Relevant bibliographies by topics / Quran

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Quran'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 January 2025

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Journal articles on the topic "Quran"

1

Husna, Jannatul, and Yesi Arikarani. "Peran Rumah Qur’an Raudlatusaadah Dalam Memperbaiki Bacaan Qur’an Anak-Anak Di Kelurahan Muara Lakitan." El-Ghiroh 20, no. 02 (September 26, 2022): 235–48. http://dx.doi.org/10.37092/el-ghiroh.v20i02.436.

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The importance of learning the Qur'an starts from childhood and there are still many children who have not been able to read the Qur'an properly and correctly in accordance with predetermined rules. This study aims to determine the method used by Rumah Quran Raudatusaadah in teaching the Qur'an and to find out the role of Rumah Quran Raudatusaadah in Improving Children's Quran Reading in Muara Lakitan Village. From the results of the dedication at Rumah Quran Raudatusaadah, it was concluded that the methods used by Rumah Quran Raudatusaadah in teaching the Qur'an in Muara Lakitan were the Talaqq method, the At-Tibyan method and the Tilawati method. The role of Raudatusaadah Quran House in Improving Children's Quran Reading in Muara Lakitan Village is as a new forum for improving Al-Quran reading, and also facilitating the entire process of implementing Al-Qur'an learning activities which aim to provide students with a basic understanding of how to how to read the Qur'an properly and correctly so that in practice the students do not make mistakes in reading the Qur'an, the purpose of this learning is to provide insight to the students so that they are even better at mastering reading the Qur'an. and raise the awareness of the students to be developed so that they can memorize the Qur'an.
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Mubarok, Muhammad Lutfi, Astuti Darmiyanti, and Yadi Fahmi. "Implementasi Kegiatan Haflah Tilawah Quran dalam Meningkatkan Kemampuan Membaca Al-Quran Santri di Pondok Pesantren Al-Quran Al-Mushhafiyyah Bekasi." Jurnal Pendidikan Islam 1, no. 4 (July 18, 2024): 19. http://dx.doi.org/10.47134/pjpi.v1i4.765.

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Saat ini terdapat lembaga pendidikan Islam baik formal maupun non formal yang kegiatan Haflah Tilawah Quran. Salah satunya Pondok Pesantren Al-Quran Al-Mushhafiyyah Cibarusah Bekasi. Pondok pesantren Al-Quran Al-Mushhafiyyah salah satu pesantren Al-Quran tertua di kabupaten Bekasi khususnya di bidang Al-Quran. Penelitian ini bertujuan untuk mengetahui implementasi Kegiatan Haflah Tilawah Quran dalam Meningkatkan Kemampuan Membaca Al-Quran santri di Ponpes Al-Quran Al-Mushhafiyyah Bekasi dan faktor Pendukung dan Penghambat Implementasi Kegiatan Haflah Tilawah Quran dalam Meningkatkan Kemampuan Membaca Al-Quransantri di Ponpes Al-Quran Al-Mushhafiyyah Bekasi. Dalam penelitian ini penulis menggunakan metode deskriptif. peneliti melakukan pengamatan pada saat observasi dan wawancara mengenai gambaran pondok pesantren mengenai sejarah dalam pondok, dan gambaran mengenai pelaksanaan sebelum dan sesudah adanya kegiatan haflah tilawah Quran. Hasilnya, peneliti dapat mengambil kesimpulan bahwa program tilawatil Qur'an di pondok pesantren Al-Mushhafiyyah terbukti efektif dalam meningkatkan kemampuan membaca Al-Qur'an santri. Keberhasilan ini didukung oleh metode pengajaran yang terstruktur, pelatihan rutin, evaluasi berkelanjutan, serta lingkungan pembelajaran yang mendukung. Program ini tidak hanya meningkatkan kemampuan teknis membaca Al-Qur'an, tetapi juga memberikan dampak positif pada pengembangan karakter dan motivasi belajar santri.
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Aeni, Ani Nur. "HIFDZ AL-QURAN: PROGRAM UNGGULAN FULL DAY SCHOOL DALAM MEMBENTUK KARAKTER QURANI SISWA SD." TARBAWY : Indonesian Journal of Islamic Education 4, no. 1 (June 12, 2017): 32. http://dx.doi.org/10.17509/t.v4i1.6990.

