Relevant bibliographies by topics / In the Qurʼan

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Academic literature on the topic 'In the Qurʼan'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "In the Qurʼan"

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Correri, Nicole. "Speaking Qurʼan." American Journal of Islam and Society 36, no. 3 (July 10, 2019): 91–97. http://dx.doi.org/10.35632/ajis.v36i3.625.

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The Speaking Qur’an is Timur R. Yuskaev's first book and emerges from his dissertation work at UNC. Yuskaev’s approach to Islamic studies focuses on lived religion in the American context, at the intersection of hermeneutics of sacred text, memory, and linguistic studies.
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Correri, Nicole. "Speaking Qurʼan." American Journal of Islamic Social Sciences 36, no. 3 (July 10, 2019): 91–97. http://dx.doi.org/10.35632/ajiss.v36i3.625.

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The Speaking Qur’an is Timur R. Yuskaev's first book and emerges from his dissertation work at UNC. Yuskaev’s approach to Islamic studies focuses on lived religion in the American context, at the intersection of hermeneutics of sacred text, memory, and linguistic studies.
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Zaripov, Islam. "Гуманистическая интенция джадидистской экзегетики (по материалам работы М. Бигиева «Фикх ал-Кур’ан»)." Islamology 8, no. 2 (December 31, 2018): 29. http://dx.doi.org/10.24848/islmlg.08.2.02.

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The article presents an analysis of the commentary to the sura “The Opening One” (al-Fatiha) and the first five ayats of the sura “the Cow” (al-Baqara) by the Russian Muslim theologian-reformer Musa Jarullah Bigiyev (1874-1949) “Fiqh al-Qurʼan” (The Understanding of the Qurʼan). It is a unique example of the jadidist reading of the Qurʼan and contains the basic principles of this movement — the rejection of the imitation of tradition, the use of the methodology of European science, humanistic intention expressed in anthropocentrism, rationalism, social orientation and religious inclusiveness.
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Imran, Maizul, and Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law." Al-Risalah 19, no. 2 (December 2, 2019): 125. http://dx.doi.org/10.30631/al-risalah.v19i2.459.

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As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and its implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.
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Imran, Maizul, and Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 19, no. 2 (December 2, 2019): 125–40. http://dx.doi.org/10.30631/alrisalah.v19i2.459.

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As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of law are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.
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Vladimir Andreevich, Rozov. "Contextual and Emotive Analysis of Lexeme dhikr in the Qurʼan." Islamovedenie 13, no. 4 (December 2022): 61–74. http://dx.doi.org/10.21779/2077-8155-2022-13-4-61-74.

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The article is devoted to the functioning of lexeme dhikr (‘remembering’, ‘memory’) in the text of the Qurʼan. The research has demonstrated that the lexeme is mostly used in religious con-texts and describes the interaction between God and man. It occurs in two types of contexts: (1) the obligation of man to remember God; (2) the holy writings and prophets of the past, Muḥammad and the Qurʼan as a reminder to mankind from God. Most commonly, lexeme dhikr occurs in the Mec-can suras of the second, Rahman, sub-period. This could be explained by the subject matter of the corresponding fragments of the Qurʼan, as well as the peculiarities of the rhetorical devices used to influence the emotions of listeners.
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Salman ph.D., Assit prof Talal Khaleefah. "Anger, wrath, and Irritation in the Holy Quran : A Semiotic Study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 216, no. 1 (November 10, 2018): 55–76. http://dx.doi.org/10.36473/ujhss.v216i1.587.

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Anger is one of the Human beingʼs main irritations. Irritation can be defined as a state of total confusion where all activities of a human being come to a stop, the focus being only on irritation. Anger originally is attributed to a psychological source because it results from either external or internal influence. It is this that distinguishes irritation from confusion. Anger is one of the irritations that have been shown in the Glorious Qurʼan, for it has taken different forms or lexical items, as follows, ghadhab (anger), ghayz(rage), sakhat (condemnation). Due to the diversity of the linguistic signs that refer to anger – irritation, the present paper has been divided into an introduction and three sections. The Introduction aims at shrwing what anger – irritation is in the field of psychology, accounting for itʼs incentives and causes. It also shows that there are two types of anger: healthy ( or instructive ) anger, and destructive anger. Section one has dealt with the various types of anger in the Glorious Qurʼan. In section two we have discussed the different manifestations of rage and itʼs types in the Qurʼan. Section Three shed light on wrath and itʼs linguistic signs as they appeared in the Qurʼanie text. The conclusion offers the main findings of the study.
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Maljoki, Fadilj. "Reviving the Balance." Context: Journal of Interdisciplinary Studies 7, no. 2 (March 11, 2022): 125–31. http://dx.doi.org/10.55425/23036966.2020.7.2.125.

