The Noble Quran

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a b Saeed, Abdullah (2008). The Qurʼan: an introduction. London: Routledge. p.62. ISBN 978-0-415-42124-9. Nuovo, Angela (1990). "A Lost Arabic Koran Rediscovered". The Library. s6-12 (4): 273–292. doi: 10.1093/library/s6-12.4.273. Wheeler, Brannon M. (2002). Prophets in the Quran: an introduction to the Quran and Muslim exegesis. Continuum. p.15. ISBN 978-0-8264-4956-6. The Quran is often vivid in its depiction of what will happen at the end time. Watt describes the Quranic view of End Time: [40]

Fitur-fitur tersebut tentunya sangat membatu pengguna untuk menulis Ayat-Ayat suci Al-Quran untuk berbagi keperluan, seperti: pembuatan skripsi, makalah dan keperluan cetak lain. 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 qur'ān 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 waḥy ('revelation'), that which has been "sent down" ( tanzīl) at intervals. [36] [37] Other related words include: 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. [11] [vi] Select between different renderings of the Arabic Quran script. Scheherazade (Monotype Naskh), Hindi Naskh (Nastaleeq), Madina Mushaf and Uthman Taha Naskh (Medina Mushaf).McAuliffe, Jane Dammen (1991). Qurʼānic Christians: an analysis of classical and modern exegesis. New York: Cambridge University Press. ISBN 978-0-521-36470-6. Cook, Michael (2000). The Koran; A Very Short Introduction. Oxford University Press. ISBN 978-0-19-285344-8 . Retrieved 24 September 2019.

Luxenberg, Christoph (2007) [2004]. The Syro-Aramaic Reading of the Koran: a contribution to the decoding of the language of the Koran. Berlin: Verlag Hans Schiler. ISBN 978-3-89930-088-8. The climax of history, when the present world comes to an end, is referred to in various ways. It is 'the Day of Judgment,' 'the Last Day,' 'the Day of Resurrection,' or simply 'the Hour.' Less frequently it is 'the Day of Distinction' (when the good are separated from the evil), 'the Day of the Gathering' (of men to the presence of God) or 'the Day of the Meeting' (of men with God). The Hour comes suddenly. It is heralded by a shout, by a thunderclap, or by the blast of a trumpet. A cosmic upheaval then takes place. The mountains dissolve into dust, the seas boil up, the sun is darkened, the stars fall and the sky is rolled up. God appears as Judge, but his presence is hinted at rather than described.… The central interest, of course, is in the gathering of all mankind before the Judge. Human beings of all ages, restored to life, join the throng. To the scoffing objection of the unbelievers that former generations had been dead a long time and were now dust and mouldering bones, the reply is that God is nevertheless able to restore them to life.Dukes, Kais. "RE: Number of Unique Words in the Quran". The Mail Archive . Retrieved 29 October 2012. The word qur'ān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun ( maṣdar) of the Arabic verb qara'a ( قرأ) meaning 'he read' or 'he recited'. The Syriac equivalent is qeryānā ( ܩܪܝܢܐ), which refers to 'scripture reading' or 'lesson'. [32] 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 qara'a itself. [11] Regardless, it had become an Arabic term by Muhammad's lifetime. [11] 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 ( qur'ānahu)." [33]

Watson, William J. (1968). "İbrāhīm Müteferriḳa and Turkish Incunabula". Journal of the American Oriental Society. 88 (3): 435–441. doi: 10.2307/596868. JSTOR 596868. Peterson, Daniel C. (1990). "Editor's Introduction: By What Measure Shall We Mete?". FARMS Review of Books. The Neal A. Maxwell Institute for Religious Scholarship at BYU. Archived from the original on 4 March 2008 . Retrieved 30 September 2013. For both the claim that variant readings are still transmitted and the claim that no such critical edition has been produced, see Gilliot, C., "Creation of a fixed text" [61]

The Quran most likely existed in scattered written form during Muhammad's lifetime. Several sources indicate that during Muhammad's lifetime a large number of his companions had memorized the revelations. Early commentaries and Islamic historical sources support the above-mentioned understanding of the Quran's early development. [25] University of Chicago professor Fred Donner states that: [58] Brown, Norman O. (1991). Apocalypse And/or Metamorphosis. University of California Press. p.81. ISBN 0520072987.

God's Apostle replied, 'Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.' ʻAisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over)." [43] Rawandi, Ibn (2002). "On pre-Islamic Christian strophic poetical texts in the Koran". In Warraq, Ibn (ed.). What the Koran Really Says: Language, Text and Commentary. Prometheus Books. ISBN 978-1-57392-945-5. Untuk menggunakan aplikasi Quran Mirosoft Word ini kita harus pilih menu “Alquranulkarim” terlebih dulu agar semua fitur terlihat, selanjutnya ikuti langkah di bawah ini: Clogg, Richard (1979). "An Attempt to Revive Turkish Printing in Istanbul in 1779". International Journal of Middle East Studies. 10 (1): 67–70. doi: 10.1017/s0020743800053320. S2CID 159835641.

Iriye, A.; Saunier, P. (2009). The Palgrave Dictionary of Transnational History: From the mid-19th century to the present day. Springer. p.627. ISBN 978-1-349-74030-7. Pal, Amaninder (5 May 2016) [4 April]. "Gurmukhi translation of Quran traced to Moga village". The Tribune . Retrieved 26 August 2016. 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. [xvi] 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. [176] [177] According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can not be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea. [129] [131] History of Sufi commentaries Esoteric or Sufi interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent ( zahir) point of the verses and instead relates Quranic verses to the inner or esoteric ( batin) and metaphysical dimensions of consciousness and existence. [125] According to Sands, esoteric interpretations are more suggestive than declarative, they are allusions ( isharat) rather than explanations ( tafsir). They indicate possibilities as much as they demonstrate the insights of each writer. [126]