Girish Chandra Sen ( 1835 / 36 – 1910 ), a Brahmo Samaj missionary, was the first person to translate the Qur ' an into Bangla language in 1886.

The first printed version of the Qur ' an translated into the Armenian language from Arabic appeared in 1910.

The practice is sanctioned in the Qur ' an by Surah 48: 10: " Verily, those who give thee their allegiance, they give it but to Allah Himself ".

( It should be noted that in the account given of the same events, in rabbinic sources ( b. Talmud Shabbat 99a ; Exodus Rabbah 41 ) and in the Qur ' an, Aaron is not the idol-maker and upon Moses ' return begged his pardon as he had felt mortally threatened by the Israelites ( Quran 7: 142-152 ).

Ibn Yasin certainly had the ardor of a puritan zealot, his creed was mainly characterized by a rigid formalism and a strict adherence to the dictates of the Qur ' an, and the Orthodox tradition.

The Abbassids were influenced by the Qur ' anic injunctions and hadith such as " The ink of the scholar is more holy than the blood of martyrs " stressing the value of knowledge.

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.

Although not mentioned in the Qur ' an by the name, all Muslim scholars, both classical and modern have included Ezekiel in the prophetic pantheon.

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 ).

Abraham was succeeded by two of his sons, Isaac and Ishmael, while Moses was succeeded by his brother Aaron and Jesus by two prophets whom the Qur ' an mentions in the chapter called " Ya Sin ".

# The fatwā is in line with relevant legal proofs, deduced from Qur ' anic verses and ahadith ; provided the hadith was not later abrogated by Muhammad.

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.

In Islam the Injil () is the Arabic name for the original gospel of Jesus, and is one of the four Islamic holy books that the Qur ' an records as having been revealed by God.

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

The Book of Hosea has also been used in Qur ' anic exegesis by Abdullah Yusuf Ali, especially in reference to Qur ' anic verses which speak of the backsliding of Israel.

The belief in Trinity, as it is defined in the Qur ' an, is explicitly forbidden by the Qur ' an and called a grave sin.

Although Isaiah is not mentioned by name in the Qur ' an or in the authenticated sayings of Prophet Muhammed, Muslim sources have accepted him as a prophet.

Isaac is mentioned fifteen times by name in the Qur ' an, often with his father and his son, Jacob.

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.

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 makes it clear that Jacob was blessed by God as a prophet and, therefore, Muslims believe that his father, being a prophet as well, also knew of his son's greatness.

John the Baptist is also mentioned by Jewish historian Josephus, in Aramaic Matthew, in the Pseudo-Clementine literature, and in the Qur ' an.

Among the contemporary Muslim scholars Dr. Mirza Abul Fazl was a pioneer who took interest in the study of the chronological order of the Qur ' an and invited the attention of Muslim scholars towards its importance.

The Message of the Qur ' an: Presented in Perspective ( 1974 ) was published by Dr. Hashim Amir Ali.

In 1938 he came under the influence of Dr. Mirza Abul Fazl Allahabadi, and took a deep interest in the study of the Qur ' an and was aware of the significance of the chronological order of the Qur ' an.

Professor Ahmed Ali's: Al-Qur ' an: A Contemporary Translation ( Akrash Publishing, Karachi, 1984, Reprinted by Oxford University Press, Delhi, 1987 ; Princeton University Press, New Jersey, 1988, with 9th reprinting 2001 ), brought new light to the translations of the Qur ' an with Dr. Fazlur Rehman of the University of Chicago saying: " It brings out the original rhythms of the Qur ' anic language and the cadences.

" After reviewing the works submitted by Dr. Abu-Zeid in his application for promotion, examining them both individually and as a whole, we have reached the following conclusion: his prodigious academic efforts demonstrate that he is a researcher well-rooted in his academic field, well-read in our Islamic intellectual traditions, and with a knowledge of all its many branches — Islamic principles, theology, jurisprudence, Sufism, Qur ’ anic studies, rhetoric and linguistics — He has not rested on the laurels of his in-depth knowledge of this field, but has taken a forthright, critical position.

In the Hebrew Bible and the Qur ' an, Aaron ( or ; Ahărōn, Hārūn, Greek ( Septuagint ): Ααρών ), who is often called "' Aaron the Priest "' () and once Aaron the Levite () ( Exodus 4: 14 ), was the older brother of Moses, ( Exodus 6: 16-20, 7: 7 ; Qur ' an 28: 34 ) and a prophet of God.

The Islamic belief in the afterlife as stated in the Qur ' an is descriptive.

Moses received the Torah ( Tawrat ), David received the Psalms ( Zabur ), Jesus inspired the Gospels ( Injil ), and Muhammed received the Qur ' an.

His name can be read as " son of Ya Sin " ( the title of the 36th Sura of the Qur ' an ), suggesting he had obliterated his family past and was " re-born " of the Holy Book.

In the Qur ' an, the name Imran is used for two different people.

* 1998 – Pakistan's National Assembly passes a constitutional amendment to make the " Qur ' an and Sunnah " the " supreme law " but the bill is defeated in the Senate.

From that work we learn that the higher education of the youth of Baghdad consisted principally in a minute and careful study of the rules and principles of grammar, and in their committing to memory the whole of the Qur ' an, a treatise or two on philology and jurisprudence, and the choicest Arabic poetry.

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

The Qur ' an, in the narrative of Joseph, refers to Benjamin as the righteous youngest son of Jacob.

Sometimes in series with this rule an exception is made for religious materials such as the Bible, Torah or Qur ' an.

In Islamic teaching, according to the Qur ' an, an insolvent person was deemed to be allowed time to be able to pay out his debt.

This is recorded in the Qur ' an's second chapter ( Sura Al-Baqara ), Verse 280, which notes: " And if someone is in hardship, then let there be postponement until a time of ease.

Furthermore, as expressed in the Qur ' an, capital punishment is condoned.

However, there is also a minority view within some Muslims that capital punishment is not justified in the light of Qur ' an.

The Qur ' an ( 57: 27 ) states, " But the Monasticism which they invented for themselves, We did not prescribe for them but only to please Allah therewith, but that they did not observe it with the right observance.

It is used in the Qur ' an to establish Adam's role as representative of Allah on earth.

However, in adherence to the ideas of Arab Nationalism, the Arab countries prefer to give preference to the Literary Arabic which is common to all of them, conduct much of their political, cultural and religious life in it ( adherence to Islam ), and refrain from declaring each country's specific variety to be a separate language, because Literary Arabic is the liturgical language of Islam and the language of the Islamic sacred book, the Qur ' an.

The Qur ' an has a docetic or gnostic Christology, viewing Jesus as a divine illuminator rather than the redeemer of Pauline Christianity.

The Qur ' an was compiled in the mid-seventh century AD ( around 650 CE ), corresponding to the period when docetism was still commonly accepted and taught among some Christian sects.

David (; Dawid ; ) was, according to the Hebrew Bible and the Qur ' an, the second king of the United Kingdom of Israel and, according to Christian scripture ( Matthew and Luke ), an ancestor of Jesus.