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Alamsyah, Alamsyah. "PLURALISME AGAMA DALAM PANDANGAN AL-QURAN DAN IMPLEMENTASI PENDIDIKAN ISLAM." TARBAWI : Jurnal Pendidikan Agama Islam 2, no. 01 (December 29, 2017): 71–80. http://dx.doi.org/10.26618/jtw.v2i01.1025.

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ABSTRAKSikap Al Qur’an terhadap Pluralitas agama begitu jelas dan merupakan sunnatullah. Pluralisme agama merupakan kenyataan historis yang tidak dapat disangkal oleh siapapun. Pluralitas agama dalam Islam itu diterima sebagai kenyataan sejarah yang sesungguhnya diwarnai oleh adanya pluralitas kehidupan manusia itu sendiri, baik pluralitas dalam berpikir, berperasaan, bertempat tinggal maupun dalam bertindak. Oleh karena itu konsep pluralisme agama menurut Al-Quran apakah dapat di implementasikan dalam pendidikan Islam. Penelitian ini dikaji dalam bentuk kajian Pustaka (Librari riserch) dengan metode kualitatif dengan pendekatan Tafsir tematik. Di dalam Al-Quran bayak ayat yang membenarkan tentang pluralitas Agama namun Pluralisme Agama tidak dibenarkan karena pemahaman Pluralisme Agama menurut orang Orientalis adalah semua agama itu sama, namun konsep Al-Qur’an Pluralitas adalah membenarkan adanya agama yang lain tetapi konsep kebenaran menurut Al-Qur’an Agama yang paling benar adalah Islam. Namun implementasi pendidikan Islam menurut Al-Qur’an, islam mengajarkan konsep Ukhuwah Islamiyah, dimana didalamnnya ada Ukhuwah Al- U’budiyah dan Ukhuwah Al-Insaniyah yaitu persaudaraan sesama Makhluk dan persaudaraan sesama manusia. Kata Kunci: Pluralisme, Al-quran dan Implementasi Pendidikan Islam ABSTRACT The attitude of the Qur'an to the Plurality of religion is so clear and is the sunnatullah. Religious pluralism is a historical reality that no one can deny. The plurality of religions in Islam is accepted as a historical reality which is actually colored by the plurality of human life itself, whether plurality in thinking, feeling, living or acting. Therefore, the concept of religious pluralism according to the Quran can be implemented in Islamic education. This research is studied in the form of literature review (Librarian research) with qualitative method with thematic Tafsir approach. In the Qur'aan there is a verse that justifies the plurality of Religion but Religious Pluralism is not justified because the understanding of Religious Pluralism according to the Orientalists is all the same religion, but the concept of Al-Qur'an Plurality is to justify the existence of another religion but the concept of truth according to Al- Qur'an The most true religion is Islam. But the implementation of Islamic education according to Al-Qur'an, Islam teaches the concept of Ukhuwah Islamiyah, where therein Ukhuwah Al-U'budiyah and Ukhuwah Al-Insaniyah are the brotherhood of fellow Beings and brotherhood of fellow human beings. Keywords: Pluralism, Al-Quran and Implementation of Islamic Education
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Fenty Sulastini and Moh. Zamili. "Efektivitas Program Tahfidzul Qur’an dalam Pengembangan Karakter Qur’ani." Jurnal Pendidikan Islam Indonesia 4, no. 1 (October 15, 2019): 15–22. http://dx.doi.org/10.35316/jpii.v4i1.166.

