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.

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

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 ).

Although it offers many incidents from the lives of many prophets, the Qur ' an focuses with special narrative and rhetorical emphasis on the careers of the first four of these five Major Prophets.

Goliath appears in chapter 2 of the Qur ' an ( II: 247-252 ), in the narrative of David and Saul's battle against the Philistines.

Jeremiah is not mentioned in the Qur ' an, but Muslim exegesis and literature narrates many instances from the life of Jeremiah and tradition fleshes out his narrative.

One thing to note is that the Qur ' anic account of the annunciation of Isaac's birth differs sharply from the Biblical narrative, which states that three angels all came in human form to Abraham's household and ate.

Abraham's narrative in the Qur ' an indirectly refers to his role as one of the great Patriarchs.

The Qur ' an says that God made Abraham a " leader for the people " ( II: 124 ) and his narrative records him praying for his offspring ( XIV: 35 ).

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.

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 ' anic narrative, from sura 27 ( An-Naml ), has Suleiman ( Salomon ) getting reports from the Hoopoe bird about the kingdom of Saba ( Sheba ), ruled by a queen whose people worship the sun instead of God.

The eleventh chapter of the Qur ' an, Hud, is named after him, though the narrative of Hud comprises only a small portion of the chapter.

Jacob is mentioned by name in the Qur ' an around sixteen times. Although many of these verses praise him rather than recount an instance from his narrative, the Qur ' an nonetheless records several significant events from the life of Jacob.

Although Muslim tradition and literature greatly embellishes upon the narrative of Jacob, the earliest event involving Jacob in the Qur ' an is that of the angels giving " glad tidings " to Abraham and Sarah of the future birth of a prophetic son by the name of Isaac as well as a prophetic grandson by the name of Jacob. The Qur ' an states:

Jacob's next significant mention in the Qur ' an is in the narrative of Joseph.

However, it is said to be the most detailed narrative in the Qur ' an and bears more details than the Biblical counterpart.

Joseph's Qur ' anic narrative is perhaps one of the Book's most detailed accounts of the life and deeds of a prophet.

Note: The following is a brief narrative of Solomon from the Qur ' an and Islamic tradition

In the earliest narrative involving Solomon in the Qur ' an, the Qur ' an says that Solomon was once in the company of his father, when two men came to ask David to judge between them.

Scholars starting with the Sahabah have studied narrative accounts of other Abrahamic religions to further explain and clarify verses, especially parables, in the Qur ' an.

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

Elsewhere in the Qur ' an, Isaac is mentioned in lists: Joseph follows the religion of his forefathers Abraham, Isaac and Jacob ( XII: 38 ) and speaks of God's favor to them ( XII: 6 ); Jacob's sons all testify their faith and promise to worship the God that their forefathers, " Abraham, Ishmael and Isaac ", worshiped ( II: 127 ); and the Qur ' an commands Muslims to believe in the revelations that were given to " Abraham, Ishmael, Isaac, Jacob and the Patriarchs " ( II: 136 ; III: 84 ).

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.

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 Báb's major writings include the Qayyúmu ' l-Asmá ' ( a commentary on the Sura of Joseph ), and the Persian Bayán, which the Bábís saw as superseding the Qur ' an.

Joseph (" Yusuf ") is regarded by Muslims as a prophet ( Qur ' an, suras vi.

The pit into which Joseph is thrown is a well, and Joseph was taken as a slave by passing caravan ( Qur ' an 12: 19 ).

Elsewhere in the Qur ' an, Isaac is mentioned in lists: Joseph follows the religion of his forefathers Abraham, Isaac and Jacob ( XII: 38 ) and speaks of God's favor to them ( XII: 6 ); Jacob's sons all testify their faith and promise to worship the God that their forefathers, " Abraham, Ishmael and Isaac ", worshiped ( II: 127 ); and the Qur ' an commands Muslims to believe in the revelations that were given to " Abraham, Ishmael, Isaac, Jacob and the Patriarchs " ( II: 136 ; III: 84 ).

The now powerful Joseph provided a home for his parents with himself and, as the Qur ' an says, raised them high on a ' throne of dignity '.

