The Noble Quran

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The Quran describes Muhammad as " ummi", [47] which is traditionally interpreted as 'illiterate', but the meaning is rather more complex. Medieval commentators such as Al-Tabari maintained that the term induced two meanings: first, the inability to read or write in general; second, the inexperience or ignorance of the previous books or scriptures (but they gave priority to the first meaning). Muhammad's illiteracy was taken as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as Watt prefer the second meaning of ummi—they take it to indicate unfamiliarity with earlier sacred texts. [40] [48] Puin, Gerd R. (1996). "Observations on Early Quran Manuscripts in Sana'a". In Wild, Stefan (ed.). The Qurʾan as Text. Leiden: E.J. Brill. pp.107–11. English Translations of the Quran". Monthly Crescent. July 2009. Archived from the original on 29 April 2014. In a small number of denominations, only the Quran is used as a source, an approach called Quranism. Muslims believe the Quran to be God's final revelation to humanity, a work of divine guidance revealed to Muhammad through the angel Gabriel. [18] [70]

T]here was a very early attempt to establish a uniform consonantal text of the Qurʾān from what was probably a wider and more varied group of related texts in early transmission.… After the creation of this standardized canonical text, earlier authoritative texts were suppressed, and all extant manuscripts—despite their numerous variants—seem to date to a time after this standard consonantal text was established. a b c Fatani, Afnan (2006), "Translation and the Qur'an", in Leaman, Oliver (ed.), The Qur'an: an Encyclopedia, New York: Routledge, pp.657–69, ISBN 978-0-415-32639-1 Brown, Norman O. (1991). Apocalypse And/or Metamorphosis. University of California Press. p.81. ISBN 0520072987.Bergmann, Uwe; Sadeghi, Behnam (September 2010). "The Codex of a Companion of the Prophet and the Qurān of the Prophet". Arabica. 57 (4): 343–436. doi: 10.1163/157005810X504518. Luling, Gunter (2003). A challenge to Islam for reformation: the rediscovery and reliable reconstruction of a comprehensive pre-Islamic Christian hymnal hidden in the Koran under earliest Islamic reinterpretations. New Delhi: Motilal Banarsidass. ISBN 978-81-208-1952-8.

Mujawwad refers to a slow recitation that deploys heightened technical artistry and melodic modulation, as in public performances by trained experts. It is directed to and dependent upon an audience for the mujawwad reciter seeks to involve the listeners. [152] In Islam, most intellectual disciplines, including Islamic theology, philosophy, mysticism and jurisprudence, have been concerned with the Quran or have their foundation in its teachings. [11] Muslims believe that the preaching or reading of the Quran is rewarded with divine rewards variously called ajr, thawab, or hasanat. [88] In Islamic art

Kugle, Scott Alan (2006). Rebel Between Spirit And Law: Ahmad Zarruq, Sainthood, And Authority in Islam. Indiana University Press. ISBN 978-0-253-34711-4. Keeler, Annabel (2006). "Sufi tafsir as a Mirror: al-Qushayri the murshid in his Lataif al-isharat". Journal of Qur'anic Studies. 8 (1): 1–21. doi: 10.3366/jqs.2006.8.1.1. The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. [78] The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down. [79] [80] 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'ān is recited, listen to it and keep silent." [34] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel. [35]

Saritoprak, Zeki (2006). "Eschatology". In Leaman, Oliver (ed.). The Qur'an: an Encyclopedia. New York: Routledge. pp.194–99. ISBN 978-0-415-32639-1. Haleem, Muhammad Abdel (2005). Understanding the Qur'an: themes and style. I.B. Tauris. p.82. ISBN 978-1-86064-650-8.

Hadith are primarily from Muhammad but some are from those closest to him. Muslim scholars have worked carefully to authenticate them; see Hadith studies#Evaluating authenticity. a b Massey, Keith (2002). "Mysterious Letters". In McAuliffe, Jane Dammen (ed.). Encyclopedia of the Qurʾān. Vol.3. Leiden: Brill. p.472. doi: 10.1163/1875-3922_q3_EQCOM_00128. ISBN 9004123547. Mir Sajjad Ali; Zainab Rahman (2010). Islam and Indian Muslims. Kalpaz Publications. p.21. ISBN 978-8178358055.

The variant readings of the Quran are one type of textual variant. [154] [155] According to Melchert (2008), the majority of disagreements have to do with vowels to supply, most of them in turn not conceivably reflecting dialectal differences and about one in eight disagreements has to do with whether to place dots above or below the line. [156] The Monotheists: Jews, Christians and Muslims in Conflict and Competition. Princeton University Press. ISBN 978-0-691-12373-8.Plugin Al-Quran di Word ini juga dilengkapi dengan terjemahan 5 bahasa yaitu: Bahasa Arab, Inggris, Malaysia, Swedia dan bahasa Indonesia.