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The objectives of this research are implementation of the Tahfidzul Qur'an Program, characteristics of students who have taken tahfidzul qur'an program and effectiveness of tahfidzul qur'an program in developing qur'ani character. The conclusion of this research is the students’ qur'ani character will be easily created by memorizing the Qur'an because students must have a good akhlak to maintain their memorization of the Qur’an. Tahfidzul qur'an program is an effective action in developing the Qur'ani character of the students at SMP Daarul Qur’an. It starts with making a habit of memorizing the Qur'an to create a character of the Qur'an in them. This research used qualitative perspective to examine the context of research. Data collection in this research carried out by observations, documentation, and interviews.
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Dissertations / Theses on the topic "In the Qurʼan"

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Elmir, Mouna. "M. A. Abdel Haleem’s Approach in Translating Qur’anic Verses of War: A Critical Discourse Analysis." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/19792.

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Various translations of the Qur’an have been produced by Muslims and non-Muslims. These translators have applied different strategies to produce informative and faithfully translated versions of the Qur’an, understood by people from different social and educational backgrounds. The significance of maintaining the religious aspects of the Qur’an is reflected in the misconceptions of many verses in the Qur’an to date. To this end, the main argument that generates the research questions of this study is whether the contextual meaning of the twenty verses concerning war are clearly explained in Qur’an translations, and to what extent the translator is responsible for any misconceptions. Having investigated several Qur’an translations and identified different strategies adopted by translators, the present study critically analyses one of the most influential and contemporary translations: M. A. S. Abdel Haleem’s translation (2010). This study analyses the English equivalents given by Abdel Haleem to the twenty verses concerning war from a Critical Discourse Analysis (CDA) perspective. This analysis is conducted at micro and macro levels. At the micro level, textual analysis is undertaken to pinpoint the lexical choices and translation strategies adopted by Abdel Haleem by drawing on Vinay and Darbelnet’s (1995) method of textual analysis in translation, and Nida’s (1964) translation theory. At the macro-level, the three-dimensional framework of Fairclough (text, discourse and context) has been used to answer the research questions from a CDA perspective. The textual analysis found Abdel Haleem’s application of grammatical–syntactical structures most conventional to the function of the target text, simple language, explanatory footnotes and informative language, reveal his intention to eliminate misconceptions and educate Western readers. However, the contextual analysis clarified Abdel Haleem’s motivations to produce this translation were based on his view that an Arab Muslims is more capable and responsible of spreading the teachings of Islam, because of his socio-cultural background. The analysis also showed socio-cultural and political ideology played a significant role in the way he translated the verses concerning war. For instance, Abdel Haleem employed the free translation strategies of modulation, adaptation and transposition in the translation of these verses because of his vast understanding of the Qur’anic language as an Arab who gained his higher degrees in Egypt. Then, by living in the West with great interaction with mainstream society, he was able to draw an intersection between the traditional and modern interpretations of the message of the Qur’an, in a manner that suited the needs of Muslims in a contemporary world. Being an academic and scholar in his field, he was aware of the significance of having a translation of the Qur’an that is easily understood by the majority in the Western society to serve as an effective tool to enhance interfaith understanding.
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Bhutta, Sohaib Saeed. "Intraquranic hermeneutics : theories and methods in Tafsir of the Qur'an through the Qur'an." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30286/.

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Islamic hermeneutical works commonly state that "the Qur'an explains itself", and scholars inside and outside the tradition have tended to note and/or adopt this intratextual approach to interpretation. Most famously articulated by Ibn Taymiyya, the principle remains in need of interrogation and elaboration. More broadly, the study of Quranic hermeneutics (usul al-tafsir) is receiving fresh attention both in Western academia and in Muslim confessional scholarship. This study is designed to contribute to these developments and the wider concerns of Tafsir Studies. The research examines the extent to which the process of "tafsir of the Qur'an through the Qur'an" (TQQ) has been elaborated in theory and how it has manifested in exegetical practice. The latter is achieved through an extensive case study which compares the approaches and conclusions of a range of exegetes, particularly those whose projects were based solely or primarily upon TQQ. Following these descriptive chapters, the remainder of the thesis works towards a constructive account of TQQ of benefit to any interpreter of the Qur'an, drawn mainly from 'ulum al-Qur'an literature. The theoretical underpinnings of the endeavour are explored in the light of four 'principles', along with classical theories (such as contextual revelation, abrogation) which could present a challenge to the very possibility of intraquranic exegesis. The final chapter draws upon broader genres of literature on the Qur'an which shed light on TQQ processes and practices. Throughout these explorations of theory, method and practical application, a number of core issues and tensions come to light - such as objectivity vs. subjectivity, reductionism vs. pluralism, and the relative authority and value of this form of exegesis in the broader field of tafsir.
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El-Awa, Salwa Mohamed Selim. "Textual relations in the Qur'an." Thesis, SOAS, University of London, 2002. http://eprints.soas.ac.uk/29556/.

