romikgosai/squad_modified_2 huggingface dataset:
According to the traditional narrative, several companions of Muhammad served as scribes and were responsible for writing down the revelations. Shortly after Muhammad's death, the Quran was compiled by his companions who wrote down and memorized parts of it. These codices had differences that motivated the Caliph Uthman to establish a standard version now known as Uthman's codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with mostly minor differences in meaning.

Q1: Who first recorded Muhammad revelations?
A1: companions of Muhammad
Q2: Who first standardized the earliest versions of the Quran?
A2: Caliph Uthman
Q3: By what name is the first standardized version of the Quran known?
A3: Uthman's codex
The Quran assumes familiarity with major narratives recounted in the Biblical scriptures. It summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance. It sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. The Quran is used along with the hadith to interpret sharia law. During prayers, the Quran is recited only in Arabic.

Q1: In which language is the Quran spoken during prayer?
A1: Arabic
Q2: The Quran is used in the interpretation of which form of law?
A2: sharia
Q3: What accounts are form the basis of much of the accounts in the Quran?
A3: Biblical scriptures
Q4: Which religious text calls itself a book of guidance?
A4: Quran
The word qurʼān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun (maṣdar) of the Arabic verb qaraʼa (قرأ), meaning "he read" or "he recited". The Syriac equivalent is (ܩܪܝܢܐ) qeryānā, which refers to "scripture reading" or "lesson". While some Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qaraʼa itself. Regardless, it had become an Arabic term by Muhammad's lifetime. An important meaning of the word is the "act of reciting", as reflected in an early Quranic passage: "It is for Us to collect it and to recite it (qurʼānahu)."

Q1: From which Arabic verb might "Quran" be derived?
A1: qaraʼa
Q2: What Syriac word might be related to "Quran"?
A2: qeryānā
Q3: The words from which the name "Quran" might be described are related to which act?
A3: reciting
Q4: Which word do most Muslim scholars point to as the origin of the Quran's name?
A4: qaraʼa
The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of qurʼān in certain contexts. Such terms include kitāb (book); āyah (sign); and sūrah (scripture). The latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the "revelation" (waḥy), that which has been "sent down" (tanzīl) at intervals. Other related words are: dhikr (remembrance), used to refer to the Quran in the sense of a reminder and warning, and ḥikmah (wisdom), sometimes referring to the revelation or part of it.

Q1: Which term used in the Quran to indicate itself means "book"?
A1: kitāb
Q2: Which term does the Quran use to refer to itself as "scripture"?
A2: sūrah
Q3: What meaning does the Quran take when it calls itself hikmah?
A3: wisdom
Q4: What name does the Quran use for itself that means "revelation"?
A4: waḥy
The Quran describes itself as "the discernment" (al-furqān), "the mother book" (umm al-kitāb), "the guide" (huda), "the wisdom" (hikmah), "the remembrance" (dhikr) and "the revelation" (tanzīl; something sent down, signifying the descent of an object from a higher place to lower place). 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 adjective of "Quran" has multiple transliterations including "quranic", "koranic", and "qur'anic", or capitalised as "Qur'anic", "Koranic", and "Quranic". The term mus'haf ('written work') is often used to refer to particular Quranic manuscripts but is also used in the Quran to identify earlier revealed books. Other transliterations of "Quran" include "al-Coran", "Coran", "Kuran", and "al-Qurʼan".