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Full day school merupakan sekolah yang memberlakukan jam sekolah secara sehari penuh..Ekstra jam pelajaran tersebut digunakan untuk pembentukan karakter siswa. Maka untuk mengelola ekstra waktu pada full day school ini dapat diterapkan Hifd Al-Quran sebagai program unggulan sebagai upaya membentuk karakter qurani siswa SD. Secara sederhana Hifdz Al-Quran diartikan dengan menghafal Al-Quran. Program hifdz Al-Quran ini dipilih mengingat Al-Quran memiliki beberapa keistimewaan terkait kedudukannya sebagai mukjizat, dan mengingat keterangan hadits mengenai keutamaan hifdz Al-Quran. Hifdz Al-Quran sangat cocok diterapkan pada siswa SD, karena daya ingat (memori) anak usia SD lebih kuat dibandingkan dengan daya memori ingat orang dewasa/tua. Untuk menghafal Al-Quran perlu memperhatikan adab-adabnya, dan adab-adab inilah yang menjadi atsar (pengaruh) terhadap karakter siswa. Hifdz Al-Quran dapat membentuk pribadi siswa menjadi pribadi yang berkarakter qurani. Berdasarkan kurikulum hifdz Al-Quran yang telah penulis rancang maka siswa di SD full day dapat menyelesaikan hafalan sebanyak 10 juz selama 6 tahun.
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Rahmayani, Tati. "Pergeseran Otoritas Agama dalam Pembelajaran Al-Qur'an." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 2 (December 25, 2018): 189–201. http://dx.doi.org/10.24090/maghza.v3i2.2133.

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This paper discusses the shift of religious authority in Al-Qur'an learning. usually, someone who wants to learn to read Al-Qur'an will come to a cleric, or kiyai teacher to teach him to read the Qur'an. however, with current technological advances, religious authorities originally held by ulama or someone who is an expert in the science of religion shifted to other media such as the internet, digital Al-Qur'an or other Al-Qur'an media. In addition, with the advancement of technology, the publishers of the Al-Qur'an have their own innovations to meet the needs of Muslims for children, adults, and even now the Qur'an is available for the diffable. Where there is a pictorial Al-Qur'an for children, the Al-Quran braille for people with disabilities, the Al-Qur'an red pen and the Al-Qur'an tajwid are colored for people who want to study Al-Quran themselves. In addition to the diverse prints of the Koran, there are also online Al-Quran learning sites and other Al-Quran applications both on smartphones and computers. The advancement in technology has made people who want to learn al-Quran easy.
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Batubara, Eka Elviana, Ahmad Fauzi, and M. Inzah. "Efektivitas Metode Finger Qur’an Dalam Meningkatkan Kualitas Hafalan Al-Qur’an." Jurnal Keislaman 7, no. 1 (March 1, 2024): 225–37. http://dx.doi.org/10.54298/jk.v7i1.4025.

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The background of this research arises from a gap in understanding and implementing the Finger Qur'an method, which is understood as one of the strategies to improve the quality of Quran memorization among students, especially at Darussalam Motivator Qur'an Islamic Boarding School in Probolinggo. Therefore, this research utilizes a qualitative approach through data collection techniques including observation, interviews, and documentation with the research goal of understanding the implementation model of Finger Qur'an in improving the quality of memorization among students in memorizing the Quran. The results of this study explain; Students show improvement in understanding makhorijul letters, applying tajweed, and fluency in recitation, The Finger Qur'an method is considered to have a significant impact on improving Quran memorization, The Finger Qur'an method becomes a prototype in improving Quran memorization.
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Batubara, Eka Elviana, Ahmad Fauzi, and M. Inzah. "Efektivitas Metode Finger Qur’an Dalam Meningkatkan Kualitas Hafalan Al-Qur’an." Jurnal Keislaman 7, no. 1 (March 1, 2024): 243–55. http://dx.doi.org/10.54298/jk.v7i1.258.

