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.

And that which was narrated by one or two transmitters only, or by one for whom error was possible, such reports are unacceptable in religions ( al-diyanat ) but they are acceptable in the proceedings of positive law ( furu ` l-fiqh ), as long as the narrator is trustworthy, competent, just, and he has not contradicted what is narrated in the Qur ' an.

According to the Qur ' an, Tawhid, meaning literally unification or asserting the oneness of Allah ( to be the only God who deserves to be worshiped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger ), can be categorised into three tenets of theology ; Tawhid al Rubu ` biya, Tawhid al ` Uluhiyya and Tawheed-al-Asma was-Sifaat.

While the commonly held view among historians, most Westerners and some lay Muslims is that Islam originated in Arabia with Muhammad's first recitations of the Qur ' an in the 7th century CE, In Islam ` s view, the Qur ' an itself asserts that it was Adam who is the first Muslim ( in the sense of believing in God and surrendering to God and God's commands ).

A more formal reply, wa ` alaykumu s-salāmu wa rahmatu l-lāhi wa barakātuh ( meaning " may peace, mercy and blessings of God be upon you "), may be used to be more courteous as the Qur ' an commands in chapter 4 verse 86.

He is also famous for his tafsir of the Qur ' an, his book on legal theory " Aqrab al-Wusool ` ala ` Ilm al-Usool " or " The Nearest of Paths to the Knowledge of the Fundamentals of Islamic Jurisprudence ," as well as his treatise on Sufism based on the Qur ' an, " The Refinement of the Hearts.

` Urf is a source of rulings where there are not explicit primary texts of the Qur ' an and Sunnah specifying the ruling.

Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka ` b told him that Ibn Mas ` ud did not record the Mu ` awwidhatayn in his Mushaf ( copy of the Qur ' an ).

The post-revolution National Transitional Council has explicitly endeavored to reaffirm Islamic values, enhance appreciation of Islamic culture, elevate the status of Qur ' anic law and, to a considerable degree, emphasize Qur ' anic practice in everyday Libyan life with legal implementation in accordance to Islamic jurisprudence known as sha ` riah.

Al-A ` raaf ( Arabic الأعراف, alternatively transcribed Aʿraf or Al Orf ) was a place where people who have been neither markedly good nor markedly bad had to stay until forgiven by God and let into Paradise, as discussed in Sura 7 of the Qur ' an.

* Surat Al-Waqi ` ah-The Holy Qur ' an-القرآن الكريم at Quran. com

The most common forms of Sufi group dhikr consist in the recital of particular litanies ( e. g. Hizb al-Bahr of the Shadhilis ), a composition of Qur ' anic phrases and Prophetic supplications ( e. g. Wird al-Latif of the Ba ` Alawis ), or a liturgical repetition of various formula and prayers ( e. g. al-Wadhifa of the Tijanis ).

Quotations from the Qur ' an are taken from the Abdullah Yusuf ` Ali translation.

There is much criticism of bid ‘ ah in the Qur ' an and Sunnah, according to Sunni Islam, with Muhammad, his companions, and predecessors all warning against innovation and its people-particularly the four Sunni Imams, Abū Ḥanīfa, Malik ibn Anas, Muhammad ibn Idris ash-Shafi ` i, and Ahmad ibn Hanbal.

While still a student and an activist of the Islami Jami ` yat-e-Talaba, Ahmad became a Mudarris ( or teacher ) of the Qur ' an.

( XIX: 6 ) Jacob ’ s second mention is in the Qur ' an ’ s second chapter.

To institute these practices was, the Qur ’ ān states, a part of the Prophet ’ s responsibility as a Messenger of God

Another form of shirk mentioned in the Qur ' an is to take scholars of religion, monks, divines or religious lawyers as Lord /( s ) in practice by following their doctrines, and / or by following their rulings on what is lawful when it is at variance to the law or doctrines prescribed by God's revelation.

His edition contains the Quran's Arabic text with a Latin translation, annotations to further understanding and – embued by the time ’ s spirit of controversy – an essay titled " Refutation of the Qur ' an ", where Marracci disproves Islam from the then Catholic point of view.

Saudi Arabia is an Islamic monarchy and the Government has declared the Qur ' an and the Sunnah ( tradition ) of Muhammad to be the country ’ s Constitution.

In Islamic contexts, it is defined as understanding and uncovering the Will of Allah which has been conveyed by the Qur ' anic text, by means of the Arabic language and one ’ s own knowledge.

* The path to “ pure Islam ” is only through a literal and strict interpretation of the Qur ' an and Hadith, along with implementation of the Prophet ’ s commands.

Science of the ' ilm usul al-fiqh ( Principles of Jurisprudence ) discusses not only the jurisprudence content of a Qur ' an verse or hadith but also the general principle ( s ) behind it that jurists could adhere to when deriving other laws on other issues.

The Prophet urged Muslims to be united by taking only the Qur ’ an and the Sunnah ( the Prophet ’ s sayings, deeds and actions ) as the standards for life ’ s activities.

Like the Qur ' an, and in contrast to Genesis, the corresponding accounts of Satan ’ s rebellion and Adam and Eve ’ s Fall form a " single, continuous story.

