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Holy Quran Short English Essay + Quran in English (PDF)

The Qur’an, the holy book of Islam, is a profound testament to divine wisdom and guidance for mankind. Its verses echo through the corridors of time, offering comfort, enlightenment and a roadmap for a purposeful life. Encouraging readers to delve into the Quran is an invitation to explore the rich tapestry of Islamic teachings and to understand the essence of a faith that has shaped the lives of billions.

At the heart of the Quran is a message of peace, justice and compassion that reflects the life and teachings of the Prophet Muhammad (peace be upon him), the final messenger of the God. Born in Mecca in the 6th century, the Prophet Muhammad received the revelations of the Qur’an over a period of 23 years, providing a comprehensive guide to personal conduct, social ethics and spiritual enlightenment.

The verses of the Qur’an, revealed to the Prophet Muhammad through the Archangel Gabriel, emphasise the importance of unity among diverse communities. The Prophet’s life is a living example of these principles, demonstrating tolerance, kindness and respect for all. His interactions with people of different backgrounds and beliefs underscore the Qur’anic message of understanding and coexistence.

Prophet Muhammad’s life, known as the Sunnah, complements the Qur’an by offering practical demonstrations of the divine teachings. His humility, honesty and compassion became guiding principles for Muslims, illustrating the Qur’an’s emphasis on moral conduct and virtuous living. The Prophet’s actions and sayings, recorded in the Hadith, provide valuable insights into the interpretation and application of Qur’anic teachings in daily life.

Reading the Qur’an is not just an exploration of a sacred text; it is an immersion in the legacy of the Prophet Muhammad (peace be upon him). The Qur’an and the Prophet’s teachings encourage believers to seek knowledge, pursue justice and make a positive contribution to society. Islam, as exemplified by the Prophet, promotes harmonious coexistence with fellow human beings and the environment.

The Qur’an and Sunnah also serve as a source of comfort in difficult times. The Prophet’s unwavering faith and resilience in the face of adversity become inspiring lessons for believers facing trials. By reading the Qur’an and studying the life of the Prophet Muhammad, individuals find a source of hope and strength that transcends worldly uncertainties.

In conclusion, the Qur’an and the legacy of the Prophet Muhammad (peace be upon him) stand as beacons of divine guidance, inviting readers to explore their teachings and embark on a journey of spiritual awakening. Encouraging people to read the Qur’an is an invitation to understand Islam’s message of peace, compassion and justice as embodied by the Prophet. Through the Qur’an and Sunnah, individuals can discover a deep sense of purpose and a source of strength that transcends life’s challenges. Rooted in the Qur’an and the exemplary life of the Prophet Muhammad, Islam is not merely a religion; it is a comprehensive guide to living a purposeful and fulfilling life.

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The Ethical Worldview of the Qur'an

Published: April 25, 2019 • Updated: October 18, 2020

Author : Dr. Yasien Mohamed

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Most Merciful.

Introduction

Piety is not to turn your faces towards the East and the West; piety is he who believes in Allah, the Last Day, the angels, the Book and the Prophets; who gives of his money, in spite of loving it, to the near of kin, the orphans, the needy, the wayfarers and the beggars, and for the freeing of slaves. [And truly pious] are those who keep their word whenever they promise, and are patient in misfortune and hardship and in times of peril; it is they that have proved themselves true, and it is they who are conscious of God. 4  

Man was created for three purposes. Man’s first purpose is in the cultivation of the earth, as is implied in the verse: He brought you out from the earth and made you inhabit it (Q. 11:61). So man must earn his livelihood, for his own sake and for the benefit of others. Man’s second purpose is to worship God. As He says: I have not created jinn and mankind except to worship Me (Q. 51.56). This means that man should obey God’s commandments and prohibitions. Man’s third purpose is his vicegerency, referred to in: He will make you successors in the land and then observe what you will do (Q. 7:129), and in other verses. Vicegerency is the imitation of God in accordance with one’s ability to rule by applying the noble virtues of the Law: wisdom, justice, forbearance, beneficence, and graciousness. These virtues draw Man to Paradise and close to God Most High . 6  

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Morality in the qur’ān.

When the unbelievers instilled in their hearts fierceness, the fierceness of paganism ( ḥamiyyat al-jāhiliyyah ), Allah then sent down His serenity upon His apostle and upon the believers, and imposed on them the word of piety, they being more deserving and worthier. Allah has knowledge of everything. 11

O my son, perform the prayer, command the honorable and forbid the dishonorable and bear patiently what has befallen you. …Do not turn your face away from people and do not walk in the land haughtily. Allah does not love any arrogant or boastful person. Be modest in your stride and lower your voice; for the most hideous voice is that of asses. 15  

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Responsibility                .

The truth is from your Lord. Whoever wishes, let him believe; and whoever wishes, let him disbelieve. 21   O Children of Adam, when apostles from your own people come to you reciting to you My revelations, then those who fear God and mend their ways have nothing to fear and they will not grieve. But those who deny Our revelations and reject them arrogantly—those are the people of the Fire; therein they shall abide forever. 22  

It means that ‘Allah Ta’alla does not change the state of peace and security enjoyed by people into a state of distress and instability until such time that those people themselves change their deeds into evil and disorder. 30  

When we act, we have no intentions of acting as instruments of God’s Holy will, since we know nothing of this divine will in advance. Leaving all other considerations aside, we accept it pure and simply as our own and thereby sign our agreement. So man becomes responsible in doing so, as if he becomes a debtor as soon as he surrenders his surety. We can now see why the Qur’ān insists on proclaiming our responsibility before God. The human will seems entirely [subject] to divine will, [as the Qur’an states: ‘And you shall surely be questioned about that which you used to do.’  (Qur’an 16:93) 31

Sin and repentance

And give his other hand to the seeking of forgiveness so that it may be short for evil deeds and will not reach the Zakkum tree of Hell, which is one fruit of that accursed tree. That is, just as supplication and reliance on God greatly strengthen the inclination to good, so too repentance and the seeking of forgiveness cut the inclination to evil and break its transgressions. 47  

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Intention and sincerity.

Actions are but by intention and every man shall have but that which he intended. He who migrates for God and His messenger does so for God and His Messenger. But he who migrates for a worldly gain or a woman to wed migrates to whatever he migrates to. 52  

Volition is the orientation of the ideal towards the real; and it is along this trajectory, from the inside to the outside, from conscience to experience, that the moral deed is found. It is not a static state, a solitary act of worship enclosed within the sanctuary of the heart; it is a living force, a movement of expansion which has its point of departure at the center, and its point of arrival at the outside. Thus, not only does intention call for action and wait to be followed by it, but it contains it in the form of a seed, if not in a nascent state. 53

So give their due to the near relative, the needy, and the wayfarer—that is best for those whose goal is God’s Face: these are the ones who will prosper. Whatever you lend out in usury to gain value through people’s wealth will not increase in God’s eyes, but whatever you give in charity, in your desire for God’s Face, will earn multiple rewards. 64   [God’s servants] give food to the poor, the orphan, and the captive, though they love it themselves, [saying] ‘We feed you for the sake of God’s Face alone. We seek neither recompense nor thanks from you.’ 65  

All this enables one to draw close to God, since any means that preserve the body and free the heart of the body’s requirements are an aid to religion. He who intends by eating to protect his acts of worship and by physical union to fortify his religion to gratify his family’s hearts, and to beget a righteous child who worships God after him, and through him increases the community of Muhammad, is obedient in both food and  marriage. 66  

He may perform ablution to cool himself off; wash to give himself an agreeable scent; …live secluded in a mosque to avoid renting a dwelling, fast to spare himself from frequent cooking of food, …give alms to a beggar to end his wearisome begging; visit an ailing person, that he, in turn, be visited should he fall ill; attend a funeral that the funerals of his own family be attended. He may do any of these just to be known by his good works, remembered and regarded for his probity and dignity. 68  

Although it is of an inferior degree in relation to the former [higher level of intention], it is acceptable all the same. Those people resemble bad merchants but their level is that of those who have simple understanding. 70  

Justice and benevolence

He is God, other than Whom there is no god. He knows the unseen and the seen. He is the Merciful, The Compassionate. …To Him belong the most beautiful names. Whatever is in the heavens and on Earth glorifies Him and He is the Exalted in Might, the Wise. 77  

1  Hodges, H. A. (1952)  The Philosophy of Wilhelm Dilthey , Westport, Connecticut: Greenwood Press, p. 92. Also see Dilthey, W. (1960)   Gesammelte Schriften, Band VIII  (Weltaushauunslehre), Stuttgart: Abhandlung zur Philosophie der Philosophie.

