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.

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.

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.

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.

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.

The Qur ' an's account has emphasized Moses ' mission to invite the Pharaoh to accept God's divine message as well as give salvation to the Israelites.

W. J. Johnson has compared the importance of the Mahabharata to world civilization to that of the Bible, the works of Shakespeare, the works of Homer, Greek drama, or the Qur ' an.

Noah has several titles in Islam, based primarily on praise for him in the Qur ' an, including True Messenger of God ( XXVI: 107 ) and Grateful Servant of God ( XVII: 3 ).

Because Islam is a religion that focuses very heavily on learning the central text of the Qur ' an, and because Islamic culture has historically tended towards discouraging or prohibiting figurative art, calligraphy became one of the foremost of the arts.

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 Qur ' an says: " And We verily gave knowledge to Dawud and Sulayman and they said: praise be to God ( Allah ) Who has preferred us above many of his believing servants ".

Mahmood has published papers concerning djinni, which are described in the Qur ' an as beings made of fire.

God says in the Qur ' an, " It is He Who has sent down the Book ( the Qur ' an ) to you with truth, confirming what came before it.

The Qur ' an, much like the Bible and Torah, has a vague condemnation of homosexuality and how it should be dealt with, leaving it open to interpretation.

" The efficacy of this system comes from the belief that every Arabic letter, every word, verse, and chapter in the Qur ’ an, every month, day, time and name were created by Allah a priori, and that each has an angel and a djinn servant.

" preserver ") is awarded to one who has memorized the entire Qur ' an, often by attending a special course for the purpose ; the imam khatib of a mosque is frequently ( though not always ) a hafiz.

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.

Tashkent also houses the earliest written Qur ' an which has been in Tashkent since 1924.

* 12th century — Fakhr al-Din al-Razi discusses Islamic cosmology, rejects Aristotle's idea of an Earth-centered universe, and, in the context of his commentary on the Qur ' anic verse, " All praise belongs to God, Lord of the Worlds ," proposes that the universe has more than " a thousand thousand worlds beyond this world such that each one of those worlds be bigger and more massive than this world as well as having the like of what this world has.

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

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.

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 ".

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 Gospel of Barnabas claims that Jesus predicted the advent of Muhammad, thus conforming with the Qur ' an which mentions:

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.

According to Islamic tradition, during the reign of Isa ( the Qur ' anic name for Jesus ) people will live an extremely peaceful life filled with prosperity and abundance.

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.

The Qur ' an states Jesus the Son of Mary ( Arabic: Isa ibn Maryum ) is the Messiah or " Prophet " sent to the Jews, and Muslims believe Jesus is alive in Heaven and will return to Earth to defeat the Antichrist ( Arabic: Dajjal ).

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.

Many classical commentators such as Ibn Kathir, At-Tabari, al-Qurtubi, Suyuti, al-Undlusi ( Bahr al-Muhit ), Abu al-Fadl al-Alusi ( Ruh al-Maani ) clearly mention that verse of the Qur ' an refers to the descent of Jesus before the Day of Resurrection, indicating that Jesus would be the Sign that the Hour is close.

In the Qur ' an, Christians are referred to as naṣārā, meaning " followers of an-Nāṣirī ," or " those who follow Jesus.

Traditionally, four prophets are believed to have been sent holy books: the Tawrat ( Torah ) to Moses, the Zabur ( Psalms ) to David, the Injil ( Gospel ) to Jesus, and the Qur ' an to Muhammad ; those prophets are considered " messengers " or rasul ( Ule al A ' zm men al Rusul أولي العزم من الرسل ).

In Islam, the Holy Spirit ( Arabic: الروح القدس al-Ruh al-Qudus, " the-Spirit the-Holy ") is mentioned several times in the Qur ' an, where it acts as an agent of divine action or communication.

Sharia, in its strictest definition, is a divine law, as expressed in the Qur ' an and Muhammad's example ( often called the sunnah ).

There are two sources of Sharia ( understood as the divine law ): the Qur ' an and Sunnah.

According to the Qur ' an, Holy book of I-salami ( which translated means " submission "), Chapter ( 5 ) sūrat l-māidah ( The Table spread with Food ), proclaims that virtue is acceptance to the will of God, acceptance of the ways of God, acceptance of divine grace, of forgiveness, mercy, gracious, true repentance, the redemption, acceptance of the ways of Peace, the acceptance of the way things are.

The term Ayah is used in the Qur ' an in the above mentioned threefold sense: it refers to the " verses " of the Qur ' an ( believed to be the divine speech in human language ; presented by Muhammad as his chief Miracle ); as well as to miracles of it and the signs ( particularly those of creation ).

They argue that such prophecies are proof of the divine origin of Qur ' an.

Sunni Muslims regard ijmā ' as the third fundamental source of Sharia law, after the divine revelation of the Qur ' an, the prophetic practice or Sunnah.

Independent minds exploiting the methods of ijtihad sought to investigate the doctrines of the Qur ' an, which until then had been accepted in faith on the authority of divine revelation.

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 ).

The Qur ' an argues that there can be no multiple sources of divine sovereignty since " behold, each god would have taken away what had created, And some would have Lorded it over others!

They resorted to metaphorical interpretations of Qur ' anic verses or Prophetic reports with seemingly anthropomorphic content, e. g., the hand is the metaphorical designation of power ; the face signifies the essence ; the fact that God is seated on the Throne is a metaphorical image of the divine reign, and so on.

The solution proposed by Abu al-Hasan al-Ash ' ari to solve the problems of tashbih and ta ' til concedes that the divine Being possesses in a real sense the Attributes and Names mentioned in the Qur ' an.

The methodology of reform can be classified into two groups, one depending on re-interpreting the traditional texts which constitutes Islamic law ( ijtihad ); this varies widely from little deviation from the traditional interpretation, to the more liberal which considers only the meaning of Qur ' an as a divine inspiration, while the wording is believed to be from the prophet Muhammad intended by him to suit his time and situation, therefore interpreting the problematic verses in modern times allegorically or even not considering them.

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.

On 20 July 1900, Ghulam Ahmad issued a poster in which he proposed a gathering at Lahore to hold a written contest in Arabic consisting of writing a commentary on forty verses ( selected by ballot ) of the Qur ' an after invoking divine assistance.

Islamic theology or Kalam, in the sense of ordered, rational reflection upon Allah and his Qur ' an, is commonly held to begin at the end of the 7th century – the 1st century A. H. – with debates about divine and human freedom.

* Islam asserts that the revelation of its holy book, the Qur ' an, vindicates its divine authorship, and thus the existence of God.

Muhammad, a descendant of Ismail who was sent the Qur ' an by Allah, became the final messenger, and so the name Ismail is often taken to mean the fulfillment of a divine promise resulting from prayer being heard.

A Muslim ( follower of Islam ) maintains belief in the Qur ' an as the word of God and the final book of divine guidance and direction for mankind.

610-632 – Muhammad reports receiving the Qur ' an by divine revelation.

" 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.

Skeptics sought to investigate the doctrines of the Qur ' an, which until then had been accepted as divine revelation.