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This post take about a little knowledge about Quran.
The Quran has several names for itself book, guidance, reminder, criterion.
All of them suppose commu-nity and intelligence.
The command to “read in the name of the Lord” was the genesis of Muḥammad’s mission.
Hence reading and book relatedness have always been the central factor in Islam
and calligraphy the familiar feature, and puzzle, of the mosque.
All literature is the art of transaction with other minds.
The more sacred the text then the more crucial the readership.
The meaning of a book is always meaning for a people. The truth of the one stands in
the awareness of the other.
The title The Mind of the Quran intends this reciprocal situation the book related to
readers and readers relating to the book.
Only in such relation does a scripture wield its authority. Once the book exists,
and what is written is written, and the meaning thus entrusted to words,
its writ and its content are with the minds and wills that read.
This fascinating quality of all literature, in the unique shape of the Qur’ān, is the theme of these pages. Their aim is to reflect on the characteristic thoughts of the Islamic Scripture in the receiving of Muslim thinking, and to do so by the clue of its dominant terms of vocabulary. This is not, however, merely a semantic study.
It is, rather, a sequence of essays in religious thinking, responsive to the impact of Quranic style and emphasis.
It is meant as a companion book to The Event of the Quran and pre supposes the understanding, there outlined, of the Quran in its actual genesis, as a historic phenomenon in religious experience.
From those dimensions of origin, this study traces the implications of the Quran in the related fields of man nd history, evil and forgiveness, unity and worship, wonder and the hallowing of the world.
It does so as in duty bound with a respectful, if also critical, eye for the classical commentators,
three of whom are translated here in their exegesis of three important Surahs.
Traditional commentary, though in part an incubus, is also a vital index to the Quranic mind , its qualities and instincts, as these are set by the practice of memorizing and challenged by the bolder liberties of the mystics.
But the underlying concern of these chapters is with inter religious converse and responsibility in the cntemporary world. There is, however, no explicit contrasting or comparing of doctrines. The Judaist Christian controversies in and with the Qur’ān find no echo here.
There may be hope to take up in another place what may be seen to belong with The Christ of the Quran.
Meanwhile, as in the earlier study, we stay with the main thrust of Muḥammad’s mission against Arabian polytheism and paganism in his own time. That mission,wrought into the fabric of an ultimate Scripture for a large segment of mankind,means a continuing liability for human direction in the world today.
This in turn deserves and requires a community of attention wider than its inner people an attention, burdened by the common human bewilderments and shaped by the differing vision of redemption. If that vision must finally take the human tragedy in terms deeper and more radical than those of the Quran, it remains partner with it in the sense of the human significance.