The Qurʾān (al-Qurʾān)
The Qurʾān (al-Qurʾān)
Chinese content v1.3｜method version v1.3｜2026-10-24
Archival statement: this archive reconstructs the intellectual relations bound up with Muḥammad’s proclamation from locatable Qurʾanic verses; it does not reassign the scripture as his private work. The Arabic letter forms, English translations and word-sense comparison for 49:14—15 have been checked separately against S14—S15; early biography / ḥadīth have not become direct evidence deciding the six positions in this archive.
One-line placement: ④ Explaining the world / ② Directly seeing the ground, boundary open (C/C); currently placed at ④. The fundamental framework of Qurʾanic monotheism runs through cosmos, ethics, worship, community and accountability at the Last Day; the ultimate function of “knowing God” in turn forms substantive competition from ②.
Most distinctive point: here the utterance itself is defined as revelation and guidance: God does not hold because the Prophet recognizes Him, yet the community’s belief in, knowledge of and response to the one God is not a dispensable rhetorical addition.
Final load-bearing point: the one God, the guiding relation of revelation, trust and action that carries out justice, accountability at the Last Day; faith is neither mere propositional knowledge nor pure action without cognition.
Most subtle point: three different levels must be distinguished—the special mechanism of utterance in “the Prophet receiving revelation”, “the believer’s acknowledging of God”, and “God Himself not depending on being recognized”—and none of them may alone decide the whole six-position placement.
This archive distinguishes “reliability of the text” from “strength of structural judgement”. T1—T4 indicate a text’s date, attribution, stability of transmission and representativeness; T1 = core, early and stable texts; T2 = reliable texts whose transmission or attribution is slightly weaker, and reliably confirmed self-commentary by the author; T3 = late material, or material whose attribution or edition is clearly doubtful; T4 = later commentary or reception history, which cannot replace the author’s direct evidence. The specific division is given in Chapter 3.
A = stated directly by the original; B = a strong structural inference supported by several original passages; C = grounded, but with an equally reasonable alternative reading; D = a counter-pressure test or a hypothesis awaiting verification. An A-level original only proves that the text says so, and does not automatically raise a complex interpretation to A.
Direction of evidence: “supporting” means supporting the present six-position judgement; “limiting” means a functional mediation or boundary still remains; “disputed” means the direction of the text is not unique; “neutral” means the text is there but does not for now form a core limit for the final deletion test.
① must prove at once that thought, its utterance and its understanding are positively placed within a more basic structure, and that the complete structure still holds once “right cognition of the ground” is deleted.
Core texts: the verse units of the Qurʾān and locatable texts of the earlier tradition of proclamation. The object of study is “the structure of Muḥammad’s proclamation as witnessed by the transmitted scripture”, not the author’s private psychology or a modern personal work. Islamic tradition holds that the scripture is God’s revelation; all E cards in this archive speak of the proclamation, guidance and response seen in the scripture, and do not reassign divine speech to Muḥammad as author.
T1 = core, stably preserved witnesses among locatable Qurʾanic verses directly bearing on the structure of proclamation; T2 = earlier, more reliable historical side-evidence and ḥadīth (to be separately verified if used); T3 = later reports whose chains of transmission are substantively disputed; T4 = later jurisprudence, theology and Sufi interpretation. The E cards here rest mainly on scriptural T1, but T1 does not mean that the personal psychology of a seventh-century prophet can be reconstructed unconditionally.
Special statement on textual scope: the later ontology of the oneness of being of Ibn ʿArabī (No.56) may not replace the earliest proclamation, and sayings from ḥadīth not separately verified are not used to supply the burden of proof for ①. Arabic quotations use only short phrases that have indeed been located and have online scripture in the S entries; the other sections are mostly restated in Chinese.
The weight of scripture is not a sum of words / chapters: monotheism provides the overall ground, faith and guidance describe the relation of response, and ethics / community / judgement give the range of practice. ④ and ② are judged by the function of these relations in the complete structure; if the “believing without doubt” of 49:15 were deleted, the definition of the believer would be damaged, but because acknowledgement and practice stand side by side, this is not yet the same as purely cognitive realization.
Core research question: within the complete structure of “God’s oneness, the createdness of all things, the guidance of revelation, faith and deeds, and judgement”, is right knowledge of God a non-deletable final mediation of completion, or one necessary relation within a structure that explains and regulates the world by divine command?
1. The highest ground is established by God’s oneness, incomparability and distinction from the created realm (E-01—E-03).