* Muslim Woman ’ s Dress According to the Qur ' an and the Sunnah and Islamic Ethics Small pamphlet, 1980

Third, one must appreciate the verses of the Qur ’ an within the specific social, cultural, political and technological context of the Prophet ’ s time – they often address the Prophet and his followers, and it speaks to them in the historical context in which they lived.

He knoweth that there may be ( some ) among you in ill-health ; others travelling through the land, seeking of Allah ’ s bounty ; yet others fighting in Allah ’ s Cause, read ye, therefore, as much of the Qur ' an as may be easy ( for you ); and establish regular Prayer and give regular Charity ; and loan to Allah a Beautiful Loan.

Mushida ’ s vision is “ Developing Qur ’ ani Families as Especial Bollard for Formed Tauhid Society ”.

However, there are people that suggest that his interpretations of the Qur ' an are not strong enough to get people to change their beliefs surrounding women ’ s place in Islam.

Sikand thinks that Engineer ’ s opinion is based on his interpretation of the Qur ' an and his outlook on the 21st century instead of the interpretations that the Qur ' an has now.

According to Jinnah's chauffeur Bradbury, Jinnah asked his sister, Fatima, " to teach her niece, Dina ( Jinnah ’ s only daughter ) about Islam and The Holy Qur ' an ".

In the Qur ' an's narrative of Abraham's near-sacrifice of his son ( XXXVII: 102 ), the name of the son is not mentioned and debate has continued over the son's identity, though many feel that the identity is the least important element in a story which is given to show the courage that one develops through faith.

The Qur ' an cites the story of the " people of Lot " ( also known as the people of Sodom and Gomorrah ), destroyed by the wrath of God because they engaged in " lustful " carnal acts between men.

The Qur ' an narrates the story of Joseph in detail, and Jacob, being Joseph's father, is mentioned thrice and is referenced another 25 times.

The Biblical story of Jonah is also repeated, with minor differences, in the Qur ' an.

Jonah's Qur ' anic narrative is extremely similar to the Hebrew Bible story.

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.

In the Moses story related by the Qur ' an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection.

The biblical story of Jonah being swallowed by a whale is also told in the Qur ' an.

In one tale, " The Seven Viziers " ( also known as " Craft and Malice of Women or The Tale of the King, His Son, His Concubine and the Seven Wazirs "), a courtesan accuses a king's son of having assaulted her, when in reality she had failed to seduce him ( inspired by the Qur ' anic / Biblical story of Yusuf / Joseph ).

The Qur ' an, the holy book of Islam, cites the story of the " people of Lot " ( also known as the people of Sodom and Gomorrah ), destroyed by the wrath of Allah because they engaged in lustful carnal acts between men.

Imam Fakhr al-Din al-Razi commenting on Surah 22: 52 in his Tafsir al-Kabir stated that the “ people of verification ” declared the story as an outright fabrication, citing supporting arguments from the Qur ’ an, Sunnah and reason.

William Montgomery Watt and Alfred Guillaume claim that stories of the event were true based upon the implausibility of Muslims fabricating a story so unflattering to their prophet: " Muhammad must have publicly recited the satanic verses as part of the Qur ' ān ; it is unthinkable that the story could have been invented by Muslims, or foisted upon them by non-Muslims.

Regarding the argument of implausibility of Muslims fabricating the story, Shahab Ahmed in the Encyclopedia of the Qur ' an states that " the widespread acceptance of the incident by early Muslims suggests, however, that they did not view the incident as inauspicious and that they would presumably not have, on this basis at least, been adverse to inventing it.

As the story was adapted to include Qur ' ānic material ( Q. 22: 50, Q. 53, Q. 17: 73-74 ) the idea of satanic temptation was claimed to have been added, heightening its inherent drama as well as incorporating additional biblical motifs ( cf.

The image of Muslims and pagans prostrating themselves together in prayer in turn links the story of the satanic verses to very abbreviated sūjud al-Qur ' ān ( i. e. prostration when reciting the Qur ' ān ) traditions found in the authoritative mussanaf hadīth collections, including the Sunni canonical ones of Bukhāri and Tirmidhī.

In fact, the earliest story involving Abraham in the Qur ' an is his discussion with his father.

This story is also mentioned in the Qur ' an in Surah 26: Al-Shu ' ara ' ( The Poets ) in verses 60-67.

In Genesis 22 as well as the Qur ' an, there is a story about Abraham's binding of Isaac, although in the Qur ' an the name of the son is not mentioned and assumed to be Ismail.

The servant in that story is in turn derived from Middle Eastern legends of Al-Khidr, a sage who appears also in the Qur ' an.

The relationship between Abraham and his father, who in the Qur ' an is named Azar, is central to Abraham's story as Muslims understand it to establish a large part of Abraham's personality.

Some passages of the Qur ' an, meanwhile, deal with the story of how God sent angels to Abraham with the announcement of the punishment to be imposed upon Lot's people in Sodom and Gomorrah ( 51: 24 – 34 ; 25: 51 – 60 ).

) is devoted to him, it is the only instance in the Qur ' an in which a entire chapter is devoted to a complete story of a prophet.

The story has the same general outlines as the Biblical narrative, but with certain differences In the Qur ' an the brothers ask Jacob (" Yacub ") to let Joseph go with them.