Quran Word To Word App EXCLUSIVE Download

This project contributes to the research of theQuran by applying natural language computing technology to analyze theArabic text of each verse. The word by word grammar is very accurate,but ensuring complete accuracy is not possible without your help. Ifyou come across a word and you feel that a better analysis could beprovided, you can suggest a correctiononline by clicking on an Arabic word.

The Quranic treebank is an effort to map out theentire grammar of the Quran by linking Arabic words throughdependencies. The linguistic structure of verses is represented usingmathematical graph theory. The annotated corpus provides a novelvisualization of Quranic syntax using dependency graphs.

Quran Word To Word App Download

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The Quran is believed by Muslims to be not simply divinely inspired, but the literal words of God, and provides a complete code of conduct that offers guidance in every walk of their life.[19] This divine character attributed to the Quran led Muslim theologians to fiercely debate whether the Quran was either "created or uncreated."[20] According to tradition, several of Muhammad's companions served as scribes, recording the revelations.[21] Shortly after the prophet's death, the Quran was compiled by the companions, who had written down or memorized parts of it.[22] Caliph Uthman established a standard version, now known as the Uthmanic codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with mostly minor differences in meaning. Controversy over the Quran's content integrity has rarely become an issue among Muslim history[23][iv] despite some hadiths stating that the textual integrity of the Quran was not preserved.[25]

The word qur'n appears about 70 times in the Quran itself,[32] assuming various meanings. It is a verbal noun (madar) of the Arabic verb qara'a () meaning 'he read' or 'he recited'. The Syriac equivalent is qeryn (), which refers to 'scripture reading' or 'lesson'.[33] While some Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qara'a itself.[11] Regardless, it had become an Arabic term by Muhammad's lifetime.[11] An important meaning of the word is the 'act of reciting', as reflected in an early Quranic passage: "It is for Us to collect it and to recite it (qur'nahu)."[34]

In other verses, the word refers to 'an individual passage recited [by Muhammad]'. Its liturgical context is seen in a number of passages, for example: "So when al-qur'n is recited, listen to it and keep silent."[35] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.[36]

The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of qur'n in certain contexts. Such terms include kitb ('book'), yah ('sign'), and srah ('scripture'); the latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the way ('revelation'), that which has been "sent down" (tanzl) at intervals.[37][38] Other related words include: dhikr ('remembrance'), used to refer to the Quran in the sense of a reminder and warning; and ikmah ('wisdom'), sometimes referring to the revelation or part of it.[11][vii]

Muslims believe that the present wording of the Quran corresponds to that revealed to Muhammad, and according to their interpretation of Quran 15:9, it is protected from corruption ("Indeed, it is We who sent down the Quran and indeed, We will be its guardian.").[92] Muslims consider the Quran to be a guide, a sign of the prophethood of Muhammad and the truth of the religion.

The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers. Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository.[122][123]

A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this metatextuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages where the Quran refers to itself as revelation (tanzil), remembrance (dhikr), news (naba'), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it?"),[128] or in the frequent appearance of the "Say" tags, when Muhammad is commanded to speak (e.g., "Say: 'God's guidance is the true guidance'", "Say: 'Would you then dispute with us concerning God?'"). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras.[129]

Moses, in 7:143, comes the way of those who are in love, he asks for a vision but his desire is denied, he is made to suffer by being commanded to look at other than the Beloved while the mountain is able to see God. The mountain crumbles and Moses faints at the sight of God's manifestation upon the mountain. In Qushayri's words, Moses came like thousands of men who traveled great distances, and there was nothing left to Moses of Moses. In that state of annihilation from himself, Moses was granted the unveiling of the realities. From the Sufi point of view, God is the always the beloved and the wayfarer's longing and suffering lead to realization of the truths.[138]

According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can not be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.[140][142]

Translating the Quran has always been problematic and difficult. Many argue that the Quranic text cannot be reproduced in another language or form.[149] Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.[150]

As with translations of the Bible, the English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; for example, two widely read translators, Abdullah Yusuf Ali and Marmaduke Pickthall, use the plural and singular ye and thou instead of the more common you.[156]

After the Quran, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form.[63] The Arabic grammarian Sibawayh wrote one of the earliest books on Arabic grammar, referred to as "Al-Kitab", which relied heavily on the language in the Quran. Wadad Kadi, Professor of Near Eastern Languages and Civilizations at University of Chicago, and Mustansir Mir, Professor of Islamic studies at Youngstown State University, state that the Quran exerted a particular influence on Arabic literature's diction, themes, metaphors, motifs and symbols and added new expressions and new meanings to old, pre-Islamic words that would become ubiquitous.[204]

Since the word of God seemed threatened with alteration, the [third] caliph ordered that five of the qurr' from amongst the companions, (one of them being Zayd ibn Thbit who had compiled the first volume), produce other copies from the first volume which had been prepared on the orders of the first caliph and which had been kept with afah, the wife of the Prophet and daughter of the second caliph.

I wonder why some one is mentioned a hundred and sixty something times and is called a prophet, a messenger a word of God, a spirit of God,etc etc and is regarded merely as a messenger of God while some one who is only mentioned 3 times once as his real name, another time as a title and the third time with a name which is a variation of his real name, and this one is revered most and called the prophet of God. Is there common sense in this???

it might seem so because you think the research answers your heart troubles. However, christians cast out demons in the name of Jesus but on whose name does muslims cast these? Muslims are now running into the temple of christians to seek refuge because they can actually feel the presence of spirit at the mention of the name Jesus. Just hope if you actually respect the quran, you would actually heeds to its instruction to ask the people of the book if you dont understand anything. I can only blame it on your own selfish desire without contacting the people of the book for further explanation. Hypocrites 006ab0faaa