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Academic literature on the topic 'Views on the Koran'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Views on the Koran"

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Dalhari, M. "NILAI SEJARAH DALAM AL-QURAN." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 11, no. 2 (December 30, 2014): 39. http://dx.doi.org/10.22515/ajpif.v11i2.1189.

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Koran (Al-Quran) is not the book of history. The fact is ittells the reader about chronological events in a story or set of histories.The article describes the views from Koran about the history andexplains about the historical problems in Koran‟s views. The moralfactor has the special portions in Koran. This factor can perpetuate thenation of being destroyed. It is accepted by the Moslem scholars(ulama‟) that the moral factor gives the direct implication in practicaldaily lives, as the parameter of personality, and as the behavior of ahuman in a nation or a community. The histories revealed by Koranare the „living history‟ and the events that involve the readers to haveconversations and participate in dialogues.

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Said, Nur. "HERMENEUTIKA AMINA WADUD SEBAGAI BASIS TAFSIR HARMONI ADIL GENDER DI INDONESIA." HERMENEUTIK 11, no. 1 (May 24, 2019): 128. http://dx.doi.org/10.21043/hermeneutik.v11i1.4508.

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<p>The domination of the interpretation of the Koran that tends to gender bias has been continued until now. Therefore the presence of Wadud as a feminist thinker to be interesting discussed. This article is to track the social and intellectual background that affect her points of views in term of tafsir and its relevance for developing feminist tafsir in Indonesia. This paper used the philosophical and hermeneutical approach. The data were collected by the method of documentation and discussed with the content analysis. The conclusions among others that Wadud has given a contribution in breaking down the traditional interpretation of the Koran by offering a critical approach to interpret the Koran based on the awareness of tauhid and analyse the preor-text in the interpretive process. This model of tafsir can be developed in Indonesian tafsir that still be dominated by male commentators, therefore in a certain level still become gender biased. It can be reproduced becoming an alternative feminist tafsir to build harmony sociaty in Indonesia.</p>

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Fathurokhmah, Fita. "IDEOLOGI RADIKALISME DALAM ISLAM TENTANG WACANA HOMOSEKSUAL DI MEDIA MASSA." INJECT (Interdisciplinary Journal of Communication) 3, no. 2 (December 26, 2018): 193. http://dx.doi.org/10.18326/inject.v3i2.193-212.

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This article wants to examine how the media ideology about the concept of radicalism in Islam in the mass media of Republika and Koran Tempo. The Republika newspaper supports and agrees to the Islamic Defenders Front (FPI) both with an understanding of the prohibition of homosexuality and the appointment of news of FPI's violence against homosexuals. The Tempo newspaper is more about renewing ideas such as reporting on the views of the Liberal Islam Network (JIL) in respect of homosexuals. Homosexuality is the same sex lover or the choice of sexuality abnormalities is normal as a human being, it does not need to be criticized but must be respected as individual freedom. There is a fundamental ideological difference between Republika and Koran Tempo by renewing the concept of homosexuality with thinking radicalism on the basis of Islamic teachings. The homosexual issue, FPI applies the meaning of Islamic radicalism from the right-wing side which promotes violence as resistance, while JIL applies the meaning of radicalism from the left-wing side which prioritizes the radicalism of thought and law in the Koran. AbstrakArtikel ini ingin mengkaji bagaimana ideologi media tentang konsep radikalisme dalam Islam di media massa Republika dan Koran Tempo. Surat kabar Republika mendukung dan setuju pada Front Pembela Islam (FPI) baik dengan pemahaman pelarangan homoseksual dan pengangkatan berita tindak kekerasan FPI melawan homoseksual. Koran Tempo lebih pada pembaharuan pemikiran seperti pemberitaan pandangan Jaringan Islam Liberal (JIL) terkait menghormatinya kaum homoseksual. Homoseksual adalah penyuka sesama jenis atau pilihan kelainan seksualitas itu normal sebagai manusia, tidak perlu dicela tapi harus dihargai sebagai kebebasan individu. Terdapat perbedaan ideologi yang mendasar antara Republika dan Koran Tempo dengan melakukan pembaharuan konsep homoseksual dengan radikalisme berpikir dengan pijakan ajaran Islam. Persoalan homoseksual, FPI menerapkan makna radikalisme Islam dari sisi sayap kanan yang mengedepankan kekerasan sebagai perlawanan, sedangkan JIL menerapkan makna radikalisme dari sisi sayap kiri yang mengutamakan keradikalan pemikiran dan hukum dalam al-Quran.