2  Fakhry, M. (1991)  Ethical Theories in Islam , Leiden: E. J. Brill, pp. 6-7.                                                 

3  Qur’an 2:231.

4  Qur’an 2:177.

5  Qur’an 33:73.

6  Iṣfahānī, R. (1987)  al-Dharī‘ah ilā Makārim al-Sharī‘ah , Cairo: Dār al-Wafā’, pp. 91-92.

7  Mohamed, Y. (2006)  The Path to Virtue , Kuala Lumpur: ISTAC, p. 214.

8  Iṣfahānī, R. (1987)  al-Dharī‘ah ilā Makārim al-Sharī‘ah ,  p. 59.

9  Mohamed,  The Path to Virtue , p. 215.

10  Goldziher, I. (1967)  Muslim Studie s , vol. 1, London: George Allen and Unwin, p. 202f.

11  Qur’an 48:26.

12  Izutsu, T. (1959)  The structure of the ethical terms in the Koran , 23f.

13  Qur’an 13:89, 31:32.

14  Qur’an 18:105.

15  Qur’an 31:17-19.

16  Qur’an 2:211.

17  Qur’an 2:104.

18  Draz, M. A. (2011)  Introduction to the Qur’an , London: I. B. Taurus, p. 63.

19  Qur’an 2:30.

20  Qur’an 2:31.

21  Qur’an 18:29.

22  Qur’an 7:35.

23  Qur’an 16:104.

24  Qur’an 2:24.

25  Qur’an 40:37.

26  Qur’an 53:39.

27  Qur’an 13:11.

28  Asad, M. (1980)  The Message of the Qur’ān , Gibraltar: Darul Andalus, p. 360.

29  Idris, G. S. (1983)  The Process of Islamization , USA: Muslim Students Association of America and Canada,  pp. 3-5.

30  Shafi, M.  Ma’arif al-Qur’an , trans Muhammad Shamim, Maktaba e Darul-Uloom, vol. 5, p. 200.

31  Draz, M. A. (2008)  The Moral World of the Qur’an , trans. D. Robinson and R. Masterton, London: I. B. Tauris, p. 108.

32  Qur’an 45:22.

33  Qur’an 11:7.

34  Qur’an 17:14.

35  Qur’an 81:14.

36  Qur’an 31:32.

37  Qur’an 16:106.

38  Qur’an 24:33.

39  Draz,   The Moral World of the Qur’an , p. 100.

40  Qur’an 16:93; 35:8.

41  Qur’an 2:36-37.

42  Qur’an 20:84.

43  Qur’an 95: 4-7.

44  Qur’an 17:62.

45  Qur’an 30:41.

46  Haleem, M. A. (2011)  Understanding the Qur’an: Themes and Styles , London: I. B. Tauris, pp. 139-140.

47  Nursi, S. (1997)  The Words , vol. 2, Izmir: Kaynak, p. 483.

48  Qur’an 75:1-4.

49  Qur’an 5:33-34.

50  Draz,  The Moral World of the Qur’an , p. 112.

51  Ibid., p. 176.

52   Sahih Bukhari   (1). Also see, Ibrahim, E. and D. J. Davies, trans. (1979)  Al-Nawawi’s Forty Hadith , Lahore: S. H. Ashraf, p. 26.

53  Draz,  The Moral World of the Qur’an ,  p. 187.

54  Shaker, Anthony F (2016)  Al-Ghazālī: On Intention, Sincerity, and Truthfulness , Book XXXVII of the Revival of the Religious Sciences , Translated with an introduction and notes by A. F. Shaker, Cambridge: Islamic Texts Society,   pp. 14-16.

55  Draz,  The Moral World of the Qur’an ,  p. 20.

56  Ibid., p. 21.

57  Rahman, F. (1983) “Some key ethical concepts of the Qur’ān,”  Journal of Religious Ethics ,  11 (2): 170-185.

58  Qur’an 22:31.

59   Draz,  The Moral World of the Qur’an , p. 200.

60  Qur’an 92:17-20.

61  Qur’an 6:52.

62  Nasr, S. H. (1981)  Islamic Life and Thought , London: Allen and Unwin, p. 358 .

63  Haleem, M. A. (2011)  Understanding the Qur’an: Themes and Style s , pp. 115-116.

64  Qur’an 30:38-39.

65  Qur’an 76:8-9.

66  Draz,  The Moral World of the Qur’an , p. 33.

67  Ibid., p. 60.

68  Ibid., p. 59.

69  Qur’an 2:272.

70  Draz,   The Moral World of the Qur’an , p. 224.

71  Wild, Stefan (2006)  ‘Hell’ in The Qur’an: an Encyclopedia , ed. Oliver Leaman, London and New York: Routledge, p. 262.

72  Qur’an 5:8.

73  Qur’an 5:42.

74  Qur’an 4:58.

75  Qur’an 2:237.

76  Qur’an 10:26; Isfahani, 1987, p. 356.

77  Qur’an 59:23-24.

78  Qur’an 14:48.

79  Iṣfahānī, R. (1987)  al-Dharī‘ah ilā Makārim al-Sharī‘ah ,  p. 355.

80  Knysh, A. (2007) “Multiple areas of influence,” in  The Cambridge Companion to the Qur’an , ed. Jane Dammen McAuliffe, Cambridge: Cambridge University Press, pp. 211-212.

Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research.

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The American Response to COVID-19 and the Moral Dilemma

The Reflections on the Quran Essay

Introduction, the concept of i’jaz al-qur’an and its superiority in terms of style and content, the main stylistic features of the qur’an, saj or prose, the difference between meccan and medinan verses.

The Quran is the main book of reference to Allah and his teachings among the Muslims. It is remarkably influential among Muslims and non-Muslims. It is also an impressive piece of literature that utilizes the Arabic language (Allen, 2000). It has several interconnected verses (ayat), which bring out 114 chapters (suras).

The chapters have different lengths and are classified into Meccan and Medinan. These are the places where Mohammed got his visions from Allah. Various sources say that the Quran’s composition dates back to a period between 609 CE and 632 CE (Wansbrough, 1977). This paper is a reflection on some of styles and key ideas that make the Quran unique.

Ijaz refers to the inimitability of the Quran. The term signifies that something is inherently impossible. Ijaz highlights the uniqueness of the Quran and one’s inability of imitating it. In order to understand the uniqueness and inimitability of the Quran, one must understand the scripture as a piece of literature. The Quran has gained acceptance among Muslims and non-Muslims because of its content and style (Shorroch, 1988).