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The background of this research arises from a gap in understanding and implementing the Finger Qur'an method, which is understood as one of the strategies to improve the quality of Quran memorization among students, especially at Darussalam Motivator Qur'an Islamic Boarding School in Probolinggo. Therefore, this research utilizes a qualitative approach through data collection techniques including observation, interviews, and documentation with the research goal of understanding the implementation model of Finger Qur'an in improving the quality of memorization among students in memorizing the Quran. The results of this study explain; Students show improvement in understanding makhorijul letters, applying tajweed, and fluency in recitation, The Finger Qur'an method is considered to have a significant impact on improving Quran memorization, The Finger Qur'an method becomes a prototype in improving Quran memorization.
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Abdurrahman, Abdurrahman, Muhammad Ainal, Sholehudin Sholehudin, Ahmad Taufiki, and Rizkiyanto Rizkiyanto. "Pelatihan membaca al-quran dengan menggunakan metode ummi di TPQ Miftahul Ulum Krucil Probolinggo." KHIDMAH : Jurnal Pengabdian Masyarakat 3, no. 2 (September 30, 2023): 76–82. http://dx.doi.org/10.55210/khidmah.v3i2.277.

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Kegiatan pengabdian masyarakat ini fokus pada pendidikan Al Quran Metode Ummi di Taman Pendidikan Al Qur’an (TPQ) Miftahul Ulum.Tujuan dari pengabdian masyarakat ini adalah untuk menambah pengetahuan dan memfasilitasi mitra dalam belajar Al-Qur'an melalui Metode Ummi.Permasalahan yang dihadapi mitra adalah belum adanya metode khusus dalam pendidikan Al Quran. Untuk mengatasi permasalahan tersebut, tim pengabdian akan melakukan pelatihan dan pendidikan metode pendidikan Al-Qur'an di TPQ Miftahul Ulum. Metode yang digunakan dalam pengabdian masyarakat ini meliputi persiapan, pelaksanaan, pemantauan, dan evaluasi.Dengan menyelenggarakan pelatihan dan pendidikan pendidikan Al Qur'an dengan Metode Ummi, diharapkan metode ini dapat menjadi pendekatan permanen dalam pengajaran Al Qur'an kepada seluruh siswa di TPQ Miftahul Ulum.Selain itu, mereka dapat meningkatkan kualitas membaca Al Quran Quran dengan benar dan mahir.
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Alim, Nur, Mahyudin Ritonga, and Mafardi Mafardi. "Korelasi Kegiatan Ekstrakurikuler Sanggar Al-Quran dengan Hasil Belajar Al-Quran Hadits di MAN 4 Pasaman Barat." Intiqad: Jurnal Agama dan Pendidikan Islam 12, no. 2 (December 1, 2020): 246–55. http://dx.doi.org/10.30596/intiqad.v12i2.4640.

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This article aims to determine the correlation of the extracurricular activities of the al-Quran workshop with the results of learning the Qur'an hadith in MAN 4 Pasaman Barat, regency of West Pasaman. These types of research are quantitative descriptive and field research. Method of research that authors use the documentation of the value of subjects Qur'anic hadith. Secondary data source is, the value of the workshop obtained from the results of extracurricular activities of the Qur'an in MAN 4 Pasaman Barat, namely data obtained from the poll is poured in SPSS. The results showed that in MAN 4 Pasaman Barat, regency of West Pasaman, programmatic in the form of extracurricular activities of the Qur'anic religious workshop consisting of Tilawatil Qur'an, Fahmil Qur'an, Syahril Qur'an, Khottil Qur'an, Qur'anic poeisation, Nasheed. Results of analysis of the correlation between activities of the workshop al-Quran with the results of learning al-Quran Hadith is concluded that the extracurricular al-Quran workshop has a close relation with the results of learning al-Quran Hadith, the implications of this research is the need to increase extracurricular instensities in support of the intrurricular success.
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Ridha, Muhammad. "Khazanah Living Quran dalam Masyarakat Aceh." TAFSE: Journal of Qur'anic Studies 6, no. 2 (December 30, 2021): 268. http://dx.doi.org/10.22373/tafse.v6i2.11372.

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The study of the Quran as a systematic effort towards matters related to the social phenomena of the Muslim community that responds to the Qur'an has been described since the time of the Prophet and his Companions. The emerging tradition is that the Quran is used as memorization (Tahfiz), sima '(listening), and study of tafseer in addition to being an object of learning to various regions in the form of "Majlis Quran". This has become a treasure for Muslims. Over time, there are more traditions and practices that can bring the Qur'an to life. In this case, it would be interesting if we studied the living quran through the people of Aceh. This can be a knowledge for people who do not know that Aceh has a myriad of treasures of traditions and practices through the living quran. This can also be seen through the response of the community both in terms of various practices covering living quran. This article examines the living quran by examining the phenomena of living quran practices that live in Acehnese society in particular
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Tridiani Febrisia, Fadillah. "Paradigma Al-Quran Dalam Tradisi Keilmuan Islam." EL-Ghiroh 16, no. 01 (February 25, 2019): 37–49. http://dx.doi.org/10.37092/el-ghiroh.v16i01.73.