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Fatmi, Nuraini. "TEKANAN UDARA DALAM PERSPEKTIF SAINS DAN AL-QUR’AN." Al-Madaris Jurnal Pendidikan dan Studi Keislaman 1, no. 1 (January 20, 2021): 30–37. http://dx.doi.org/10.47887/amd.v1i1.6.

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The objectives of this study are: 1. To see the function of air pressure from a scientific perspective. 2. To see the function of air pressure in the perspective of the Qur'an. 3. To see the relationship between the study of the function of air pressure from a scientific perspective and the Koran. This study used qualitative research methods. The type of research used in this research is library research. The instrument in qualitative research is a person or human instrument, namely the researcher himself. As a human instrument in this study, researchers must have broad insight and theory in order to be able to ask, analyze, take pictures and construct the social conditions under study to be clearer and show. The technique of reading data that researchers use in library research is by reading, interviewing and triangulation. Research results: 1. Study of Air Pressure Function in Science Perspective is according to science air pressure is a force that moves air particles carrying air particles in the direction of the earth's force. 2. The study of the function of air pressure in the perspective of the Koran is based on the perspective of the Koran, the air pressure is described into the atmospheric layer which is described in QS: Al-An'am (6) verse 125. 3. The relationship between the study of the pressure function The air in the perspective of science and the Koran is the relationship between science and the Qur'an expressed as an integrated relationship. This integration can be described in two forms, namely natural theology (natural theology) which views scientific findings as a means of reaching God, and natural theology (theology of nature).

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Wahyudi, Chafid. "Pandangan Ibn ‘Arabî tentang al-Qur’an sebagai Penghimpun." MUTAWATIR 5, no. 1 (September 10, 2015): 1. http://dx.doi.org/10.15642/mutawatir.2015.5.1.1-19.

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The leaders and observers disagree about sufism narated by Ibn ‘Arabî. Some parties considered him as a sufi who does not rely on the Koran, but others actually had put him always associated with the Koran. Although Ibn ‘Arabî considered not to rely on the Koran, he claimed that the knowledge gained is through the “opening” or “disclosure” (<em>fath</em><em>, kashf</em>) with respect to the actual meaning of the Koran. Ibn ‘Arabî wrote, We are not quoting the words of the philosopher at all, nor the words of others. What we argue in this book and all our other books are what is given through <em>Kashf</em> and dictated by <em>al-H</em><em>aqq</em>. Based on this claim, the authors try to lift the view of Ibn ‘Arabî on the Koran

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Arsya, Fajriyani. "Kata-kata Serapan dalam Alquran Perspektif Ulama Tafsir." FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 3, no. 1 (June 30, 2019): 33. http://dx.doi.org/10.30983/fuaduna.v3i1.2088.

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<p>One<em> of the issues debated </em><em>by Arab li</em><em>nguists and interpreter</em><em>s of the Quran is </em><em>whether all the words in the Koran come from native Arabic, or are there uptake words from foreign languages </em><em></em><em>used in the Koran. The analysis of linguists states that the absorption words in various languages </em><em></em><em>can arise due to geographical location, trade relations, immigration, politics, culture, economy, industry, and others. In the context of absorption words in the Koran the scholars are divided into three opinions, namely the group of scholars who reject the absorption of words in the Koran; Second, groups who believe that there are absorption words in the Koran; and third, which takes a middle ground with a view that the word uptake in the Koran has its specificities.</em></p>

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Pratomo, Hilmy. "Historiografi Tafsir Era Klasik: Dinamika Penafsiran Al-Qur`An Dari Masa Nabi Hingga Tâbi’în." SYARIATI 6, no. 01 (June 26, 2020): 1–16. http://dx.doi.org/10.32699/syariati.v6i01.1258.

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The interpretation of the Koran is an effort without ever reaching the point of stopping, In every time and place, it always present interpreters with different styles, methodologies and different characteristics. Husein al-Dzahabi mapping the tafsir for three phase, phase Muhammad and his friends (sahabat), tabi’in (friends of sahabat). This paper deal with history tafsir from Muhammad phase to the codification phase. The main problem will be studied in this paper is trying to analyze development interpretation Koran to view the flow of interpretation in terms of methodological aspects and approach interpreting the Koran.

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Sarjuni, Sarjuni. "ISLAMIC WORLDVIEW DAN LAHIRNYA TRADISI ILMIAH DI INSTITUSI PENDIDIKAN ISLAM." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 2 (November 15, 2019): 25. http://dx.doi.org/10.30659/jpai.2.2.25-43.