There are certain features, which show the uniqueness of the Quran. For example, Fawaatih us suwar (Al huroof al muqatta’a) implying mysterious letters, represents such exceptional features. Many of the surahs of the Quran start with letters that had not been witnessed before in the Arabic literature and language. For instance, the words alif lam meem in Surat al baqara.

Many authors and some Muslims have tried to explain the terms in the Quran in broad terms, all in vain. There are allegations by many Muslims that only Allah knows the meaning of these words. Grammatical shift (iltifaat) also makes up the inimitability of the Quran (Yusuf, 1989).

This refers to the arrangement of texts in a way that brings out the intended meaning of something. Roger (2000) asserts that the Quran’s author utilized a mixture of poetry and prose. Indeed, the two styles are used in a way that connects each surah and verse to another. The main features include; prose which employs rhythm and rhyme, variations in styles, stylistic distinction, alliteration, assonance, metaphors, hyperbole, rhetorical questions, stress and synecdoche.

This is a style which employs both rhythm and rhyme. The rhythm is not consistent. Saj used in the Quran has an accent-based rhythm, use of rhyme at the end of words and continuous usage of rhetorical phrases and questions. Rhythm is whereby there is a recurrence of words or statements. The author utilized this style in the Meccan suras. In these suras, it is characterized by tendencies of mono rhymes and inexact rhymes as seen in the following phrases;

Inna aAtayna kal kawthar

Fasalli li rabbika wanhar

Inna shani-aka huwal abtar

The other features include alliteration or repeating the first sounds of neighboring words as used in Quran 33:71 and 77:20. Assonance is a case where an author repeats the vowel sounds. It is evident in Quran 88:25-26. Metaphors are direct comparisons of things or situations. For instance, a statement like Ahmed is a lion shows that Ahmed is brave. Good examples in the Quran are in chapter 21:18 and 16:103. Hyperbole, which means exaggerating something, appears in 7:40 and 39:71-72.

Rhetorical questions are questions in which the author does not require an answer. They communicate a point and make the reader think deeply about a phrase. A typical example is in Quran 55:60 and 37:91-92. Stress is a feature whereby something is said repeatedly so as to emphasize a point. It can be seen in Quran 29:62 and 33:92. Synecdoche is the use of a part of something to represent a clear picture of the whole. It is evident in Quran 90:12-13.

The meccan and medinan verses of the Quran’s surahs vary considerably (Yusuf, 1989). Most of the Surahs depict the life of Mohammed in Mecca, and the rest show Mohammed’s life experiences in Medina. The Medinan verses are longer and more precise than the Meccan ones. It is imperative to note that the difference comes out as a result of the different kinds of life that Mohammed lived in these two places.

When he was in Mecca, there was a lot of pagan worship especially in the Kaaba. He got visions while he was there that urged him to tell people about Allah. His main objective was to influence Jews and Christians, and gather followers of Islam from Jews and Christians. Living in Medina, Mohammed showed that the Christians and Jews were quite different from Muslims (Watt, 1956). Many medinan verses speak ill of the Jews.

All these differences can be seen in Surah 29:46 of Meccan passages, 5:73 and 9:30 of Medina. Another significant difference is that only the Medinan verses show the remarkable name given to Jesus, namely, Messiah. The meccan verses do not contain such a name.

In essence, the Quran is an indispensable reference book among the Muslims, similar to the Bible among Christians. It has gained acceptance all over the globe due to its uniqueness. It addresses the messages given to people by Mohammed with a lot of reference to Allah. Because of its acceptance, some Christians continue to use it in the disciplines of comparative religion, as well as theology. Thus, the influence of the Quran and its unique style cannot be underrated.

Allen, R. (2000). An Introduction to Arabic Literature. Cambridge: Cambridge University Press.

Shorroch, A. (1988). Islam Revealed: A Christian Arab’s View of Islam. Nashville, TN: Thomas Nelson Publishers.

Wansbrough, J. (1977). Quranic Studies . New York: Oxford University Press,

Watt, M. (1956). Muhammad at Medina . New York: Oxford University Press.

Yusuf, A. (1989). The Holy Qur’an (Revised Edition). Brentwood: Amana Corporation.

Yusuf, A. (1989). The Meaning of the Holy Qur’an. (10th ed.) Beltsville, MD: Amana Publications.

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IvyPanda. (2018, November 30). The Reflections on the Quran. https://ivypanda.com/essays/the-reflections-on-the-quran/

"The Reflections on the Quran." IvyPanda , 30 Nov. 2018, ivypanda.com/essays/the-reflections-on-the-quran/.

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IvyPanda . 2018. "The Reflections on the Quran." November 30, 2018. https://ivypanda.com/essays/the-reflections-on-the-quran/.

1. IvyPanda . "The Reflections on the Quran." November 30, 2018. https://ivypanda.com/essays/the-reflections-on-the-quran/.

Bibliography

IvyPanda . "The Reflections on the Quran." November 30, 2018. https://ivypanda.com/essays/the-reflections-on-the-quran/.

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7 Importance of The Holy Qur’an

The first lesson is about the importance of the Holy Qur’an. The Qur’an is the Book of Allah subhaanahu wa ta‘aalaa. Every word in the Qur’an has come from Allah. That is why we say that it is a Holy Book. The words in the Qur’an were sent by Allah to Prophet Muhammad sallal-laahu ‘alayhi wa-aalihi wa sallam. The Prophet (S) received the words of Allah through angel Jibra’eel. This Qur’an is a Holy Book that was not written by anyone but sent by Allah to Prophet Muhammad (S) through Jibra’eel.

1. It is the most truthful speech: Prophet Muhammad (S) regularly read the words of Allah to Muslims around him. These Muslims were very pleased and excited to receive the words of Allah. Prophet Muhammad (S) said: The most truthful speech, the most eloquent advice, and the greatest stories are in the Book of Allah. The Muslims listened carefully to what the Prophet read, memorized the sentences and passages of the Qur’an, recited them regularly and followed the teachings of the Qur’an. In order to preserve the words of Allah the Prophet appointed special people known as “Scribes of the Qur’an” to write down the words of Allah.

2. It is in original language: Prophet Muhammad (S) was an Arab and the majority of people in Mecca and Medina spoke Arabic. Therefore the Qur’an was sent in Arabic. Arabic is written from right to left. It is better to learn to read the Qur’an in its original language. Therefore, we will put efforts to learn Qur’an written in Arabic instead of simply reading its translation in other languages.

3. The Holy Qur’an contains Allah’s message to all people. It tells people how to act correctly. It guides us to a correct way of life in this world. The Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. The Qur’an encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. People are advised in the Qur’an to be good to others and respect them. It teaches people to live in peace and harmony.

4. Qur’an brings happiness in this world and the Hereafter. Following the Qur’an brings happiness in this world and the world after death. The Prophet (S) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Qur’an because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. In another Hadith we read that the Prophet (S) has said: The recitor of the Qur’an will be spared from the calamities of the Hereafter.

5. It is the only Divine book that has remained unchanged. Allah sent the Qur’an to His Prophet. A book sent by Allah to people is known as a Divine Book or a Heavenly Book. Other Divine Books were also sent to previous prophets. These are: Suhoof to Prophet Ibraheem ‘alayhis salaam; Zaboor to Prophet Dawood ‘alayhis salaam; Tawraah to Prophet Moosaa ‘alayhis salaam; and Injeel to Prophet ‘Eisaa ‘alayhis salaam.

The difference between the Qur’an and past revealed books is that the Qur’an is the only Divine Book that has remained unaltered. The Qur’an we have with us contains exactly the same message that was sent to Prophet Muhammad by Allah through Jibra’eel.

