Names of the Qur'an

Allah Ta'ala provide some great and worthy of the name of the Koran, which is the name that corresponds to the position of the Koran itself is impressive would be glory.

These names contain the content of the Qur'an, which is the form of the secrets of beautiful, noble purpose and maqashid great, wisdom-the wisdom of the wise, wonderful stories and laws are valid.

The names of such beautiful show which will be glory and high station, the names that contain proof and arguments that it is a book Samâwiy, and no one will ever be able to compete.

The names are so interesting and contains everything tasty and good to be enjoyed.
Allah Ta'ala provide the names of these various different altogether and not as a common name given and heard by the Arabs in their talks, both globally and in detail. Globally it is named the Book or the Qur'an. And a detailed and separately also named with letters, paragraphs and sentences.

Imam as-Suyuthiy as dinukilnya of al-Jâhizh said, "Allah Almighty give his title for the book is different from the term used by the Arabs in the talks they both globally and in detail. He calls globally as the Qur'an as meaning diwan (collection containing sya'ir-ed.,) and partly as a letter as meaning Qashîdah (part of sya'ir-ed.,), a portion of the letter as the verse as meaning the temple and the end of the paragraph as Fâshilah as meaning Qâfiah ... "
What is meant by Imam As-Suyuthiy is that the words of the Koran, Surat, Ayat and Fâshilah not recognized by the Arabs before, so its use. The Arabs only know the word diwan commensurate with the meaning of the Koran; Qashîdah commensurate with kataSurat; Bait commensurate with the word verse and Fâshilah commensurate with Qâfiah said.


Names of the Qur'an

Among the names of the Koran are:
1. tanzil (تنزيل)
God named the tanzil and Munzal because its meaning is derived. So, he was the one who lowered to Muhammad sallallaahu 'alaihi wa sallam through the intercession of Gabriel, so also it is not magic, though tales of sorcery or those who passed.
Naming the Munzal tanzil and is present in 142 places in the Qur'an, and naming with tanzil is among the most famous.
Among them, can be seen in Q., s. Luqman: 21; Muhammad: 2, 26; Saba`: 6; Fushshilat: 42; al-Hâqqah: 43; al-Mâ`idah: 44.

2. Paragraph (آيات)
Signs of Allah consists of two types; the verses are read and heard, that al-Qur'an and verses are seen, the creatures of God.
God called His Book, the verses in 130 places in the Qur'an. Of course, no doubt that al-Qur'an al-'Aziz is paragraph (signs) are clear and very explicit instructions, brings clear evidence, that there is no ambiguity in it. The verses are great and straightforward, which is the source of all sources of law.
Naming the Qur'an with the verse is also included among the names of the most famous.
Among them can be seen in Q., s.al-'Ankabut: 23; ar-Rum: 53; al-Hadid: 9; al-Jatsiyah: 6,8,9; al-Ahqaf: 7.

3. Book (كتاب)
Naming of the Koran as the book found in 74 places in the Qur'an. In language the meaning of al-Kitab al-Jam'u (sets; set; collection). God called the revelation to His Messenger as a book because it includes letters, verses, letters and sentences. Also because he gather / collect a variety of science, and legal news.
Among them can be seen in Q., s. al-'Ankabut: 47,48, 51; al-Baqarah: 2; Fatir: 29; az-Zumar: 1; Fushshilat: 3.

4. Qur`ân (قرآن)
This is the most famous names and naming were found in 73 places in the Qur'an.
From the language of the meaning of words Qur`ân is being read, because it is read and the meaning more specifically is a name (title) for Kalam containing miracles, which was revealed to the Prophet sallallaahu 'alaihi wa sallam.
Naming like this, which can be seen in Q., s. an-Nisâ`: 82; al-Isrâ`: 9, 41, 82, 88; Jonah, 37; Joseph: 3.

5. Haqq (حق)
God called the al-Qur'an al-Haqq in 61 verses in the Koran. Al-Haqq meaning in language al-'Adl wal Inshâf (justice and medium-sized attitude). In the words of the Arabs, al-Haqq is the antonym of the word al-false (falsehood).
God is Haqq, His Messenger is Haqq, the Qur'an is Haqq while haq was entitled to follow.
Naming like this, which can be seen in Q., s.Yûnus: 84, 108; an-Nisâ`: 170; al-Mâ`idah: 83, 84; al-An'am: 5; Hud: 17.