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This article seeks to describe that Islam is not just a religion that pays attention to issues of credo and ritual, but it is also a worldview that brings a change for Muslims. As an Islamic way of life, it has an integrated view of physical and non-physical realities. The verses of the Koran are seminal concepts that project an Islamic view of the universe and life which are referred to as Islamic natural views. It has a different view from the views of other religions and civilizations. Conceptually, Islam as a worldview is closely related to all human activities as social, intellectual and religious beings. As a system of belief, thought, and values, it has the power to change the conditions of civilization. So that in history, its presence has been able to generate scientific traditions through the earliest educational institutions known as Madrasas as-Suffah. From this Madrasa ash-Suffah, ashab ash-suffah (scientific community) developed, This scientific community is needed for the emergence of scientific traditions. The existence of this scientific tradition which later generates to major scholars in the fields of Kalam Science, Tafsir, Hadith, Fiqh, Sufism, etc., which in subsequent developments were able to give birth to polymath Muslim scientists, namely scientists who have expertise in various fields of science at once. Keywords: Islamic Worldview, Scientific Traditions, Science

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Anshori, Dadang S. "GENDER COGNITION IN RELIGIOUS DISCOURSE: A STUDY OF FRAMING IN THEMATIC HOLY KORAN INTERPRETATION." Indonesian Journal of Applied Linguistics 6, no. 1 (July 29, 2016): 88. http://dx.doi.org/10.17509/ijal.v6i1.2741.

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<p class="Default"> </p><p>The study is aimed at describing gender cognition phenomenon in religious discourse in thematic interpretation (<em>tafsir</em>) of the Holy Koran published by the Ministry of Religious Affairs of the Republic of Indonesia. Each interpretation book as a written discourse is different from each other due to author’s cognition frame. This study employs a constructive qualitative approach with technical framing analysis. The data are language data (religious text) that are obtainable from thematic interpretation of the Koran of the Ministry of Religious Affairs of the Republic of Indonesia. Data analysis was performed on the following topics: the origins of the creation of men and women, women's leadership, women and inheritance rights, women and ownership, and women's testimony. The research findings show: (1) The lingual and religious discourse containing gender cognition are present in the forms of words, phrases, and sentences. The lingual form of religious discourse is related to the meaning of technical vocabulary that contains appropriate understanding of the discourse topic. (2) Discourse representing gender cognition is found on three topics: women leadership (nation leadership), <em>waris </em>(inheritance), and women’s testimony. In terms of inheritance and women’s testimony, this interpretation refers to conditions that are explicitly stated in the Holy Koran. Meanwhile, this interpretation views leadership of the nation as more worthy to be given to men than women. book looks is more worthy of leadership in the countries was given to men than women.</p>

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Aljunied, Khairudin. "The Koran in English: A Biography." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 79–82. http://dx.doi.org/10.35632/ajiss.v35i3.484.

