The term “Quran” carries a dense verbal load that does not make it sufficient to be a procedural concept used for a critical project and a redefinition of the Islamic heritage as a whole. When I talk about the Qur’anic event in the same way as talking about a biological event or a historical event, I aim from that to exclude all doctrinal structures, and all theological, jurisprudential, literary, rhetorical and exegetical challenges… which are usually taken as non-arguable since their transition from an open text of the Qur’an to an official text closed. It is a transition whose exact date is difficult to determine, and we can only refer to some chronological references such as the history of al-Tabari and its interpretation, the message of al-Shafi’i, Sahih al-Bukhari, Muslim, al-Kulayni, Ibn Babawayh, and Abu Jaafar al-Tusi.