Qur'an: Béda antarrépisi

Muslim ogé nyebut Al Qur'an minangka "Wasiat Pamungkas", "Kitab", "Kitab Gusti Allah" sarta "Wahyu."

 

 

Dina [[tata basa]] Arab, kecap "qur'an" mangrupakeun masdar ([[kecap barang verbal]]) tina kecap gawé basa Arab قرأ ''qara'a'' ("maca" atawa "nyaritakeun"<ref>BYU Studies, vol. 40, nomer 4, 2001. Kaca 52</ref><ref>[http://www.hawahome.com/books/open.php?cat=16&book=468 Lisan al-Arab]</ref>. Kecap ieu digunakeun dina Al Qur'an sorangan minangka istilah keur Al Qur'an, misalna dina Q.S [[Yusuf (surat)|12]]:2:

:''Satemenna kami nurunkeunana (ayat-ayat kitab) mangrupa Qur'an dina basa Arab, ngarah aranjeun ngarti.''

 

[[Gambar:Opened Qur'an.jpg|thumb|250px|Salinan Al Qur'an nu geus dibuka siap dibaca.]]

{{utama|Surat}}

Saban surat, ilaharna bisa dipikanyaho tina ngaran basa Arab nu aya dina éta surat (tempo [[surat|Daptar ngaran surat]]). Surat-surat henteu disusun sacara runtuyan kronologis (in the order in which Islamic scholars believe they were revealed) but in a different order, roughly descending by size.

 

In addition to and largely independent of the division into surahs, there are various ways of dividing the Qur'an into parts of approximately equal length for convenience in reading, recitation and memorization. The seven [[manzil|''manazil'']] (stations) and the thirty [[juz'|''ajza''']] (parts) can be used to work through the entire Qur’an in a week or a month, one manzil or one juz' a day, respectively. A juz' is sometimes further divided into two [[hizb|''ahzab'']] (groups), and each hizb is in turn subdivided into four quarters. A different structure is provided by the ''[[ruku'at]]'', semantical units resembling paragraphs and comprising roughly ten ayat each.

 

A ''[[hafiz]]'' is one who has memorized the entire text of the Qur'an, and is able to recite it properly ([[Tajweed]]). There are believed to be millions of these worldwide.{{citation needed}} All Muslims must memorize at least some parts of the Qu'ran, in order to perform their daily [[salat|prayers]].

 

Kecap ''Qur'an'' ogé biasana ditarjamahkeun minangka "apalan," nu nunjukkeun yén Qur'an lain mung saukur téks, tapi ogé geus ditepikeun sacara lisan di sagédéngeun ngaliwatan téks.

 

Jalma anu apal sakabéh bacaan Al Qur'an disebut [[qari']] (قَارٍئ) atawa [[hafiz]] (nu berurutan hartina "nu apal" atawa "nu ngajaga"). Nabi Muhammad mangrupakeun hafiz pertama. ''[[Tilawah]]'' تلاوة Al Qur'an mangrupakeun kasenian nu hadé di dunya Muslim.

 

[[Gambar:Quran fragment 33,73-74.jpg|150px|thumb|right|A fragment from the Qu'ran, Sura 33: 73–74]]

There are several schools of Qur'anic recitation, all of which are permissible pronunciations of the Uthmanic [[rasm]]. Today, ten canonical and at least four uncanonical recitations of the Qur'an exist. For a recitation to be canonical it must conform to three conditions:

The more widely used narrations are those of [[Hafs]] (حفص عن عاصم), [[Warsh]] (ورش عن نافع), [[Qaloon]] (قالون عن نافع) and [[Al-Duri]] according to [[Abu `Amr]] (الدوري عن أبي عمرو). Muslims firmly believe that all canonical recitations were recited by the Prophet himself, citing the respective [[isnad]] chain of narration, and accept them as valid for worshipping and as a reference for rules of [[Sharia]]. The uncanonical recitations are called "explanatory" for their role in giving a different perspective for a given verse or [[ayah]]. Today several dozen persons hold the title "Memorizer of the Ten Recitations," considered to be the ultimate honour in the sciences of Qur'an.

 

[[Image:Large Koran.jpg|thumb|right|225px|Page from a Qur'an<br />

'Umar-i Aqta'<br />

Some Muslims believe that it is not only acceptable, but commendable to decorate everyday objects with Qur'anic verses, as daily reminders. Other Muslims feel that this is a misuse of Qur'anic verses; those who handle these objects will not have cleansed themselves properly and may use them without respect.