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Anyone familiar with Bruce Lawrence’s oeuvre knows that the book under review is the culmination of his long and serious engagement with Islam’s foundational texts. His earlier publication, The Qur’an: A Biography (2006), traces the central place of divine revelation in Muslim life and thought for many centuries. The Qur’an inspired its most faithful believers to become predominant in much of the medieval world and, in the process, it was a book that captured the interest and imagination of non-Muslims. Law- rence’s own translation of the Qur’an into English is now in the works. Be- fore completing this admirable feat at the prime of his scholarly life, he offers us an inventory of a number of influential and no less creative—some polemical—attempts at untying the Gordian knot of rendering classical Ar- abic into lucid English. But can God’s eternal word, revealed to Prophet Muhammad in the seventh century, be translated into English at all given the deep-seated differences between the two linguistic worlds in space and time? The answer to this question is not a simple yes or no, as Lawrence explains in this slim but indispensable volume. Unlike scriptures of other world religions, the Qur’an stakes a claim on its linguistic authoritativeness from the onset. Its self-image, as specialists such as Daniel Madigan, Toshi- hiko Izutsu, and Fazlur Rahman have it, was rooted in its unique language. The Qur’anic language is thus not merely one language among others of its time (or anytime) but is the distinctive language of God to be read, stud- ied, memorized and disseminated in the original form. From this angle of vision, no translation of the Qur’an is regarded by the majority of Muslims as the Qur’an itself. Lawrence acknowledges this longstanding credo, or the dominant “filter of orthodoxy,” as he puts it (xxi). The translated Qur’an is, to him, best referred to as a “Koran”. Not that the Arabic and translated texts are radically different in terms of their central messages and moral injunctions, but that the Koran was a historical and not an eternal artefact. The Koran was a product of a human endeavor to make the language of God accessible in the world of man. The filter of orthodoxy was however confronted with an ever-growing and cosmopolitan ummah which, for the most part, consisted of non-Ar- abs who knew little but a rudimentary form of Arabic. Translations became inevitable, as Lawrence informs us. The Arabic Qur’an in its pure form gen- erated Korans in other Muslim languages (Persian, Turkish, Malay, etc.) as Islam grew to become a juggernaut after the death of Muhammad (Chapter 1). And yet, as Islam emerged triumphant as a world-conquering faith, its adversaries saw the urgent need to fully discern the scriptures that made Muslims so powerful. Translations into Latin and then English from the twelfth through the eighteenth centuries were largely born out of hate en- meshed with fear and the passionate desire among translators to convince fellow Christians of “falsehood of the Qur’an” (33). Such adverse motives however turned into an emphatic understanding of what the Qur’an actu- ally stood for, as seen in George Sale and Edward Henry Palmer’s transla- tions. The Orientalists were not all cut from the same cloth. What Lawrence does not show quite clearly was how these early English translations provided the raison d’etre for Muslims to produce their own Korans as a corrective project against the biases of Western Orientalism. In South Asian translations by Muhammad Ali, Abdul Majid Daryabadi, Mar- maduke Pickhall, and Abdullah Yusuf Ali, allusions were made, be it direct- ly or obliquely, to the problems of earlier (non-Muslim) translations, just as they sought (for example) to undo use of the terms “Mohammedan” or “Mohametan” to describe Muslims. Granted that these translators belonged to different Muslim sects, their overriding concern was that the Qur’an suf- fered from imprecise translations into English. South Asian Muslims, in my view, were not only translating the Qur’an. They were arresting the march of a prejudiced form of Orientalism by producing English Korans of their own. In hindsight, their efforts were successful, at least for a while, until the advent of the digital age. The coming of the internet and the expansion of English as a lingua franca of most of the world, as Lawrence handsomely points out, has led to the proliferation of Korans, both online and offline, by Muslims and non-Muslims, conservatives and liberals, orientalists and their detractors, Sunnis and Shi’ites, feminists and artists. To Lawrence, most translations produced in an era of abundance fail to capture the Qur’an’s rhythmic prose, with the exception of a handful. Contemporary Korans are so often contorted by the politics of ideological hegemony and nationalist parochi- alism that hinder scholarly endeavor (Chapters 4-5). Lawrence singles out Saudi translations that purvey a puritanical strand of Islam. Interestingly, there are, within Saudi Arabia itself, less literalist Korans. One wonders whether the current political transition in Saudi Arabia will give rise to newer, state-sponsored translations of the Qur’an. I certainly believe it will. For now, Lawrence shows that Salafism in Saudi Arabia (as elsewhere in the Muslim world, as many analysts have pointed out) is not by any means monochrome and homogenous. It is therefore unsurprising that different Korans have been produced in a highly controlled and conservative state. Meantime, the market is flooded with highly popular alternatives in the likes of those by Thomas Cleary, Muhammad Abdul Haleem, and Tarif Khalidi. Spoilt for choice, Muslims and non-Muslims have now the liberty to choose which translation squares with their respective lingustic tastes, spiritual quests, and worldviews. Lawrence ends the book with the latest and most innovative venture at translating the Qur’an, by artist Sandow Birk. It is a translation that comes in the form of inventive expressions, a graphic Koran, so to speak, intended for an American audience whom Birk believes can discern how the Qur’an addresses their everyday trials and tribulations. The linguistic beauty of the Qur’an, in Birk’s formulation, is best expressed in colorful images. An American himself, Lawrence is most impressed by Birk’s project, couching it as “visual and visionary, it is a hybrid genre designed to reach a new audience not previously engaged either by the Koran or by Islam” (137). Had George Sale and Henry Palmet lived to this day, they would perhaps shudder over such an Americanization of the Qur’an. In displaying art with a Qur’anic glaze, Birk does more than translating the Qur’an to English. He demonstrates how the Qur’an can be embedded and normalized into Anglo-American lives and sensibilities. Provocatively-written, deftly-researched, and a pleasure to read, The Koran in English opens up many promising pathways and novel directions for future research. The specter of the Palestinian-American scholar, Is- mail al-Faruqi, came to mind as I was reading the book. Al-Faruqi once envisioned English becoming an Islamic language, or a language that can express what Islam is more accurately. Al-Faruqi held that this could be achieved by incorporating Arabic terms into the English corpus. Reading The Koran in English tells us that Al-Faruqi’s vision is currently realized in ways he barely imagined, or perhaps, in ways that are more subtle and sublime. In translating the Koran to English—an enterprise that is now undertaken by scholars, popular writers, and artists, and that will undoubt- edly grow exponentially in the years to come—English has been (or is) Ko- ranized. Or, to borrow and inflect Lawrence’s syllogism in the opening of the book: If you don’t know Arabic, you can still understand the Qur’an. By understanding the Qur’an, you can choose to become a Muslim. And if you do not become a Muslim, you may still appreciate and derive much benefit from the Qur’an. Therefore, the Qur’an, or the Koran, is not only for Muslims but for those who care to think and reflect about life and about the divine. Indeed, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been granted much good. And none will grasp the message except the people of intellect” (al-Baqara: 269). Khairudin AljuniedMalaysia Chair of Islam in Southeast AsiaGeorgetown University