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Al-Quran as paradigm is the basic of scientific tradition in Islam, because al-Quran have the ability as the mode of thought, mode of inquiry, which than generates mode of knowing.In the Islamic scientific tradition, al-Quran is used as the main point that regulate many aspect of life, particularly as a basic education paradigm. The paradigm of al-Quran used as the relationship between revelation, reason, and science. So, this the basic beliefs of Islam, give stability and confidence to themself to the straight path of life and also herd them to the day hereafter. There is a symbiotic relationship between the Qur'an and science. In addition, the Qur'an has to indicate the main points and reflect on the education system. To make the Qur'an as scientific tradition of Islam, then we must seek to understand its meaning; clear the mind, heart and soul in building a heart to understand the Quran; realize that the Koran is the source of knowledge; and using the methodology of the Qur'an as a means of scientific thingking.
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Dissertations / Theses on the topic "Quran"

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Najjar, Sumaya Ali. "Metaphors in translation : an investigation of a sample of Quran metaphors with reference to three English versions of the Quran." Thesis, Liverpool John Moores University, 2012. http://researchonline.ljmu.ac.uk/6184/.

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This study aims to investigate the challenges of translating metaphors of the Quran. It examines English speakers' understanding of a number of Quran metaphors which are selected from three well known English versions of the Quran translations. In addition, the study highlights the root causes which may be deemed to be a source of misunderstanding Quran metaphors. The study also aims to find out to what extant metaphors of the Quran can maintain their sense in today's context. Translation in today's globalised world is gaining relevance as a means to enhance communication among multicultural nations. Translation studies have contributed significantly in bridging the linguistic and the cultural gap among languages. However, the key literature of this study suggests that, translating metaphors and translating metaphors of the Quran in particular have been under researched as they are very often overlooked in translation studies. The conclusion that can be drawn from the predominant literature related to translation studies is that the on-going debates over the faithful, loyal approaches of translating vs. the free and dynamic methods have generated in parts insightful explanations and interesting and useful, but they have fallen short of providing a general consensus. This study takes the view that there is no master plan for translating and that a word for word approach often leads to stilted translation particularly when dealing with metaphors. Given the nature of the topic under consideration, this study combines both qualitative and quantitative methods. The advantage of the use of both methods for collecting data is highly considered and recommended. Utilization of this combination enhances the trustworthiness of findings as well as reduces limitations. The qualitative method in this study represents scholars' interpretations and views and a questionnaire as a data collection instrument is adopted to enhance the result of this study. The findings suggest that the three selected English versions of the Quran have fallen short of conveying the meaning of Quran metaphors. The findings also indicate that the meaning is often mistranslated or misleading or misunderstood by English readers.
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Al, Jarba Mohammed A. H. "Commercial arbitration in Islamic jurisprudence : a study of its role in the Saudi Arabia context." Thesis, Aberystwyth University, 2001. http://hdl.handle.net/2160/d8d3926d-724f-442c-89bc-4a576605aee8.

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This thesis is an extensive analysis of commercial arbitration within Islamic Jurisprudence, clarifying its rules starting with the fundamentals of its origins which are based on the Quran, Sunna, Consensus and Analogy. The opinions of scholars from various schools of Islamic Jurisprudence are discussed so that the most appropriate ones can be used in support of the thesis in relation to the current epoch. These opinions will be linked to modem arbitration legislation, both international and local, in an attempt to discover the similarities and differences between them and the extent to which international and local legislation is related to the acceptance of arbitration from the perspective of Islamic Jurisprudence. The thesis will also analyse the legal aspects of the 1983 Saudi Arbitration Law and its 1985 Implementation Rules so as to discover the extent of the role of Islamic Commercial Arbitration in the Saudi Arabian context. It will also show the need for further ratification in this sphere in order to develop the Saudi Arbitration Law so as to encourage more foreign investment and achieve more efficiency and harmony within international commercial arbitration. Chapter one will deal with the definition of arbitration and its legality within Islamic Jurisprudence. Chapter two will discuss the pillars of the arbitration contract and endeavour to answer the question of women's role in arbitration and also to what extent non-Muslims can be arbitrators in various situations. Chapter three will focus on Islamic arbitration proceedings. Chapter four will deal with arbitral awards, their definitions, interpretations, components and corrections. It will also clarify some misunderstood points and concepts about Islamic Jurisprudence. Chapter five will explain the system of challenging arbitral awards and the extent to which they can be examined within Islamic Jurisprudence. It will also focus on challenges in Saudi Arbitration Law. Chapter six will explain the recognition and enforcement of national and foreign arbitral awards as they pertain to Islamic Jurisprudence and Saudi Arbitration Law. Suggestions resulting from this analysis will be outlined in the conclusion of this thesis.
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Völker, Katharina [Verfasser]. "Quran and Reform : Rahman, Arkoun, Abu Zayd / Katharina Völker." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/112342098X/34.

