The Noble Quran

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Muslims believe that the Quran was orally revealed by God to the final prophet, Muhammad, through the archangel Gabriel [15] [16] incrementally over a period of some 23 years, beginning on Laylat Al Qadr, [17] when Muhammad was 40, and concluding in 632, the year of his death at age 61–62. [11] [18] [19] Muslims regard the Quran as Muhammad's most important miracle, a proof of his prophethood; [20] and as the culmination of a series of divine messages starting with those revealed to Adam, including the Tawrat, the Zabur ( Psalms) and the Injil (Gospel). The word Quran occurs some 70 times in the text itself, and other names and words are also said to refer to the Quran. [21] Brown, Norman O. (1991). Apocalypse And/or Metamorphosis. University of California Press. p.81. ISBN 0520072987.

a b Donner, Fred (2006). "The historical context". In McAuliffe, Jane Dammen (ed.). The Cambridge Companion to the Qur'ān. Cambridge University Press. pp.31–33.Setelah instal Quran in Word laptop dan muncul notifikasi dari antivirus yang menganggap Quran in Word adalah virus abaikan saja, jangan di bersihkan atau di remove. With translations in Chinese, English, French, German, Italian, Myanmar, Spanish, and Urdu. Includes Short Commentary and Five Volume Commentary, Word by Word English and Urdu translation, Tarjmatul-Quran Classes, and Tafsir-e-Saghir (Urdu Short Commentary). Selain itu aplikasi Al-Quran ini juga memiliki 5 versi tafsir yaitu: Tafsir bahasa Inggris (Tafeem-Maudui), tafsir Jalalayn, tafsir ringkas KEMENAG dan tafsir lengkap Departemen Agama. Denffer, Ahmad von (1985). Ulum al-Qur'an: an introduction to the sciences of the Qur an (Repr.ed.). Islamic Foundation. p.37. ISBN 978-0-86037-132-8. Iqbal M, etal., eds. (2013). The Integrated Encyclopedia of the Qur'an (Firsted.). Center for Islamic Sciences. ISBN 978-1-926620-00-8.

a b c d Leaman, Oliver, ed. (2006). The Qur'an: an Encyclopedia. New York: Routledge. ISBN 978-0-415-32639-1. Corbin, Henry (1993) [1964 (in French)]. History of Islamic Philosophy. Translated by Sherrard, Liadain; Sherrard, Philip. London: Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 978-0-7103-0416-2. Robinson, Neal (2002). Discovering the Qur'an. Georgetown University Press. ISBN 978-1-58901-024-6.

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Saritoprak, Zeki (2006). "Eschatology". In Leaman, Oliver (ed.). The Qur'an: an Encyclopedia. New York: Routledge. pp.194–99. ISBN 978-0-415-32639-1. The Quran ( / k ʊr ˈ ɑː n/, kuurr- AHN; [i] vocalized Arabic: اَلْقُرْآنُ‎, Quranic Arabic: ٱلۡقُرۡءَانُ‎ al-Qurʾān [alqurˈʔaːn], [ii] 'the recitation'), also romanized Qur'an or Koran, [iii] is the central religious text of Islam, believed by Muslims to be a revelation from God. [11] It is organized in 114 chapters ( pl.: سور suwar, sing.: سورة sūrah), which consist of verses ( pl.: آيات ʾāyāt, sing.: آية ʾāyah, cons.: ʾāyat). In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, [12] [13] [14] and has significantly influenced the Arabic language.

Tabatabae, Mohammad Hosayn (1988). The Qur'an in Islam: Its Impact and Influence on the Life of Muslims. Routledge. ISBN 978-0-7103-0266-3. Hadith are primarily from Muhammad but some are from those closest to him. Muslim scholars have worked carefully to authenticate them; see Hadith studies#Evaluating authenticity. 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 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] Puin, Gerd R. (1996). "Observations on Early Quran Manuscripts in Sana'a". In Wild, Stefan (ed.). The Qurʾan as Text. Leiden: E.J. Brill. pp.107–11. a b Elias, Jamal (2010). "Sufi tafsir Reconsidered: Exploring the Development of a Genre". Journal of Qur'anic Studies. 12 (1–2): 41–55. doi: 10.3366/jqs.2010.0104. The Comprehensive Aramaic Lexicon". Hebrew Union College – Jewish Institute of Religion. Archived from the original on 18 October 2017 . Retrieved 31 August 2013. Griffith, Sidney H. (2013). "Christian Translations of the Bible into Arabic". The Bible in Arabic: The Scriptures of the 'People of the Book' in the Language of Islam. Princeton University Press. pp.127–154. ISBN 978-0-691-15082-6. JSTOR j.ctt28550z.9.

Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation ( tanzil), as opposed to ta'wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil, which originally meant 'to return' or 'the returning place'. In Tabatabaei's view, what has been rightly called ta'wil, or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse—rather it transpires through that meaning, in a special sort of transpiration. There is a spiritual reality—which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and then there is an actual significance that a Quranic story refers to. [128] [129] Shia Muslim girls reciting the Quran placed atop folding lecterns ( rehal) during Ramadan in Qom, IranT]here was a very early attempt to establish a uniform consonantal text of the Qurʾān from what was probably a wider and more varied group of related texts in early transmission.… After the creation of this standardized canonical text, earlier authoritative texts were suppressed, and all extant manuscripts—despite their numerous variants—seem to date to a time after this standard consonantal text was established.