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Dissertations / Theses on the topic "Views on the Koran"

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Saleem, Shehzad. "Collection of the Qur'ān : a critical and historical study of Al-Farāhī's view." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683356.

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Nazary, Samaren. "The Islamic view of Jesus Christ." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Kim, Hansson Anna. "Design & innovation : A study on the South Korean and Swedish views upon design in relation to innovation." Thesis, Stockholms universitet, Institutionen för orientaliska språk, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-108906.

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This thesis discusses the differences and similarities between the South Korean and the Swedish view on design in relation to innovation. It sets off introducing theories and recent studies upon the subject matter and also the closely related business discipline called "design management". The subject is then studied through analyzing and comparing of governmental actions within the field. Also the result from a brief questionnaire study has been used as basic material to find out how Swedish and Korean people look upon the subject matter. The questionnaire was carried out for this thesis exclusively and the results include answers on design-innovation-related questions from 35 Swedish and 35 Korean people. The result of the study shows that even though South Korea has a policy for innovation-related design and a governmental organ working exclusively with these questions, which Sweden has not, the countries share a lot of similarities in their approaches towards the subject.

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Daniel, Ryberg. "The Sun, The Wind, and the Kaesong Industrial Complex : The Contrasting Views of the Republic of Korea and the United States of America on Inter-Korean Cooperation." Thesis, Högskolan i Halmstad, Sektionen för hälsa och samhälle (HOS), 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-17893.

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This paper examines the different attitudes of the Republic of Korea (South Korea) and the United States of America with regards to the Kaesong Industrial Complex, a joint inter-Korean economic project located in the Democratic People's Republic of Korea (North Korea). The paper uses the theoretical framework of Social Constructivism to analyze the different ideas available in the political discourse of both actors with regards to North Korean policy in general and policy towards Kaesong specifically. The paper relates these ideas to the positions both actors have taken with regards to the inclusion of Kaesong products in the S. Korean-U.S. FTA.

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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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Hoffmann, Thomas Klaus. "The poetic Qur·ān : studies on Qur·ānic poeticity." Wiesbaden Harrassowitz, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2928481&prov=M&dokv̲ar=1&doke̲xt=htm.

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Wahyudi, Jarot. "Ahl al-kitāb in the Qurʾān : an analysis of selected classical and modern exegesis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27975.

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The Qur'anic concept of ahl al-kitab ("People of the Book") has a theological significance for Muslims, showing a sympathetic perception of other religions, particularly Jews and Christians, who share the same monotheistic belief as Muslims. There are many references to abl al-kitab in the Qur'an which may be grouped into two categories: the sympathetic verses which give ahl al-kitab a status similar to that of Muslims and the ambivalent verses which condemn the ahl al-kitab. In this study, surat Al 'Imran (3): 64, 113, 114 and 115 are chosen as examples of sympathetic verses. Six major works of selected classical and modern exegesis, from different schools of thought, are used in the analysis of these verses. Classical exegetes do not suggest any development of the concept of ahl al-kitab, while the modern exegetes include all religious communities in addition to Jews, Christians and Muslims.
The Qur'an itself recognizes the existence of good people among the ahl al-kitab and invites people of diverse faiths to come to a "common word" (kalimatin sawa'in) to establish mutual understanding through critical dialogue. This would, in turn, enable all people to work together to build a new civilization and greater harmony. This thesis avails itself of the fundamental teachings of the Qur'an on ahl ak-kitab and of Muslims' exegesis, as well as secondary scholarship on this topic. The concept of ahl al-kitab is shown to have novel relevance for our religiously pluralist world both today and for the future.