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This is a study of textual relations in the Qur'an which explores the possibility of looking differently at the relations holding between the variety of topics that are usually encountered in the long Qur'anic suras. It adopts principles from linguistic and pragmatic theory, and attempts to explain textual relations in accordance with those principles. The main argument of the thesis is that the study of textual relations may be based on a search not necessarily for unity of theme, but rather for whatever types of relations do exist, how they work, and what linguistic tools can be used in directing the reader towards understanding them. The study is divided into an introduction and five chapters. In the first chapter I discuss the development of the view of textual relations in the field of Qur'anic studies and suggest the need for a new methodology that is more systematic and more theoretically guided. In the second chapter I explain the theoretical framework adopted and its implications for the study of the Qur'an, with particular focus on the role of context in understanding text and textual relations. The third and fourth chapters are devoted to analyzing two sample suras from the Qur'an and discussion of their problematic textual relations in the light of the linguistics and pragmatics of their texts. The discussion of the two sample suras covers many aspects of textual relations that are encountered elsewhere in the Qur'an, and the findings of the analysis are used to propose a generalized solution of the problem and a methodology and guiding mechanisms for further applications. The fifth and final chapter draws conclusions from the study and considers the implications of this research for tafsir in general and in understanding the structure of information and textual relations in the Qur'an in particular.
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Moulana, Sultana Jesmine. "SYNERGY: GAME DESIGN + QUR'AN MEMORIZATION." VCU Scholars Compass, 2017. https://scholarscompass.vcu.edu/etd/5199.

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The rise of digital technology has transformed nearly every part of our daily lives, including the way we learn and memorize. Such transformations raise interesting questions for one of the most long-standing and demanding memorization tasks in the world: the memorization of the Islamic holy book, The Qur’an. For Muslims, The Qur’an is a timeless, sacred text, cradling within its covers many profound images, stories, and parables. Despite rigorous research in the fields of game design and memorization techniques, very little work has been done in combining these two areas of research to create a game-based memorization experience of The Quran. This thesis synthesizes game design elements with existing memorization techniques to foster a more engaging, enriching, and inspiring Qur’an memorization experience.
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Sesanti, Andiswa Theodora. "Translating the Arabic Qur’an into isiXhosa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80138.

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Thesis (MPhil)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text.
AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is.
I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.
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Shad, Tabasam Jamal. "Geographical science and the Holy Qur'an : an experimental study of physical and agricultural geography in the Holy Qur'an." Thesis, University of Glasgow, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301342.

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Rayyan, Mohammad Rashid. "Qur'an and the Polical Discource of Modernity." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497484.

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It was claimed that modernity is the sole approach for advancement and progress in the Muslim world. And it was claimed also that the exclusive way to modernity is secularism. Therefore, to secularise the Muslim world is a precondition for achieving progress it the Muslim world. It is claimed religion, as it was in the West, is the barrier in the face of progress therefore it is necessary to get rid of religion to achieve this progress. The thesis aims to investigate the validity of these claims and whether it is possible to apply modernity in the Muslim world out of its historical background and without considering the differences between the two contexts. As religion and tradition is deeply rooted in the intellectual thoughts of Muslims, the modernising process requires a new interpretation of the religious foundational texts i. e. the Qur'an and the Sunnah. It also requires a reinterpretation of the entire history of Islam and to be modified to suit modernity. This new interpretation depends on new western methodologies of interpretation. One of the aims of this study is to have a critical analysis of these claims and to investigate the possibility of new readings of the Qur'än in the light of the Western methodologies.
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Brockett, Adrian Alan. "Studies in two transmissions of the Qur'an." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/2770.