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Alasfour, Alaa Mohammed. "Translating Women in the Quran: A Corpus-Based Analysis." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1619165912215171.

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Hassen, Rim. "English translations of the Quran by women : different or derived?" Thesis, University of Warwick, 2012. http://wrap.warwick.ac.uk/55511/.

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The study of gender as an analytical tool in Translation Studies has highlighted women's position as translators and creators of meaning and has opened the way for questioning established realities, "truths" and norms created by the dominant male voice. The aim of this research is to study four English translations of the Quran by women: The Quran, Arabic text with Corresponding English Meaning (1995) by Umm Muhammad, The Light of Dawn (1999) by Camille Adams Helminski, The Holy Quran: Translation with Commentary (2006) by Taheereh Saffarzadeh and The Sublime Quran (2007) by Laleh Bakhtiar, in order to determing whether these women translators are challenging or reproducing patriarchal gender hierarchies through their renditions of the Sacred Text of Islam. An important second thread is to investigate the assumption that a translator's feminine gender automatically results or leads in/to a woman-centred or feminist reading of the source text. Considering that scholars working on gender and translation have focused on various elements of the translation process, in this study, my research questions revolve around four main areas, namely (1) the role of paratexts, (2) the extent of interventions in the Sacred Text (3) linguistic choices, and finally (4) interpretation of gender-related terms. In order to address these questions, I will adopt a critical and comparative analysis between the four individual English translations of the Quran by women, the original Arabic text, and, occasionally, other English versions translated by men. The main findings reveal that there is a deep divide between translations produced by women translators living in Muslim majority countries and those living in the United States. Finally, this research suggests that the study of women's role as translators of religious texts in different cultural, social and religious settings could help produce a more nuanced and critical view of the impact of the translator's gender on his/her work.
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Oudeh, Nabil Omar. "The concept of Jihad in the Quran a systematic study /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Macharia, Fred Maina [Verfasser]. "Tracing Jesus in the Bible and the Quran / Fred Maina Macharia." Munich : GRIN Verlag, 2004. http://d-nb.info/1082041025/34.

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Sjödin, Louise. "Nytolkning av sura 4:34 : En undersökning om receptionen av Laleh Balhtiars The Sublime Quran." Thesis, Södertörns högskola, Institutionen för genus, kultur och historia, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3580.

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This study looks at Laleh Bakhtiar´s ambitions when it comes to The Sublime Quran, her English translation of the Quran. It also contains a look at how it was received in English and American media, and how Bakhtiar and her like-minded defend her interpretation and translation against critics, focusing on verse 4:34.
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Alqahtani, O. A. M. "Investigating the translation of euphemism in the Quran from Arabic into English." Thesis, Liverpool John Moores University, 2018. http://researchonline.ljmu.ac.uk/7995/.