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Al-Sahli, Abdullah S. "Non-canonical word order : its types and rhetorical purposes with reference to five English translations of the meanings of the Holy Qur'an." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1514/.

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Locate-Timol, Samia. "Makkan and Madinan revelations : a comparative study." Thesis, University of Leeds, 2008. http://etheses.whiterose.ac.uk/783/.

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This thesis aims to provide an in-depth study of the Makkan and Madinan revelations of the Qur'dn in terms of structure, themes, linguistic, stylistic and textual analysis of the sikas. The main objective of these analyses is to make the contents of the Qur'dn more accessible and easy to understand by the modem reader. Most importantly, the present study focuses on pivotal themes of the Qur'dn. Firstly to represent the context in which the revelations took place, an account of the historical background of the two towns Makka and Madina at the time of the Prophet himself is given. Also, the present study provides details on the inhabitants of these towns who were the main addressees of the Makkan and Madinan revelations. An overview of the Prophet Mubammad as an individuaL his tribal origins, and his social life in Makka until he got married and before his Message has also been given. The present discussion presents the Qur'dn in terms of its composition and its status as a Holy Scripture, compared to the previous other two Scriptures, the Old and the New Testaments. Thus, an insight into the Makkan suras has been provided: Outlines of its structure, themes, peculiarities, and textual analysis in terms of tenets of faith of some selected Makkan saras have been dealt with. Similarly, an insight into the Madinan sugras has also been provided along with structural, thematic and textual analysis of some selected Madinan sdras. Other concepts such as the 'coherence in the Qur'dn', 'nazm in the Qur'an' and 'ijaz al-Qur'an which are looked at in terms of conceptual chaining between adjacent suras and ayas have been developed in this study. Throughout our analysis of the Qur'dn, our aim is to deal with its suras and their classifications according to the descending order from the longest sura to the shortest ones rather than in terms of its chronological order of revelation. The present thesis provides intriguing comparative and contrastive analyses of the Makkan and Madinan suras from Muslim and non-Muslim perspectives. This study also provides 28 highly valuable observations about the study of the two phases of revelation. This provides a new insight into the analysis of the Qur'an and it points out a new direction in the analysis of Makkan and Madinan revelations. My approach has thus become different from classical classification of the suras. It is now based on suras structure, themes, text linguistics, etc.

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Al-shaiji, Omar K. M. "A critical study and edition of Talkhīṣ Taqrīb al-Nashr fī Ma'rifat al-Qirā'āt al-'Ashr of Shaykh al-Islām Zakariyyā al-Anṣārī." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683207.

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Books on the topic "Views on the Koran"

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Bayyūmī, Muḥammad Rajab. Iʻādat qirāʾat al-Qurʾān: D. Muḥammad Rajab al-Bayyūmī yaruddu ʻalá Zhāk Bīrk. [Cairo]: Dār al-Hilāl, 1999.

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al-Futūḥ, Muḥammad Ḥusayn Abū. Ibn Khaldūn wa-rasm al-muṣḥaf al-ʻUthmānī. Bayrūt: Maktabat Lubnān, 1992.

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al-ʻUlā, Muḥammad Ḥusayn Abū. al- Qurʾān wa-awhām mustashriq. [Cairo]: al-Maktab al-ʻArabī lil-Maʻārif, 1991.

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Manhaj al-Imām al-Khumaynī fī al-tafsīr. Bayrūt: Dār al-Hādī lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2001.

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Yulgok ŭi yulli sasang. Sŏul Tʻŭkpyŏlsi: Chʻŏrhak kwa Hyŏnsilsa, 2005.

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Fuat, Sezgin, and Käs Fabian, eds. Majāz al-Qurʼān: A commentary of the Qur'an : from the point of view of stylistic grammar. Frankfurt: Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University, 2010.

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Tasan ŭi yŏkhak. Sŏul: Minŭmsa, 1993.

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Tasan yulli sasang yŏnʾgu. Sŏul Tʻŭkpyŏlsi: Kyŏngin Munhwasa, 2005.

