In the Qur ' an, it is stated that ( 2: 62 ): " Surely, those who believe, those who are Muslims, Jewish, the Christians, and the Sabians ; anyone who ( 1 ) believes in GOD, and ( 2 ) believes in the Last Day, and ( 3 ) leads a righteous life, will receive their recompense from their Lord.

Islam recognizes to a certain extent the validity of the Abrahamic religions, the Qur ' an identifying Jews, Christians, and " Sabi ' un " or " baptists " ( usually taken as a reference to the Mandeans ) as " people of the book " ( ahl al-kitab ).

Later Islamic theologians expanded this definition to include Zoroastrians, and later even Hindus, as the early Islamic empire brought many people professing these religions under its dominion, but the Qur ' an explicitly identifies only Jews, Christians, and Sabians as People of the Book.

Thus rationalizing the criticism that the Qur ' an would direct towards the main corpus of Jews ( and Christians ) for not accepting the concept of Qibla, particularly that of Kaaba.

The three types of adherents to faiths that the Qur ' an mentions as people of the book are the Jews, Sabians and Christians.

The Qur ' an explicitly promises salvation for all those righteous Christians who were there before the arrival of Muhammad:

The Qur ' an also makes it clear that the Christians will be nearest in love to those who follow the Qur ' an and praises Christians for being humble and wise:

The Qur ' an states that fasting was prescribed for those before them ( i. e., the Jews and Christians ) and that by fasting a Muslim gains taqwa, which can be described in one word as ' Godconsciousness ' or ' Godwariness '.

Ishmael ( Yišmaˁel ; Ismaēl ; ; ) is a figure in the Hebrew Bible and the Qur ' an, and was Abraham's first son according to Jews, Christians and Muslims.

Jordanian law required Armenians and other Christians to “ give equal time to the Bible and Qur ' an ” in private Christian schools, and restricted the expansion of church assets.

Similarly, Muslims believe that the Qur ' an was divinely authored, while Jews and Christians do not.

Christians however neither recognize the Qur ' an as a genuine book of divine revelation, nor agree with its assessment of Jesus as a mere prophet, on par with Muhammad, nor for that matter accept that Muhammad was a genuine prophet.

However, the Qur ' an and New Testament overlap in other aspects of Jesus ' life ; both Muslims and orthodox Christians believe that Jesus was miraculously born without a human biological father by the will of God, and that his mother, Mary ( Maryam in Arabic ), is among the most saintly, pious, chaste and virtuous women ever.

Among Christians, the Bible is most commonly used ( in the Sortes Sanctorum ), and in Islamic cultures the Qur ' an.

The Qur ' an distinguishes between the monotheistic People of the Book ( ahl al-kitab ) ( Jews, Christians, Sabians and others ), and polytheists or idolaters on the other hand.

1. the Holy Scriptures of Muslims, Jews, and Christians, with emphasis on the Qur ' an and hadith ;

* The Qur ' an, revealed through Muhammad, states, " Those with Faith, those who are Jews, and the Christians and Sabaeans, all who have Faith in Allah and the Last Day and act rightly, will have their reward with their Lord.

Although many Western scholars believe that the Injil, in Muslim belief, was a scripture authored by Jesus, the author of the Injil was penultimately God, in a manner similar to which the Qur ' an to have been revealed, and, for that matter, is similar to the beliefs of some Christians and Jews of the authorship of their respective scriptures: that God inspired Jesus with the verbatim words of the text which were then written by Jesus ' hand.

The Qur ' an further describes the followers of the Gospel, that is the Christians, in a highly positive allegory, saying :" Muhammad is the messenger of God, and those who are with him are severe against the rejecters, but merciful between themselves.

" the defendant's proposition that the requirement of Christians and Jews to pay jizyah ( poll tax ) constitutes a reversal of humanity's efforts to establish a better world is contrary to the divine verses on the question of jizyah, in a manner considered by some, inappropriate, even for temporal matters and judgments notwithstanding its inappropriateness when dealing with the Qur ’ an and Sunnah, whose texts represent the pinnacle of humane and generous treatment of non-Muslim minorities.