6. Tadzkirah and Dzikra (تذكرة و ذكرى)

Naming Tadzkirah and Dzikra found in 55 places in the Qur'an, or more than that.
There is no doubt that al-Qur'an al-'Aziz is Dhikr and Tadzkîr, that it is Dhikr Dhikr itself even including the most afdlal (main). Reading the Qur'an is seutama-key things to remember (sensitize) people who dhikr of Allah.
This nomination can be seen in Q., s. al-Hijr: 6.9; Fushshilat: 41; al-Anbiyâ`: 50; Sunday: 8, 29; Taha: 3.

7. Revelation (وحي)
Naming with this name appears in 45 verses in the Qur'an. Of course, no doubt that the Qur'an is a revelation from Allah Ta'ala. It was a revelation in which God speaks to the fact, it's not magic, though sorcery, not the speech that belied nor tales of people who passed as alleged by the Quraish, he was not the creature as alleged by the Jahmis and Mu'tazilah. It is not a story from the Word of God as claimed by the al-Kullâbiyyah.
This nomination can be seen in Q., s.an-Najm: 4, 10; Yunus: 2; az-Zukhruf: 43; Al-Ahzab: 2; al-Anbiyâ`: 108.

8. Huda (هدى)
This means there are instructions and in 47th place. Said al-Huda for language is al-Bayan (explanation) or at-Tawfiq.
Certainly can not doubt that the Koran is Huda (explanations, instructions) from straying and blindness. It is guided by the essence and meaning, it is a sign of disbelief and hypocrisy, of brutality and wanton action, of confusion and fear as well as instructions on all matters that can be distorted and misleading.
Indeed, the Qur'an is guidance and support that reality. Evidence, a lot of people - up to million-an - instructions with full voluntary, without coercion because the privilege of Islam itself.
This nomination can be seen in Q., s. an-Nahl: 89; al-Qasas: 85; at-Tawbah: 33; al-Kahf: 55; al-Baqarah: 97; al-Fath: 28; Ali'Imrân: 138.

9. shirath Mustaqim (صراط مستقيم)
This nomination by appearing in 33 places in the Qur'an. The ash-shirath means that can lead the way to the desired destination, while the word al-Mustaqim means that there are no flaws at all.
I bn Jarir said, "The people from among the members agreed that the meaning of Tafsir al-Shirat al-Mustaqim is a clear way that there are no flaws at all. And this meaning is used in conversation Arabs."
This nomination can be seen in Q., s. Al-Fatihah: 6; al-An'am: 153; al-An'am: 126; Yunus: 25; Ali'Imran: 101; al-Mâ`idah: 16; al-Hajj: 54.

10. Tibyan and Bayyinat (تبيان و بينات)
The Qur'an also called Tibyan, tiles and Bayyinat and naming are found in 30 places in the Qur'an. This amount could be more than that.
Al-Qur'an is the guide and drugs, in which there Bayan (explanation) is very clear; meaning clear and robust governance-language, there is no ambiguity or obscurity in it.
In the Qur'an there is an explanation for each wish all the people in their social lives with expressions very charming and beautiful style.
The naming of them can be seen in Q., s. Ash-Shaff: 6; al-Baqarah: 159; An-Nur: 34, 46; Al-Ahqaf: 7; al-Hijr: 1; Ghafir: 66.

11. Shidq, tashdiq and Musaddiq (صدق, تصديق ومصدق)
God called the Shidq (Truth), Musaddiq (Justifiers) and tashdiq (justification) in 22 verses of the Koran.

Allah Ta'ala mentioned about the ash-Shidq, ordering, organizing and mensugestinya in 109 places. In this case, there is no doubt that al-Qur'an al-Karim is a symbol of truth, the source, who asked the foundation and practice righteousness and mensugestinya.
Among others, can be seen in Q., s. az-Zumar: 32.33; Yunus: 37; Joseph, 111; al-Baqarah: 97; al-Ahqaf: 12; al-An'am: 115.

12. Mufashshal and Fashl (مفصل وفصل)
God called the Qur'an with Mufashshal (explained / detailed) in the 18th paragraph. In this case, the Qur'an is composed of letters, the explicit verses. The letters include passages while signs include letters and sentences. All that has been specified by Allah in the verses of the Koran.

As has been explained and detailed, it is no longer a vague and fuzzy inside. So, it's not a puzzle or symbols without meaning.
Among others, can be seen in Q., s.al-An'am: 97.98; ath-Tariq: 13; al-A'raf: 52.172; at-Tawbah: 11; Fushshilat: 3.

