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."[18] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.[19]

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.[20][21] 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.[16][e]

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Muslims believe the Quran to be God's literal words,[16] a complete code of life,[79] the final revelation to humanity, a work of divine guidance revealed to Muhammad through the angel Gabriel.[25][80][81][82] Quran says, "With the truth we (God) have sent it down and with the truth it has come down"[83] and frequently asserts in its text that it is divinely ordained.[84] The Quran speaks of a written pre-text that records God's speech before it is sent down, the "preserved tablet" that is the basis of the belief in fate also, and Muslims believe that the Quran was sent down or started to be sent down on the Laylat al-Qadr. [85][86] Due to the belief in revelation and divine writing, the word used by Islamic literature to express the context of the Qur'anic verses is "Asbab al-Nuzul".

The Quran was the word of God (Kalm Allh) (again, a word used for Jesus in the Quran (An-Nisa: 171), and its nature and whether it was created became a matter of fierce debate among religious scholars;[90][91] and with the involvement of the political authority in the discussions, some Muslim religious scholars who stood against the political stance faced religious persecution during the caliph al-Ma'mun period and the following years.

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.[164][165]

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?"),[170] 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.[171]

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.[180]

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.[182][184]

Translating the Quran has always been problematic and difficult. Many argue that the Quranic text cannot be reproduced in another language or form.[192] Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.[193]

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.[199]

After the Quran, and the general rise of Islam, the Arabic alphabet developed rapidly into an art form.[60] 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.[245]

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.

At the height of Islamophobia, we built this explorative tool that allows you to read and compare the entire texts of the Holy Bible (King James version) and the Quran. You can search for word and synonym frequencies between the texts and read these in context of their usage. This was an internal project.

So from a linguistic perspective one could easily strike the word "" and the sentence means the same. In Arabic this addition is used to emphasize and lift any doubt that the speech is about "Allah" and only Allah.

all these sentences mean the same in English, but they use different words! And now just imagine different qur'an recitations or moshafs with this difference in wording (and this is a rather basic and simple example), wouldn't this lead to more confusion?

Alhamdulillah! Introducing Al Quran (Tafsir & by Word), the ultimate Quran study tool for all. With features such as a robust audio system with repeat functions to aid in Quran hifz, word-by-word analysis and translations, Tafsir Ibn Kathir, colour-coded tajweed, Quran topics list, bookmark and note-taking with sync, a powerful search, and multiple translations and tafsirs in various languages, this app is packed with everything you need to deepen your understanding of the Quran. Download now and start your journey to a deeper understanding of the Quran with the Al Quran (Tafsir & by Word).

It contains some basic information that is found in the Hebrew Bible as well as revelations that were given to Muhammad. The text is considered the sacred word of God and supercedes any previous writings.

Above are the words made by unscrambling Q U R A N (ANQRU).Our unscramble word finder was able to unscramble these letters using various methods to generate 12 words! Having a unscramble tool like ours under your belt will help you in ALL word scramble games!

How is this helpful? Well, it shows you the anagrams of quran scrambled in different ways and helps you recognize the set of letters more easily. It will help you the next time these letters, Q U R A N come up in a word scramble game.

What is the Qur'n? The Qur'n is the holy book for Muslims. It remains in its original form preserved in the exact language revealed to the Prophet Muhammad peace be upon him. The Qur'n is not the words of the Prophet Muhammad inspired by God, rather it is the [...] 0852c4b9a8

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