Javed Ahmed Ghamidi writes in Mizan that there are certain directives of the Qur ’ an pertaining to war which were specific only to Muhammad against Divinely specified peoples of his times ( the polytheists and the Israelites and Nazarites of Arabia and some other Jews, Christians, et al.

Three types of fasting ( Sawm ) are recognized by the Qur ' an: Ritual fasting, fasting as compensation for repentance ( both from sura Al-Baqara ), and ascetic fasting ( from Al-Ahzab ).

Details about these issues can be found in the traditions of Islamic prophet Muhammad, so Qur ' an and Sunnah are in most cases the basis for.

With regard to some topics the Qur ' an and Sunnah are silent.

In many cases the books themselves are also believed to be imbued with magical powers, though in many cultures other sacred texts that are not grimoires, such as the Bible and Qur ' an, have also been believed to intrinsically have magical properties ; in this manner while all books on magic could be thought of as grimoires, not all magical books could.

This passage corresponds closely with the canonical John 1: 19-30, except that in that passage, the words are spoken by John the Baptist ( in the Qur ' an ; Yahya ibn Zakariya ) and refer to Jesus.

Nevertheless, Muslim writers sometimes note those elements of the Gospel of Baranabas that stand in accord with standard Qur ' anic teaching, such as the denial of Jesus as being Son of God and the prophetic prediction by Jesus of the coming Messenger of God and, consequently, some Muslims are inclined to regard these specific elements as representing the survival of suppressed early Jesus traditions much more compatible with Islam.

The Qur ' an mentions only some prophets by name, but makes it clear that many were sent who are not mentioned.

LGBT topics and Islam are influenced by both the cultural-legal history of the nations with a large Muslim population, along with how specific passages in the Qur ' an and statements attributed to the prophet Muhammad are interpreted.

Given that the Qur ' an is vague regarding the punishment of homosexual sodomy, Islamic jurists turned to the collections of the hadith and seerah ( accounts of Muhammad's life ) to support their argument for Hudud punishment ; these are perfectly clear but particularly harsh.

The trials and tribulations of Qiyāmah are explained in both the Qur ' an and the Hadith, as well as in the commentaries of Islamic scholars such as al-Ghazali, Ibn Kathir, and Muhammad al-Bukhari.

The descriptions in the Qur ' an of hell are very descriptive ( see, etc.

The punishments in the Qur ' an are contrasted not with release but with mercy (,,, etc .).

In Arabic there is no such choice, and the almost invariable rule is that a long vowel is written with a mater lectionis and a short vowel with a diacritic symbol, although the Othmani orthography, the one in which the Qur ' an is traditionally written and printed, has some differences which are not always consistent.

Muslim beliefs regarding God are summed up in chapter 112 of the Qur ' an, al-Ikhlas, " the chapter of purity ".

The Qur ' an describes many prophets and messengers as well as their respective followers as Muslim: Adam, Noah, Abraham, Jacob, Moses and Jesus and his apostles are all considered to be Muslims in the Qur ' an.

Thus, in Surah 3: 52 of the Qur ' an, Jesus ’ disciples tell Jesus, " We believe in God ; and you be our witness that we are Muslims ( wa-shahad be anna muslimūn ).

" In Muslim belief, before the Qur ' an, God had given the Torah to Moses, the Psalms to David and the Gospel to Jesus, who are all considered important Muslim prophets.

Most of the key events in Moses ' life which are narrated in the Bible are to be found dispersed through the different Surahs of Qur ' an, with a story about meeting Khidr which is not found in the Bible.

According to the Qur ' an, Moses encourages the Israelites to enter Canaan, but they are unwilling to fight the Canaanites, fearing certain defeat.

In the Qur ' an, Benjamin is referred to as righteous young child, who remained with Jacob when the older brothers plotted against Joseph.

Japheth is not mentioned by name in the Qur ' an but is referred to indirectly in the narrative of Noah ( VII: 64, X: 73, XI: 40, XXIII: 27, XXVI: 119 ).

Of all the figures before Muhammad, Moses is referred to most frequently in the Qur ' an.