13. Hadith (حديث)
God called the Quran with the hadith in paragraph 15.
Meaning it is the language newspapers and speeches (waffle).
In addition to this call, He Almighty also named Aqil (alleged / spoken).

The Qur'an is the speech in which God speaks in them and contain religious awe things, all his beautiful, in the form of laws and wisdom of wisdom, tidbit or scary, appointments and ancaman..semua it is only for the sake of God's servants kemaslhlahatan , All it contains guidance and petunjuk..semuanya contains' Aqeedah and Shari'ah.

Among them, can be seen in Q., s.az-Zumar: 23; al-Jatsiyah: 6; ath-Thur: 34; al-Kahf: 6; an-Najm: 59; al-Waqi'ah: 81; al-Mursalat: 50.

14. Rahmah (رحمة)
Allah Ta'ala named al-Qur'an by Rahmah (mercy / compassion) because it is the grace of Allah the Exalted, the Most Gracious, the Most Penyayang..Dia do what He wills. Naming is contained in paragraph 15.

God himself named himself in the Koran as Rahim (Merciful) in 119 places, while as Rahman (Merciful) in 57th place. Rahim and Rahman is a derivation of the word Rahmah.

With this name, can be seen in Q., s. al-Araf: 52.203: al-An'am: 157: Jonah: 57; al-Isrâ`: 82; an-Naml: 77; al-Jatsiyah: 20.

15. Nur (نور)
God called al-Nur in the Qur'an with 12 verses in it.
Al-Qur'an is nur (light), Nur al-Haq, nur bright and definite evidence.
Nur shining but do not like the lights biasa..cahaya that never lost, never diminished merangi sedikitpun..cahaya the way people walk above the truth, people who are misguided and kebingungan..cahaya that can cure all disease; lust and doubtful.

But what a pity, today few people are willing to take this light ... Most people away from him like a donkey away from a lion, and fatigue until calamity and stuck into the dark abyss of nan ...
Despite various attempts to destroy the enemy engineered light, but they did not manage to do so.

Among penamaannya with Nur can be seen in Q., s. an-Nisâ`: 174; al-Araf: 157; al-Mâ`idah: 16; at-Taghabun: 8; ash-Shura: 52; al-Hajj: 8; Ali-'Imran: 184.

16. nadzir (نذير)
God called the Koran with nadzir in 11 verses in it.
While God called His Messenger, Muhammad nadzir (warning) in 60 verses, and likely more than that. His opponent was Bashir (giver of glad tidings) contained in more than 50 verses.

Nadzir word in the language 'comes from the Arabic word whose meaning is Indzâr notifications and create fear (scare). That is also a warning. No doubt that the Koran is the bearer of glad tidings and warnings. He warned of kufr, shirk, hypocrisy, kezhaliman, things that go beyond the limit, fraud, malice. He warned of malpractice and committing the forbidden. He warned of the wrath of God, the punishment and torment his poignant, arbitrate to other than His law, perfidious, treason and so on.

Regarding the naming of this, which can be seen in Q., s. al-Araf: 2; Maryam: 97; al-An'am: 51.19; Ibrahim: 52; an-Najm: 56; al-Ahqaf: 12.

17. Kalamullah (كلام الله)
God called the Koran with Kalam, Kalim and sentences in 12 verses in it. While qawl and Kalam ascribed and determined solely by God to Himself present in approximately 275 verses.

Al-Qur'an is Kalamullah in essence, not kalam (speech) but Him. He covers letters and their meanings, he is not being nor carrier lies, but derived from God the All-Wise, the Praised. This is the 'aqidah (belief) Ahlussunnah wal Jama'ah until the present that is the conviction that survived, free of Tahrif (make changes in it) and Ta'thîl (Cancel meaning that none at all).

Kalam for God is nature and Fi'liyyah Dzâtiyyah. It is said that nature Dzâtiyyah for Kalam in the meaning of the noun is "talk", comes from His Essence, and it is said that Fi'liyyah for Kalam in the meaning of the verb is "talking (ber-Kalam)" is fi'l (act of) Allah ,
So Allah Ta'ala has and says, have been talking and talking, when He wills and when He wills, not questioned about what He did while they were questioned. He spoke as he wishes. He said, "Nothing is semisalnya and He is the Hearing, the Seeing."

In this case, the law should not be asked about how God speaks as must not resemble Kalam Kalam Allah with His creatures, so also argues on the properties of another God; Things have been established by God himself to himself or assigned to him by His messenger form the Great properties and in accordance with grandeur and 'izzah Him, then we must establish that without Tahrif, Ta'thîl, Takyîf (adapting), Tamtsîl (par) of his creatures.