 

The Qur'an was one of the first texts written in Arabic. It is written in an early form of classical [[Arabic language|Arabic]] known as “Quranic” Arabic. There are few other examples of Arabic from that time. (The ''[[Mu'allaqat]]'', or ''Suspended Odes'', are believed by some to be examples of pre-Islamic Arabic; others say that they were created after Muhammad. Only five [[pre-Islamic Arabic inscriptions]] survive.)

 

Soon after Muhammad's death in 632 CE, Islam burst out of Arabia and conquered the [[Middle East]], [[Northern Africa]], [[Central Asia]], and parts of [[Europe]]. Arab rulers had millions of foreign subjects, with whom they had to communicate. Thus, the language rapidly changed in response to this new situation, losing complexities of case and obscure vocabulary. Several generations after the prophet's death, many words used in the Qur'an had become opaque to ordinary sedentary Arabic-speakers, as Arabic had changed so much, so rapidly. The [[Bedouin]] speech changed at a considerably slower rate, however, and early Arabic lexicographers sought out Bedouin to explain difficult words or elucidate points of grammar. Partly in response to the religious need to explain the Qur'an to Muslims who were not familiar with Qur'anic Arabic, [[Arabic grammar]] and lexicography soon became important sciences. The model for the Arabic [[literary language]] remains to this day the speech used in Qur'anic times, rather than the current spoken dialects.

 

[[Gambar:Holy quran cover.gif|right|thumb|150 px|The Qur'an]]

{{utama|Translation of the Qur'an}}

The English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; thus, for example, two widely-read translators, A. Yusuf Ali and M. Marmaduke Pickthall, use "ye" and "thou" instead of the more common "you." Another common stylistic decision has been to refrain from translating "Allah" — in Arabic, literally, "The God" — into the common English word "God." These choices may differ in more recent translations.

 

The Qur'an mixes narrative, exhortation, and legal prescription. The suras frequently combine all these modes, not always in ways that seem obvious to the reader. Muslims often argue that the uniqueness of the Qur'anic style supports belief in its divine origin.

 

Similarly, the [[Madinan sura]]s tend to be longer, including the longest sura of the Qur'an, al-Baqara.

 

Every sura but the ninth is preceded by the words ''[[basmala|Bismillah ir-Rahman ir-Rahim]]'' ([[Arabic language|Arabic]]: بسم الله الرحمن الرحيم). This is most frequently translated ''"In the Name of God, Most Gracious, Most Merciful."'' Interestingly, the Arabic words translated as "most gracious" (رحمان)(Rahman) and "most merciful" (رحيم)(Rahim) derive from the same [[triliteral]] (RHM; ر ح م), or "mercy." Grammatically, the form of the first word conveys magnitude, while that of the second conveys permanence. Therefore, the chapter openings may better be translated as ''"In the name of God, the most merciful, the ever merciful."'' This double declaration at the start of most chapters suggests the importance of mercy in the Muslim conception of God.

 

While there has been some speculation on the meaning of these letters, many Muslim scholars believe that their full meaning may never be grasped. However, they have observed that in all but 4 of the 29 cases, these letters are almost immediately followed by mention of the Qur'anic revelation itself. Western scholars' efforts have been tentative; one proposal, for instance, was that they were initials or monograms of the scribes who had originally transcribed the sura. See [[Qur'anic initial letters]] for a fuller discussion.

 

Belief in the Qur'an's direct, uncorrupted divine origin is considered fundamental to Islam by most Muslims.

 

However, there are instances where some verses presuppose that a given practice is allowed, while others forbid it.{{citation needed}} These are interpreted by most Muslim scholars in the light of the relative chronology of the verses: since the Qur'an was revealed over a course of 23 years, many verses are said to have been clarified or [[naskh (exegesis)|abrogated]] (''mansūkh'') by later verses. Many Muslim commentators explain that this is because Muhammad was directed to gradually lead his small band of believers towards the straight path, rather than reveal the full rigor of the law at once.{{citation needed}}

 

The Qur'an has sparked a huge body of commentary and explication. As discussed earlier, later Muslims did not always understand the Qur'an's Arabic, they did not catch allusions that were clear to early Muslims, and they were extremely concerned to reconcile apparent contradictions and conflicts in the Qur'an. Commentators glossed the Arabic, explained the allusions, and perhaps most importantly, decided which Quranic verses had been revealed early in Muhammad's prophetic career, as being appropriate to the very earliest Muslim community, and which had been revealed later, canceling out or "[[naskh (exegesis)|abrogating]]" (''nāsikh'') the earlier text. Memories of the ''occasions of revelation ([[asbab al-nuzul|asbāb al-nuzūl]])'', the circumstances under which Muhammad had spoken as he did, were also collected, as they were believed to explain some apparent obscurities. It should be noted that not all Muslims believe that there are abrogations in the text of the Qur'an, and insist that there are no contradictions or unclear passages to explain.

