, the first sura of the Qur'an.|right]]

The Qur’an ( ; , , literally “the recitation”) is the religious text of Islam, also sometimes transliterated as Quran, Kuran, Koran, Qur’ān, Coran or al-Qur’ān. It is widely regarded as the finest piece of literature in the Arabic language. Muslims hold that the Qur’an is the verbal divine guidance and moral direction for mankind. Muslims also consider the original Arabic verbal text to be the final revelation of God.

Muslims believe that the Qur’an was repeatedly revealed from Allah to Muhammad verbally through the angel Jibrīl (Gabriel) over a period of approximately twenty-three years, beginning in 610 CE, when he was forty, and concluding in 632 CE, the year of his death. Followers of Islam further believe that the Qur’an was memorized, recited and written down by Muhammad's companions after every revelation dictated by Muhammad. Most of Muhammad's tens of thousands of companions, called Sahabas, learned the Qur’an by heart, repeatedly recited in front of Muhammad for his approval or the approval of other Sahabas. Muhammad approved these recitations and also compiled the Qur'an in written form while he was alive. Muslim tradition agrees that although the Qur’an was authentically memorized completely by tens of thousands verbally, the Qur’an was still established textually into a single book form shortly after Muhammad's death by order of the first Caliph Abu Bakr suggested by his future successor Umar. The present form of the Qur’an text is accepted by most scholars as the original version compiled by Abu Bakr.

Muslims regard the Qur’an as the main miracle of Muhammad, as proof of his prophethood, and as the culmination of a series of divine messages. These started, according to Islamic belief, with the messages revealed to Adam, regarded in Islam as the first prophet, and continued with the Suhuf Ibrahim (Scrolls of Abraham), the Tawrat (Torah or Pentateuch) of Moses, the Zabur (Tehillim or Book of Psalms) of David, and the Injil (Gospel) of Jesus. The Qur'an assumes familiarity with major narratives recounted in Jewish and Christian scriptures, summarizing some, dwelling at length on others, and, in some cases, presenting alternative accounts and interpretations of events. The Qur'an describes itself as a book of guidance, sometimes offering detailed accounts of specific historical events, and often emphasizing the moral significance of an event over its narrative sequence.

Etymology and meaning

The word appears about 70 times in the Qur’an itself, assuming various meanings. It is a verbal noun () of the Arabic verb (Arabic: قرأ), meaning “he read” or “he recited.” The Syriac equivalent is , which refers to “scripture reading” or “lesson”. While most Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qara`a itself. In any case, it had become an Arabic term by Muhammad's lifetime.

In other verses, the word refers to “an individual passage recited [by Muhammad]”. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the “revelation” (wahy), that which has been “sent down” (tanzīl) at intervals. Its liturgical context is seen in a number of passages, for example: "So when al-qur`ān is recited, listen to it and keep silent". The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.

The term also has closely related synonyms that are employed throughout the Qur’an. Each synonym possesses its own distinct meaning, but its use may converge with that of qur`ān in certain contexts. Such terms include (“book”); (“sign”); and (“scripture”). The latter two terms also denote units of revelation. Other related words are: , meaning "remembrance," used to refer to the Qur’an in the sense of a reminder and warning; and , meaning “wisdom”, sometimes referring to the revelation or part of it.

The Qur’an has many other names. Among those found in the text itself are al-furqan (“discernment” or “criterion”), al-huda (“"the guide”), dhikrallah (“the remembrance of God”), al-hikmah (“the wisdom”), and kalamallah (“the word of God”). Another term is al-kitāb (“the book”), though it is also used in the Arabic language for other scriptures, such as the Torah and the Gospels. The term mus'haf ("written work") is often used to refer to particular Qur'anic manuscripts but is also used in the Qur’an to identify earlier revealed books.

Welch, a scholar of Islamic studies, states in the Encyclopaedia of Islam that he believes the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, because he was severely disturbed after these revelations. According to Welch, these seizures would have been seen by those around him as convincing evidence for the superhuman origin of Muhammad's inspirations. Muhammad's critics, however, accused him of being a possessed man, a soothsayer or a magician since his experiences were similar to those claimed by such figures well-known in ancient Arabia. Additionally, Welch states that it remains uncertain whether these experiences occurred before or after Muhammad began to see himself as a prophet.

The Qur’an states that Muhammad was ummi, interpreted as illiterate in Muslim tradition. According to Watt, the meaning of the Qur’anic term ummi is unscriptured rather than illiterate.

Compiling the Mus'haf

in the Hijazi script.]] According to Shias, Sufis and scarce Sunni scholars, Ali compiled a complete version of the Qur’an mus'haf

After seventy reciters were killed in the Battle of Yamama, the caliph Abu Bakr decided to collect the different chapters and verses into one volume. Thus, a group of reciters, including Zayd ibn Thabit, collected the chapters and verses and produced several hand-written copies of the complete book.

The Qur’an in its present form is generally considered by academic scholars to record the words spoken by Muhammad because the search for variants in Western academia has not yielded any differences of great significance and because, historically, controversy over the content of the Qur’an has never become a main point.

Significance in Islam

Muslims believe the Qur’an to be the book of divine guidance and direction for humanity and consider the text in its original Arabic to be the literal word of God, revealed to Muhammad through the angel Gabriel over a period of twenty-three years

The Qur'an frequently asserts in its text that it is divinely ordained, an assertion that Muslims believe. The Qur'an — often referring to its own textual nature and reflecting constantly on its divine origin — is the most meta-textual, self-referential religious text. The Qur'an refers to a written pre-text that records God's speech even before it was sent down.

The issue of whether the Qur'an is eternal or created was one of the crucial controversies among early Muslim theologians. Mu'tazilis believe it is created while the most widespread varieties of Muslim theologians consider the Qur'an to be eternal and uncreated. Sufi philosophers view the question as artificial or wrongly framed.

Muslims maintain the present wording of the Qur'anic text corresponds exactly to that revealed to Muhammad himself: as the words of God, said to be delivered to Muhammad through the angel Gabriel. Muslims consider the Qur'an to be a guide, a sign of the prophethood of Muhammad and the truth of the religion. They argue it is not possible for a human to produce a book like the Qur'an, as the Qur'an itself maintains.

Therefore an Islamic philosopher introduces a prophetology to explain how the divine word passes into human expression. This leads to a kind of esoteric hermeneutics that seeks to comprehend the position of the prophet by mediating on the modality of his relationship not with his own time, but with the eternal source his message emanates from. This view contrasts with historical critique of western scholars who attempt to understand the prophet through his circumstances, education and type of genius.

Uniqueness

Muslims believe that the Qur'an is different from all other books in ways that are impossible for any other book to be, such that similar texts cannot be written by humans. These include both mundane and miraculous claims. The Qur’an itself challenges any who disagree with its divine origin to produce a text of a miraculous nature.

Scholars of Islam believe that its poetic form is unique and of a fashion that cannot be written by humans. They also claim it contains accurate prophecy and that no other book does.

Text

, the 96th chapter (surah) of the Qur'an.]] The text of the Qur’an consists of 114 chapters of varying lengths, each known as a sura. Chapters are classed as Meccan or Medinan, depending on when (before or after Hijra) the verses were revealed. Chapter titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura. Muslims believe that Muhammad, on God's command, gave the chapters their names. an Arabic phrase meaning (“In the name of God, Most Gracious, Most Merciful”). There are, however, still 114 occurrences of the basmala in the Qur’an, due to its presence in verse 27:30 as the opening of Solomon's letter to the Queen of Sheba.