The story of Joseph in the Qur ' an moves in a stream from beginning to end ; its substance and form are equally coherent.

The Qur ' an described Joseph as a very attractive man.

The Qur ' anic account differs from the Biblical version in which Potiphar believes his wife and throws Joseph into prison.

In the Qur ' an, the title of the Ruler of Egypt during the time of Joseph is specifically said to be " king " whilst that of the Ruler of Egypt during the time of Moses is specifically said to be " pharaoh ".

The Qur ' an retells in detail the Jewish tale of Joseph, who was sold to an Egyptian, and the Christian tale of Mary, the mother of Jesus.

Chapter 10 of the Qur ' an is named Jonah, although in this chapter only verse 98 refers to him directly.

The Qur ' an refers to God as being " full of loving kindness.

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.

The Arabic word found as ḥuzn and ḥazan in the Qur ' an and hüzün in modern Turkish refers to the pain and sorrow over a loss, death of relatives in the case of the Qur ' an.

The Qur ' an refers to Sulayman as the son of David ( Arabic: Dawud, Dawood, or Dawoud ), a prophet and a great ruler with tremendous wisdom, favor, and special powers ( like his father ).

The Qur ' an refers to the Names of God as God's " most beautiful Names " ( Arabic: ) ( see the following sura, Al-A ' raf, Al-Isra, Ta-Ha, Al-Hashr ).

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 ).

The term " People of the Book " in the Qur ' an refers to followers of monotheistic Abrahamic religions that are older than Islam.

" The name refers to a chapter of the Qur ' an called " The Night Journey " in which it is said that Muhammad traveled from Mecca to " the farthest mosque ," and then up to Heaven on a heavenly creature called al-Buraq al-Sharif.

The Qur ' an refers to Muhammad's experiencing the Isra and Mi ' raj as " a Journey by night from the Sacred ( Mecca ) Mosque to the Farthest ( al-Aqsa ) Mosque, whose precincts We did bless " ( 17: 1 ).

The Qur ' an refers to certain Scrolls of Abraham, which have alternatively been translated as Books of Abraham.

The Qur ' an consistently refers to Islam as the " religion of Abraham " ( millat Ibrahim ) ( 2: 135 ) and Abraham is given a title as Hanif ( The Pure ; 3: 67 ).

In the Qur ’ ān verses 2: 197 & 22: 37 Taqwa refers to " right conduct " or " piety ", " guarding of oneself " or " guarding against evil ".

In the Qur ' an, širk and the related word ( plural Stem IV active participle ) mušrikūn ( مشركون ) " those who commit shirk and plot against Islam " often clearly refers to the enemies of Islam ( as in verse 9. 1 – 15 ) but sometimes it also refers to erring Muslims.

Some Islamic scholars, however, assert that the 300 or 309 years mentioned in the Qur ' an refers to periods of time alleged by those telling the tale, rather than a definitive statement by Allah as to how long they were actually there or this difference can be of solar & Lunar year.

Therefore, " Sabian " has been used mistakenly in many literary references for decades and though, the spelling " Sabian " usually refers to one of the People of the Book mentioned in the Qur ' an, it is also used by the Mandaeans under the variation of " Sabaean " detailed below.

The Ahadith provide further details ; as for example, when the Qur ' an refers to three daily prayers ( suras 11: 114 ; 17: 78 – 79 ; 30: 17 – 18 and possibly 24: 58 ), while the five daily prayers stipulated by the later Ahadith have been adopted by Muslims.

In the Qur ' an ( xix. 12 ), the word mihrab refers to a sanctuary / place of worship.

The Qur ' anic passage ( xix. 11 ) that refers to a minrab – " then he Zechariah ( priest )# In Islam | Zakariya < nowiki ></ nowiki > came forth to his people from the sanctuary / place of worship " – is inscribed on or over some mihrabs.

While the term " Jihad State " ( a territory that was established by political and religious Muslim leaders, often fittingly titled Emir, who conquer a region by offensive war, invoking Jihad bin saif in the sense of holy war to establish an Islamic rule in accordance with Qur ' anic injunctions ) most often refers to Fulbe jihad states in and around Nigeria, the order also gave rise to a few elsewhere in Western Africa, notably in present Mali.