2. Human knowing, recitation and the Prophet’s utterance are brought into the relation of the spread of revelation and of being taught (E-04—E-06).
3. The response of those who are guided is defined by trust, prayer, good deeds and accountability at the Last Day (E-07—E-10).
4. The world already manifest is regulated by scriptural norms of justice, public relations and freedom of religion (E-11—E-13).
5. Inner faith is distinguished from outward submission, and 49:15 places a joint constraint on “belief, no doubt, action”, leaving the structural competition between ② and ④; how the proclamation itself is placed within the relation of revelation is tested (E-09, E-14, E-15).
Evidence cards E-01—E-15. This chapter again distinguishes T1—T4 reliability of the text from A—D strength of judgement;
a direct statement of the original can be A, while six-position inferences still need a separate B/C/D judgement. Directions are supporting, limiting, disputed and neutral; checking of the original language, checking of a translation and mere location of chapter content are each marked. The “cannot be inferred” of each card limits only the conclusions that the evidence at that place permits.
Verified short phrase in the original: قُلْ هُوَ ٱللَّهُ أَحَدٌ
Gist of the original (this archive’s restatement, not a verbatim quotation): The one God neither begets nor is begotten, and there is no being comparable to Him.
Structural role here: Supports ④: as scripture transmitted by the Prophet, 112:1—4 gives the universal ground of the proclamation of the one God;
it also defines the object that humans must acknowledge, providing a semantic premise for ②. This belongs here to the “structure of scriptural proclamation”, not to claims about the Prophet’s private theological notes. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: That God does not depend on human cognition does not automatically make the conditions of the completion of faith deletable.
Gist of the original (this archive’s restatement, not a verbatim quotation): God is ever-living and sustains the heavens and the earth; creatures cannot encompass His knowledge, and know a part only by His leave.
Structural role here: Limits raising cognition into the creation of being: the ground that is known exceeds human knowledge. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: It cannot be inferred from “God transcends human knowledge” that belief in and knowledge of God are no longer necessary for humans.
Gist of the original (this archive’s restatement, not a verbatim quotation): God is said to be the First and the Last, the Manifest and the Hidden, and to know all things.
Structural role here: Disputed: it may support a holistic understanding at the largest scale, but has not proved ①’s two conditions. (Structural judgement grade: C; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: God’s unmediated omniscience cannot be transferred to human awareness, nor written directly as a later ontology.
Verified short phrase in the original: ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
Gist of the original (this archive’s restatement, not a verbatim quotation): The Prophet is commanded to recite in the name of the Creator; human knowledge is described as coming from being taught.
Structural role here: Supports a candidate for the inner placement of utterance: recitation is not a first cause in its own right, but an action under revelation. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: The command to recite is evidence of the structure of proclamation; it cannot be taken to show directly that all ultimate completion equals the acquisition of knowledge.
Gist of the original (this archive’s restatement, not a verbatim quotation): God’s speaking to humans is explained as revelation, speech from behind a veil, or the sending of a messenger; the Prophet is given a light of guidance and a path.
Structural role here: Supports a candidate for self-inclusion: in the text, the Prophet’s utterance is explained as one link in the relation of revelation. (Structural judgement grade: B;
this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: “Utterance comes from revelation” does not mean that all thinking and later interpretation are fully brought into a self-sufficient structure of occurrence.
Gist of the original (this archive’s restatement, not a verbatim quotation): The relevant declaration distinguishes what is conveyed from personal desire and stresses its revealed character.
Structural role here: Disputed: this passage defines the source of authority of the core proclamation and explains why its acceptance is required. (Structural judgement grade: C; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: It cannot be extended out of context into the claim that every utterance of the Prophet’s life can be equated directly with revelation.
Gist of the original (this archive’s restatement, not a verbatim quotation): Humans and jinn are described as created to serve God.
Structural role here: Supports ④: human life is given a purpose and a normative direction. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: “Service” includes belief, worship and action, and cannot be equated directly with mere cognition or pure experience.
Gist of the original (this archive’s restatement, not a verbatim quotation): True righteousness lies not only in the direction faced in ritual, but also involves belief, giving, keeping covenants, prayer and patience.
Structural role here: Supports the arrangement of communal life in ④ and limits the reading of pure cognitive completion: the scripture of the Prophet’s proclamation makes belief, giving, keeping covenants and patience constituents of righteousness, rather than reducing justice to verbal recognition. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: It cannot be asserted, because action is important, that belief is really a deletable peripheral condition.