Each sura is formed from several ayat (verses), which originally means a sign or portent sent by God. The number of verses differ from chapter to chapter. An individual verse may be just a few letters or several lines. The verses are unlike the highly refined poetry of the pre-Islamic Arabs in their content and distinctive rhymes and rhythms, being more akin to the prophetic utterances marked by inspired discontinuities found in the sacred scriptures of Judaism and Christianity. The actual number of ayat has been a controversial issue among Muslim scholars since Islam's inception, some recognizing 6,000, some 6,204, some 6,219, and some 6,236, although the words in all cases are the same. The most popular edition of the Qur’an, which is based on the Kufa school tradition, contains 6,236 ayat.

Fourteen different Arabic letters form 14 different sets of “Qur’anic Initials” (the "Muqatta'at", such as A.L.M. of 2:1) and prefix 29 suras in the Qur’an. The meaning and interpretation of these initials is considered unknown to most Muslims. In 1974, Egyptian biochemist Rashad Khalifa claimed to have discovered a mathematical code based on the number 19, which is mentioned in Sura 74:30 of the Qur’an.

Content

The Qur'anic verses contain general exhortations regarding right and wrong and the nature of revelation. Historical events are related to outline general moral lessons.

Literary structure

The Qur’an's message is conveyed with various literary structures and devices. In the original Arabic, the chapters and verses employ phonetic and thematic structures that assist the audience's efforts to recall the message of the text. There is consensus among Arab scholars to use the Qur’an as a standard by which other Arabic literature should be measured. Muslims assert (according to the Qur’an itself) that the Qur’anic content and style is inimitable.

Richard Gottheil and Siegmund Fränkel in the Jewish Encyclopedia write that the oldest portions of the Qur’an reflect significant excitement in their language, through short and abrupt sentences and sudden transitions. The Qur’an nonetheless carefully maintains the rhymed form, like the oracles. Some later portions also preserve this form but also in a style where the movement is calm and the style expository.

Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's observation that the seeming "disorganization" of Qur’anic literary expression — its "scattered or fragmented mode of composition," in Sells's phrase — is in fact a literary device capable of delivering "profound effects — as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated." Sells also addresses the much-discussed "repetitiveness" of the Qur’an, seeing this, too, as a literary device.

Interpretation and meanings

Tafsir

The Qur'an has sparked a huge body of commentary and explication (tafsir), aimed at explaining the "meanings of the Qur’anic verses, clarifying their import and finding out their significance."

Tafsir is one of the earliest academic activities of Muslims. According to the Qur’an, Muhammad was the first person who described the meanings of verses for early Muslims. Other early exegetes included a few Companions of Muhammad, like Ali ibn Abi Talib, Abdullah ibn Abbas, Abdullah ibn Umar and Ubayy ibn Kab. Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally, interpretation of one verse with the help of the other. If the verse was about a historical event, then sometimes a few traditions (hadith) of Muhammad were narrated to make its meaning clear.

Because the Qur’an is spoken in classical Arabic, many of the later converts to Islam (mostly non-Arabs) did not always understand the Qur’anic Arabic, they did not catch allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Qur’an. Commentators erudite in Arabic explained the allusions, and perhaps most importantly, explained which Qur’anic verses had been revealed early in Muhammad's prophetic career, as being appropriate to the very earliest Muslim community, and which had been revealed later, canceling out or "abrogating" (nāsikh) the earlier text (mansukh).

Ta'wil

Ja'far Kashfi defines ta'wil as 'to lead back or to bring something back to its origin or archetype'. It is a science whose pivot is a spiritual direction and a divine inspiration, while the tafsir is the literal exegesis of the letter; its pivot is the canonical Islamic sciences. Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil), as opposed to ta'wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil, which originally meant "to return" or "the returning place". In Tabatabaei's view, what has been rightly called ta'wil, or hermeneutic interpretation of the Qur’an, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Qur’an issue forth. Interpretation is not the meaning of the verse; rather it transpires through that meaning – a special sort of transpiration. There is a spiritual reality, which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and there is an actual significance a Qur’anic story refers to.

However Shia and Sufism (on the one hand) and Sunni (on the other) have completely different positions on the legitimacy of ta'wil. A verse in the Qur’an addresses this issue, but Shia and Sunni disagree on how it should be read. According to Shia, those who are firmly rooted in knowledge like the Prophet and the imams know the secrets of the Qur’an, while Sunnis believe that only God knows. According to Tabatabaei, the statement "none knows its interpretation except Allah" remains valid, without any opposing or qualifying clause. Therefore, so far as this verse is concerned, the knowledge of the Qur’an's interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Qur’an to a certain extent.

As Corbin narrates from Shia sources, Ali himself gives this testimony:

Not a single verse of the Qur’an descended upon (was revealed to) the Messenger of God, which he did not proceed to dictate to me and make me recite. I would write it with my own hand, and he would instruct me as to its tafsir (the literal explanation) and the ta'wil (the spiritual exegesis), the nasikh (the verse that abrogates) and the mansukh (the abrogated verse), the muhkam (without ambiguity) and the mutashabih (ambiguous), the particular and the general...

According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can't be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger, and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Qur’anic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.

Therefore Sufi spiritual interpretations are usually accepted by Islamic scholars as authentic, as long as certain conditions are met. In Sufi history, these interpretations were sometimes considered religious innovations (bid'ah), as Salafis believe today. However, ta'wil is extremely controversial even amongst Shia. For example, when Ayatollah Ruhallah Khomeini, the leader of Islamic revolution, gave some lectures about Sura al-Fatiha in December 1979 and January 1980, protests forced him to suspend them before he could continue beyond the first two verses of the surah.

Levels of meaning

Unlike the Salafis and Zahiri, Shias and Sufis as well as some Muslim philosophers believe the meaning of the Qur’an is not restricted to the literal aspect. For them, it is an essential idea that the Qur’an also has inward aspects. Henry Corbin narrates a hadith that goes back to Muhammad:

"The Qur'an possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth)." Corbin considers the Qur’an to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.

Commentaries dealing with the zahir (outward aspects) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin are called ta'wil (“interpretation” or “explanation”), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Qur’an is known only to God. Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.

The first complete translation of the Qur'an was completed in 884 CE in Alwar (Sindh, India now Pakistan) by the orders of Abdullah bin Umar bin Abdul Aziz on the request of the Hindu Raja Mehruk.

Nevertheless, the Qur’an has been translated into most African, Asian and European languages. The first complete translation of Qur'an was into Persian during the reign of Samanids in the 9th century. Islamic tradition holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Qur’an.

Robert of Ketton's translation of the Qur'an, Lex Mahumet pseudoprophete, was the first into a Western language (Latin) for Peter the Venerable in 1143. Alexander Ross offered the first English version in 1649, from the French translation of L'Alcoran de Mahomet (1647) by Andre du Ryer. In 1734, George Sale produced the first scholarly translation of the Qur’an into English; another was produced by Richard Bell in 1937, and yet another by Arthur John Arberry in 1955. All these translators were non-Muslims. There have been numerous translations by Muslims.

The English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; for example, two widely read translators, A. Yusuf Ali and M. Marmaduke Pickthall, use the plural and singular "ye" and "thou" instead of the more common "you".

Literary usage

In addition to and largely independent of the division into suras, there are various ways of dividing the Qur’an into parts of approximately equal length for convenience in reading, recitation and memorization. The thirty ajza can be used to read through the entire Qur’an in a week or a month. Some of these parts are known by names and these names are the first few words by which the juz' starts. A juz' is sometimes further divided into two ahzab, and each hizb subdivided into four rub 'al-ahzab. A different structure is provided by the ruku'at, semantical units resembling paragraphs and comprising roughly ten ayat each. Some also divide the Qur’an into seven manazil to facilitate complete recitation in a week.

Recitation

}} One meaning of Qur’an is "recitation", the Qur’an itself outlining the general method of how it is to be recited: slowly and in rhythmic tones. Tajwid is the term for techniques of recitation, and assessed in terms of how accessible the recitation is to those intent on concentrating on the words.

