Amina, bint al-Hajj ʿAbd al-Latif. Printing Wood-block printing of extracts from the Quran is on record as early as the 10th century. Arabic movable type printing was ordered by Pope Julius II (r. 1503–1512) for distribution among Middle Eastern Christians. The first complete Quran printed with movable type was produced in Venice in 1537–1538 for the Ottoman market by Paganino Paganini and Alessandro Paganini. But this Quran was not used as it contained a large number of errors. Two more editions include those published by the pastor Abraham Hinckelmann in Hamburg in 1694, and by Italian priest Ludovico Maracci in Padua in 1698 with Latin translation and commentary. Printed copies of the Quran during this period met with strong opposition from Muslim legal scholars: printing anything in Arabic was prohibited in the Ottoman empire between 1483 and 1726—initially, even on penalty of death. The Ottoman ban on printing in Arabic script was lifted in 1726 for non-religious texts only upon the request of Ibrahim Muteferrika, who printed his first book in 1729. Except for books in Hebrew and European languages, which were unrestricted, very few books, and no religious texts, were printed in the Ottoman Empire for another century. In 1786, Catherine the Great of Russia, sponsored a printing press for "Tatar and Turkish orthography" in Saint Petersburg, with one Mullah Osman Ismail responsible for producing the Arabic types. A Quran was printed with this press in 1787, reprinted in 1790 and 1793 in Saint Petersburg, and in 1803 in Kazan. The first edition printed in Iran appeared in Tehran (1828), a translation in Turkish was printed in Cairo in 1842, and the first officially sanctioned Ottoman edition was finally printed in Constantinople between 1875 and 1877 as a two-volume set, during the First Constitutional Era. Gustav Flügel published an edition of the Quran in 1834 in Leipzig, which remained authoritative in Europe for close to a century, until Cairo's Al-Azhar University published an edition of the Quran in 1924. This edition was the result of a long preparation, as it standardized Quranic orthography, and it remains the basis of later editions. Criticism Regarding the claim of divine origin, critics refer to preexisting sources, not only taken from the Bible, supposed to be older revelations of God, but also from heretic, apocryphic and talmudic sources, such as The Syriac Infancy Gospel and Gospel of James. However the Bible was not