Q1: Which term meaning "the mother book" does the Quran apply to itself?
A1: umm al-kitāb
Q2: What term is used in the Quran to indicate previous revelations?
A2: mus'haf
Q3: What is the Arabic term commonly used to refer to works like the Torah or the Gospels?
A3: al-kitāb
Q4: What is an English translation of huda?
A4: the guide
Islamic tradition relates that Muhammad received his first revelation in the Cave of Hira during one of his isolated retreats to the mountains. Thereafter, he received revelations over a period of 23 years. According to hadith and Muslim history, after Muhammad immigrated to Medina and formed an independent Muslim community, he ordered many of his companions to recite the Quran and to learn and teach the laws, which were revealed daily. It is related that some of the Quraysh who were taken prisoners at the battle of Badr regained their freedom after they had taught some of the Muslims the simple writing of the time. Thus a group of Muslims gradually became literate. As it was initially spoken, the Quran was recorded on tablets, bones, and the wide, flat ends of date palm fronds. Most suras were in use amongst early Muslims since they are mentioned in numerous sayings by both Sunni and Shia sources, relating Muhammad's use of the Quran as a call to Islam, the making of prayer and the manner of recitation. However, the Quran did not exist in book form at the time of Muhammad's death in 632. There is agreement among scholars that Muhammad himself did not write down the revelation.

Q1: In which mountain cave did Mohammad experience his first revelation?
A1: Cave of Hira
Q2: Where did Mohammad move to found a separate Muslim community?
A2: Medina
Q3: Prisoners from which battle are thought to have helped Muslims learn to write?
A3: Badr
Q4: Vegetation from which tree served as an early recording medium for the Quran?
A4: date palm
Q5: When Muhammad dies, what had not yet been compiled as a book?
A5: Quran
The Quran describes Muhammad as "ummi", which is traditionally interpreted as "illiterate," but the meaning is rather more complex. Medieval commentators such as Al-Tabari maintained that the term induced two meanings: first, the inability to read or write in general; second, the inexperience or ignorance of the previous books or scriptures (but they gave priority to the first meaning). Muhammad's illiteracy was taken as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as Watt prefer the second meaning of "ummi" - they take it to indicate unfamiliarity with earlier sacred texts.

Q1: What is the most common interpretation of the word "ummi" that the Quran applies to Muhammad?
A1: illiterate
Q2: Because Mohammed was "ummi," what would he not have known about that lent credence to his prophethood?
A2: earlier sacred texts
Q3: What term does the Quran use to describe Mohammad's lack of exposure to scripture?
A3: ummi
Q4: What skills would have made others more suspicious that Mohammad was not getting his revelations in the way he said?
A4: writing and reading
Based on earlier transmitted reports, in the year 632, after the demise of Muhammad a number of his companions who knew the Quran by heart were killed in a battle by Musaylimah, the first caliph Abu Bakr (d. 634) decided to collect the book in one volume so that it could be preserved. Zayd ibn Thabit (d. 655) was the person to collect the Quran since "he used to write the Divine Inspiration for Allah's Apostle". Thus, a group of scribes, most importantly Zayd, collected the verses and produced a hand-written manuscript of the complete book. The manuscript according to Zayd remained with Abu Bakr until he died. Zayd's reaction to the task and the difficulties in collecting the Quranic material from parchments, palm-leaf stalks, thin stones and from men who knew it by heart is recorded in earlier narratives. After Abu Bakr, Hafsa bint Umar, Muhammad's widow, was entrusted with the manuscript. In about 650, the third Caliph Uthman ibn Affan (d. 656) began noticing slight differences in pronunciation of the Quran as Islam expanded beyond the Arabian Peninsula into Persia, the Levant, and North Africa. In order to preserve the sanctity of the text, he ordered a committee headed by Zayd to use Abu Bakr's copy and prepare a standard copy of the Quran. Thus, within 20 years of Muhammad's death, the Quran was committed to written form. That text became the model from which copies were made and promulgated throughout the urban centers of the Muslim world, and other versions are believed to have been destroyed. The present form of the Quran text is accepted by Muslim scholars to be the original version compiled by Abu Bakr.