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Two transmissions of the Qur'an can be found in printed copies today. One stems from Kufa and the other from Medina. They are more commonly called by the names of their respective second-century transmitters, Hafs and 'Wars. This thesis examines the relationship between these two transmissions, as exemplified in the first five suras. The Hafs transmission is found in printed Qur'an copies from all but West and North-West Africa, which employ the War transmission. The Hafs transmission is therefore the transmission found in the vast majority of printed copies of the Qur'an, and printed copies of the 'Wars transmission are rare in comparison. There is no doubt that copies according to other transmissions have existed as well, but none has apparently been printed. The Basrans al—Xalil and Sibawayhi, for instance, had texts that differed in places from both the Hafs and 'Wars transmissions. And the existence of manuscripts according to the Basran reading-system of abu 'Amr by way of al—Duri has been testified in the Sudan this century. The Qur'an according to this last transmission has in fact been printed at the head and side of the pages of editions of al—Zamaxari's commentary a1—Kaf, but these are not considered by Muslims as Qur'an copies proper. They are type-set and have occasional misprints, and at times do not tally with data on the reading-system of abu 'Amr given in works on Qur'an readings. Qur'an copies according to transmissions such as these or others might therefore still exist in manuscript, but would not readily be consultable. So it would be of use to document differences between those transmissions that actually are available in print. On a general level, this provides a step towards a critical apparatus of the Qur'an, and on a more specific one, it provides the data for this thesis.
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Fadzil, Ammar. "The concept of Hukm in the Qur'an." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22198.

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This study is about the concept of Hukm in the Qur'an. It follows a thematic method of analysis, collecting the occurrences of the root H-k-m in the Qur'an. Its concern is to explore the meanings of the root H-k-m and its derivatives as they occur in the Qur'an. The thesis consists of two parts, based on the two main meanings of the word Hukm. Part One, which consists of two chapters, discusses the meaning of Hukm as judgement. Chapter One focuses on judgement by God, while Chapter Two centres on judgement by others. Part Two consists of one chapter (Chapter Three) and aims at exploring the concept of wisdom as signified by derivatives of the root H-k-m. The thesis also gives consideration to other elements displayed by the occurrences of the root H-k-m. It aims to collect scattered information and build up a picture of the meanings of the word Hukm and their interrelationship with the other terms in the Qur'an. The thesis is thus a contribution towards solving the ambiguities in classical exegesis with regard to the meanings of the word Hukm, as well as correcting misunderstandings of the implications of this term in some modern scholarship.
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Naysābūrī, Maḥmūd ibn Abī al-Ḥasan Qāsimī Ḥanīf ibn Ḥasan. "Ījāz al-bayān ʻan maʻānī al-Qurʼān." Bayrūt : Dār al-Gharb al-Islāmī, 1995. http://books.google.com/books?id=tFgxAAAAMAAJ.

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Books on the topic "In the Qurʼan"

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Farāhī, Ḥamīduddīn. Aqsām-i Qurʼān: Aqsam-e-Qur'an. Aʻẓamgaṛh: Dāʼirah Ḥamīdiyah, Madrasatuliṣlāḥ, 2009.

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ʻUmarī, Jalāluddīn Anṣar. Tajalliyāt-i Qurʼān: Tajalliyaat-e-Qur'an. Naʼī Dihlī: Markazī Maktabah Islāmī Pablisharz, 2013.

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Khalidi, Tarif. The Qurʼan. New York: Viking, 2008.

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Mūsá, Muḥammad Yūsuf. al-Qurʼān wa-al-falsafah: The Qurʼan and philosophy. al-Qāhirah: Dār al-Kitāb al-Miṣrī, 2012.

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Bintūrī, Ṭī Es S̲anāʼulláh. Qurʼān aur sāʼins: Qur'an & science. Bintor: Sabeeha Bintory, 2011.

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Audah, Ali. Konkordansi Qurʼan: Panduan kata dalam mencari ayat Qurʼan. Bogor: Litera AntarNusa, 1991.