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This study investigated the accuracy and quality across five different translations of the Quran from Arabic into English, focusing on euphemism. It evaluated the degree of faithfulness or deviation in meaning from the original and corroborated whether this is due to the translating approach or inadequate understanding of the meaning of Quranic text. It assessed the main features of euphemistic expressions in the Quran, how euphemistic expressions have been translated, and provided recommendations on how to improve the translation of euphemistic expressions in the Quran. Throughout its long history, translation and translation studies have never been free from conflicting views. Translation is one of the most researched topics and no other issue has preoccupied theorists and practitioners as much as the translation debate which has brought about a split of views, specifically into those who claim that translation is an art and those who believe that translation is a science. Each camp puts forward unrealistic expectations of what translation is and what it can achieve. Despite the boom in translation studies over the last decades which has provided interesting and fresh insights, it remains an area which has little theoretical base and very few research landmarks. Translation has rarely managed to rise above mere comparative analysis of language pairs, examining their cross linguistic and cultural differences. Translation approaches, procedures and techniques are not one size fits all. They may work well for Indo-European languages but may not for Semitic languages, for instance. They are often prescriptive, abstract and lack practical implications. Highly expressive and colourful components of any language are often deliberately substituted by euphemistic expressions. Euphemism is thus a purposeful act of softening existing terms or expressions with neutral, courteous and ‘clean’ words. Euphemism is said to be a form of deception. This study examined the translation of euphemism in the Quran focusing on the English versions of the Quran by Abdel Haleem, Khan and Al-Hilali, Yusuf Ali, Arberry, and Pickthall. It was found that translators often underestimate the complexity of translation, particularly the translation of euphemism in the Quran Based on the nature of the problem and the research questions, the method adopted in this study used a qualitative approach starting with text based analysis of a broad sample of euphemistic expressions from the five selected versions of translations of the Quran. This was supported by semi-structured interviews with professional translators to gauge their views and perceptions regarding the meanings of euphemism in the Quran. The key findings suggest that there is no single method which will address all of the challenges faced by the translators of euphemisms of the Quran. Moreover, many Islamic concepts and cultural bound items are untranslatable, thus loss of some meaning is inevitable. Findings revealed that straightforward and mechanical transfer of euphemisms from the Quran produces meaningless or clumsy utterances because there is no direct correspondence between Arabic and English euphemistic expressions. Therefore, translating euphemism in the Quran goes beyond mere linguistic transfer. This study has several practical implications. Firstly, it will benefit translators of the Quran by providing fresh insights into dealing with some of the challenges of translating euphemism from the Quran. Secondly, it will provide a platform for further research on translating euphemism as it has expanded the existing literature on translating euphemistic expressions from the Quran to benefit future researchers.
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Wahyu, Awaludin. "The role of the holy book of al quran in protecting environment." Thesis, Видавництво СумДУ, 2011. http://essuir.sumdu.edu.ua/handle/123456789/9958.

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Books on the topic "Quran"

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Arberry, A. J. al-Quran al-Karim =: Holy Quran. Qum: Ansariyan publications, 2003.

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Zhadmolla, Mūkhammed Akhmet. Quran hikai︠a︡lary. Almaty: Zhalyn, 1992.

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Huda, Mohammad Shamsul. Neyamul Quran. Dhaka: Rahmaniya, 2001.

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Salam, Abdus. Amale Quran. Dhaka: Salauddin, 1999.

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K̲h̲ān̲, Vaḥīduddīn. The Quran. New Delhi: Goodword Books, 2010.

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Ahmad, Hasan-Ud-Din. Quran fahmi. Lahore: Maktaba-i-Tamir-i-Insaniyat, 1988.

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Mămbetov, Kamal. Quran taghliĭmatlary. Nȯkis: "Bilim", 1996.

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Burq, Ghulam Jilani. Do Quran. Lahore: Sheikh Ghulam Ali & Sons, 1991.

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Hassan, A. Qadir. Qamus al-Quran: Terjemahan kata-kata al-Quran. 6th ed. Bangil: Yayasan Al-Muslimun, 1991.

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Aslam, Khwaja Mohammad. Aslahat-e-Quran. Karachi: Feroz, 1998.

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Book chapters on the topic "Quran"

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Asadollahi, Abdolrahim. "Quran on Aging." In Encyclopedia of Gerontology and Population Aging, 1–5. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-69892-2_148-1.

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Al-Rawi, Ahmed. "Burning the Quran." In Islam on YouTube, 59–70. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-39826-0_4.

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Asadollahi, Abdolrahim. "Quran on Aging." In Encyclopedia of Gerontology and Population Aging, 4114–18. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-22009-9_148.

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Taslaman, Caner. "Can a Muslim be an Evolutionist?" In Abrahamic Reflections on Randomness and Providence, 107–17. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75797-7_6.