6. Our supplications get answered if we were to pray after reading the Holy Qur’an. The Prophet (S) said: One who starts the Qur’an and finishes it, Allah will grant him one answered supplication. It also helps in strengthening our faith. Imam Ali (a) said: Reciting the Qur’an plants the seed of faith.

7. The Qur’an is the best companion. It can be of great help when a child or adult is feeling lonely. Imam Ali Zaynul ‘Aabideen (a) said: If all who live between the East and West perish, I will have no fear as long as I have the Qur’an with me.

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The Holy Quran Collecting and Writing in 3 Stages

The Holy Quran Collecting and Writing

Table of Contents

How was the Qur’an collected and when was it written?

The Holy Qur’an was collected in two phases. In the first phase, it came down All at once, at the decree night, While it was separately transmitted by Jibril “peace be upon him” upon our messenger heart Muhammad ”ِAllah’s prayers and peace be upon him” for twenty-three years.

Moreover, after the death of our Messenger ”Allah’s prayers and peace be upon him”, it was necessary to collect and memorize the Qur’an completely. Therefore, all the Companions were carrying the Qur’an in their hearts after the deaths of most of them, worried about losing the whole Qur’an.

The word “collect” means ” memorizing with the exact arrangement” has appeared many times in Allah’s Book, and this meaning was given by God Almighty to the Seal of His Prophets and Messengers ”Allah’s prayers and peace be upon him”. In addition, to a great number of His venerable

Companions, and those who follow them from among the righteous until today, and until the Day of Judgment.

These people have studied and still study the Holy Qur’ân and memorize it to read in their prayers, in their supererogatory prayers as well as in martyrdom. The word “collect” also appears in the sense of ” Writing & Blogging “.

However, the Quran Collecting and codification came in three distinct steps:

Step 1: Quran was collected in written format from the mouth of our Messenger ﷺ

The Companions continued to memorize the Qur’an until the number rose to uncountable numbers. Later, they transmitted the Qur’an to their followers in two ways:

First: Qur’an writing is done on the authority of the Messenger ”Allah’s prayers and peace be upon him” by people remarkable whom he assigned to this matter, and Allah’s Messenger ”Allah’s prayers and peace be upon him” didn’t move to the side of his Lord except that the Qur’an was all written in his house.

Second: Memorizing Qur’an in the breasts through oral reception from the great narrators of the Companions as well as their reciters, who in turn received it from Allah’s Messenger ”Allah’s prayers and peace be upon him”, who taught them how to pronounce and perform.

For more information on this topic, you can download who wrote the Quran book from our library for free

Step2: Collecting the Quran in one Mushaf during the era of Abi Baker Al-Siddiq

One of the Muslim martyrs in the Musaylimah war, the liar in al-Yamamah, included a large number of those who had memorized the Holy Qur’an. As a result, Abu Bakr, “Allah be pleased with him”, on the advice of Umar ibn al-Khattab, “Allah be pleased with him”, collected the Qur’an from parchments, bones, fronds, and men’s chests. Al-Siddiq, ”Allah be pleased with him”, assigned this great work, and the huge civilizational project to the great companion Zaid bin Thabit Al-Ansari , ”Allah be pleased with him”.

The papers were with Abu Bakr during his lifetime until died, then with Umar when he was alive until died, and then with Hafsa bint Omar , ”Allah be pleased with him”.

One of the priorities of Abu Bakr Al-Siddiq, ”Allah be pleased with him”, was that he was the first person to collect the Qur’an. On the other hand, Ali bin Abi Talib, ”Allah be pleased with him”, said: May Allah have mercy on Abu Bakr, he was the first to combine the Qur’an. Abu Bakr, ”Allah be pleased with him”, chose Zaid bin Thabit for this great task because he was a young man, twenty-one years old, so he would be more active in what is required of him as he is. The more skilled he is the more conscious he is.

Step3:Quran was collected in a series of copies in the time of Othman Dhul-Nourain

Transmitted by Anas bin Malik , ”Allah be pleased with him”: Hudhaifah ibn al-Yaman came to Uthman, ”Allah be pleased with him”, and was with the people of Iraq in the conquest of the Levant, in the conquest of Armenia and Azerbaijan. So,  Hudhaifah, ”Allah be pleased with him”, was troubled by their differences in recitation, so Hudhaifah said to Uthman: “O Commander of the Faithful, recognize these people before they in the Book as the Jews and the Christians differ. Then Uthman sent to Hafsa ‘send us the papers so that we could transcribe them into the Qur’an and then send them back to you’.

Therefore Hafsa send to Uthman, and he ordered Zaid ibn Thabit, Abdullah ibn al-Zubayr, Saeed ibn al-Aas, and Abd al-Rahman ibn al-Harith ibn Hisham, ”Allah be pleased with them”, to transcribe them into the Holy Qur’an.

Uthman said to the three men of the Quraish: If you and Zaid bin Thabit disagree about anything in the Qur’an, then write it in the language of the Quraish, for it was revealed in their language, and they did so until they copied the pages in the copies of the Qur’an.  Whereupon Uthman, ”Allah be pleased with him”, returned the pages to Hafsa and sent to each horizon a copy of what they had copied, and he ordered the rest of the Qur’an in each paper or Qur’an edition to be burned.

Uthman, ”Allah be pleased with him”, gathered the immigrants and the Ansar and consulted with them in this matter, and among them were the distinguished personalities of the people, the eminent Imams, the scholars of the Companions, and at the head of them was Ali ibn Abi Talib, ”Allah be pleased with them”. And he debated with them and they debated with him until he knew their opinion and they knew his opinion, and so they responded to his opinion with a frankness that leaves no doubt in the hearts of the believers. Which is as hidden from the people as it is from their eminent scholars and Imams.

finally, the Quran Collecting was compiled by the efforts and testimony of all those companions

The Qur’ân is protected because Allah has protected it since it was in heaven, on its way to the earth, and when it came down to the earth.

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The Holy Quran: An Introduction of the Holy Quran

The Holy Quran is a great book of Allah’s. The verses of it are actually the words of Allah. The purpose of creating Quran Pak was to teach lessons to Mankind so they know what is right, what is wrong, How to do Justice, and Much more. The Quran is a way of living for Muslims and Mankind.

This article is all about the Holy Quran, and we will elaborate on the Introduction of the Quran and also describe some of the important information about the Holy Quran. Let’s begin this beautiful journey together!

Introduction of the Holy Quran

The Holy Quran is a message from God, given to the Prophet Muhammad over 1,400 years ago. This book (Holy Quran) has 114 parts called “surahs,” and it talks about lots of things, like how to be a good Human and How to become closer or liked by Allah.

The Quran is written beautifully, and each word or verse of the Quran is relevant and proved to be the truth based on Life. The Quran is written very beautifully in the language of Arabic. The Quran has verses that give the answers for humans to know why they are and what the purpose of life is, and much more for Mankind.

Muslims don’t just read the Quran once and forget about it, but they read it and memorize the verses because it’s a guide for how to live a good life. However, the Quran is not just for Muslims; every human can learn to improve life Ethically or morally.

About Translation of the Quran

The Holy Quran has been translated into many languages so that the verses can be understood easily. When the Holy Quran reached humans for the first time, it was in the language of Arabic because, at that time, the mother language of people was Arabic. The conversations between people were also in Arabic.

In the current times, the Holy Quran is available with many translations, and most people prefer to read with the translation. Most of the Asians read in the Urdu language, such as people of Bangladesh, India, Afghanistan, and Pakistan.  The Quran with Urdu Translation PDF is the source to read via cell phones, Computers, and Tablets.