To perform salat (prayer), a mandatory obligation in Islam, a Muslim is required to learn at least some sura of the Qur’an (typically starting with the first one, al-Fatiha, known as the "seven oft-repeated verses," and then moving on to the shorter ones at the end). Until one has learned al-Fatiha, a Muslim can only say phrases like "praise be to God" during the salat.

A person whose recital repertoire encompasses the whole Qur’an is called a qari', whereas a memoriser of the Qur’an is called a hafiz (fem. Hafaz) (which translate as "reciter" or "protector," respectively). Muhammad is regarded as the first qari' since he was the first to recite it. Recitation (tilawa تلاوة) of the Qur’an is a fine art in the Muslim world.

Schools of recitation

: 73]] There are several schools of Qur’anic recitation, all of which teach possible pronunciations of the Uthmanic rasm: Seven reliable, three permissible and (at least) four uncanonical – in 8 sub-traditions each – making for 80 recitation variants altogether. A canonical recitation must satisfy three conditions:

# It must match the rasm, letter for letter. # It must conform with the syntactic rules of the Arabic language. # It must have a continuous isnad to Muhammad through tawatur, meaning that it has to be related by a large group of people to another down the isnad chain.

These recitations differ in the vocalization (tashkil) of a few words, which in turn gives a complementary meaning to the word in question according to the rules of Arabic grammar. For example, the vocalization of a verb can change its active and passive voice. It can also change its stem formation, implying intensity for example. Vowels may be elongated or shortened, and glottal stops (hamzas) may be added or dropped, according to the respective rules of the particular recitation. For example, the name of archangel Gabriel is pronounced differently in different recitations: Jibrīl, Jabrīl, Jibra'īl, and Jibra'il.

The more widely used narrations are those of Hafss (حفص عن عاصم), Warsh (ورش عن نافع), Qaloon (قالون عن نافع) and Al-Duri according to Abu `Amr (الدوري عن أبي عمرو). Muslims firmly believe that all canonical recitations were recited by Muhammad himself, citing the respective isnad chain of narration, and accept them as valid for worshipping and as a reference for rules of Sharia. The uncanonical recitations are called "explanatory" for their role in giving a different perspective for a given verse or ayah. Today several dozen persons hold the title "Memorizer of the Ten Recitations."

The presence of these different recitations is attributed to many hadith. Malik Ibn Anas has reported: :Abd al-Rahman Ibn Abd al-Qari narrated: "Umar Ibn Khattab said before me: I heard Hisham Ibn Hakim Ibn Hizam reading Surah Furqan in a different way from the one I used to read it, and the Prophet (sws) himself had read out this surah to me. Consequently, as soon as I heard him, I wanted to get hold of him. However, I gave him respite until he had finished the prayer. Then I got hold of his cloak and dragged him to the Prophet (sws). I said to him: "I have heard this person [Hisham Ibn Hakim Ibn Hizam] reading Surah Furqan in a different way from the one you had read it out to me." The Prophet (sws) said: "Leave him alone [O 'Umar]." Then he said to Hisham: "Read [it]." [Umar said:] "He read it out in the same way as he had done before me." [At this,] the Prophet (sws) said: "It was revealed thus." Then the Prophet (sws) asked me to read it out. So I read it out. [At this], he said: "It was revealed thus; this Qur’an has been revealed in Seven Ahruf. You can read it in any of them you find easy from among them.

Suyuti, a famous 15th century Islamic theologian, writes after interpreting above hadith in 40 different ways: :"And to me the best opinion in this regard is that of the people who say that this hadith is from among matters of mutashabihat, the meaning of which cannot be understood."

Many reports contradict the presence of variant readings: Abu Abd al-Rahman al-Sulami reports, "the reading of Abu Bakr, Umar, Uthman and Zayd ibn Thabit and that of all the Muhajirun and the Ansar was the same. They read the Qur’an according to the Qira'at al-'ammah. This is the same reading the Prophet (sws) read twice to Gabriel in the year of his death. Zayd ibn Thabit was also present in this reading [called] the 'Ardah-i akhirah. It was this very reading that he taught the Qur’an to people till his death". Ibn Sirin writes, "the reading on which the Qur’an was read out to the prophet in the year of his death is the same according to which people are reading the Qur’an today".

Javed Ahmad Ghamidi also purports that there is only one recitation of Qur’an, which is called Qira'at of Hafss or in classical scholarship, it is called Qira'at al-'ammah. The Qur'an has also specified that it was revealed in the language of Muhammad's tribe: the Quraysh.)

Writing and printing

, Afghanistan, Timurid dynasty, circa 1400. Opaque watercolor, ink and gold on paper Muqaqqaq script. 170 x 109cm (66 15/16 x 42 15/16in). Historical region: Uzbekistan.]]

Most Muslims today use printed editions of the Qur’an. There are many editions, large and small, elaborate or plain, expensive or inexpensive. Bilingual forms with the Arabic on one side and a gloss into a more familiar language on the other are very popular.

Qur’ans are produced in many different sizes. Most are of a reasonable book size, but there exist extremely large Qur’ans (usually for display purposes) and very small Qur’ans (sometimes given as gifts).

Before printing was widely adopted in the 19th century, the Qur’an was transmitted in manuscript books made by copyists and calligraphers. Short extracts from the Qur’an were printed in the medieval period from carved wooden blocks, one block per page; a technique already widely used in China. However there are no records of complete Qur'ans produced in this way, which would have involved a very large investment. Mass-produced less expensive versions of the Qur’an were produced from the 19th century by lithography, which allowed reproduction of the fine calligraphy of hand-made versions.

The oldest surviving Qur’an printed with movable type was produced in Venice in 1537/1538. It seems to have been prepared for sale in the Ottoman empire, where all movable type printing using Arabic characters had been forbidden in 1485. This decree was reversed in 1588, but there remained strong resistance to adopting movable type printing for any subjects, let alone the Qur'an, until the late 19th century. This seems to have been partly from opposition by the large profession of copyists, and for aesthetic reasons, and fear of mistakes in the text. Catherine the Great of Russia sponsored a printing of the Qur’an in 1787. This was followed by editions from Kazan (1828), Persia (1833) and Istanbul (1877).

It is extremely difficult to render the full Qur’an, with all the points, in computer code, such as Unicode. The Internet Sacred Text Archive makes computer files of the Qur’an freely available both as images and in a temporary Unicode version. Various designers and software firms have attempted to develop computer fonts that can adequately render the Qur’an.

Since Muslim tradition felt that directly portraying sacred figures and events might lead to idolatry, it was considered wrong to decorate the Qur’an with pictures (as was often done for Christian texts, for example). Muslims instead lavished love and care upon the sacred text itself. Arabic is written in many scripts, some of which are complex and beautiful. Arabic calligraphy is a highly honored art, much like Chinese calligraphy. Muslims also decorated their Qur’ans with abstract figures (arabesques), colored inks, and gold leaf. Pages from some of these antique Qur’ans are displayed throughout this article.

Relationship with other literature

Torah, Hebrew Bible and New Testament

}} The Qur'an speaks well of the relationship it has with former books (the Torah and the Gospel) and attributes their similarities to their unique origin and saying all of them have been revealed by the one God.

According to Sahih Bukhari, the Quran was recited among Levantines and Iraqis, and discussed by Christians and Jews before it was standardized. Its language was similar to the Syriac language. The Qur'an 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 Qur’an as prophets of God (see Prophets of Islam). Muslims believe the common elements or resemblances between the Bible and other Jewish and Christian writings and Islamic dispensations is due to their common divine source, and that the original Christian or Jewish texts were authentic divine revelations given to prophets.

Muslims believe that those texts were neglected, corrupted (tahrif) or altered in time by the Jews and Christians and have been replaced by God's final and perfect revelation, which is the Qur'an.