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Al-Akili, Muhammad M. Qurʼan: Selected commentaries : the Qurʼan as explained by the Qurʼan : a new reading of the Holy Qurʼan in modern English. Philadelphia: Pearl Pub. House, 1993.

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Ahmed, Ali. Islam, the Qurʼan. New York: History Book Club, 1992.

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1937-, Zahid Malik, ed. Subjects of Qurʼan. Islamabad, Pakistan: Hurmat Publications, 1988.

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Ibn Qayyim al-Jawzīyah, Muḥammad ibn Abī Bakr, 1292-1350 and Atharī Abū ʻAmr editor, eds. Amthāl al-Qurʼan. al-Manṣūrah, Miṣr: Dār al-Luʼluʼah lil-Nashr wa-al-Tawzīʻ, 2020.

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Book chapters on the topic "In the Qurʼan"

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Kose, Ali. "Qur’an." In Encyclopedia of Psychology and Religion, 1926–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_555.

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Kose, Ali. "Qur’an." In Encyclopedia of Psychology and Religion, 1457–59. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_555.

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Mayer, Toby. "Qur’an." In Encyclopedia of Sciences and Religions, 1939. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_958.

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Tottoli, Roberto. "The Qur’an." In Islam, 18–28. 1. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003044598-4.

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DeLong-Bas, Natana J. "The Qur'an." In Routledge Handbook of Islamic Ritual and Practice, 13–37. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003044659-3.

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Osborne, Lauren E. "Qur'an Recital." In Routledge Handbook of Islamic Ritual and Practice, 234–45. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003044659-20.

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Soucek, Priscilla P. "Later Qurʾan Manuscripts." In A Companion to Islamic Art and Architecture, 691–711. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch27.

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Bodman, Whitney. "The Holy Qurʾan." In Non Sola Scriptura, 194–212. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003252221-12.

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Mazrui, Alamin. "Qur’an (Koran) translation." In Routledge Encyclopedia of Translation Studies, 463–70. 3rd ed. Third edition. | London ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315678627-99.

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Karić, Enes. "The Qurʼan in the Manuscript Tradition of Bosnia and Herzegovina." In European Muslims and the Qur’an, 101–16. De Gruyter, 2023. http://dx.doi.org/10.1515/9783111140797-005.

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Conference papers on the topic "In the Qurʼan"

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Xudoyberdiyev, Jo'ra. "BABURI LETTER AND THE QUR'AN WRITTEN IN IT: DISCOVERY, PRELIMINARY STUDIES." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/ucsj8323.

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The “Baburi letter” compiled by Zahirad-Din Muhammad Babur has significant role in the history of Turkish culture,science, and the study of alphabets. The first information about “Baburi letter” was given in “Baburnama”. Using this alphabet, Babur sent letters and samples of his works to his relatives and children. The Holy Qur’an was copied in this alphabet. The holy Qur'an copied by Babur was discovered in Mashhad, Iranian city and this led to the creation of many studies.
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Jamal, Kharunnas, and Sawaluddin. "Qur’an and Hadiths in Social Media: Messages of the Qur'an and Hadith in using Social Media." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009936618641871.

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Hanafi, Yusuf, Heppy Jundan Hendrawan, and Ilham Nur Hakim. "QUR’ANI: Assistive Technology Based on Android to Recite Qur’an for the Hearing Impaired Children." In 2nd International Conference on Learning Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008407600470056.

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Wizinindyah, Ayutha. "Potret Penyembelihan Hewan Qurban Pada Era New Normal di Kabupaten Kotawaringin Barat." In Kedaulatan Pangan Nasional Melalui Pengembangan Potensi Ternak Lokal di Era Kenormalan Baru. Animal Science : Polije Proceedings Series, 2020. http://dx.doi.org/10.25047/proc.anim.sci.2020.16.