Today’s generation mostly prefers to read the Holy Quran electronically, and therefore, the publisher’s companies are providing sources on the internet in the form of PDFs. However, reading on the internet might lead to the wrong verses, so it is crucial to choose sites or platforms wisely. 

Revolution of the Holy Quran

The Holy Quran has brought an incredible revolution for mankind, as humans were standing on the verge of chaos and they were not aware of the way of living the correct life. The revelation of the Holy Quran was a great revolution for human life as it teaches the purpose of life and the right way to live.

The Holy Quran has a number of Surah, which are the words of Allah that describe the lessons, history of Prophets, rewards of Good deeds, the life of Jannah, and many more beautiful talks. Muslims recite many surahs for overcoming disasters, problems, and difficulties, and Surah Rehman has been one of the most read.

Surah Rahman has verses that tell Allah’s power, and Muslims have seen a significant advantage in reading or listening to the verses. Muslims listen to Surah Rahman and read from the Holy Book to overcome the problems of life. Also, most Muslims prefer to read Surah Rahman PDF format, as it is easy to access and read. 

Q: What is the Holy Quran?

A: The Holy Quran is the Holy Book of Allah that was sent to the Prophet Mohammad (s.a.w) by the Angel (Farishta) Hazrat Gabriel to teach humans about what life is and how to live so Allah likes them.

Q: How Many Verses Does the Holy Quran Have?

A: The Holy Quran has 6666 Verses, but some people exclude the Bismillah in counting the verses. That’s why there are different tales about the verse number. 

Q: Which Angel Revealed the Holy Quran?

A: Hazrat Gabriel is Allah’s Angel who revealed the Holy Quran to the Prophet Hazrat Mohammad (s.a.w).

The Holy Quran is the way of life for humanity. The Angel Hazrat Gabriel revealed the Holy Quran to the Prophet Mohammad (s.a.w) before 1400 years. The purpose of Revealing the Holy Quran is to tell the people what the actual purpose of life is and how they need to live so they can enter the Jannah. The Holy Quran is translated into many languages, and most are read in Urdu Translation. The Holy Quran has brought Revolution to human life morally and ethically and has taught the way of actual life.

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Essay on My Favourite Book Holy Quran

Students are often asked to write an essay on My Favourite Book Holy Quran in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My Favourite Book Holy Quran

Introduction.

The Holy Quran is my favourite book. It is the final revelation from God to humanity, revealed to Prophet Muhammad.

Content of the Quran

The Quran contains 114 chapters, each filled with wisdom and guidance. It deals with all aspects of life.

Significance

I love the Quran because it provides solutions to all problems. It is a source of spiritual enlightenment and moral upliftment.

In conclusion, the Holy Quran is not just a book, but a complete guide for life. It’s my favourite because of its profound wisdom.

250 Words Essay on My Favourite Book Holy Quran

The Holy Quran, my favourite book, is a timeless source of enlightenment and a beacon of wisdom. It is the sacred text of Islam, revealed over a span of 23 years to the Prophet Muhammad. Its profound teachings and spiritual depth have made a lasting impact on me.

Intellectual Stimulation

The Quran is not just a religious text, but also an intellectual stimulus. It encourages critical thinking and scientific inquiry. Concepts of cosmology, embryology, and geology are subtly woven into its verses, inviting readers to reflect on the marvels of the universe. This blend of faith and reason is what makes the Quran an intellectually engaging read.

Moral and Ethical Guidance

The Quran provides a comprehensive moral and ethical framework. It advocates for social justice, compassion, and respect for all life forms. It emphasizes the importance of honesty, humility, and community service. These teachings have shaped my personal and social values, guiding me in my everyday interactions and decisions.

Spiritual Solace

The Quran is a source of immense spiritual solace. Its verses resonate with a sense of peace, offering comfort in times of distress. The concept of divine mercy and forgiveness, reiterated throughout the Quran, instills hope and encourages personal growth.

The Holy Quran, with its profound teachings, intellectual depth, and spiritual guidance, is a book that continues to inspire and enlighten me. It is more than just a favourite book; it is a guiding light that illuminates my path in life.

500 Words Essay on My Favourite Book Holy Quran

The Holy Quran, revered as the divine book of Islam, is my favourite book. It is not merely a religious text but a comprehensive guide that addresses the essence of human existence, offering profound insights into life, death, and the universe.

The Essence of the Holy Quran

The Quran is not just a book; it’s a conversation between God and His creation. It encompasses a wide range of topics, including ethics, law, philosophy, spirituality, and science. Its verses, known as Ayahs, provide guidance and wisdom for all aspects of life. Each Ayah is a beacon of light, illuminating the path towards righteousness, peace, and prosperity.

Quran’s Universal Messages

My fondness for the Quran is also rooted in its universal messages. It preaches the principles of equality, justice, and compassion, transcending racial, ethnic, and social boundaries. The Quran’s emphasis on the unity of humanity, irrespective of differences, is a powerful message that resonates deeply with me.

Scientific Relevance

The Holy Quran is not just a spiritual guide but also a book that harmonizes with scientific truths. It contains references to natural phenomena, embryology, and astronomy, among others, that science has only recently discovered. This scientific relevance of the Quran, despite being revealed over 1400 years ago, fascinates me and strengthens my belief in its divine origin.

Quran and Personal Development

The Quran has played an instrumental role in my personal development. It has taught me the importance of patience, humility, and gratitude. It encourages introspection and self-improvement, promoting a growth mindset. The Quran’s teachings have instilled in me a sense of purpose and have guided me in making ethical decisions.

Quran as a Source of Comfort

In times of distress, I find solace in the words of the Quran. The Quranic verses provide comfort and reassurance, reminding me of the transient nature of worldly troubles and the permanence of divine mercy. It serves as a source of spiritual healing, helping me navigate through life’s challenges with grace and resilience.

In conclusion, the Holy Quran is much more than a religious book to me. It is a guide, a teacher, a source of comfort, and a constant companion. Its timeless wisdom and universal messages make it relevant to every generation and every individual. The Quran’s profound impact on my life and the lives of millions around the world is a testament to its divine origin and its status as the ultimate guide for humanity.

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Essay Samples on Quran

The importance of respect and obedience to our parents in islam.

DedicationI dedicate this research to God Almighty my creator, my strong pillar, my source of inspiration, wisdom, knowledge and understanding. He has been the source of my strength throughout this research and on His wings only have I soared. I also dedicate this work to...

Comparison of Islamic Religious Texts: the Quran and Hadith

The Quran is the most important text in the Islamic faith, believed to be the word of God communicated to the prophet Muhammad who spoke to his followers, and what he said was written down in the Quran years after his death. The Hadith is...

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The Virtue and Significance of the Quran: Exploring its Divine Revelation, Recitation, and Impact on the Muslim Community

The Quran is defined as the miraculous word of God, devoted to its recitation, the house of the Prophet Muhammad (PBUH) by revelation by Jibril, peace be upon him, and transmitted to us in frequency. It should be noted that the Quran came down in...

Exploring of the Five Meanings of Science of the Quran

Sciences of the Quran are each science that is intended to serve the Holy Quran and attempt to investigate its privileged insights and uncover its puzzles, for example, the exploration in the Quranic disclosure and Quranic contents, the gathering and grouping of the Quran, the...

Understanding Islam: Beliefs, Practices, and History

What is Islam? What do they believe in? Who are they? Well continue reading and you will find out a lot about this religion. Islam is an Abrahamic monotheistic religion teaching that there is only one God and that Muhammad is the messenger of God....