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Yulgok ŭi sahoe kaehyŏk sasang. Sŏul: Paeksan Sŏdang, 2002.

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Sirhakcha Yu Tʻŭk-kong ŭi kodaesa insik. Sŏul Tʻŭkpyŏlsi: Sinsŏwŏn, 1998.

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Book chapters on the topic "Views on the Koran"

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Walther, Wiebke. "Koran." In Metzler Lexikon Religion, 232–36. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-03703-9_80.

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Walther, Wiebke. "Koran." In Metzler Lexikon Religion, 764–68. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_270.

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Mommsen, Katharina. "Koran." In Goethe Handbuch, 618–19. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03655-1_202.

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Lee, Sook Jong. "South Korean Soft Power and How South Korea Views the Soft Power of Others." In Public Diplomacy and Soft Power in East Asia, 139–61. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230118447_8.

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Jonsson, Gabriel. "Views of North Korea, Unification and the Great Powers." In Towards Korean Reconciliation, 189–221. Routledge, 2017. http://dx.doi.org/10.4324/9781351144407-6.

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"Koran." In Encyclopedia of Sciences and Religions, 1125. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201271.

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Damron, Julie, and Jennifer Dobberfuhl Quinlan. "Student Binge Studying, Recall, and Success in a Blended Korean Class." In Recent Tools for Computer- and Mobile-Assisted Foreign Language Learning, 229–47. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1097-1.ch011.

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With more than 5 million college students taking at least one online or blended college course, (Seaman et al, 2018) and 5 percent of K-12 students taking an online or blended course (The Evergreen Education Group), research regarding student success in blended and online classes has begun to emerge and shed light on potential trouble spots. This chapter uses an action research model to further examine binge studying in two, beginning university Korean classes in relation to success on exams, overall course grades, language recall after a four-week break, and continued enrollment in Korean. Findings indicate a correlation between overall page views and course grade, between overall page views in 101 to retention in 102 and a correlation was also evident between binge studying and 102 assessment. A negative correlation was seen between binge studying and 101 final exam scores. The strongest correlation appeared to be between non-binge studiers, or those which dispersed their study throughout the semester, and language retention in Korean 102.

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Nachmani, Amikam. "European realities: aspects of the ‘triangular’ relations between Europeans, Muslims and Jews." In Haunted Presents. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784993078.003.0002.

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Gordon Allport, the founder of modern prejudice research, observed, “People who reject one out-group will tend to reject other out-groups.” In a country-by-country overview this chapter surveys the mutual views and practices of Europeans and Muslim immigrants and the relevance of Jewish European history in their encounters. In the Netherlands, where Muslims are 5.5 percent of the population and live in “Muslim ghettos,” Dutch liberalism and tolerance rankles Islamic conservative sensitivities. The Dutch minority government with the support of the far-right Party of Freedom (PVV) and its controversial leader Geert Wilders, who compares the Koran to Hitler’s Mein Kampf, has passed some of the toughest restrictions against immigrants in Europe, including a ban on the women’s burqa and dual citizenship. A “Pig Day” in Bologna, Italy, protested the planned construction of a mosque. In Sweden once anti-Semitic skinheads and racists moved on to targeting Muslims, while young Muslims torch synagogues and attack Jews in reaction to Israeli ME policies. The internet with its far-reaching potential to recruit new supporters to causes of all extremist persuasions and to spread hate propaganda has become a fast-growing EU-wide trend and favoured “free-for-all tool” for many individuals, groups and political parties.

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Jaeyong, Kim. "Modern Korean Literature and Manchukuo." In Manchukuo Perspectives, 285–93. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528134.003.0019.

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This chapter provides a general overview of how Korean writers in Manchukuo envisioned their new role as intellectuals, expressed in political views that often continued into the post-war period with the division of the Korean peninsula into North and South during the emerging Cold War. Deepening state intervention through the naisen-ittai [Korea and Japan as One Body] campaign in the late 1930s also forced Korean writers to take sides amidst imperial Japanese occupation. The lives and works of writers including Yeom Sang-seop (1897-1963) Ri Ki-yong (1896-1984), and Han Seol-ya (1900-1976), among others, will be examined.

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"Overview of the Korean War." In A Foxhole View, xv—xviii. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824861247-003.

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Conference papers on the topic "Views on the Koran"

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Landsman, Gregg, Joung Hyun Ham, and Hyun Jung Min. "Multiculturalism in South Korea and Differing Views on Adaptation Based on Foreign Interaction with Korean Culture." In Education 2014. Science & Engineering Research Support soCiety, 2014. http://dx.doi.org/10.14257/astl.2014.71.34.

