. . . "The study of the origins and development of the Qur'an can be said to fall into two major schools of thought, the first being a traditionalist view and the later being a non-traditionalist view. The traditionalist view, which relies on the early Islamic literature as authentic or reliable, ascribes to the view that the Qur'an began with Muhammad's claims of divine revelations in 610. Most of these revelations were either memorised or obscurely written down during the lifetime of Muhammad. These revelations were subsequently collected and were standardised in today's version by the caliph Uthman c. 653/654. The text was later given vowel pointing and punctuation in the seventh and eighth centuries. The non-traditionalist view covers a variety of schools of thought generally anathematised by Muslim academia. Their view generally treats the early Muslim traditions, which arose over a century post-hoc, with scepticism and evaluates the claim of the Qur'an as a text on the basis of higher critical analysis, independent evidence and source hypotheses."@en . . . . . . "History of the Qur'an"@en . . . "The study of the origins and development of the Qur'an can be said to fall into two major schools of thought, the first being a traditionalist view and the later being a non-traditionalist view. The traditionalist view, which relies on the early Islamic literature as authentic or reliable, ascribes to the view that the Qur'an began with Muhammad's claims of divine revelations in 610. Most of these revelations were either memorised or obscurely written down during the lifetime of Muhammad. These revelations were subsequently collected and were standardised in today's version by the caliph Uthman c. 653/654. The text was later given vowel pointing and punctuation in the seventh and eighth centuries."@en . . . . . .