• Five Pillars of Islam

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Submission to Allah: The Core Concept of Islam

The concept at the core of Islam is the intention that a Muslim follows the will of Allah as closely as possible in hopes that each moment of each day is to be lived in an attitude of complete submission to Him. Allah’s greatest revelation,...

Understanding Islam: The Complete Submission to the Will of God

Religion is often a fundamental part of one’s identity. The word religion originates from a Latin word meaning “to tie or bind together.” As new and modern religions continue to develop, religion defines as “an organized system of beliefs and rituals centring on a spiritual...

Muhammad and the Birth of Islam: Unraveling the History and Teachings

Chapter 10 of Islam of “Living Religions” by Mary Fisher talks about how Islam is viewed by society and how Islam came about. Reading this chapter from the point of view of the author who is not Muslim made me feel like she was with...

• History of Islam

The Rise and Spread of Islam: History and Impact

Introduction Islam is probably the most youthful religion and has the biggest followers in the world and is predominant in Africa, the Middle East, and Asia (Hopfe and Woodward 330). Islam is a significant religion in the world and has in excess of billion followers...

Islam: The Role of Gender, Storytelling, and Conflict

Introduction: The emergence of the Muslim minority in Western nations has spurred discussion over which Muslim behaviors should be accepted, with many people considering certain customs a rejection. In Western countries, societies based on the Islamic belief system have wrestled with gender roles, the importance...

The Ethical Code of Islam: A Comprehensive Overview

Introduction: In Islam, there is a strict ethical code that must be followed in order to abide by Allah. This code is highlighted in the Koran and is practiced through traditions, actions, clothing, and food consumption. Furthermore, every Muslim is expected to adhere to the...

Types of Backbiting According to Quran

Speaking about one’s physical defect example one-eyed, bald, short, tall, dark complexioned, yellow skinned etc. Talking about one’s family example his father is arrogant and have no manners or in any other negative way. Talking about one’s manners and conduct example you know she is...

The Need for Translation of the Quran

The Quran brings down Islam in its entirety and resonates through time and place. It is defined as “the Arabic Speech of Allah, which He revealed to Muhammad (ﷺ) in wording and meaning, and which has been preserved in the mushafs, and has reached us...

• Translation

The Concepts of Patience and Divine in Islam Religion

The religion known as Islam is a very prominent religion in the Eastern world. The people who devote themselves to this religion can be referred to as Muslims. Before expounding on the ins and outs of a specific branch of this religion, it is imperative...

Prohibition of Usury in Quran and Islam

Abstract The main aim of this article is to study and find out more about the prohibition of usury. Muslims are prohibited from taking any kind of usury. Usury has obviously been banned without any disagreement by scholars. There are some Quran verses and hadith...

• Prohibition

An Analysis of Brockopp’s Views on Islam and the Qu’ran

In this reading by Brockopp was of particular interest to me. The thesis of this writing is that there are many interpretations of the Qur’an, some good some bad, some violent and some peaceful. It is up to the reader to determine how religion is...

The Qu'ran's Depiction of God's Control Over Creation and Man

Taking up the idea of creation, it is implied that everything within the world was created with the particular end goal in mind of a circular, flowing system in which different tasks are fulfilled by different entities. Through performing their assigned duties, these separate beings...

[Repeated Title] - No 18th Title

“Asalaam Alaykum (Peace be upon you),” is a common way that Muslims greet one another. This greeting was derived from the sacred text of Islam, The Holy Quran. Islam believes God, also known as Allah, conveyed his message through his prophets. The first prophet was...

An Examination of Feminism in Islam

Précis In Women and Gender in the Muslim World, Moghdam and Mitra assert that in the “Muslim world” (162), gender is intertwined with fundamentalist “cultural and political reassertions” (162) of Islam. While those that adhere to Islamic law have argued that Islam lays a base...

The Impact of Female Depictions in the Qu'ran on Modern Muslim Society

Women in the Tenth Century Interpretation of the Quran and the Effect in the Modern Muslim Society The Sura 12 is made up of verses that that deal with Joseph’s relations with the Aziz’s wife and other women of Egypt.The whole relationship of Joseph with...

Understanding the Philosophy of Living Based on Islamic Theology and the Qu’ran

Although the Qur’an and the hadith are the common sources of Islamic theology, Marcia Hermansen argues that different sects and trends interpret these authorities differently, as previously established. Therefore, there is also no concrete agreement on eschatology, which refers to doctrines on death, resurrection, life...

Who is Allah? Delving Into the Qu’ran for Answers

Who is Allah? Across monotheistic religions, it is believed that the universe has one sole creator, one God. In Islam, God is referred to as Allah. He is the highest being in the universe who expects praise and worship from the humans and jinn He...

The Impact of the Aquinas, Quran, and Benedict on Human Culture

Whether or not one believes in an all-powerful, omniscient, and benevolent divine being significantly influences how one understands the world and one’s place in it. Consider the accounts of God in Aquinas, the Qur’an, and Benedict. What evidence is given for God’s existence, and how...

Best topics on Quran

1. The Importance of Respect and Obedience to Our Parents in Islam

2. Comparison of Islamic Religious Texts: the Quran and Hadith

3. The Virtue and Significance of the Quran: Exploring its Divine Revelation, Recitation, and Impact on the Muslim Community

4. Exploring of the Five Meanings of Science of the Quran

5. Understanding Islam: Beliefs, Practices, and History

6. Submission to Allah: The Core Concept of Islam

7. Understanding Islam: The Complete Submission to the Will of God

8. Muhammad and the Birth of Islam: Unraveling the History and Teachings

9. The Rise and Spread of Islam: History and Impact

10. Islam: The Role of Gender, Storytelling, and Conflict

11. The Ethical Code of Islam: A Comprehensive Overview

12. Types of Backbiting According to Quran

13. The Need for Translation of the Quran

14. The Concepts of Patience and Divine in Islam Religion

15. Prohibition of Usury in Quran and Islam

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My Favourite Book Essay in English Holy Quran

out today topic is “My Favourite Book Essay in English Holy Quran”. I am very passionate about reading books. There are so many books which I like but Holy Quran is my favorite book which is like most. Quran is undoubtedly the complete code and covers all aspects of life. The Holy Quran is released by Allah and revealed on the last Prophet of Islam Hazrat Muhammad (S.A.W).  It is very helpful for living a peaceful life. Every minor aspect of life is discussed in Quran in detail.

“It is the God who taught the use of pen to its creatures and taught them which they knew not”

Every single aspect of life is very beautifully described in Holy Quran. It guides us how to differentiate between sins and evils. It describes us and teaches us every solution of a problem related to every minor topic of the whole universes in effective manners. There is a lot of information is hidden in this Book of Guidance with examples.

I recite Holy Quran on daily basis. It is in Arabic Language but is also translated into Urdu in order to understand the subject of Quran. I have firm believe in the teaching of Quran and every Muslim has firm believe because it reveals us the hidden mystery of two worlds. It not only teaches us about all aspects of worldly affairs but also guides about right and wrong affairs of the world hereafter.

The Holy Quran is written in the Arabic Language. But for our satisfaction and in order to learn the teachings of Allah and Muhammad the Holy Quran is translated into the Urdu language. It is comprised of thirty Paras. There are total one hundred and fourteen Surahs of which 85 Surahs are Makki whereas rest of the Surahs is Madani. There are 6666 are Sajad and Ayaats. The first Surah of Surah Fatiha which is the largest Surah of Quran among all Surahs whereas Surah Kosar is the shortest Surah of Quran.