Influence of Christian apocrypha‎

The Diatessaron, Protoevangelium of James, Infancy Gospel of Thomas, Gospel of Pseudo-Matthew and the Arabic Infancy Gospel are all suggested to have been sources that the author/authors drew on when creating the Qur'an. The Diatessaron, as a gospel harmony, especially may have led to the misconception in the Qur'an that the Christian Gospel is one text.

Arab writing

After the Qur’an, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form. Wadad Kadi, Professor of Near Eastern Languages and Civilizations at University of Chicago and Mustansir Mir, Professor of Islamic studies at Youngstown State University state that:

Although Arabic, as a language and a literary tradition, was quite well developed by the time of Muhammad's prophetic activity, it was only after the emergence of Islam, with its founding scripture in Arabic, that the language reached its utmost capacity of expression, and the literature its highest point of complexity and sophistication. Indeed, it probably is no exaggeration to say that the Qur’an was one of the most conspicuous forces in the making of classical and post-classical Arabic literature.

The main areas in which the Qur’an exerted noticeable influence on Arabic literature are diction and themes; other areas are related to the literary aspects of the Qur’an particularly oaths (q.v.), metaphors, motifs, and symbols. As far as diction is concerned, one could say that Qur’anic words, idioms, and expressions, especially "loaded" and formulaic phrases, appear in practically all genres of literature and in such abundance that it is simply impossible to compile a full record of them. For not only did the Qur’an create an entirely new linguistic corpus to express its message, it also endowed old, pre-Islamic words with new meanings and it is these meanings that took root in the language and subsequently in the literature...

Culture

translation.]] Most Muslims treat paper copies of the Qur’an with veneration, ritually washing before reading the Qur’an. Worn out, torn, or errant (for example, pages out of order) Qur’ans are not discarded as wastepaper, but rather are left free to flow in a river, kept somewhere safe, burned, or buried in a remote location. Many Muslims memorize at least some portion of the Qur’an in the original Arabic, usually at least the verses needed to perform the prayers. Those who have memorized the entire Qur’an earn the right to the title of Hafiz.

Era.]]

Based on tradition and a literal interpretation of sura 56:77–79: "That this is indeed a Qur’an Most Honourable, In a Book well-guarded, Which none shall touch but those who are clean.", many scholars believe that a Muslim must perform a ritual cleansing with water (wudu) before touching a copy of the Qur’an, or mus'haf although this view is ubiquitous.

Qur'an desecration means mishandling the Qur’an by defiling or dismembering it. Muslims believe they should always treat the book with reverence, and are forbidden, for instance, to pulp, recycle, or simply discard worn-out copies of the text. Respect for the written text of the Qur’an is an important element of religious faith by many Muslims. They believe that intentionally insulting the Qur’an is a form of blasphemy.

The text of the Quran has become readily accessible over the internet, in Arabic as well as numerous translations in other languages. It can be downloaded and searched both word-by-word and with Boolean algebra. Photos of ancient manuscripts and illustrations of Quranic art can be witnessed. However, there are still limits to searching the Arabic text of the Quran.

See also

Surah

Ayah

Tafsir of the Qur'an

History of the Qur'an

Qur'an reading

Hafiz

Persons related to Qur'anic verses

Women in the Qur'an

Qur'an and Sunnah

Qur'an and miracles

Legends and the Qur'an

Dhikr

Qur'an alone

Qur'anic literalism

List of religious texts

Notes

References

Further reading

;Older commentary

al-Tabari, Muhammad ibn Jarir – Jami' al-bayān `an ta'wil al-Qur'ān, Cairo 1955–69, transl. J. Cooper (ed.), The Commentary on the Qur’an, Oxford University Press, 1987. ISBN 0-19-920142-0

Tafsir Ibn-Kathir, Hafiz Imad al-din Abu al-Fida Ismail ibn Kathir al-Damishqi al-Shafi'i – (died 774 Hijrah (Islamic Calendar))

Tafsir Al-Qurtubi (Al-Jami'li-Ahkam), Abu Abdullah Muhammad ibn Ahmad Abi Bakr ibn Farah al-Qurtubi – (died 671 Hijrah (Islamic Calendar))

;Older scholarship

Nöldeke, Theodor – Geschichte des Qorâns, Göttingen, 1860.

;Recent scholarship

Al-Azami, M. M. – The History of the Qur’anic Text from Revelation to Compilation, UK Islamic Academy: Leicester 2003.

Gunter Luling A challenge to Islam for reformation: the rediscovery and reliable reconstruction of a comprehensive pre-Islamic Christian hymnal hidden in the Koran under earliest Islamic reinterpretations. New Delhi: Motilal Banarsidass Publishers 2003. (580 Seiten, lieferbar per Seepost). ISBN 81-208-1952-7

Luxenberg, Christoph (2004) – The Syro-Aramaic Reading Of The Koran: a contribution to the decoding of the language of the Qur’an, Berlin, Verlag Hans Schiler, 1 May 2007 ISBN 3-89930-088-2

McAuliffe, Jane Dammen – Quranic Christians: An Analysis of Classical and Modern Exegesis, Cambridge University Press, 1991. ISBN 0-521-36470-1

McAuliffe, Jane Dammen (ed.) – Encyclopaedia of the Qur'an, Brill, 2002–2004.

Puin, Gerd R. – "Observations on Early Qur’an Manuscripts in Sana'a," in The Qur’an as Text, ed. Stefan Wild, , E.J. Brill 1996, pp. 107–111 (as reprinted in What the Koran Really Says, ed. Ibn Warraq, Prometheus Books, 2002)

Rahman, Fazlur – Major Themes in the Qur’an, Bibliotheca Islamica, 1989. ISBN 0-88297-046-1

Louay M. Safi – Quranic Themes

Robinson, Neal, Discovering the Qur’an, Georgetown University Press, 2002. ISBN 1-58901-024-8

Sells, Michael, – Approaching the Qur’an: The Early Revelations, White Cloud Press, Book & CD edition (November 15, 1999). ISBN 1-883991-26-9

Stowasser, Barbara Freyer – Women in the Qur’an, Traditions, and Interpretation, Oxford University Press; Reprint edition (June 1, 1996), ISBN 0-19-511148-6

Wansbrough, John – Quranic Studies, Oxford University Press, 1977

Watt, W. M., and R. Bell, Introduction to the Qur’an, Edinburgh University Press, 2001. ISBN 0-7486-0597-5

;Learning Qur'anic Arabic

Word for Word English Translation - emuslim.com

Verse by Verse Recitation of the Qur'an - transliteration.org

External links

Online Quran Project includes over 100+ translation in over 20 different languages.

Tanzil::Holy Quran Project text and translations (in 34 languages, some with multiple translation editions); two classic Arabic interpretations; audio streaming of recitations by multiple classic readers; with synchronized verse auto-highlighting (in Arabic and translation); continuous synchronized audio and text streaming; display options; integrated user interface.

zekr quran study program available for different platforms.

Koran leaf dated 1106, Center for Digital Initiatives, University of Vermont Libraries

Category:7th-century books Category:Islamic theology Category:Islam Category:Islamic texts Category:Medieval literature Category:Religious texts

Name	Terry Jones
Caption	Terry Jones, 5 May 2007
Birth date	February 01, 1942
Birth place	Colwyn Bay, North Wales, WalesUnited Kingdom
Known for	Monty Python and history documentaries.
Occupation	Actor,comedian,film director,presenter,poet,writer, historian,
Website	terry-jones.net

Terence Graham Parry Jones (born 1 February 1942) is a Welsh comedian, screenwriter, actor, film director, children's author, popular historian, political commentator and TV documentary host. He is best known as a member of the Monty Python comedy team.

Early life

Jones was born in Colwyn Bay, North Wales. He was educated at the Royal Grammar School in Guildford (now an independent school, it formerly was true to its name), where he was head boy in the academic year 1960–1; he graduated in English at St Edmund Hall, Oxford. While there, he performed comedy with Michael Palin, among others, in The Oxford Revue.