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Aziz, Mursal, Darliana Sormin, Jailani Syahputra Siregar, Dedi Sahputra Napitupulu, and Rosmaimuna. "Islamic Education Curriculum in the Concept of the Koran." In 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.031.

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Moon, D. S., J. K. Koo, Y. J. Jun, and T. S. Lee. "Commercialization of Space: A Korean View." In 11th Biennial ASCE Aerospace Division International Conference on Engineering, Science, Construction, and Operations in Challenging Environments. Reston, VA: American Society of Civil Engineers, 2008. http://dx.doi.org/10.1061/40988(323)125.

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Rosmansyah, Yusep, and Angga Fatih Alim. "Personalized Blended Mobile Learning Framework for the Koran Memorization Process." In 2019 International Conference on Electrical Engineering and Informatics (ICEEI). IEEE, 2019. http://dx.doi.org/10.1109/iceei47359.2019.8988837.

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Oganesyan, Sergey. "Torah, New Testament and Koran on Inevitability of Women’s Emancipation." In icCSBs 2019 - 8th Annual International Conference on Cognitive - Social, and Behavioural Sciences. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.02.28.

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Dinsdale-Young, Thomas, Lars Birkedal, Philippa Gardner, Matthew Parkinson, and Hongseok Yang. "Views." In the 40th annual ACM SIGPLAN-SIGACT symposium. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2429069.2429104.

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Demsky, Brian, and Patrick Lam. "Views." In the 32nd ACM/IEEE International Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1806799.1806858.

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Schelfthout, Kurt, Tom Holvoet, and Yolande Berbers. "Views." In the fourth international workshop. New York, New York, USA: ACM Press, 2005. http://dx.doi.org/10.1145/1082960.1082973.

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Faskhutdinova, N. G. "Medical and hygienic aspects of the Koran and their impact on health conservation Muslims." In Scientific achievements of the third millennium. LJournal, 2019. http://dx.doi.org/10.18411/scienceconf-09-2019-14.

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Shenassa, Mohammad Ebrahim, and Mohammad Javad Khalvandi. "Evaluation of different English translations of Holy Koran in scope of verb process type." In Communication Technologies: from Theory to Applications (ICTTA). IEEE, 2008. http://dx.doi.org/10.1109/ictta.2008.4530013.

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Reports on the topic "Views on the Koran"

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Fry, William J. An AK, Three Clips, and a Koran: Deciphering Al Qaeda's Principles of War. Fort Belvoir, VA: Defense Technical Information Center, May 2009. http://dx.doi.org/10.21236/ada502927.

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Keenan, Teresa A. Views on Telehealth. Washington, DC: AARP Research, June 2020. http://dx.doi.org/10.26419/res.00388.001.

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Kim, Minho, Munseob Lee, and Yongseok Shin. The Plant-Level View of an Industrial Policy: The Korean Heavy Industry Drive of 1973. Cambridge, MA: National Bureau of Economic Research, September 2021. http://dx.doi.org/10.3386/w29252.

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Farris, Kate. Chinese Views on Information Warfare. Fort Belvoir, VA: Defense Technical Information Center, April 2000. http://dx.doi.org/10.21236/ada382118.

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Keenan, Teresa A. Views on Telehealth: Annotated Questionnaire. Washington, DC: AARP Research, June 2020. http://dx.doi.org/10.26419/res.00388.002.

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Harris, James M. Views Event History UCR Report. Office of Scientific and Technical Information (OSTI), June 2015. http://dx.doi.org/10.2172/1184363.

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Jackson, Daniel. Structuring Z Specifications with Views. Fort Belvoir, VA: Defense Technical Information Center, March 1994. http://dx.doi.org/10.21236/ada277618.

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Bailey, M., D. Socha, and D. Notkin. Parallel Debugging Using Graphical Views. Fort Belvoir, VA: Defense Technical Information Center, March 1988. http://dx.doi.org/10.21236/ada197197.

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Hvidberg, Kristoffer, Claus Kreiner, and Stefanie Stantcheva. Social Position and Fairness Views. Cambridge, MA: National Bureau of Economic Research, November 2020. http://dx.doi.org/10.3386/w28099.

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Young, William Frederick, and David Patrick Duggan. Views of wireless network systems. Office of Scientific and Technical Information (OSTI), October 2003. http://dx.doi.org/10.2172/918377.

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