The Holy Quran is the book in the world which is mostly read in the world. There are so many books which are often read in the world but Holy Quran is the sole book is most often read over again and again. There are also so many people who learned Holy Quran by Heart.  It is the sole book which gives you the surety of rewards of good deeds and punishments for bad acts and deeds. The major fact of this book it that the teaching of this Holy Book is not only for individuals or any nation or state but it is for the whole universe. We should all try to read the Holy Quran daily in order to seek refuge and forgiveness of Allah.

“Man without God is nothing but God without man is still God”

Here we end out today Topic that is “My Favourite Book Essay in English Holy Quran”.

Moin akhtar

I am committed to helping Pakistani students craft successful career paths by merging their individual passions with market trends. As a career counselor, we'll explore both well-established fields and modern industries to find the best fit for you. With personalized counseling and strategic planning, we aim to transform your educational journey into a thriving professional future.

A Palestinian converted to Judaism. An Israeli soldier saw him as a threat and opened fire

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At first, it seemed like the kind of shooting that has become all too common in the Israeli-occupied West Bank. A Palestinian aroused suspicions and an Israeli soldier killed him.

But then the deceased was identified as David Ben-Avraham, a Palestinian who had made the almost unheard-of decision to convert from Islam to Judaism years earlier.

His unusual journey had taken him across some of the deepest fault lines in the Middle East and led to some unlikely friendships. Most Palestinians saw him as an eccentric outcast, while many Israelis treated him as an unwelcome convert to a religion that doesn’t proselytize.

But in his final moments, he was once again viewed as a Palestinian who was in the wrong place, at a time of widespread anger and suspicion.

A DIVIDED CITY

He was born Sameh Zeitoun in Hebron, home to some 200,000 Palestinians as well as hundreds of Jewish settlers who live in enclaves guarded by Israeli troops. Tensions have run high for decades, often spilling over into violence.

Rights groups have long accused Hebron’s settlers of harassing Palestinian residents, and Palestinians have committed a number of stabbing and shooting attacks against Israelis over the years.

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At its most extreme, the bitter neighbors live just a few meters apart. In some narrow alleys of Hebron’s Old City, metal netting protects Palestinian shoppers from objects thrown by settlers living on the upper floors.

Zeitoun first made contact with Jewish settlers over a decade ago, asking for help converting to Judaism, according to Noam Arnon, a Jewish settler in Hebron who went on to befriend him.

He said Zeitoun was inspired by family stories about his grandfather protecting Jews when riots erupted in 1929, when the Holy Land was under British colonial rule. Palestinians killed dozens of Jewish residents in the city.

“He went further, not only to live as a good neighbor but to join the Jewish community,” Arnon recounted.

A RARE CONVERSION

Conversion to other faiths is deeply frowned upon in Islam. In much of the Muslim world, those who do so are cast out of their communities, sometimes violently. Judaism, unlike Islam and Christianity, has no tradition of proselytization.

Such a conversion is even more fraught in Israel and the Palestinian territories, where religion and nationality usually overlap in a decades-old conflict. Judaism is the faith of most of the soldiers who patrol the territory and the settlers whom Palestinians see as hostile colonizers.

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Arnon said most of the settlers from Hebron’s tight-knit community refused to accept Ben-Avraham. Only Arnon and a few others interacted with him, helping with his conversion application papers.

Religious conversions are rare but legal in areas administered by the semi-autonomous Palestinian Authority. Most are undertaken by Palestinian Christians converting to Islam for marriage.

In Israel, converting to Judaism requires an application to the government-run Conversion Authority. Ben-Avraham submitted two requests in 2018 but did not meet the requirements, according to a government official who was not authorized to speak with media and spoke on condition of anonymity.

With that pathway closed, Ben-Avraham turned to Israel’s insular ultra-Orthodox community and eventually made his conversion official in 2020, according to documents published online.

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In the year before his conversion, Ben-Avraham was detained by the Palestinian Authority’s intelligence unit in Hebron, according to Arnon and a local Palestinian activist, Issa Amro.

The reason for his arrest was never publicly disclosed, but they believe his conversion and open connections with Israelis attracted unwanted attention.

Palestinians can face arrest or even death if they’re seen as collaborating with Israeli authorities. But few would have suspected Ben-Avraham of being an informant because his story was widely known.

Ben-Avraham told the Israeli news site Times of Israel that he was held for two months in solitary confinement and beaten before being released. Around that time, a video emerged showing him holding what appears to be a Quran and pledging his Muslim faith.

Arnon and Amro said his statement was likely made under duress during detention. The PA’s prosecution office said it had no information about his case.

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After his release, Ben-Avraham moved in with Haim Parag, a Jewish friend who lived in Jerusalem. He returned to Hebron infrequently because of safety concerns and continued his Jewish studies. Parag said the pair regularly prayed together at a nearby synagogue.

“He was like a son to me,” he said.

Parag also said he met Ben-Avraham’s wife and some of his children, and that several close family members maintained a relationship with him even after his conversion.

The Zeitoun family declined to speak with the Associated Press, fearing reprisal. In the end, Ben-Avraham left little public record of what drove his personal convictions.

A DEADLY SHOOTING

Ben-Avraham was waiting outside a West Bank settlement for an Israeli bus to take him to Parag’s apartment March 19 when he got into an argument in Hebrew with an Israeli soldier.

Across the West Bank, Jewish settlers live apart from Palestinians in guarded settlements where they’re subject to different laws. Palestinians are generally barred from entering settlements unless they have work permits.

“Are you Jewish?” the soldier shouts in a video that circulated online and appears to have been shot by his body camera.

“Of course,” Ben-Avraham answers.

“What’s your name?” the soldier says.

“David,” he replies.

“David?” the soldier says.

“Ben-Avraham, stupid.”

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The soldier then orders Ben-Avraham to step away from his bag on the ground and raise his hands in the air, before saying sarcastically, “Jewish.”

A second video, apparently taken from a nearby security camera, appears to show two soldiers shooting Ben-Avraham from a close distance as he keels over backward onto the sidewalk.

The army said a small knife was found in Ben Avraham’s bag after the shooting. Parag said he gave him the knife for self-defense.

The Israeli army said it’s investigating the shooting, but rights groups say soldiers are rarely held accountable in such situations.

Israeli forces have been on high alert as the West Bank has seen a surge of violence linked to the war in Gaza. Nearly 500 Palestinians have been killed by Israeli fire since the war’s start, according to the Palestinian Health Ministry. Many have been shot dead in armed clashes during military raids, others for throwing stones at troops, and some who were posing no apparent threat.

Palestinians have also carried out several stabbing and other attacks against Israelis.

Arnon said the shooting was a tragic misunderstanding. Parag, Ben-Avraham’s friend in Jerusalem, accused the soldiers of racial profiling, saying they saw Ben-Avraham for his background and not his unexpected beliefs.

A FUNERAL Even in death, Ben-Avraham’s identity was contested.

Parag and another Israeli friend asked an Israeli court for the body to bury him at a Jewish cemetery, filing a petition against members of the Zeitoun family who wanted a Muslim funeral. Bezalel Hochman, a lawyer representing the two Israelis, said the Tel Aviv family court ruled in their favor.

After his death caused a public outcry, the Interior Ministry granted him Israeli residency, saying it wanted “to fulfill the will and desire of the deceased to be part of the nation of Israel.”

Ben-Avraham was buried in April in a Jewish cemetery on the foothills of Mount Gerizim, near the Palestinian city of Nablus, Parag said. The hilltop is sacred for Samaritans — a small, ancient religious minority that straddles the Palestinian-Israeli divide, just like Ben-Avraham.

