten Asch ʿ.
Although denied the Mu ʿ taziliten the uncreated of the Koran, but they developed for the dogma of the " inimitability of the Qur'an " (i ʿ al - qur ʾ ān dschāz ). This was based on several passages in the Koran, in which the unbelievers will be asked to acknowledge that they are not able to bring something to the Quran equal rank ( see Sura 2:223; 11:13 ), and is where stated clearly, that even if humans and jinn banded together, they could produce nothing equal rank ( see Sura 17:88 ). The Qur'an is considered at the same time as " legalization miracle" for the prophetic claim of Muhammad. This I ʿ dschāz dogma has found later in Islam widespread.
Development of the sciences of the Qur'an
The Koran formed the basis for numerous branches of Arab science. From the need for interpretation ( exegesis ) of the disclosure content of the ilm at- tafsir, the science of the ( Qur'an ) interpretation developed. Detailed, often dozens of books filled commentaries have emerged from the 2nd century Muslim ( 8th century AD ); the most famous include of ' Abd al - Razzaq al - San'ani, al - Baghawi, Ibn Abi Hatim, Tabari, Qurtubi, Risale -i Nur, Ibn Kathir and others.
Translations of the Qur'an
Generally
A real translation of the Koran is true in traditional Islamic theology to be impossible, because each translation also includes an interpretation. Therefore, the study of the Koran in the original Arabic is recommended. Some Sufis, for example, believe that it is more beneficial to look at the Arabic letters of the Qur'anic text, even if you do not understand Arabic, to be read as a bad translation. However, various Persian and Turkish translations of the Quran have already been created in the Middle Ages. From the end of the 19th century, the Koran has been translated into various Indian languages. The first was the Brahmo Girish Chandra Sen scholars with his translation of the Qur'an into Bengali language, which he created between 1881 and 1883.
Translations into German
The first translation into German is derived from the Nuremberg pastor Salomon Schweigger 1616. While he translated the first Italian version from 1547 by Andrea Arrivabene, which in turn was based on a Latin translation of the 12th century. The Orientalist Friedrich Rückert transferred in the first half of the 19th century, large parts of the Koran in bound language into German. Rückerts translation tries the sound of the Qur'anic Arabic in the German play, but has omitted passages in its sole discretion. Rudi Paret, whose translation is considered the most reliable philological in professional circles, is in contrast with differently -to-understand passages, the additional translation options or the literal meaning ( with a w. Marked) in brackets.
There are also the Ahmadiyya translations as well as translations of the Arab- Christian theology professor Adel Theodor Khoury (traditionally bound, supported by the World Islamic Congress ), by Lazarus Goldschmidt, by Ahmad from Denffer and Max Henning ( Reclam ).
The translation of Henning has been revised by Murad Wilfried Hofmann and annotate. The revision is appreciated by many of his fellow Jews from the German-speaking world, partly heavily criticized by side in Islamic Studies. A contemporary translation, to each verse also brings the Arabic text and a choice of major, translated into German commentary at the same time, was published The Meaning of the Koran by a group of German-speaking Muslim under the direction of Fatima Grimm under the title. Another translation published under the title The approximate meaning of Al- Quran Al- Karim in the Islamic library Muhammad Rassoul. This is the translation that can be found on the website of the ZMD.
A processing in contemporary German language, which is also aimed at children and young people, was created in 2008 by the Islamic scholars Lamya Kaddor and Rabeya Müller. The new translation is by Lamya Kaddor " combine respect for the holy book of the Muslims with an understandable access ".