Although he is mentioned in the Qur ' an, his name is not given but he is instead referred to as " a Prophet ".

Sheba ( Ge ' ez: ሳባ, Saba, Arabic: سبأ, Sabāʾ, South Arabian 13px13px13px, Hebrew: שבא, Sh ' va, also referred to as the people of Tubba ) was a kingdom mentioned in the Hebrew scriptures ( Old Testament ) and the Qur ' an.

The exact region referred to as " Blessed Land " in the Qur ' an verse has been interpreted differently by various scholars: Abdullah Yusuf Ali likens it to a wide land range including, Syria, Palestine and the cities of Tyre and Sidon ; Az-Zujaj describes it as, " Damascus, Palestine, and a bit of Jordan "; Qatada claims it to be, " the Levant "; Muadh ibn Jabal as, " the area between al-Arish and the Euphrates "; and Ibn Abbas as, " the land of Jericho ".

The Qur ' an doesn't name this tree and it is always referred to as " the tree ".

While even a new Muslim can be called a sheikh if he is diligent in seeking the knowledge of Islam based upon the Qur ' an and authentic Sunnah, he can be referred to as such by those he teaches.

In order to explain the complexity of the unity of God and of the divine nature, the Qur ' an uses 99 terms referred to as " Excellent Names of God " ( Sura 7: 180 ).

While under the service of the Nizam of Hyderabad, Pickthall published his translation of the Qur ' an, authorized by the Al-Azhar University and referred to by the Times Literary Supplement as " a great literary achievement.

The Queen of Sheba (, ;, ;, ) was a monarch of the ancient kingdom of Sheba and is referred to in Ethiopian history, the Bible, the Qur ' an, Yoruba customary tradition, and Josephus.

Noah's wife ( Naamah ) is referred to in the Qur ' an as an evil woman.

So they retrieved him and sold him into slavery in Egypt, to a rich man referred to as ' Aziz in the Qur ' an or Potiphar in the Bible.

The main town Shoaib was sent to is named Madyan in the Qur ' an, known in English as Midian, which is frequently referred to in the Hebrew Bible.

In Islamic folklore he is referred to as ‘ Uj ibn Anaq (‘ Ûj ibn ‘ Anâq عوج بن عنق ), one of the giants mentioned in the Qur ' an ( jababirat or jabbirun ).

His translation is often called Sirr-e-Akbar ( The Greatest Mystery ), where he states boldly, in the Introduction, his speculative hypothesis that the work referred to in the Qur ' an as the " Kitab al-maknun " or the hidden book, is none other than the Upanishads.

The event of Isra and Mi ' raj are referred to briefly in the Qur ' an.

Bu Ishaq Quhistani referred to the Qur ' anic tale of Adam and Eve to support his argument for the necessity of a perfect teacher who could provide spiritual edification ( ta ’ līm ) in place of what he felt were subjective whims and wayward personal opinions ( ra ’ y ).

He appears more often referred in the Qur ' an as the Shayṭān, a general purpose term used to refer to all of the evil spirits in alliance with Iblīs, but which is often used to refer to just Iblīs.

Bilqis ( Balkis in Vathek ) (, ;, ; ( );, ) was the woman who ruled the ancient kingdom of Sheba and is referred to in Habeshan history, the Hebrew Bible, the New Testament, and the Qur ' an.

The adherents of this movement ( sometimes referred to as Salafis ) consider it as such, because they find no evidence for its establishment in any of the four major Sunni sources of jurisprudence ( Qur ' an ( the central religious text of Islam ) • Sunnah ( the observed ways of living and sayings of Muhammad ) • Ijma ' ( consensus of the community of Muslims ) • Qiyas ( process of analogical reasoning from a known injunction ( nass ) to a new injunction )).

The Zabur of Dawud ( David ) is referred to in the Qur ' an as one of God's books revealed to four selected messengers.

This event is referred to in the Qur ' an, sura 105, Al-Fil, and is discussed in its related tafsir.

The story of Al-Khidir, in the Qur ' an, does not mention Dhul-Qarnayn, rather only a figure called " Moses " is referred to by name.