Gist of the original (this archive’s restatement, not a verbatim quotation): The verse does not let nomadic tribes substitute the self-description “we have believed” for actual faith, distinguishing those who have “submitted” (aslamnā) from an īmān that has not yet entered their hearts; it goes on to say that obeying God and His messenger will be rewarded in deeds.
Structural role here: Supports substantive competition from ②: īmān contains inner assent to / acknowledgement of God and His revelation, not merely outward group belonging; but the faith of the heart is also related to submission and the reward of deeds. This is the scriptural structure defining the believer, not the author’s private subjective experience. (Structural judgement grade: C; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: īmān cannot be reduced to pure propositional knowledge, nor can a suprasensory intuition be inferred directly from “faith in the heart”;
49:14 and 49:15 must be read together, and acknowledgement of the right object, freedom from doubt and action are a joint definition.
Gist of the original (this archive’s restatement, not a verbatim quotation): Those who have transgressed are told not to despair of God’s mercy, stressing the possibility of forgiveness.
Structural role here: Supports ④ and the relation of final response: turning is not only right knowledge of some proposition, but also involves forgiveness, hope and conduct. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: God’s mercy cannot be reduced to psychological self-consolation.
Gist of the original (this archive’s restatement, not a verbatim quotation): It commands justice, kindness and giving to kin, and forbids indecency and oppression.
Structural role here: Supports the positive normative function of ④: the scripture openly lays down justice, good conduct and the prohibition of evil, an ordering of ethical relations in this world by the transmitted proclamation, which cannot be replaced merely by poetic praise. (Structural judgement grade: B;
this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: The appearance of ethical norms does not in itself exclude ②; it is limiting evidence concerning the content of the final state.
Gist of the original (this archive’s restatement, not a verbatim quotation): The differences of peoples and tribes are placed within an order of mutual acquaintance and reverence.
Structural role here: Supports the return: within the fundamental framework of God, concrete social differences are still given a place.
(Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: “Knowing one another” cannot be confused with “rightly recognizing the ultimate ground” in the ① / ② test.
Verified short phrase in the original: لَآ إِكْرَاهَ فِى ٱلدِّينِ
Gist of the original (this archive’s restatement, not a verbatim quotation): The scripture states that there should be no compulsion in religion, for the right way has been made clear from error.
Structural role here: Supports a normative intellectual task, and at the same time clearly distinguishes “recognizing” from faith obtained by compulsion. (Structural judgement grade: C; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: All political and legal arrangements cannot be summed up from this verse alone, apart from historical interpretation and other ordinances.
Gist of the original (this archive’s restatement, not a verbatim quotation): For those who hope in God and the Last Day and remember God much, the messenger is set up as a good example to follow.
Structural role here: Supports ④ and the relation to the historical prophetic example: in the scripture the messenger becomes the pattern of life for those who hope in God and the Last Day and remember God; this is a transmitted position of example, not a private psychology that can be directly reconstructed. (Structural judgement grade: B; this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: The messenger’s example does not mean that the messenger personally replaces the one God as the ground.
Verified short phrase in the original: إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ
Gist of the original (this archive’s restatement, not a verbatim quotation): True believers are described as those who believe in God and His messenger, then have no doubt, and strive with their wealth and lives in the corresponding action; this is a set of mutually connected qualifications, not a demand only for an outward title.
Structural role here: Supports the non-deletable cognitive aspect of ②’s acknowledgement, while limiting reduction to “knowing and seeing is completion” alone: confirmation of the propositional object of faith, freedom from doubt and action together make up the scripture’s definition of the true believer. (Structural judgement grade: C;
this grade concerns the interpretive use of this card and is not the same as the verification status of the original.)
What it does not prove: “Believing without doubt” cannot be translated directly into mystical intuition, nor can it be asserted from the pairing with practice that cognition can be wholly deleted.
tawḥīd / توحيد｜Divine unity: holding fast to God’s oneness, with nothing created associated with Him.
waḥy / وحي｜Revelation: the relation by which the divine message reaches the Prophet.
āyah / آية｜Sign / verse: both a readable unit of revelation and a sign in the world, depending on context.
īmān / إيمان｜Faith: includes acknowledgement, trust and response, and cannot be mechanically translated as knowledge.
islām / إسلام｜Submission: surrender to God; its distinction from īmān depends on the scriptural context.