Q1: Which caliph decided to preserve the Quran as a single book after some of Muhammad's companions were killed in battle?
A1: Abu Bakr
Q2: Which scribe led the production of the first written Quran?
A2: Zayd ibn Thabit
Q3: In which year did Abu Bakr die?
A3: 634
Q4: Who took possession of the first Quran manuscript after Abu Bakr?
A4: Hafsa bint Umar
Q5: Which caliph ordered the Quran manuscript copied and standardized?
A5: Uthman ibn Affan
In 1972, in a mosque in the city of Sana'a, Yemen, manuscripts were discovered that were later proved to be the most ancient Quranic text known to exist at the time. The Sana'a manuscripts contain palimpsests, a manuscript page from which the text has been washed off to make the parchment reusable again—a practice which was common in ancient times due to scarcity of writing material. However, the faint washed-off underlying text (scriptio inferior) is still barely visible and believed to be "pre-Uthmanic" Quranic content, while the text written on top (scriptio superior) is believed to belong to Uthmanic time. Studies using radiocarbon dating indicate that the parchments are dated to the period before 671 AD with a 99 percent probability.

Q1: What is the term for recycled parchments used in ancient manuscripts?
A1: palimpsests
Q2: Before which year were the Sana'a manuscripts produced?
A2: 671 AD
Q3: What version of the Quran was the scriptio superior of the Sana'a manuscripts?
A3: Uthmanic
Q4: In which city was evidence of pre-Uthmanic Quranic writing discovered in 1972?
A4: Sana'a, Yemen
In 2015, fragments of a very early Quran, dating back to 1370 years ago, were discovered in the library of the University of Birmingham, England. According to the tests carried out by Oxford University Radiocarbon Accelerator Unit, "with a probability of more than 95%, the parchment was from between 568 and 645". The manuscript is written in Hijazi script, an early form of written Arabic. This is possibly the earliest extant exemplar of the Quran, but as the tests allow a range of possible dates, it cannot be said with certainty which of the existing versions is the oldest. Saudi scholar Saud al-Sarhan has expressed doubt over the age of the fragments as they contain dots and chapter separators that are believed to have originated later.

Q1: What script were the Birmingham Quran fragments written in?
A1: Hijazi
Q2: Which modern script descends from the script on the Birmingham Quran fragments?
A2: Arabic
Q3: What feature of the Birmingham Quran fragments' text make some doubt that it is older than other known versions of the Quran?
A3: dots and chapter separators
Q4: How many years old were the Quran fragments discovered in Birmingham in 2015?
A4: 1370
Respect for the written text of the Quran is an important element of religious faith by many Muslims, and the Quran is treated with reverence. Based on tradition and a literal interpretation of Quran 56:79 ("none shall touch but those who are clean"), some Muslims believe that they must perform a ritual cleansing with water before touching a copy of the Quran, although this view is not universal. Worn-out copies of the Quran are wrapped in a cloth and stored indefinitely in a safe place, buried in a mosque or a Muslim cemetery, or burned and the ashes buried or scattered over water.

Q1: Which section of the Quran inspires some Muslims to ritually wash themselves before touching their copy?
A1: 56:79
Q2: What is done with the ashes of burned copies of the Quran?
A2: buried or scattered over water
Q3: In what state are copies of the Quran sometime wrapped in cloth and buried?
A3: Worn-out
Q4: Which are the safest places to inter an older copy of the Quran?
A4: a mosque or a Muslim cemetery
Inimitability of the Quran (or "I'jaz") is the belief that no human speech can match the Quran in its content and form. The Quran is considered an inimitable miracle by Muslims, effective until the Day of Resurrection—and, thereby, the central proof granted to Muhammad in authentication of his prophetic status. The concept of inimitability originates in the Quran where in five different verses opponents are challenged to produce something like the Quran: "If men and sprites banded together to produce the like of this Quran they would never produce its like not though they backed one another." So the suggestion is that if there are doubts concerning the divine authorship of the Quran, come forward and create something like it. From the ninth century, numerous works appeared which studied the Quran and examined its style and content. Medieval Muslim scholars including al-Jurjani (d. 1078) and al-Baqillani (d. 1013) have written treatises on the subject, discussed its various aspects, and used linguistic approaches to study the Quran. Others argue that the Quran contains noble ideas, has inner meanings, maintained its freshness through the ages and has caused great transformations in individual level and in the history. Some scholars state that the Quran contains scientific information that agrees with modern science. The doctrine of miraculousness of the Quran is further emphasized by Muhammad's illiteracy since the unlettered prophet could not have been suspected of composing the Quran.