Career history

Before Python

The first recorded instance of Terry Jones and Michael Palin working together professionally occurred when Terry was on a writing course Sarah Miles pulled out, so Terry employed Michael. He also wrote for Roy Hudd about this time. Jones appeared in Twice a Fortnight with Palin, Graeme Garden, Bill Oddie and Jonathan Lynn, as well as in The Complete and Utter History of Britain. He also appeared in Do Not Adjust Your Set with Palin, Eric Idle and David Jason (Jones speaks about this series during an interview which appears on both the DVDs for Do Not Adjust Your Set and the At Last the 1948 Show). He wrote for The Frost Report and several other of David Frost's programmes on British television. Along with Palin, wrote lyrics for Barry Booth's 1968 album Diversions.

Monty Python

As a member of the Monty Python troupe, Jones is remembered for his roles as middle-aged women and the bowler-hatted "man in the street". He is renowned by the rest of the group as "the best rat-bag woman in the business". He typically wrote sketches in partnership with Michael Palin.

One of Jones's early concerns was devising a fresh format for the Python TV shows, and it was largely Jones who developed the stream-of-consciousness style which abandoned punchlines and instead encouraged the fluid movement of one sketch to another – allowing the team's conceptual humour the space to “breathe”. Jones also objected to TV directors’ use of sped-up film, over-emphatic music, and static camera style, and took a keen interest in the direction of the shows. He later committed himself to directing the Python films Monty Python and the Holy Grail (with Terry Gilliam), The Life of Brian, and Monty Python's The Meaning of Life, and as director, finally gained fuller control of the projects, devising a visual style that allowed the performers 'space'; for instance, in the use of wide shots for long exchanges of dialogue, and more economical use of music. As demonstrated in many of his sketches with Palin, Jones was also interested in making comedy that was visually impressive, feeling that interesting settings augmented, rather than detracted from, the humour. His methods encouraged many future television comedians to break away from conventional studio-bound shooting styles, as demonstrated into the 21st century by shows such as Green Wing, Little Britain and The League of Gentlemen.

Of Jones's contributions as a performer, his parodic, screechy-voiced depictions of "pepperpots" (middle-aged women, such as the waitress in the "Spam" sketch) are among the most memorable. His humour, in collaboration with Palin, tends to be conceptual in nature; a typical Palin/Jones sketch draws its humour from the absurdity of the scenario. For example, in the “Summarise Proust Competition”, Jones plays a cheesy game show host giving a series of contestants 15 seconds to condense Marcel Proust's lengthy work À la recherche du temps perdu; in the "Mouse Organ" sketch, he plays a tuxedoed man using mallets to bash mice who have been trained to squeak at a select pitch, and when “played” in the correct order reproduce the tune "Bells of St. Mary". In both cases, the laughs originate in the madness of the idea itself. Jones was also notable for his gifts as a Chaplinesque physical comedian: For instance, his performance in the "Undressing in Public" sketch is totally silent, except for an organ rendition of the Colonel Bogey March, which segues into an unplanned striptease. He was often cast as the straight man, or as a nerdy or put-upon character, often with ambitions or dreams beyond his abilities, in contrast to the authority figures often played by John Cleese or Graham Chapman.

Directorial work

Jones co-directed Monty Python and the Holy Grail with Terry Gilliam, and was sole director on two further Monty Python movies, Life of Brian and Monty Python's The Meaning of Life. (The latter featured one of his most famous characters, the grotesquely obese Mr. Creosote.) As a film director, Jones finally gained fuller control of the projects and devised a visual style that complemented the humour. His later films include Erik the Viking (1989) and The Wind in the Willows (1996). In 2008, Jones wrote and directed an opera titled Evil Machines.

On the commentary track of the 2004 "2 Disc Special Edition" DVD for the film Monty Python's The Meaning of Life, Terry Jones stated that to his knowledge Ireland had banned only four movies, three of which he had directed: The Meaning of Life, Monty Python's Life of Brian and Personal Services.

Animation

He was the creator and co-producer of the animated television program Blazing Dragons, which ran for two seasons. Set in a fantasy medieval setting, the series' protagonists are dragons who are beset by evil humans, reversing a common story convention. When the series was broadcast on US television, several episodes were censored due to minor cursing and the implied sexuality of an overtly effeminate character named "Sir Blaze". It was turned into a game for the Sega Saturn in 1994, which starred Jones's voice.

As an author

He co-wrote Ripping Yarns with Palin, and wrote the screenplay for Labyrinth (1986), although his draft went through several rewrites and several other writers before being filmed; much of the finished film wasn't written by Jones at all. He has also written numerous works for children, including Fantastic Stories, The Beast with a Thousand Teeth, and a collection of Comic Verse called The Curse of the Vampire's Socks.

He has written books and presented television documentaries on medieval and ancient history and the history of numeral systems. His series often challenge popular views of history: for example, Terry Jones' Medieval Lives (2004) (for which he received a 2004 Emmy nomination for "Outstanding Writing for Nonfiction Programming") argues that the Middle Ages was a more sophisticated period than is popularly thought, and Terry Jones' Barbarians (2006) presents the cultural achievements of peoples conquered by the Roman Empire in a more positive light than Roman historians typically have, while criticizing the Romans as the true "barbarians" who exploited and destroyed higher civilizations.

He has written numerous editorials for The Guardian, The Daily Telegraph and The Observer condemning the Iraq war. Many of these editorials were published in a paperback collection titled Terry Jones's War on the War on Terror.

Chaucer's Knight: The Portrait of a Medieval Mercenary (1980) offers an alternative take on the historical view of Geoffrey Chaucer's The Knight's Tale as being a paragon of Christian virtue. Jones asserts that, after closer examination of historical rather than literary context, the Knight is actually a typical mercenary and a potentially cold-blooded killer.

He is also a member of the UK Poetry Society and his poems have appeared in Poetry Review.

Working with musicians

Jones has performed with The Carnival Band and appears on their 2007 CD Ringing the changes (Park Records PRKCD98).

In January 2008, the Teatro São Luiz, in Lisbon, Portugal, premiered Evil Machines – a musical play, written by Jones (based on his book) and with original music by Portuguese composer Luis Tinoco. Jones was invited by the Teatro São Luiz to write and direct the play, after a very successful run of Contos Fantásticos, a short play based on Jones' Fantastic Stories, also with music by Luis Tinoco.

As performer

Apart from a cameo in Terry Gilliam's Jabberwocky and a memorable minor role as a drunken vicar in BBC sitcom The Young Ones, Jones has rarely appeared in work outside of his own projects. Since January 2009, however, he has provided narration for The Legend of Dick and Dom, a CBBC fantasy series set in the Middle Ages.

Personal life

Jones married Alison Telfer in 1970, and they have two children together, Sally (born in 1974) who worked alongside Liverpudlian actor / presenter Lee Jackson at the Royal Academy of Art and Bill (born in 1976). The marriage broke down after he admitted to falling in love with 26-year-old student Anna Söderström.

On 21 October 2006, it was reported in The Daily Mirror that Jones had been diagnosed with bowel cancer. Another article dated three days later, also by The Mirror, indicated that the exploratory surgery performed on Jones had good results. News reports in the British media on 27 April 2009, claimed that Jones was due to become a father for the third time in the autumn of 2009, by way of his girlfriend of five years, Anna Söderström. However, he remains married to Alison Telfer. His daughter, Siri, was born in early September 2009.

Selected bibliography

Fiction

Douglas Adams's Starship Titanic (1997), ISBN 0-330-35446-9 – a novel based on the computer game of the same name by Douglas Adams. (Jones claims to have written the entire book while in the nude.)

