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The difference between them is described in this disambiguization note:
"This article (Biblical Criticism) is about the academic treatment of the Bible as a historical document. For criticisms made against the Bible as a source of reliable information or ethical guidance, see Criticism of the Bible.
How would the redone article be different? Here is my proposed new lede:
Historical and scholarly criticism of the Quran (or secular Quranic studies) involves investigating and verifying the Quran's origin, text, composition, history,[1] in a manner similar to Biblical criticism[2] (and unrelated to criticism in the sense of "expressing disapproval"). Issues examined might include variations in text among different versions/manuscripts; the intended audience (such as whether the audience was assumed to be familiar with the Christian Bible); puzzles of unclear letters, words and phrases, unexplained by early exegetes; themes and stories found in other earlier texts[3] (such as narratives about Alexander the Great) and religious works (especially the bible, apocryphal gospels and Jewish legends);[4] patterns and repetition of text suggesting oral transmission, etc.
As the holy book of Islam, the Quran is believed by orthodox Muslims to have been sent down by Allah (God) and revealed to Muhammad by the angel Jabreel (Gabriel), and to be divine, perfect, and unchangeable. Consequently many not only see no need for investigation of the Quran[5] (traditional Islamic religious sciences having already provided "all the answers to questions posed by modern western orientalists" except those "that issue from the rejection" of the Quran's "Divine Origin"),[6] but many find the field "disturbing and offensive",[1] "dangerous",[7] and even an "assault",[1] on the holy book, and some Muslims have been punished for attempting it.[Note 1][11][12][Note 2]
Scholarly criticism of the Quran is thus a relatively new area of study,[15][16] but has been practiced by secular, (mostly) Western scholars (such as John Wansbrough, Joseph Schacht, Patricia Crone, Michael Cook) who set aside doctrines of its divinity, perfection, unchangeability, etc. accepted by Muslim Islamic scholars;[1]
^Taha Husain, the Egyptian "Dean of Arabic Literature", was "charged with blasphemy, forced to withdraw his book, and lost from his university post" in 1931 after publishing a book questioning the historical veracity of the Quran (Fi'ish-Shi-r al-Jahili)[8][9][10]
^"... when the Arab scholar Suliman Bashear argued that Islam developed as a religion gradually rather than emerging fully formed from the mouth of the Prophet, he was injured after being thrown from a second-story window by his students" at the University of Nablus in the West Bank.[13][14]
^Religions of the world Lewis M. Hopfe – 1979 "Some Muslims have suggested and practiced textual criticism of the Quran in a manner similar to that practiced by Christians and Jews on their bibles. No one has yet suggested the higher criticism of the Quran."
^Hopfe, Lewis M. (1979). Religions of the world(PDF). Some Muslims have suggested and practiced textual criticism of the Quran in a manner similar to that practiced by Christians and Jews on their bibles. No one has yet suggested the higher criticism of the Quran.
^Cite error: The named reference Nasr-2008 was invoked but never defined (see the help page).
^Cite error: The named reference Islamicity-how was invoked but never defined (see the help page).
^Christian-Muslim relations: yesterday, today, tomorrow Munawar Ahmad Anees, Ziauddin Sardar, Syed Z. Abedin – 1991 For instance, a Christian critic engaging in textual criticism of the Quran from a biblical perspective will surely miss the essence of the quranic message. Just one example would clarify this point.
^Studies on Islam Merlin L. Swartz – 1981 One will find a more complete bibliographical review of the recent studies of the textual criticism of the Quran in the valuable article by Jeffery, "The Present Status of Qur'anic Studies," Report on Current Research on the Middle East
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