No one from the Zeitoun family attended the funeral, said Parag, who’s designing his friend’s gravestone.

He said it will read: “David Ben-Avraham Zeitoun Parag. The Holy Jew.”

Jeffery writes for the Associated Press. AP writer Tia Goldenberg in Jerusalem contributed to this report.

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After Making Altars to Her Icons, an Artist Builds Her Own Legacy

A powerful and overdue exhibition at El Museo del Barrio links Amalia Mesa-Bains’s genre-defying installations for the first time.

By Karen Rosenberg

Over a long career of art and activism, Amalia Mesa-Bains has been a vigorous champion of Chicano culture and the experiences of women within that culture. Her altar-like installations, which draw from her own life as a Californian daughter of Mexican immigrants, command space with a dizzying array of personal effects and mementos.

They take aim at some dauntingly big targets: the Roman Catholic Church, colonialism, the patriarchy. And they emphasize overlooked histories with sheer, undeniable accretion, or what the artist has called an “aesthetic of accumulation: accumulation of experience, reference, memory, and transfiguration.”

Now, in a powerful and overdue exhibition at El Museo del Barrio , Mesa-Bains is acting as her own best advocate. At 80, after a series of health struggles, she is taking control of her legacy in a show that links all of her major installations for the first time. This process is more complicated than it sounds: Many of Mesa-Bains’s early works, consisting of found objects from friends and family, were originally meant to be ephemeral, and she often recycled their components from one project to the next (adapting the Chicano strategy of reuse that had come to be known within the community as “rasquachismo.”) Some of the works at El Museo have been updated and expanded, or edited down, from their initial presentations. So although the exhibition is technically a retrospective, it’s also a singular, career-defining new mega-work.

“Amalia Mesa-Bains: Archaeology of Memory” comes to El Museo from the Phoenix Art Museum and, before that, the Berkeley Art Museum and Pacific Film Archive , where it was organized in collaboration with the Latinx Research Center at Berkeley. The El Museo presentation (overseen by the museum’s curator Susanna V. Temkin, with the curatorial fellow Chloë Courtney) is Mesa-Bains’s first New York museum solo since 1993, when she had a single-room installation at the midtown branch of the Whitney.

Coming just a year after her receipt of the MacArthur award in 1992, the Whitney show was something of a breakout moment. Other exhibitions and accolades followed, most of them on the West Coast, where Mesa-Bains was born and raised, in Santa Clara, Calif., and where she had established herself as a professor at the University of California, Irvine (with a doctorate in clinical psychology) and a leader in the Chicano art community.

El Museo’s exhibition begins with the work that was exhibited at the Whitney, “Venus Envy Chapter I: First Holy Communion, Moments Before the End.” The first installation in her four-part “Venus Envy” series exploring traditionally female spaces and rituals (the title is a play on Freud’s “penis envy”), it reinterprets the Catholic tradition of the first communion so as to foreground women’s agency and desire. While surrounding us with white lacy dresses and flower petals, prayer books and rosaries, Mesa-Bains also presents us with images of the fear-inspiring Aztec deity Coatlicue (associated with death and rebirth) and the 16th-century Spanish nun Santa Teresa de Ávila (who described her religious ecstasy in robustly physical terms).

All of this unfolds in a gallery made to look like a teenage girl’s dressing room, with a mirrored vanity. In the second “Venus Envy” installation, first seen at a 1994 solo exhibition at the Williams College Museum of Art, Mesa-Bains evokes other types of cloistered women’s spaces: a library, a walled garden, and — in a twist — a harem. This ambitious, multisensory piece unfolds as a series of period rooms. It leaps across centuries and continents, with areas representing the imperial harem of the Ottoman Empire (which Mesa-Bains had visited in Turkey), a “Virgin’s Garden” modeled on a 15th-century Northern European painting, and the library of the Mexican nun and feminist pioneer Sor Juana Inés de la Cruz.

The connection is hard to grasp, but it has to do with women who were fenced in and found power in sisterhood. (In the show’s catalog, Mesa-Bains writes that as a doctoral student she kept a framed image of Sor Juana over her worktable “to remind me that if a solitary nun beset by men of the church could be an intellectual and spiritual being in the 17th century, then I could be one in the 20th century.”) Mirrors and richly colored and patterned textiles, along with a scattering of dried lavender and other botanicals, help to create continuity.

The third installation in the “Venus Envy” series, originally presented in 1997 at Steinbaum Krauss Gallery in New York — now retitled “Cihuateotl With Mirror From Private Landscapes and Public Territories” — centers on a mythical space where women reigned: Cihuatlampa, known in Aztec cosmology as a home for the spirits of female warriors. The main set piece is a larger-than-life reclining figure, covered in moss, who gazes into a giant hand mirror. The image of the Virgin of Montserrat, known as the “Black Virgin,” peers back at her. It’s a display of woman-worship anchored in several different cultural representations, including the reclining Venus of Western art history. It’s also a kind of self-portrait, reinforced by a supporting photographic artwork titled “Amazona Azteca” and showing Mesa-Bains striking a power pose as the Aztec goddess Tlazolteotl.

Vulnerable bodies, as opposed to strong ones, haunt the fourth and final installment of “Venus Envy.” Originally exhibited in 2008, it followed the artist’s five-year recovery from a life-threatening car accident. It takes the form of the botanica of a curandera , or folk healer, and among the objects presented are natural and spiritual remedies — dried plants, a rattlesnake skin, and a votive offering — interspersed with paraphernalia from Western medicine, such as chemistry beakers and a metal laboratory table. Here too are pieces of Mesa-Bains’s personal and family medical history, including her own oxygen tubes and her sister’s hospital bracelets.

In Chicano culture this kind of repurposing of the detritus of daily living, or “rasquachismo ,” has been associated with values like resilience and resourcefulness (as well as an attitude of defiance). In her critical writing Mesa-Bains put a feminist spin on the idea, calling attention to the ways in which Latino women were working with found objects in their homes. “Established through continuities of spiritual belief, pre-Hispanic in nature, the family altar functions for women as a counterpoint to male-dominated rituals within Catholicism,” she wrote in her 1999 essay “‘Domesticana’: The Sensibility of Chicana Rasquache.” The term has endured: In 2022, El Museo mounted the intergenerational group show of Latinx artists “Domesticanx” in tribute to Mesa-Bains.

In her writing, and in her many artworks dedicated to notable women, Mesa-Bains has repeatedly elevated other Chicana artists (including her contemporaries Judy Baca and Virginia Jaramillo ) and paid homage to the familial and historical figures who inspire her. The final installation in “Archaeology of Memory” is titled “Circle of Ancestors,” and brings to mind the cross-historical feminist gathering of Judy Chicago’s “The Dinner Party.” Seven hand-painted, jewel-encrusted chairs are arranged around a cluster of candles; each chair has a mirrored seat back emblazoned with a portrait. Among the women depicted are Baca, Sor Juana, Mesa-Bains’s grandmother Mariana Escobedo Mesa, and Mesa-Bains herself (seen in a picture from her first holy communion).

The message in this piece — and in this inspiring retrospective — is clear: If you don’t have a seat at the ceremonial table of art history, make your own table, your own ceremony. Write, teach, organize, create. Honor those working alongside you and those who came before you. Then, pull up a chair.

Amalia Mesa-Bains: Archaeology of Memory

Through Aug. 11, El Museo del Barrio, 1230 Fifth Avenue; (212) 831-7272, elmuseo.org .

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A powerful and overdue exhibition at El Museo del Barrio links Amalia Mesa-Bains’s genre-defying installations  for the first time.

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