;Illustrated by Michael Foreman

Fairy Tales (1981), ISBN 0-907516-03-3

The Saga of Erik the Viking (1983), ISBN 0-907516-23-8 – Children's Book Award 1984

Nicobobinus (1985), ISBN 1-85145-000-9

The Curse of the Vampire's Socks and Other Doggerel (1988), ISBN 1-85145-233-8 – poetry

Fantastic Stories (1992), ISBN 1-85145-957-X

The Beast with a Thousand Teeth (1993), ISBN 1-85793-070-3

A Fish of the World (1993), ISBN 1-85793-075-4

The Sea Tiger (1994), ISBN 1-85793-085-1

The Fly-by-Night (1994), ISBN 1-85793-090-8

The Knight and the Squire (1997), ISBN 1-86205-044-9

The Lady and the Squire (2000), ISBN 1-86205-417-7 – nominated for a Whitbread Award

Bedtime Stories (2002), ISBN 1-86205-276-X – with Nanette Newman

;Illustrated by Brian Froud

Goblins of the Labyrinth (1986), ISBN 1-85145-058-0

*The Goblin Companion: A Field Guide to Goblins (1996), ISBN 1-85793-795-3 – an abridged re-release, in a smaller format, with the colour plates missing

Lady Cottington's Pressed Fairy Book (1994), ISBN 1-85793-336-2

Strange Stains and Mysterious Smells: Quentin Cottington's Journal of Faery Research (1996), ISBN 0-684-83206-2

Lady Cottington's Pressed Fairy Journal (1998), ISBN 1-86205-024-4

Lady Cottington's Fairy Album (2002), ISBN 1-86205-559-9

;Illustrated by Martin Honeysett & Lolly Honeysett

Bert Fegg's Nasty Book for Boys and Girls with Michael Palin (1974) ISBN 0-413-32740-X

Non-fiction

Chaucer's Knight: The Portrait of a Medieval Mercenary (1980), ISBN 0-297-77566-9; rev. ed. (1994), ISBN 0-413-69140-3

Who Murdered Chaucer?: A Medieval Mystery (2003), ISBN 0-413-75910-5 – with Robert Yeager, Terry Dolan, Alan Fletcher and Juliette Dor

Terry Jones's War on the War on Terror (2005), ISBN 1-56025-653-2

;With Alan Ereira

Crusades (1994), ISBN 0-563-37007-6

Terry Jones' Medieval Lives (2004), ISBN 0-563-48793-3

Terry Jones' Barbarians (2006), ISBN 0-563-49318-6

Screenplays

Secrets (1973) – for TV, with Michael Palin

Labyrinth (1986)

Erik the Viking (1989) – includes a notice in the credits specifically disclaiming any link with Jones's earlier novel ("although he hopes it will help the sales")

The Wind in the Willows (1996)

Documentary series

Crusades (1995)

Ancient Inventions – directed by Phil Grabsky & Daniel Percival (1998)

The Hidden History of Egypt – directed by Phil Grabsky

The Hidden History of Rome – directed by Phil Grabsky (2002)

The Secret History of Sex & Love – directed by Phil Grabsky

Terry Jones' Medieval Lives (2004)

The Story of 1 (2005)

Terry Jones' Barbarians (2006)

Terry Jones' Great Map Mystery (2008)

Political articles

Jones has published a number of articles on political and social commentary, principally in newspapers The Daily Telegraph, The Guardian, The Independent, and The Observer. Many of these articles criticized the war on terror, belittling it as "declaring war on an abstract noun" and comparing it to attempting to "annihilate mockery".

Miscellany

An asteroid, 9622 Terryjones, is named in his honour. When asked during a webchat if this were the greatest honour he has received, Jones replied, "I didn't realise it was an honour to have a barren lump of rock named after one."

References

;Notes

;Further reading

External links

Terry Jones.net – Semi-official fan site

Totally Terry

10 July 2006 webchat transcript at Douglas Adams Continuum

Terry Jones at the BBC Guide to Comedy

Terry Jones at the Comedy Zone

MP3 audio interview with Jones from The Sound of Young America public radio program and podcast

Interview with Terry Jones by Jeff Fleischer in Mother Jones. He talks about his politics columns.

Text interview with Jones from Wisconsin Public Television. Jones talks about Monty Python's legacy and his more current work.

Category:1942 births Category:Old Guildfordians Category:British comedy writers Category:British television writers Category:Welsh film actors Category:Monty Python members Category:Welsh television actors Category:Alumni of St Edmund Hall, Oxford Category:Welsh comedians Category:Welsh film directors Category:Welsh screenwriters Category:Welsh actors Category:Living people Category:People from Colwyn Bay

Name	Fred Phelps, Sr.
Caption	Fred Phelps on his video commentary
Birth name	Fred Waldron Phelps
Birth date	November 13, 1929
Birth place	Meridian, Mississippi, U.S.
Residence	Topeka, Kansas
Title	Pastor
Term	November 27, 1955
Predecessor	None (position created)
Successor	Incumbent
Religion	Independent Baptist, Calvinist
Spouse	Margie Marie Simms
Children	13:
Parents	Fred Wade Phelps Catherine Idalette Johnston

Fred Waldron Phelps, Sr. (born November 13, 1929) is an American pastor heading the Westboro Baptist Church (WBC), an independent Baptist church based in Topeka, Kansas. Phelps is a disbarred lawyer, founder of the Phelps Chartered law firm, a past civil rights activist in Kansas, and a Democrat who has five times been a candidate for political office in Kansas Democratic Party primaries.

Phelps's followers frequently picket various events, especially military funerals, gay pride gatherings, high-profile political gatherings, performances of The Laramie Project, and even Christian gatherings and concerts with which he had no affiliation, arguing it is their sacred duty to warn others of God's anger. In response to Phelps' protests at military funerals, President George W. Bush signed the Respect for America's Fallen Heroes Act into law in May 2006, and, in April 2007, Kansas governor Kathleen Sebelius signed into law a bill establishing a 150-foot no-picketing buffer zone around funerals.

He is known for the slogans that he and his ministry use against people he deems sinful; the church is built around a core of anti-homosexual theology, with many of their activities stemming from the slogan "God hates fags", which is also the name of the group's main website. Gay rights supporters have denounced him as a producer of anti-gay propaganda and violence-inspiring hate speech. The church is monitored as a hate group by the Anti-Defamation League and Southern Poverty Law Center.

Life

Childhood

Phelps was born in Meridian, Mississippi, to Catherine Idalette Johnston, a homemaker, and Fred Wade Phelps, a worker for the Southern Railroad.

On September 3, 1935, when Phelps was five years old, his mother died due to throat cancer at the age of 28. After attending a Methodist revival meeting, Phelps decided to become a minister and chose not to attend West Point. In 1947, Phelps enrolled as a student at Bob Jones University, which he left after three semesters. He then spent two semesters at the Prairie Bible Institute. In 1951, he earned a two-year degree from John Muir College. While at John Muir, Phelps was profiled in Time magazine for preaching against "sins committed on campus by students and teachers ... promiscuous petting ... evil language ... profanity ... cheating ... teachers' filthy jokes in classrooms ... [and] pandering to the lusts of the flesh." Phelps met his future wife, Margie M. Simms at the Arizona Bible Institute in October of 1951 and married her in May of 1952.

Civil rights attorney

Phelps earned a law degree from Washburn University in 1962, and founded the Phelps Chartered law firm in 1964. The first notable cases were related to civil rights. "I systematically brought down the Jim Crow laws of this town," he says.

Phelps took cases on behalf of African American clients alleging racial discrimination by school systems, and a predominantly black American Legion post which had been raided by police, alleging racially based police abuse. Phelps' law firm obtained settlements for some clients. Phelps also sued then-President Ronald Reagan over Reagan's appointment of a U.S. ambassador to the Vatican, alleging this violated separation of church and state. The case was dismissed by the U.S. district court. Phelps' law firm, staffed by himself and family members also represented non-white Kansans in discrimination actions against Kansas City Power and Light, Southwestern Bell, and the Topeka City Attorney, and represented two female professors alleging discrimination in Kansas universities.