ʿibādah / عبادة｜Service / worship: the overall direction of prayer and obedience in life.
taqwā / تقوى｜Reverence and self-guarding: bearing responsibility before God in social and personal action.
ākhirah / الآخرة｜The hereafter: the structure of judgement and final accountability.
Positive evidence: in Sura 112 and 2:255 the one God is defined as the ground that is independent of human knowledge, creates and sustains all; receiving revelation is not a condition of God’s holding (E-01, E-02).
Limiting evidence: creatures’ inner acknowledgement of God and the messenger, freedom from doubt, worship and practice are all positively prescribed by the scripture (E-08, E-09, E-15); the complete human response to God cannot be deleted because God holds independently.
Disputed reading: ② stresses that īmān has a definite cognitive object (God, the messenger) and requires freedom from doubt;
④ stresses that faith functions within worship, ethics and accountability at the Last Day, and that cognition is not the sole condition of the final state. Both readings have core verses, and the weight is not decided by the number of chapters.
Most secure present conclusion: the ground itself is clear; what decides the six positions is the structural place of the cognition in “faith” in relation to trust, action and divine grace, and this point is kept at C.
Already withdrawn / de-substantialized: the proclamation withdraws the ideas of gods set side by side, of God having a peer, and of humans exhausting God’s knowledge (E-01—E-03).
Core structural load-bearing points: God’s oneness, revelation—transmission, inner īmān, worship, just action and accountability at the Last Day; this is the scriptural structure bound up with Muḥammad’s proclamation, not the Prophet’s private psychological theory (E-01, E-05, E-07—E-15).
Disputed functional load-bearing point: faith entering the heart in 49:14 and believing in God and the messenger without doubt in 49:15 make “recognizing the right object” a component of the believer’s identity; whether it can be independently defined as the non-deletable final mediation of ②’s “rightly seeing the ground directly” remains C.
Nature of the load-bearing points: īmān in the scripture combines an object of acknowledgement, inner conviction, trust and an orientation to action; it is neither a bare proposition that can be removed separately nor a pure feeling without cognition.
Deletion test A—delete the one God: 112:1—4 explicitly denies that God has a peer; keeping social ethics while deleting this could not sustain the full reason of “responding to the one God”, so the structural / final layer of the proclamation’s overall ground breaks (E-01).
Deletion test B—delete the transmission of revelation: 42:51—53 places the arrival of utterance within the modes of revelation, and 96:1—5 places recitation within the relation of being taught; revoke these two and the chain by which scripture is transmitted as divine guidance breaks at the structural layer, while God’s existence itself is unaffected (E-04—E-06).
Deletion test C—delete right acknowledgement of God and the messenger: 49:14 distinguishes those in whose hearts faith has not yet entered from those who have believed, and 49:15 directly defines true believers as those who believe in God and the messenger without doubt; delete this cognitive—acknowledging relation and the definition of the believer and its conditions of completion break at the structural layer (E-09, E-15). This strengthens the competition from ②, but does not prove that the relation can form a final state of direct seeing apart from trust and action.
Deletion test D—delete justice and practice: 2:177 sets belief, giving, keeping covenants, prayer and patience side by side, and 16:90 commands justice and good conduct; verbal acknowledgement might remain for a time, but the complete life of faith and the community break at the structural layer (E-08, E-11).
Deletion test E—delete special personal mystical intuition: 49:14—15 prescribes acknowledgement and action, but does not set for every believer the same mode of completion of having to see God directly and mystically; the overall guidance transmitted by the Prophet still has its ethical and creedal structure, and it cannot automatically be judged that everyone sees directly (E-05, E-09, E-15).
Layer of break: oneness and revelation are the foundation of the structure of proclamation;
inner acknowledgement and the relation of faith and deeds are load-bearing at the structural layer of the believer’s identity; the manner of teaching and the specific forms of outward utterance can sit at the teaching layer.
Mode of existence after completion and the return: facing the end does not cancel the differences of the world to which justice, mutual acquaintance, giving and keeping covenants point (E-08, E-11—E-14).
The place of thought itself: the scripture positively narrates how the Prophet receives the words, is taught and transmits them; but the complete self-inclusion of ①, including all subsequent cognition and utterance, cannot be proved solely from “the scripture declares the source of revelation”.
Another reasonable reading: non-deletable inner acknowledgement makes ② substantive competition; by the main organizing task of the whole structure of one God—revelation—duty—community—judgement, the ④ / ② boundary is at present kept open (C/C), currently placed at ④.
