The Qur ' an speaks of the oneness of God: " Allah has borne witness that there is no God but Him-and the angels, and those with knowledge also witness this.

Though grammatical gender has no bearing on actual gender in non-personal nouns, the term holy spirit translates in and is used in the masculine form in all the Qur ' an.

Mohamed El-Moctar El-Shinqiti, a contemporary Mauritanian scholar, has argued that " though homosexuality is a grievous sin ... no legal punishment is stated in the Qur ' an for homosexuality ... it is not reported that Prophet Muhammad has punished somebody for committing homosexuality ... there is no authentic hadith reported from the Prophet prescribing a punishment for the homosexuals ..." Hadith scholars such as Al-Bukhari, Yahya ibn Ma ` in, An-Nasa ' i, Ibn Hazm, Al-Tirmidhi, and others have impugned them.

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.

Very few scholars outside of mainstream Islam reject all the quotes ( Hadith ) attributed to Prophet Muhammad that mention the second return of Jesus, the Dajjal and Imam Mahdi, believing that they have no Qur ' anic basis.

Although only twenty-five prophets are mentioned by name in the Qur ' an, a hadith ( no.

There is no core sacred text in Shinto, as the Bible is in Christianity or Qur ' an is in Islam.

However, many early Muslim sources, including the Qur ' an, indicate that no serious fighting was expected, and the future Caliph Uthman ibn Affan stayed behind to care for his sick wife.

The only tension occurred when local Jordanian officials learned that English actor Henry Oscar, who did not speak Arabic, would be filmed reciting the Qur ' an ; permission was granted only on condition that an imam be present to ensure that there were no misquotations.

While the Qur ' anic description of Heaven includes natural imagery, Willey argues that no Nizari fida ' i would seriously believe that he was witnessing Paradise simply by awakening in a beauteous garden.

Regarding the Islamic view of Balaam, there is no clear reference to Balaam in the Qur ' an.

The people continued to taunt and persecute him, but to no avail, as the Qur ' an says that it was they " that lost most ".

It's an odd accusation especially to those of us that practice Karaism, making no sense at all since there is no adherance to the Qur ' an and Mohammed is definitely not seen as a prophet.

Although the Qur ' an makes no mention of the birth of Abraham, as it does of Moses, the earliest incident involving Abraham is his preaching to his father, Azar, who in Judeo-Christian tradition is known as Terah.

The people continued to taunt and persecute him, but to no result, as the Qur ' an says that it was they " that lost most ".

Although God told Abraham that His plan was the final word, and therefore Abraham's prayers would be of no effect, the Qur ' an nonetheless reinforces Abraham's kind nature through this particular event.

And if those would have existed, according to clear instructions in the Qur ' an and Hadith, no verification should take place.

To be valid and accepted it has to be rooted in the Qur ' an and the hadith and it is required that no established doctrine rules the case.

And you know that every benefit we have is from God ; as He has said: “ And you have no good thing that is not from Allah ” ( Qur ' an 16: 53 ); it either comes to us from Him or from elsewhere.

Indeed, God has distanced Himself from that with His saying: “ But Allah wills no injustice to His servants ” ( Qur ' an 40: 31 ), and His saying: “ Verily Allah will not deal unjustly with humankind in anything ” ( Qur ' an 10: 44 ).

Among Muslim theologians there is as yet no such liberal or modernist approach to the Qur ' an, and all Muslims, in their attitude to the text of the Qur ' an, are in principle at least fundamentalists.

Although many hard-line and extremist Muslim societies have adopted capital punishment for other than the crime of murder, this is in violation of the Qur ' anic law mentioned above, and so is rejected by most orthodox commentators and scholars.

The Qur ' an gives clear instruction on many issues, such as how to perform the ritual purification before the obligatory daily prayers, but on other issues, some Muslims believe the Qur ' an alone is not enough to make things clear.

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.

Other passages, however, conflict with the teachings of the Qur ' an — as, for instance, in the account of the Nativity, where Mary is said to have given birth to Jesus without pain or as in Jesus's ministry, where he permits the drinking of wine and enjoins monogamy — though the Qur ' an acknowledges each prophet had a set of their own laws that might differ in some aspects from each other.

The Qur ' anic term for their religious doctrine is shirk ( i. e., " sharing "); it describes them as mushrikin ( i. e., those who believe in God, but " share " other Gods in divinity ).

Moses also appears in other religious texts such as the Mishnah ( c. 200 AD ), Midrash ( AD 200 – 1200 ), and the Qur ' an ( c. 610 — 653 ).

21257 in Musnad Ibn Hanbal ) mentions that there were 124, 000 of them in total throughout history ( with other traditions placing the number of Prophets at 224, 000 while other scholars holding that there is even a greater number in the history of mankind, and God alone knows ), and the Qur ' an says that God has sent a prophet to every group of people throughout time, and that Muhammad is the last of the prophets, sent for the whole of humankind.

The 99 Names of God or 99 Names of Allah ( ), are the Names of God by which Muslims regard God ( Allah ) and which are described in the Qur ' an, and Sunnah, amongst other places.

In 1142 Robert and other scholars met with Peter the Venerable, who was visiting Spain, and Robert set to work translating the Qur ' an into Latin.

Interestingly the commentary in the translation of Abdullah Y. Ali-which is the most widespread English translation of the Qur ' an-indicate that this group in fact were the Arabs and not Jews: " The Qibla of Jerusalem might itself have seemed strange to the Arabs, and the change from it to the Ka ' ba might have seemed strange after they had become used to the other.

On April 4, 2002 a court in Rotterdam announced its verdict: although in principle his statements had been discriminatory against homosexuals, they were permitted on grounds of freedom of religious expression, since they were based on the Qur ' an and other Muslim documents.

In other places the Qur ' an says:

The Kuwait-sponsored AMA has translated the Qur ' an into Chichewa ( Cinyanja ), one of the official languages of Malawi, and has engaged in other missionary work in the country.

Islam teaches that God as referenced in the Qur ' an is the only god and the same God worshipped by members of other Abrahamic religions such as Christianity and Judaism.

His earliest teachings are primarily defined by his interpretation of the Qur ' an and other Islamic traditions.

The Qur ' an mentions this ancient community along with other communities that were destroyed by God.

" Muslims also recognize the validity of some prophecies in other sacred texts like in the Bible ; however, they believe that, unlike the Qur ' an, some parts of the Bible have been corrupted over the years, and as a reult, not all of the prophecies and verses in the Bible are accurate.

* They refrain from eating pork and other foods forbidden by the Torah and Qur ' an, and forbid combinations of permitted foods.

About 12, 000 fragments belonged to 926 copies of the Qur ' an, the other 2, 000 were loose fragments.

Similarly, God has said: “ If two parties among the believers fall into a quarrel, make peace between them ; but if one of them transgresses beyond bounds against the other, then fight against the one who transgresses until he complies with the command of Allah ; then, if he complies, make peace between them with justice, and be fair: for Allah loves those who act fairly ” ( Qur ' an 49: 9 ).

If a contradiction results from adopting the literal meaning, such as a literal understanding of the " hand " of God that contravenes His transcendence and the Qur ' anic mention of His categorical difference from all other things, then an interpretation is warranted.

The Qur ' anic verses are numerous that praise the Companions and criticize the hypocrites, both as a group and specific individuals from amongst them – as well as criticism of specific individuals other than the hypocrites.