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AbstractI will argue that no claim about the emergence of life forms and humans can contradict Islam. Although the Quran clearly asserts that all species of life, including humans, are created by God, it does not reveal how God created. Since the Quran doesn’t teach how God created species, the Quran is compatible with evolution. Yet, although a Muslim can believe in evolution, I argue against the claim that a Muslim must accept evolution.
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Wolffsohn, Michael. "Zionism in the Quran?" In Whose Holy Land?, 23–26. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74286-7_5.

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Adeel, M. Ashraf. "Introductory: An Overview." In Epistemology of the Quran, 1–3. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17558-0_1.

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Adeel, M. Ashraf. "From Ignorance to : Deriving Epistemic Virtues from the Qur’ānic Conception of Ignorance." In Epistemology of the Quran, 5–23. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17558-0_2.

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Adeel, M. Ashraf. "The Qur’ānic Hints about Epistemic Responsibility: An Analysis of Etymological Variants of ‘i-l-m in the Text." In Epistemology of the Quran, 25–41. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17558-0_3.

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Adeel, M. Ashraf. "Taqwā or Reflective Conscience in the Qur’ān and Some Additional Epistemic Virtues." In Epistemology of the Quran, 43–56. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17558-0_4.

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Adeel, M. Ashraf. "On Understanding." In Epistemology of the Quran, 57–76. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17558-0_5.

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Conference papers on the topic "Quran"

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Pambudi, Annisa Azka, and Kemas Muslim Lhaksmana. "Identifying Difficult Quran Verses Using SVM, LSTM, and CNN." In 2024 International Conference on Artificial Intelligence, Blockchain, Cloud Computing, and Data Analytics (ICoABCD), 43–48. IEEE, 2024. http://dx.doi.org/10.1109/icoabcd63526.2024.10704332.

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Afzal, Tania, Sadaf Abdul Rauf, and Quratulain Majid. "Semantic Similarity of the Holy Quran Translations with Sentence-BERT." In 2023 20th International Bhurban Conference on Applied Sciences and Technology (IBCAST), 285–90. IEEE, 2023. http://dx.doi.org/10.1109/ibcast59916.2023.10712955.

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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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Abualkishik, Abdallah M., and Khairuddin Omar. "Quran vibrations in Braille code." In 2009 International Conference on Electrical Engineering and Informatics (ICEEI). IEEE, 2009. http://dx.doi.org/10.1109/iceei.2009.5254826.

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Boussenan, Rokeia. "Electronic Management of Quran Sites." In 2013 Taibah University International Conference on Advances in Information Technology for the Holy Quran and Its Sciences. IEEE, 2013. http://dx.doi.org/10.1109/nooric.2013.107.

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Beirade, Faiza. "Search engine for Holy Quran." In 2014 4th International Symposium ISKO-Maghreb: Concepts and Tools for knowledge Management (ISKO-Maghreb). IEEE, 2014. http://dx.doi.org/10.1109/isko-maghreb.2014.7033477.

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Touati-Hamad, Zineb, Mohamed Ridda Laouar, and Issam Bendib. "Quran content representation in NLP." In ICIST '20: 10th International Conference on Information Systems and Technologies. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3447568.3448552.

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Lubis, Siti Isma Sari, and Rizqy Khairuna. "Taxonomic Relation in the Quran." In Proceedings of the Sixth of International Conference on English Language and Teaching (ICOELT 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icoelt-18.2019.23.

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Hizbullah, N., and Z. Mardiah. "Al-Quran Translation Parallel Corpus for the Development of Al-Quran Translation Studies in Indonesia." In Proceedings of the 2nd International Conference on Quran and Hadith Studies Information Technology and Media in Conjunction with the 1st International Conference on Islam, Science and Technology, ICONQUHAS & ICONIST, Bandung, October 2-4, 2018, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-10-2018.2295536.

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Ismail, Rohana, Nurazzah Abd Rahman, and Zainab Abu Bakar. "Identifying concept from English translated Quran." In 2016 IEEE Conference on Open Systems (ICOS). IEEE, 2016. http://dx.doi.org/10.1109/icos.2016.7881987.

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Reports on the topic "Quran"

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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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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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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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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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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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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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Shen, Jiayi, Jian Lu, Wenzhu Wang, and Tong Zhang. Systematic Evaluation and Meta-analysis of Tai chi quan in insomnia. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, February 2021. http://dx.doi.org/10.37766/inplasy2021.2.0006.

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