The 'Umayyads' and their opponents both developed their hadiths to prove their respective work but this only started out quarrels between both and the result was same and the text was still lacking standardization. But the 10th century witnessed a new era of development and Ibn Mujahid was able to standardize the work to a great extent. (Herbert, 557) (MacDonald, 25) Several Muslim scholars of the modern era are of the view that Qur'an has to be renewed and many Muslims feel that the translated Qur'an is not genuine, however according to Qur'an itself "the archetypal or real Qur'an remains with God" and thus this development is a process, which will renovate itself during the coming time. (Barlas, 215)
Later Qur'an was translated into various languages, but Muslims doubt the translations of Qur'an to different languages from Arabic and did not consider it as a true imitation of Qur'an. (the Qur'an, Islam Religion Overview) in the year 1143, the first translation of Qur'an took place by Robert of Ketton into Latin. Hagrasim during 1977 as a result of some extensive research came out with "The Making of the Islamic World" and it has been regarded as the most important literal development. The jist and finding of this work revolve around the thesis that the preaching of Muhammad was based on message of Jewish Messianism and this proved to be a joint attempt by Jews and Arabs, and this was a totally new research and turning stone in the development of Qur'an. (Herbert, 557)
Even today seven canonical readings of the Qur'an and several uncanonical readings are there. This sevener-system was laid down by Ibn Mujahid. They are: "Nafi' of Madina (169/785), transmitted by Warsh (197/812); Ibn Kathir of Makka (120/737); Ibn 'Amir of Damascus (118/736); Abu 'Amr of Basra (148/770); 'Asim of Kufa (127/744), transmitted by Hafs (180/796); Hamza of Kufa (156/772); Al-Kisa'i of Kufa (189/804), transmitted by Duri (246/860)" (the Qur'an, Islam Religion Overview) Even today the development is still on and Qur'an tried to touch upon various complex and scientific topics like "geology, astronomy, archaeology, genetics, embryology, biology, etc." (Quran: A Teacher to Modern Scientists) and thus this shows that the development of Qur'an is carried through past and still it is keeping a parallel track with the coming generation and proving its existence in today's ...
Thus we see that despite many efforts to achieve a standardization to attach the Qur'an with the present movement by renovating the values and beliefs, still there are a number of alternative ways to match the Islamic faith with the modern world. And that proves to be a turning point in the revolutionary development. But to continue this journey the classical and traditional jurists will have to sacrifice their conservative view and this can be done only by devising a new "fiqh" that should match with the modern world, and shall think about the modern scenario. Muslims will have to become more liberal and will have to reinvent and renew most of aspects of their religion in a way that can synchronize with the modern society and current scenario. It is high time to re-innovate and review the tradition and practice according to the current outlook and modern society. In order to achieve the positive results and acquire development in a true sense someone or the other will have to come forward and wipe out the misrepresentation from the society in a proper way without hurting or enraging the feeling of a common orthodox Muslim. This only can achieve positive results and can apply and synchronize core Islamic values to modern life.
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(MacDonald, 25) Several Muslim scholars of the modern era are of the view that Qur'an has to be renewed and many Muslims feel that the translated Qur'an is not genuine, however according to Qur'an itself "the archetypal or real Qur'an remains with God" and thus this development is a process, which will renovate itself during the coming time. (Barlas, 215)
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