Reflexivity: as a text of proclamation, the Qurʾān directly explains the source, medium and manner of recitation of its own utterance (E-04—E-06). This feature is stronger than merely asking readers to believe a theological proposition.
Positive candidate for self-inclusion: the Prophet’s activity of utterance is placed within the relation of God’s revelation and human being-taught, without having to suppose that the Prophet produced the ground on his own from outside God and the world.
Limit: the scripture’s narration that the proclamation itself comes from revelation is a candidate for positive inclusion; it does not mean that the source of the Prophet’s private words has been historically confirmed, nor can it alone account for all interpretive activity. ①’s second condition is particularly limited by the “acknowledgement—no doubt” structure of 49:14—15: deleting it directly changes the definition of the true believer (E-09, E-15), so ① does not pass.
Present conclusion: the source of utterance is positively placed (B); ①’s strict two conditions are still not satisfied, and the non-deletability of “acknowledgement” in particular is the core point of contention (C).
Positive evidence: 42:51—53 positively places the words of the proclamation within the theological structure of revelation—transmission; 49:14—15 explicitly writes inner acknowledgement, its object and freedom from doubt into the believer’s identity (E-05, E-09, E-15).
Limiting evidence: recitation is not the same as mystical intuition, and faith is not the same as merely demonstrable knowledge; righteousness also includes actions such as material giving and keeping covenants (E-04, E-08).
Disputed reading: if “rightly acknowledging the one God” is taken as a non-deletable function of the completion of faith, it leans more to ②; if the whole is seen as a regulation of the world from creation to law and ethics, it leans more to ④.
Most secure present conclusion: he cannot be placed directly in ① because “God exists from the outset”, nor automatically in ② because the scripture of revelation often commands people to know and believe. The C/C of ④ / ② is a structural tension in the actual text.
④: one God creating, ethical norms, communal life and accountability at the Last Day form a mutually supporting framework of explaining and regulating the world (E-01, E-07, E-08, E-11—E-14).
②: believing in God and the messenger without doubt is not merely a rhetorical side-branch of law; deleting it changes the definition of the believer in 49:14—15 (E-09, E-15), so ② is genuine C-level competition; but acknowledgement with an object cannot be reduced directly to independent mystical direct seeing.
①: although a theological inner placement of the Prophet’s utterance is possible, the two conditions of positive self-inclusion and complete fulfilment after deleting cognition still cannot be jointly established. ③: questions about the ground exist, but the text mostly gives revealed prescriptions rather than taking questioning itself as the end point.
Final placement: ④ Explaining the world / ② Directly seeing the ground, boundary open (C/C); currently placed at ④
It organizes cosmology, knowledge / revelation, daily conduct, communal ethics and the judgement of the Last Day into one continuous discourse through the theology of divine unity; the differences of the world are not simply cancelled but redefined within relations of accountability before God.
Its fundamental creativity lies in making divine speech, human trust and real life form a structure that has both cosmic explanatory power and practicability for a community.
Strongest counter-reading: God holds independently, and human faith cannot change God, so right cognition can be wholly deleted.
Adjudicated reply: The object of the deletion test is the ultimate structure of the complete thought of faith, not whether God exists independently;
the faith of 49:14 and the relation of faith and deeds in 2:177 do not allow the human response to be deleted directly.
Strongest counter-reading: 49:14 distinguishes faith from submission, and 49:15 further requires believing in God and the messenger without doubt; delete confirmation of the right object and the definition of the believer breaks, so ② must be the main class.
Adjudicated reply: “Acknowledgement cannot be deleted” is accepted: 49:14—15 does make the competition from ② strong. But the same verses set faith side by side with action and obedience, and the core proclamation also explains creation, ethics and judgement; one cannot leap from acknowledgement being one condition to its being the sole main mode of completion.
② remains strong C-level competition, ④ is also C, and the present placement is ④.
Strongest counter-reading: Revelation explains how the text itself arose and was heard, so both of ①’s conditions are complete.
Adjudicated reply: E-04 and E-05 are strong candidates for self-inclusion, but ①’s second condition requires that the complete fulfilment still hold after right cognition is deleted; the inner transformation of faith and being guided still has evidence of competition that cannot be ignored.
Strongest counter-reading: Since the tradition ascribes the scripture to God, no thought summarized from the scripture can be attributed to the historical person.