 

Commentators feel fairly sure of the exact circumstances prompting some verses, such as surat [[Iqra]], or many parts, including ayat 190-194, of surat [[al-Baqarah]]. In other cases (eg surat [[al-Asr]]), the most that can be said is which city the [[Muhammad|Prophet]] was living in at the time (dividing between [[Makkan sura|Makkan]] and [[Madinan sura|Madinan]] suras.) In some cases, such as surat [[al-Kawthar]], the details of the circumstances are disputed, with different traditions giving different accounts.

 

 

Pitulung pangpentinga dina [[tapsir|napsirkeun]] harti ayat-ayat Qur'an nyaéta [[Hadis]] - kumpulan tradisi Islam (kagiatan jeung sasanggeman Nabi Muhammad). Élmu [[isnad]] tumuwuh dina mangsa munggaran abad Hijriyah, nu usaha ngagolongkeun sasanggeman/béja hadis dumasar bisa henteu dipercayana jalma nu nepikeun hadis. Tapsir Qur'an salajengna tumuwuh jadi hiji élmu mandiri nu disebut ''élmu tapsir''. Di antaran élmuwan nu kawentar nyaéta [[Tabari]], [[Zamakhshari]], [[Turmudhi]], [[Ibn Kathir]].

Belief in the Qur'an's direct, uncorrupted divine origin is fundamental to Islam; this of course entails believing that the Qur'an has neither errors nor inconsistencies. ("This is the book in which there is no doubt, a guide to the believers": Surat [[al-Baqarah]], verse 2.) However, it is well-known that certain chronologically later verses supersede earlier ones - the banning of wine, for instance, was accomplished gradually rather than immediately - and certain scholars have argued that some verses which discourage certain practices (for instance, [[polygamy]]) without banning them altogether should be understood as part of a similar process, though others argue that this contradicts "This day have I perfected your religion for you, completed My favor upon you, and chosen for you Islam as your religion" ([[sura 5|5]].3).

 

{{utama|Similarities between the Bible and the Qur'an}}

 

The Qur'an retells stories of many of the people and events recounted in [[Judaism|Jewish]] and [[Christianity|Christian]] sacred books ([[Tanakh]], [[Bible]]) and devotional literature ([[Apocrypha]], [[Midrash]]), although it differs in many details. [[Adam and Eve|Adam]], [[Enoch]], [[Noah]], [[Heber]], [[Shelah]], [[Abraham]], [[Lot]], [[Ishmael]], [[Isaac]], [[Jacob]], [[Joseph]], [[Job]], [[Jethro]], [[David]], [[Solomon]], [[Elijah]], [[Elisha]], [[Jonah]], [[Aaron]], [[Moses]], [[Zechariah]], [[Jesus]], and [[John the Baptist]] are mentioned in the Qur'an as prophets of God (see [[Prophets of Islam]] )(a list with additional people is in [[Similarities between the Bible and the Qur'an]]). Muslims believe the common elements or resemblances between the Bible and other Jewish and Christian writings and Islamic dispensations is due to the common divine source. Muslims believe that the Christian or Jewish texts were authentic divine revelations given to prophets. Some Muslims claim that they were neglected or corrupted (''[[tahrif]]'') by the Jews and Christians and have been replaced by God's final and perfect revelation, which is the Qur'an.<ref>[[Bernard Lewis]], [[The Jews of Islam]] (1984). Princeton: Princeton University Press. ISBN 0-691-00807-8. p.69</ref> However the historical biblical archaeological record refutes this assertion because the [[Dead Sea Scrolls]] (Old Testament and other Jewish writings) have been fully translated <ref>The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English (2002) HarperSanFrancisco. ISBN 0-06-060064-0</ref>, validating the authenticity of the greek [[Septuagint]] (Old Testament)<ref>http://www.septuagint.net</ref>.

 

{{utama|Origin and development of the Qur'an}}

 

Another scholar, James A. Bellamy, has proposed some emendations to the text of the Qur'an.