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Penyembelihan hewan qurban adalah salah satu bentuk ibadah umat muslim. Pada situasi pandemi saat ini maka perlu diperhatikan prosedur penyembelihan hewan qurban sehingga pelaksanaannya sesuai dengan protokol kesehatan. Penelitian ini bertujuan untuk mengidentifikasi pelaksanaan penyembelihan hewan qurban yang sesuai dengan syariat Islam dan protokol kesehatan terkait Covid-19. Penelitian ini adalah penelitian deskriptif dengan metode survei yang dilakukan pada tempat pemotongan hewan yang ada di Kabupaten Kotawaringin Barat, Kalimantan Tengah. Hasil memperlihatkan protokol kesehatan sudah dapat diterapkan antara lain terdapat perbedaan petugas yang menangani penanganan daging dan jeroan, penyediaan fasilitas cuci tangan (sabun atau handsanitizer), menghindari kontak langsung dan memperhatikan etika bersin dan batuk atau meludah, panitia juga berasal dari lingkungan tempat tinggal yang sama dan tidak dalam masa karantina mandiri, melakukan pembersihan setelah kegiatan selesai. Kesimpulannya, petugas secara umum mengetahui protokol kesehatan, namun protokol kesehatan belum diterapkan pada saat penyembelihan hewan qurban. Edukasi dari dinas terkait memberi pengaruh bagi masyarakat tentang protokol kesehatan selama penyembelihan hewan qurban.
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Hidayat, Asep Achmad, Setia Gumilar, Munir Munir, Neni Nuraeni, Ahmad Hasan Ridwan, and Nanat Fatah Natsir. "A Handling Model of Religion-based Conflict between the “Jama’ah Qur’ani” And “Jama’ah Qur’an Sunnah”." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007093600960099.

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M. Alagrami, Ali, and Maged M. Eljazzar. "SMARTAJWEED Automatic Recognition of Arabic Quranic Recitation Rules." In 6th International Conference on Computer Science, Engineering And Applications (CSEA 2020). AIRCC Publishing Corporation, 2020. http://dx.doi.org/10.5121/csit.2020.101812.

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Tajweed is a set of rules to read the Quran in a correct Pronunciation of the letters with all its Qualities, while Reciting the Quran. which means you have to give every letter in the Quran its due of characteristics and apply it to this particular letter in this specific situation while reading, which may differ in other times. These characteristics include melodic rules, like where to stop and for how long, when to merge two letters in pronunciation or when to stretch some, or even when to put more strength on some letters over other. Most of the papers focus mainly on the main recitation rules and the pronunciation but not (Ahkam AL Tajweed) which give different rhythm and different melody to the pronunciation with every different rule of (Tajweed). Which is also considered very important and essential in Reading the Quran as it can give different meanings to the words. In this paper we discuss in detail full system for automatic recognition of Quran Recitation Rules (Tajweed) by using support vector machine and threshold scoring system.
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Auliya, Hanifatul, Alfiyatul Azizah, Abdullah Mahmud, and Saifudin Saifudin. "Reception of Closes Awrah Student of Al Qur’an Science and Tafsir UMS (Study of Living Quran Verses Close Awrah)." In International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220708.011.

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Suwito, Suwito, Ahmad Sahnan, Safruddin Aziz, Abdal Harimi, and Maulana Mualim. "The Curriculum of Tahfidz Al-Qur’an at The Mustawa Awwal of Pesantren Darul Quran Al-Karim, Baturraden, Central Java." In Proceedings of The 1st EAI Bukittinggi International Conference on Education, BICED 2019, 17-18 October, 2019, Bukititinggi, West Sumatera, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.17-10-2019.2289729.

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سلمان عيسى, صديق, and وليد محمد عمر. "Anfal operations in Iraqi Kurdistan." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/31.

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"ABSTRACT Anfal Campaign and Kurdish Genocide The term al-Anfal is the name given to a succession of attacks against the Kurdish population in Iraq during a specific period, the word Anfal has come to represent the entire genocide over decades Hundreds of thousands of men, women and children were executed during a systematic attempt to exterminate the Kurdish population in Iraq in the Anfal operations in the late 198s. Their towns and villages were attacked by chemical weapons, and many women and children were sent to camps where they lived in appalling conditions. Men and boys of 'battle age' were targeted and executed en masse. The campaign takes its name from Suratal-Anfal in the Qur'an. Al Anfal literally means the spoils (of war) and was used to describe the military campaign of extermination and looting commanded by Ali Hassan al-Majid. The Ba'athists misused what the Qur'an says. Anfal in the Qur'an does not refer to genocide, but the word was used as a code name by the former Iraqi regime for the systematic attacks against the Kurdish population.. "
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Thabet, Naglaa. "Stemming the Qur'an." In the Workshop. Morristown, NJ, USA: Association for Computational Linguistics, 2004. http://dx.doi.org/10.3115/1621804.1621827.