Adjudicated reply: This archive explicitly distinguishes authorial attribution from the historical connection of transmission / proclamation; the textual structure of the proclamation of the Prophet’s time can be studied, but the theological voice cannot be treated as personal private speech or a modern autobiography.
Strongest counter-reading: There are many normative verses;
counting by number and length alone, he should be placed in ④, and ② need not be kept.
Adjudicated reply: The quantity of text is rejected as directly deciding the six positions; the key verses of 49:14—15 place a structural constraint on the definition of the believer, and 2:177 and 16:90 place another set of constraints on the rules of life. ④ / ② is at present still a dispute of nature at C/C.
Strongest counter-reading: By supplementing the Prophet’s scripture with the “oneness of being” of later thinkers such as Ibn ʿArabī, cognition could be wholly internalized.
Adjudicated reply: Interpretations from different centuries and traditions must be strictly layered;
another’s theory does not belong to the T1 of the proclamation of Muḥammad’s time here, and cannot be used in reverse as core evidence for placing him in ①.
Compared with Jesus (No.52): compare the way revelatory proclamation and ethical life are organized, while confining each to its own early core texts and their limits of attribution.
Compared with Ibn ʿArabī (No.56): later Sufi ontology can serve as a comparison in reception history, but cannot be read back into the seventh-century proclamation.
Compared with Rūmī (No.55): the structure of love and inner transformation that Rūmī builds on the basis of Masnavī Book I is not directly the same as the structure of faith and law in the Qurʾān; the scriptural range checked in No.53 and the poetic range of No.55 each stand on their own, and later poetic metaphor cannot replace the seventh-century proclamation.
Summary: ④ Explaining the world / ② Directly seeing the ground, boundary open (C/C); currently placed at ④. The one God holds independently of being recognized, but “faith” in the scripture is not an unimportant surface phrase; the non-deletable relations of faith, revelation, righteousness and response must all be kept together within the whole text.
Scope limits: this archive’s placement is limited to the Qurʾanic verses checked, and has not yet used an independent, reliable layer of biography and ḥadīth to build a complete chain of historical sources for Muḥammad’s personal inner experience, so it makes no overly strong inference about private states of mind.
Source 01｜S1｜Qurʾān 112:1—4, Arabic original and translations: https://quran.com/112
Source 02｜S2｜Qurʾān 2:255—256, parallel texts: https://legacy.quran.com/2/255-275
Source 03｜S3｜Qurʾān 57:3, translations compared: https://corpus.quran.com/translation.jsp?chapter=57&verse=3
Source 04｜S4｜Qurʾān 96:1—5, Arabic original: https://quran.net/read?surah=96&verse=1
Source 05｜S5｜Qurʾān 42:51—53, revelation and transmission: https://legacy.quran.com/42/49-53
Source 06｜S6｜Qurʾān 53:3—4, the Prophet’s utterance: https://legacy.quran.com/53/3-4
Source 07｜S7｜Qurʾān 51:56, creation and worship: https://corpus.quran.com/translation.jsp?chapter=51&verse=56
Source 08｜S8｜Qurʾān 2:177, faith and righteousness: https://legacy.quran.com/2/177
Source 09｜S9｜Qurʾān 49:14, faith and submission: https://legacy.quran.com/49/14
Source 10｜S10｜Qurʾān 39:53, mercy and return: https://legacy.quran.com/39/53
Source 11｜S11｜Qurʾān 16:90, social justice: https://corpus.quran.com/translation.jsp?chapter=16&verse=90
Source 12｜S12｜Qurʾān 49:13, difference and reverence: https://quran.com/49/13
Source 13｜S13｜Qurʾān 33:21, the messenger as example: https://corpus.quran.com/translation.jsp?chapter=33&verse=21
Source 14｜S14｜Qurʾān 49:14—15, word-by-word morphology and parallel English translations (to check īmān / islām): https://corpus.quran.com/translation.jsp?chapter=49&verse=14
Source 15｜S15｜Qurʾān 49:15, Arabic and English translations in parallel: https://quran.com/49/15
Edition and scope of verification: sources S1—S13 are parallel texts of the respective verses, and S14—S15 add the word forms and parallel reading of 49:14—15; the semantics of the linkage of acknowledgement and action are limited to the corresponding verses and are not regarded as an exhaustive definition of all later Islamic doctrine. The textual facts of scripture and the historical interpretation of the Prophet’s relation of transmission are kept strictly apart; later exegesis and mysticism are not used as direct evidence of the original proclamation.