Disbarment

A formal complaint was filed against Phelps on November 8, 1977, by the Kansas State Board of Law Examiners for his conduct during a lawsuit against a court reporter named Carolene Brady. Brady had failed to have a court transcript ready for Phelps on the day he asked for it; though it did not affect the outcome of the case for which Phelps had requested the transcript, Phelps still requested $22,000 in damages from her. In the ensuing trial, Phelps called Brady to the stand, declared her a hostile witness, and then cross-examined her for nearly a week, during which he accused her of being a "slut", tried to introduce testimony from former boyfriends whom Phelps wanted to subpoena, and accused her of a variety of perverse sexual acts, ultimately reducing her to tears on the stand. Phelps lost the case; according to the Kansas Supreme Court:

In an appeal, Phelps prepared affidavits swearing to the court that he had eight witnesses whose testimony would convince the court to rule in his favor. Brady, in turn, obtained sworn, signed affidavits from the eight people in question, all of whom said that Phelps had never contacted them and that they had no reason to testify against Brady. Phelps had committed perjury.

Activities and statements

All of Phelps' recent actions were in conjunction with the congregation of Westboro Baptist Church. In 2001, Phelps estimated that the WBC had held 40 pickets a week for the previous 10 years.

Religious beliefs

Phelps describes himself as an Old School Baptist, and states that he holds to all five points of Calvinism. Phelps particularly highlights John Calvin's doctrine of unconditional election, the belief that God has elected certain people for salvation before birth, and limited atonement, the belief that Christ only died for the elect, and condemns those who believe otherwise. Despite Phelps' claims of being a Primitive Baptist, he was ordained by a Southern Baptist church and is rejected and generally condemned by Primitive Baptists.

Phelps views Arminianism (particularly the views of the Methodist theologian William Munsey) as a "worse blasphemy and heresy than that heard in all filthy Saturday night fag bars in the aggregate in the world." In addition to John Calvin, Phelps admires Martin Luther, Bob Jones, Sr., John Gill, and has stated that "what this country needs is 50 Jonathan Edwardses turned loose in it." Fred Phelps particularly holds to equal ultimacy, believing that "God Almighty makes some willing and he leads others into sin," although Phelps denies being a hyper-Calvinist.

Phelps is against common Baptist practices like Sunday school meetings, Bible colleges and seminaries, and multi-denominational crusades, although he attended Bob Jones University and worked with Billy Graham in his Los Angeles Crusade before Graham changed his views on a literal Hell and salvation. Phelps considers Graham the greatest false prophet since Balaam, and also condemns large church leaders such as Robert Schuller and Jerry Falwell, in addition to all current Catholics.

Political views

Phelps believes that the United States is "a sodomite nation of flag-worshiping idolators."

Anti-gay

In the movie Hatemongers, members of the Westboro Baptist Church claim their children were being "accosted" by homosexuals in Gage Park, about half-a-mile from the Phelps' home (and a mile northwest of the Westboro Church). Shirley Phelps-Roper claims that in the late 1980s Fred Phelps even witnessed a homosexual attempting to lure her then five-year-old son Joshua into some shrubbery. After several complaints to the local government about the large amount of homosexual sex occurring in the park, with no resulting action, the Phelps' put up signs warning of homosexual activity. This resulted in much negative attention towards the family. When the Phelps called on local churches to speak against the activity in Gage Park, the churches also lashed against the Phelps family, leading to the family protesting homosexuality on a regular basis.

Also in 2005, Phelps' granddaughter Jael was an unsuccessful candidate for Topeka's City Council; she was seeking to replace Tiffany Muller, the first openly gay member of the Topeka City Council.

Anti-Swedish

Phelps and the Westboro church run the website godhatessweden.com. Phelps has declared that the heavy Swedish losses in the 2004 Indian Ocean earthquake, initially overestimated to be near 20000, were God's punishment of Sweden for the promotion of homosexuality. In particular, Phelps criticized Sweden's prosecution of Åke Green, a Swedish Pentecostal Christian pastor who was prosecuted, but acquitted, under Sweden's law against hate speech because of critical opinions on homosexuality in his sermons. Phelps' website depicted a granite monument designed by himself that says that Green is a Christian martyr and Phelps announced plans to erect copies of the monument throughout the United States.

In response, Green said "I think it is appalling that people say things like that, it is extremely unpleasant," which led to Phelps taking down the monument.

Democratic Party

Phelps has run in various Kansas Democratic Party primaries five times, but has never won. These included races for governor in 1990, 1994, and 1998, receiving about 15 percent of the vote in 1998. In the 1992 Democratic Party primary for U.S. Senate, Phelps received 31 percent of the vote. Phelps ran for mayor of Topeka in 1993 and 1997.

Support for Al Gore

Phelps supported Al Gore in the 1988 Democratic Party primary election. In his 1984 Senate race, Gore opposed a "gay bill of rights" and stated that homosexuality was not something that "society should affirm". Phelps has stated that he supported Gore because of these earlier comments. According to Phelps, members of the Westboro Baptist Church helped run Gore's 1988 campaign in Kansas. Phelps' son, Fred Phelps Jr., hosted a Gore fundraiser at his home in Topeka and was a Gore delegate to the 1988 Democratic National Convention.

Opposition to Al Gore, Bill Clinton, and Hillary Rodham Clinton

During the 1992 presidential campaign, Phelps protested Hillary Rodham Clinton during a campaign speech in support of the Clinton-Gore ticket at the University of Kansas on October 14, 1992. In Bill Clinton's second presidential campaign, Phelps and the Westboro church also opposed Clinton and Gore because of the administration's support for gay rights. The entire Westboro congregation picketed a 1997 inaugural ball, denouncing Gore as a "famous fag pimp." In 1998, Westboro picketed the funeral of Gore's father, screaming vulgarities at Gore and telling him, "your dad's in Hell." Furthermore, he stated that he would like to send a delegation to Baghdad to "preach the Gospel" for one week. Saddam granted permission, and a group of WBC congregants traveled to Iraq to protest against the U.S. The WBC members stood on the streets of Baghdad holding signs condemning both Bill and Hillary Clinton, as well as anal sex.

Arrests and traveling restrictions

United States

In 1994, Phelps was convicted for disorderly conduct for verbal harassment, and received two suspended 30-day jail sentences.

Phelps' 1995 conviction for assault and battery carried a five-year prison sentence, with a mandatory 18 months to be served before he became eligible for parole. Phelps fought to be allowed to remain free until his appeals process went through. Days away from being arrested and sent to prison, a judge ruled that Phelps had been denied a speedy trial and that he was not required to serve any time. In May 2009, he and his daughter Shirley were placed on the Home Office's "name and shame" list of people barred from entering the UK for "fostering hatred which might lead to inter-community violence".

Lawsuit against Westboro Baptist Church

On March 10, 2006, WBC picketed the funeral of Marine Lance Corporal Matthew A. Snyder, who died in combat in Iraq on March 3, 2006. The Snyder family sued Fred Phelps for defamation, invasion of privacy, and intentional infliction of emotional distress. On October 31, 2007, WBC, Fred Phelps and his two daughters, Shirley Phelps-Roper and Rebekah Phelps-Davis, were found liable for invasion of privacy and intentional infliction of emotional distress. A federal jury awarded Snyder's father $2.9 million in compensatory damages, then later added a decision to award $6 million in punitive damages for invasion of privacy and an additional $2 million for causing emotional distress (a total of $10.9 million). The organization said it wouldn't change its message because of the verdict.