Q1: What term indicates that the contents of the Quran cannot be reproduced in speech?
A1: I'jaz
Q2: Until what day is the Quran believed to be in effect?
A2: Day of Resurrection
Q3: In which year did the Medieval Muslim scholar al-Baqillani die?
A3: 1013
Q4: Which Muslim scholar studied the Quran's inimitability until his death in 1078?
A4: al-Jurjani
The Quran consists of 114 chapters of varying lengths, each known as a sura. Suras are classified as Meccan or Medinan, depending on whether the verses were revealed before or after the migration of Muhammad to the city of Medina. However, a sura classified as Medinan may contain Meccan verses in it and vice versa. Sura titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura. Suras are arranged roughly in order of decreasing size. The sura arrangement is thus not connected to the sequence of revelation. Each sura except the ninth starts with the Bismillah (بسم الله الرحمن الرحيم), an Arabic phrase meaning "In the name of God". There are, however, still 114 occurrences of the Bismillah in the Quran, due to its presence in Quran 27:30 as the opening of Solomon's letter to the Queen of Sheba.

Q1: What is a chapter of the Quran called?
A1: sura
Q2: How many suras are in the Quran?
A2: 114
Q3: What two city-related categories divide the Quran's suras?
A3: Meccan or Medinan
Q4: Which Arabic phrase opens almost all suras?
A4: Bismillah
Q5: What determines the order in which suras are placed in the Quran?
A5: size
In addition to and independent of the division into suras, there are various ways of dividing the Quran into parts of approximately equal length for convenience in reading. The 30 juz' (plural ajzāʼ) can be used to read through the entire Quran in a month. Some of these parts are known by names—which are the first few words by which the juzʼ starts. A juz' is sometimes further divided into two ḥizb (plural aḥzāb), and each hizb subdivided into four rubʻ al-ahzab. The Quran is also divided into seven approximately equal parts, manzil (plural manāzil), for it to be recited in a week.

Q1: What division of the Quran is used for a month-long reading?
A1: juz'
Q2: How many ajzā cover the entire Quran?
A2: 30
Q3: How many ahzab are in a juz'?
A3: two
Q4: What is the term for a subdivision of a hizb?
A4: rubʻ al-ahzab
Q5: What division is used for a week-long recital of the Quran?
A5: manzil
The Quranic content is concerned with basic Islamic beliefs including the existence of God and the resurrection. Narratives of the early prophets, ethical and legal subjects, historical events of Muhammad's time, charity and prayer also appear in the Quran. The Quranic verses contain general exhortations regarding right and wrong and historical events are related to outline general moral lessons. Verses pertaining to natural phenomena have been interpreted by Muslims as an indication of the authenticity of the Quranic message.

Q1: Quranic verses concerning which phenomena are thought by Muslims to authenticate its contents?
A1: natural
Q2: What types of events are related in the Quran in support of its moral teachings?
A2: historical
Q3: Historical narratives from whose time period are unique to the Quran among holy books?
A3: Muhammad's
The doctrine of the last day and eschatology (the final fate of the universe) may be reckoned as the second great doctrine of the Quran. It is estimated that approximately one-third of the Quran is eschatological, dealing with the afterlife in the next world and with the day of judgment at the end of time. There is a reference to the afterlife on most pages of the Quran and belief in the afterlife is often referred to in conjunction with belief in God as in the common expression: "Believe in God and the last day". A number of suras such as 44, 56, 75, 78, 81 and 101 are directly related to the afterlife and its preparations. Some suras indicate the closeness of the event and warn people to be prepared for the imminent day. For instance, the first verses of Sura 22, which deal with the mighty earthquake and the situations of people on that day, represent this style of divine address: "O People! Be respectful to your Lord. The earthquake of the Hour is a mighty thing."