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Reports on the topic "In the Qurʼan"

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Owens, Janine, G. Hussein Rassool, Josh Bernstein, Sara Latif, and Basil H. Aboul-Enein. Interventions using the Qur'an to protect and promote mental health: A systematic scoping review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2022. http://dx.doi.org/10.37766/inplasy2022.7.0065.

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Review question / Objective: The aim of the study is to to identify interventions using the Qur'an to support mental health in Muslims. The question is How do interventions use the Qur'an to reduce psychological distress and promote mental health and wellbeing in Muslims? Eligibility criteria: Inclusion criteria: Evidence up to 31/03/22; Intervention studies; RCTs, quasi-experimental, longitudinal, cross-sectional and qualitative studies in English, French, or Arabic; Adults ≥18 years, Pregnant females attaining marriageable age ≥14; Studies focusing on the Qur’an, hadith and/or surah as a primary mental health intervention or Studies focusing on the Qur’an, hadith and/or surah as an additional form of therapy for mental health interventions. Exclusion criteria: Commentaries, narratives, editorial communications, opinion pieces, conference papers, government reports, guidance documents, book reviews, theses and dissertations, systematic, scoping, rapid and literature reviews, case studies; evidence in languages other than English, French or Arabic; Other types of studies focusing on children or adolescents; Studies excluding interventions using the Qur’an, hadith or surah or failing to differentiate between these areas and other interventions; Studies mentioning Qur’an, hadith or surah as an afterthought in the discussion.
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Hadi, Sopyan. KONSEP SABAR DALAM AL-QUR’AN. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, September 2018. http://dx.doi.org/10.33753/madani.v1i2.25.

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BEN SALEM, Kamel. STUDY OF SCIENTIFIC ASPECTS IN THE QUR’AN. Academic Journal of Scientific Miracles, December 2015. http://dx.doi.org/10.19138/miracles.37.3.

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فائق صديق العبيدي, خالد. Strength of Materials in Quran And Sunna. Academic Journal of Scientific Miracles, November 2015. http://dx.doi.org/10.19138/ejaz.37.4.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Imbali, Husein. MEMBANGUN ETIKA QUR’ANI TERHADAP HARTA. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, September 2018. http://dx.doi.org/10.33753/madani.v1i2.24.

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Kayaoglu, Barin. Turkish schools told to cut evolution, make room for Quran. Al-Monitor, September 2017. http://dx.doi.org/10.26598/auis_ug_is_2017_09_20.

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van Ginkel, Bibi, and Peter Knoope. How to respond to Quran desecrations? What we can learn from earlier incidents. ICCT, December 2023. http://dx.doi.org/10.19165/2023.2.06.

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In 2008, the Dutch government prepared a strategic communications campaign to prevent and to manage a potential fall out in terms of polarisation in society and rising security risks as a result of the broadcasting of the Islam-critical movie ‘Fitna’, produced by a Dutch politician. The Dutch government learned lessons from the response by the Danish government to the Mohammed cartoon riots in 2005 to inform its own strategic communication campaign. The authors of this Policy Brief reflect on the lessons of this successful campaign to offer recommendations to governments on how to respond to the recent Quran desecrations.
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Yousef, Shahinaz. SIGNS IN THE HORIZONS: EDITORIAL FORWARD TO THE THEME OF THE MARVELS OF SCIENCE IN THE NOBLE QURAN. Academic Journal of Scientific Miracles, December 2015. http://dx.doi.org/10.19138/miracle.37.1.

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Yousef, Shahinaz. SIGNS IN THE HORIZONS: EDITORIAL FORWARD TO THE THEME OF THE MARVELS OF SCIENCE IN THE NOBLE QURAN. Academic Journal of Scientific Miracles, December 2015. http://dx.doi.org/10.19138/miracles.37.1.

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