The lawsuit named Albert Snyder, father of Matthew Snyder, as the plaintiff and Fred W. Phelps, Sr.; Westboro Baptist Church, Inc.; Rebekah Phelps-Davis; and Shirley Phelps-Roper as defendants, alleging that they were responsible for publishing defamatory information about the Snyder family on the Internet, including statements that Albert and his wife had "raised [Matthew] for the devil" and taught him "to defy his Creator, to divorce, and to commit adultery." Other statements denounced them for raising their son Catholic. Snyder further complained the defendants had intruded upon and staged protests at his son's funeral. The claims of invasion of privacy and defamation arising from comments posted about Snyder on the Westboro website were dismissed on First Amendment grounds, but the case proceeded to trial on the remaining three counts.

Albert Snyder, the father of LCpl Matthew A. Snyder, testified:

In his instructions to the jury U.S. District Judge Richard D. Bennett stated that the First Amendment protection of free speech has limits, including vulgar, offensive and shocking statements, and that the jury must decide "whether the defendant's actions would be highly offensive to a reasonable person, whether they were extreme and outrageous and whether these actions were so offensive and shocking as to not be entitled to First Amendment protection." See also Chaplinsky v. New Hampshire, a case where certain personal slurs and obscene utterances by an individual were found unworthy of First Amendment protection, due to the potential for violence resulting from their utterance.

WBC sought a mistrial based on alleged prejudicial statements made by the judge and violations of the gag order by the plaintiff's attorney. An appeal was also sought by the WBC. WBC has said that it is thankful for the verdict.

On February 4, 2008, Bennett upheld the ruling but reduced the punitive damages from $8 million to $2.1 million. The total judgment then stood at $5 million. Court liens were ordered on church buildings and Phelps' law office in an attempt to ensure that the damages were paid.

An appeal by WBC was heard on September 24, 2009. The federal appeals court ruled in favor of Phelps and Westboro Baptist Church, stating that their picket near the funeral of LCpl Matthew A. Snyder is protected speech and did not violate the privacy of the service member's family, reversing the lower court's $5 million judgment. On March 30, 2010, the federal appeals court ordered Albert Snyder to pay the court costs for the Westboro Baptist Church, an amount totaling $16,510. Political commentator Bill O'Reilly agreed on March 30 to cover the costs, pending appeal.

A writ of certiorari was granted on an appeal to the Supreme Court of the United States, and the oral argument for the case took place on October 6, 2010. Megan Phelps, one of Fred Phelps' children, represented the Westboro Baptist Church.

People targeted by Fred Phelps

Since the early 1990s, Phelps has targeted several individuals and groups in the public eye for criticism by the Westboro Baptist Church. Prominent examples include President Ronald Reagan, Princess Diana, Supreme Court Chief Justice William Rehnquist, National Football League star Reggie White, Sonny Bono, The Church of Jesus Christ of Latter-day Saints, atheists, Muslims, murdered college student Matthew Shepard, the late children's television host Fred Rogers, the late Australian actor Heath Ledger, Comedy Central's Jon Stewart and Stephen Colbert, political commentator Bill O'Reilly, Jews, Catholics, Swedes, the Irish and US soldiers killed in Iraq. He has also targeted the Joseph Estabrook Elementary School in Lexington, Massachusetts, center of the David Parker controversy. In 2007 he stated that he would target the late Rev. Jerry Falwell's funeral.

Shirley Phelps-Roper, a daughter of Fred Phelps, has appeared on Fox News, defending the WBC and attacking homosexuality. She and her children have also appeared on the Howard Stern radio show to promote their agenda and church. However, every time they appear, they are the subjects of ridicule and taunting.

Phelps' followers have repeatedly protested the University of Kansas School of Law's graduation ceremonies.

In August 2007, in the wake of the Minneapolis I-35W bridge collapse, Phelps and his congregation stated that they will protest at the funerals of the victims. In a statement, the church said that Minneapolis is the "land of the Sodomite damned."

Efforts to discourage funeral protests

Legislation

On May 24, 2006, the United States House and Senate passed the Respect for America's Fallen Heroes Act, which President George W. Bush signed five days later. The act bans protests within 300 feet of national cemeteries — which numbered 122 when the bill was signed—from an hour before a funeral to an hour after it. Violators face up to a $100,000 fine and up to a year in prison.

As of April 2006, at least 17 states have banned protests near funeral sites immediately before and after ceremonies, or are considering it. These are: Illinois, Indiana, Iowa, Kansas, Kentucky, Louisiana, Maryland, Michigan, Missouri (which passed the law), and Nebraska, Ohio, Oklahoma, South Carolina, South Dakota, Texas, Vermont, Virginia, West Virginia, and Wisconsin. Florida increased the penalty for disturbing military funerals, amending a previous ban on the disruption of lawful assembly. On January 11, 2011, Arizona passed an emergency measure which prohibits protests within 300 feet of any funeral services, in response to an announcement by the WBC that it planned to protest at 2011 Tucson shooting victim Christina Green's funeral.

These bans have been contested. Bart McQueary, having protested with Phelps on at least three occasions, filed a lawsuit in federal court challenging the constitutionality of Kentucky's funeral protest ban. On September 26, 2006, a district court agreed and entered an injunction prohibiting the ban from being enforced. The ACLU of Ohio also filed a similar lawsuit.

In the case of Snyder v. Phelps, the 4th Circuit Court of Appeals ruled that “distasteful and repugnant” protests surrounding funerals of service members were protected by the First Amendment. But attorneys for the service member’s family are appealing the decision on the grounds that such speech should not be allowed to inflict emotional distress on private parties exercising their freedom of religion during a funeral service. The Supreme Court will likely hear the case in the fall of 2011.

Other responses

WBC is listed as a "hate group" by the Southern Poverty Law Center.

Phelps in the media

The Phelps family was the subject of the TV program The Most Hated Family in America, presented on the BBC by Louis Theroux. Phelps' son Nate has broken ranks with the family and in an interview with Peter W. Klein on the Canadian program The Standard, he characterized his father as abusive and warned the Phelps family could turn violent.

Kevin Smith is producing a horror film entitled Red State featuring a religious fundamentalist based on Phelps as a villain.

Conspiracy theories

There is some speculation that Fred Phelps' Westboro Baptist Church is primarily motivated by financial gain from civil rights lawsuits. Proponents of this theory cite Phelps' background as a civil rights attorney, the large number of lawsuits the church files, the unusually high number of lawyers involved in their movement.

Electoral history

Democratic primary for Governor of Kansas, 1990

Joan Finney: 81,250 (47.18%)

John Carlin: 79,406 (46.11%)

Fred Phelps: 11,572 (6.72%)

Democratic primary for United States Senate, Kansas 1992

Gloria O'Dell: 111,015 (69.20%)

Fred Phelps: 49,416 (30.80%)

Democratic primary for Governor of Kansas, 1994

Jim Slattery: 84,389 (53.02%)

Joan Wagnon: 42,115 (26.46%)

James Francisco: 16,048 (10.08%)

Leslie Kitchenmaster: 11,253 (7.07%)

Fred Phelps: 5,349 (3.36%)

Democratic primary for Governor of Kansas, 1998

Tom Sawyer: 88,248 (85.28%)

Fred Phelps: 15,233 (14.72%)

Source

See also

Shirley Phelps-Roper

The Bible and homosexuality

Christianity and homosexuality

Homophobia

Hyper-Calvinism

Footnotes

External links

Phelps explains what "God Hates Fags" means from LiveLeak.com

:For external links related to Westboro Baptist Church and not Phelps specifically, see this section.

;Biographical information

Phelps-Chartered, Attorneys At Law – A law firm founded by Fred Phelps, Sr., in 1964 and staffed by WBC members

Category:1929 births Category:Living people Category:African Americans' rights activists Category:American lawyers Category:Antisemitism in the United States Category:Baptist ministers from the United States Category:Christian fundamentalists Category:Criticism of Islam Category:Disbarred lawyers Category:Eagle Scouts Category:Kansas Democrats Category:Members of the clergy with criminal convictions Category:People from Meridian, Mississippi Category:People from Topeka, Kansas Category:Westboro Baptist Church