Q1: What fraction of the Quran deals with eschatology?
A1: one-third
Q2: What general topic is eschatology about?
A2: the final fate of the universe
Q3: Which natural disaster features in Sura 22?
A3: earthquake
Q4: What topic do suras 44, 56, 75, and 101 have in common?
A4: afterlife
According to the Quran, God communicated with man and made his will known through signs and revelations. Prophets, or 'Messengers of God', received revelations and delivered them to humanity. The message has been identical and for all humankind. "Nothing is said to you that was not said to the messengers before you, that your lord has at his Command forgiveness as well as a most Grievous Penalty." The revelation does not come directly from God to the prophets. Angels acting as God's messengers deliver the divine revelation to them. This comes out in Quran 42:51, in which it is stated: "It is not for any mortal that God should speak to them, except by revelation, or from behind a veil, or by sending a messenger to reveal by his permission whatsoever He will."

Q1: In what form does the Quran say God sends his messages to people?
A1: signs and revelations
Q2: Who intermediates between God and prophets?
A2: Angels
Q3: Which part of the Quran describes God's use of intermediaries between himself and his prophets?
A3: 42:51
Q4: Which humans are the messengers of God?
A4: Prophets
Q5: How does the Quran describe the similarity of messages God has delivered throughout human history?
A5: identical
Belief is a fundamental aspect of morality in the Quran, and scholars have tried to determine the semantic contents of "belief" and "believer" in the Quran. The ethico-legal concepts and exhortations dealing with righteous conduct are linked to a profound awareness of God, thereby emphasizing the importance of faith, accountability, and the belief in each human's ultimate encounter with God. People are invited to perform acts of charity, especially for the needy. Believers who "spend of their wealth by night and by day, in secret and in public" are promised that they "shall have their reward with their Lord; on them shall be no fear, nor shall they grieve". It also affirms family life by legislating on matters of marriage, divorce, and inheritance. A number of practices, such as usury and gambling, are prohibited. The Quran is one of the fundamental sources of Islamic law (sharia). Some formal religious practices receive significant attention in the Quran including the formal prayers (salat) and fasting in the month of Ramadan. As for the manner in which the prayer is to be conducted, the Quran refers to prostration. The term for charity, zakat, literally means purification. Charity, according to the Quran, is a means of self-purification.

Q1: What mental state is the foundation of morality as described by the Quran?
A1: Belief
Q2: What finance-related acts are forbidden by the Quran?
A2: usury and gambling
Q3: What is the name of the formal prayer proscribed by the Quran?
A3: salat
Q4: Which month is designated for fasting in the Quran?
A4: Ramadan
Q5: The Quran uses a term that also means purification for what social act?
A5: charity
The astrophysicist Nidhal Guessoum while being highly critical of pseudo-scientific claims made about the Quran, has highlighted the encouragement for sciences that the Quran provides by developing "the concept of knowledge.". He writes: "The Qur'an draws attention to the danger of conjecturing without evidence (And follow not that of which you have not the (certain) knowledge of... 17:36) and in several different verses asks Muslims to require proofs (Say: Bring your proof if you are truthful 2:111), both in matters of theological belief and in natural science." Guessoum cites Ghaleb Hasan on the definition of "proof" according the Quran being "clear and strong... convincing evidence or argument." Also, such a proof cannot rely on an argument from authority, citing verse 5:104. Lastly, both assertions and rejections require a proof, according to verse 4:174. Ismail al-Faruqi and Taha Jabir Alalwani are of the view that any reawakening of the Muslim civilization must start with the Quran; however, the biggest obstacle on this route is the "centuries old heritage of tafseer (exegesis) and other classical disciplines" which inhibit a "universal, epidemiological and systematic conception" of the Quran's message. The philosopher Muhammad Iqbal, considered the Quran's methodology and epistemology to be empirical and rational.

Q1: Which astrophysicist has written about the ways the Quran encourages scientific thinking?
A1: Nidhal Guessoum
Q2: Verse 2:111 of the Quran supports which aspect of scientific thought and practice?
A2: proof
Q3: Whose scholarship on the concept of proof in the Quran does Guessoum cite?
A3: Ghaleb Hasan
Q4: Which philosopher believed the Quran had a rational and empirical basis like science?
A4: Muhammad Iqbal