 

Based on tradition and a literal interpretation of [[Al-Waqia|sura 56]]:77-79: ''"That this is indeed a Qur'an Most Honourable, In a Book well-guarded, Which none shall touch but those who are clean."'', many scholars opine that a Muslim perform [[wudu]] (ablution or a ritual cleansing with water) before touching a copy of the Qur'an, or ''[[mushaf]]''. This view has been contended by other scholars on the fact that, according to Arabic linguistic rules, this verse eludes to a fact and does not comprise of an order. This is so because the verb equivalent of English 'touch' is used in past perfect and not imperative. The literal translation thus reads as ''"That (this) is indeed a noble Qur'an, In a Book kept hidden, Which none toucheth save the purified,"'' (translated by Mohamed Marmaduke Pickthall). It is suggested based on this translation that performing ablution is not required.

 

* See also: [[Qur'an desecration controversy of 2005]]

 

Some people claim that certain Qur'anic verses contain statements that support accepted modern scientific notions and that this proves the divine nature of the Qur'an. Others claim that these scientific notions stem from Greek and Hellenistic science and scientists like [[Galen]] and [[Ptolemy]] who were well known in the days of [[Muhammad]]. Those who support the idea that the Qur'an contains modern scientific notions often refers to two western scientists. [[Maurice Bucaille]], a French doctor who worked for the Saudi king, and the former President of the Canadian Association of Anatomists Dr. [[Keith L. Moore]] who later started to work at the [[King Abdulaziz University]] in Saudi Arabia.

 

* Everything about Al-Qur'an [http://www.islamicity.com/mosque/quran/]

 

Kaseueuran ulama tauhid ngayakinkeun yen al-quran teh kalam Allah nu tangtos sanes mahluk jeung moal ruksak (abadi),sabab al-quran teh dawuhan Allah, jeueng ari ngadawuh teh eta salah sahiji sifat Allah. Lamun sifat Allah teu abadi, tangtu dzat Allah ge teu abadi, sedengken lamun Alla teu abadi eta mustahil. kulantaran kitu kaharti ku akal yen sifat Allah nu ieu (ngadawuhna Allah) mustahil ruksak, kulantaran mustahil ruksak, atuh jelas yen al-quran teh lain mahluk. Ngenaan ieu pendapat kantos dibabarkeun ka ahli filsafatna Yunani, utamina teori-teori Plato yen sadaya kanyataan jeung kabeneran anu teu kawates tangtos abadi jeung moal matak robah.

Given that Muslims believe that Biblical figures such as [[Moses]] and [[Jesus]] all preached Islam, the doctrine of an unchanging, uncreated revelation implies that contradictions between their statements according to the Qur'an and the Bible must be the result of human corruption of the earlier divine revelations.

However, some, notably including the [[Mu'tazili]] and [[Ismaili]] sects, dispute this doctrine of the uncreated Qur'an. Various [[liberal movements within Islam]] implicitly or explicitly question the doctrine of the uncreated Qur'an when they question the continuing applicability and validity of [[Islamic law]], as their justifications for doing so are often based on a belief that such laws were created by God to meet the particular needs and circumstances of Muhammad's community. A Qur'an created by God for a particular context might also account for differences between the Bible without requiring humans to have corrupted divine texts.

 

* [[Allah]]

* [[Islam]]

{{SuratQuran|||}}

 

<div class="references-small"><references/>

 

* Arberry, A. J. -- ''The Koran Interpreted'', Touchstone Books, 1996. ISBN 0-684-82507-4

 

* al-Tabari, Muhammad ibn Jarir -- ''Jami al-bayan `an ta'wil al-Qur'an'', Cairo [[1955]]-[[1969|69]], transl. J. Cooper (ed.), ''The Commentary on the Qur'an'', Oxford University Press, 1987. ISBN 0-19-920142-0

 

* [[Theodor Nöldeke|Nöldeke, Theodor]] -- ''Geschichte des Qorâns'', Göttingen, 1860.

 

* [[Al-Azami]], M. M. -- ''The History of the Qur'anic Text from Revelation to Compilation'', UK Islamic Academy: Leicester 2003.

* [[James A. Bellamy|Bellamy, James A.]] -- "Some Proposed Emendations to the Text of the Koran", Journal of the American Oriental Society, Vol. 113, 1993

</div>

 

{{Wikisource|Qur'an}}

* [http://al-quran.info Al-Quran project] includes more than 145+ translation in more than 35 different languages.