Ta`wîl can not do because it will cause ta'thil and can not do takyif because it can cause tamtsil. So, do not be excessive and should not be too stiff and rigid.

The al-Musyabbihah (who equate God with creatures) took over and very extravagance and wanton when setting up the Word of God, they said, "is like the word of kalam (speech) His creatures."

While the al-Mu'aththilah (who cancel or nullify the pen) as Mu'tazilah, thereby being the opposite. They are very rigid and old-fashioned, so they said, 'God does not speak and the Qur'an is a creature.' While the Asha'irah (followers of Abul Hasan al-Ash'ari. While Abul Hasan himself at the end of its life back to the 'Aqeedah Salaf as in his book "al-ibanah") says "the Koran is the word of Allaah. As for the al-Kullabiyyah (followers' Abdullah bin Sa'id bin Kullab) said, "the Koran is the word of the story ... of course all such words are true and false.

Therefore, obliged to assign it because God has set it and because it is the nature of God's perfection.
To confirm this, the nomination of the Koran with the words of Allaah be viewed at: Q.s., at-Tawbah: 6; Yunus: 82; al-Baqarah: 75; Al-An'am: 34,115; ash-Shura: 24; al-Kahf: 27.

18. Qawl (قول)
God called the Qur'an and giving nature as Qawl (word / speech) and Aqil (spoken word) in the 15th paragraph.
Al-Qur'an al-Karim is the word of our Lord and our Creator. It is saying that in fact, not a word anyone other than Him. This is the 'Aqeedah Ahlus Sunnah wal Jama'ah, the Companions and Successors, and confirmed that they believe the Koran is the word of God and His Word, God speaks through it anytime He desires. Anyone who does not believe like that or said that in addition, the word is a lie and falsehood.
Because the Qur'an is the word of God, theology, revelation and tanzil him he should believe, learn, understand, and contemplate. Muslims are required to give special attention to the Book of Allah that is the cause of their happiness in this world and the hereafter. It is the first source in the law, laws and rules.

Among his nomination by Qawl be viewed at: Q.s., Fushshilat: 43; al-Mu`minûn: 68; al-Qasas: 51; an-Nisa ': 122; az-Zumar: 18; al-Haqqah: 40; at-Excellent: 19.

19. Qawl Tsaqîl (قول ثقيل)
God called the Qur'an with Qawl Tsaqîl (terrible word) only in one sentence only. Said weight, because in it there is the exaltation, beauty, obligations, restrictions, prohibitions, commands, threats and plenty of large loads that can only be done by those who believe and do right, who did it sesempurnanya accompanied by a sense of joy and equanimity. It is a gift God gives to whom He will. It is said that, because the Prophet experienced a very heavy when the revelation. In this case, 'she radliyallahu' A'isha said, "Indeed, I have seen the revelation descended upon him in a very cold day ..."

What does this heavy weight seemed -wallahu a'lam- is in a real sense. The indication that the Prophet camel sat down when a revelation when he sallallaahu 'alaihi wa sallam above it. Similarly, when it was revealed to him; thighs on the thigh Zayd ibn Thabit as Zaid thigh bruise.

Al-Qur'an weight means full glory and majesty as it includes the meanings majestic, charming secrets, wisdom-the wisdom and laws, promises and threats, as well as news and terrifying news, orders and prohibitions, obligations and restrictions and other terms contained in the Qur'an. It was all in the interest of all mankind in this world and in the Hereafter.
One verse mentioned above as the naming of the Koran with Qawl Tsaqîl on al-Muzzammil, paragraph 5

20. Qawl Fashl (قول فصل)
Allah Almighty called the Qawl Fashl (word breaker / separator) in one verse. Meaning, that al-Qur'an al-Karim is Fashl (breaker / separator) between al-Haq and al-Bathil as it distinguish between the two when Allah Ta'ala named Furqan.
There is no doubt that the Qur'an distinguishes between monotheism and polytheism, justice and brutality as well as truth and falsehood.

Generally, al-Qur'an al-Karim is a separator / breaker between al-Haq and al-Bathil; it describes al-Haq, invite him and mensugestinya; it describes al-Bathil, forbid and warn him. Al-Haq is entitled to follow and certainly none after the al-Haq besides al-Bathil alias is only al-Bathil when al-Haq disappeared.

One verse are named by the Fashl qawl a letter ath-Tariq paragraph 13. In it shows that the Koran is Kalamullah; letters and their meanings.