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

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 Qur ' anic verse they allude to as an indicator to Isa's future return is as follows:

The etymology of sharia as a " path " or " way " comes from the Qur ' anic verse: " Then we put thee on the ( right ) Way of religion so follow thou that ( Way ), and follow not the desires of those who know not.

For example, verse 4: 113 states ; " God reveals the Book ( i. e. the books of revealed religion, especially The Qur ' an ) to you, and wisdom, and teaches you that which you did not know.

" 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.

Each of the 114 chapters of the Qur ' an, with one exception, begins with the verse, " In the name of God the Compassionate, the Merciful ".

One verse in the Qur ' an encourages neutral position toward all non-Muslims.

* 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.

In the round chamber, which is below the entrance to the shaft, there are three stone slabs, the middle one of which contains a partial inscription of Sura 2, verse 255, from the Qur ' an, the famous Ayatul Kursi, Verse of the Throne.

The exact region referred to as " Blessed Land " in the Qur ' an verse has been interpreted differently by various scholars: Abdullah Yusuf Ali likens it to a wide land range including, Syria, Palestine and the cities of Tyre and Sidon ; Az-Zujaj describes it as, " Damascus, Palestine, and a bit of Jordan "; Qatada claims it to be, " the Levant "; Muadh ibn Jabal as, " the area between al-Arish and the Euphrates "; and Ibn Abbas as, " the land of Jericho ".

The Qur ' an further states that Abraham's descendants were given the " Book and the Wisdom " ( IV: 54 ), and this fact is reinforced in a verse which states that Abraham's family was one of those in which the gift of prophecy was established as a generic trait ( XIX: 58 ).

The hermeneutic methodology proceeds as follows: if the literal meaning of an ayah ( verse ) is consistent with the rest of scripture, the main themes of the Qur ' an, the basic tenets of the Islamic creed, and the well-known facts, then interpretation, in the sense of moving away from the literal meaning, is not justified.

Qur ’ ān verse 47: 17 says that God is the ultimate source of the believer's taqwá which is not simply the product of individual will but requires inspiration from God.

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.

It is stated in the Qur ' an ( Sura: Adh-Dhariyat ( The Wind that Scatter ) verse: 22 ) that one's sustenance is pre-determined in heaven when the Lord says: " And in the heaven is your provision and that which ye are promised.

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.

This is based upon the verse of the Qur ' an:

In the Qur ' an, it is mentioned in chapter 4, An-Nisa, verse 4 as follows:

As a result, even Qur ' anic verses which seem perfectly clear to native speakers accustomed to modern vocabulary and usage may not represent the original meaning of the verse.

The Arabic term jizya appears in verse, but the Qur ' an does not specify jizya as a tax per head.

A large portion of Ali's troops ( who later became the first Kharijites ) refused to concede to that agreement, and they considered that Ali had breached a Qur ' anic verse which states that The decision is only for Allah ( Qur ' an 6: 57 ), which the Kharijites interpreted to mean that the outcome of a conflict can only be decided in battle ( by God ) and not in negotiations ( by human beings ).

The phrase is first found in the second verse of the first sura of the Qur ' an ( Al-Fatiha ).

The demonstration was organized in retaliation to pastors Terry Jones and Wayne Sapp's March 21 Qur ' an-burning in Florida, United States.

( 33: 21 ), further emphasizes that Muhammad's mission is to teach and exemplify The Qur ' an, not just to relate its verses and leave.

Other instances in the Qur ' an which are described in a concise manner are the rescue of Abraham from the fire into which he was thrown by his people ( 37: 97 ; 21: 68 – 70 ); his pleading for his father ( 28: 47 ); his quarrel with an unrighteous and powerful king ( 2: 58 ) and the miracle of the dead birds ( 2: 260 ).

Validation of Hermes as a prophet comes from his identification as Idris ( i. e. Enoch ) in the Qur ' an ( 19. 57 and 21. 85 ).

According to some exegetes this latter conception is not a wholly abstract one, but in fact corresponds to a heavenly reality, with the Qur ' ān existing as a celestial archetype within the Mother of the Book ( umm al-kitāb ) ( Q. 43: 4 ) or upon the Preserved Tablet ( Q. 85: 21 ).

In 2003, the Government sanctioned a number of imams for inflammatory sermons following the May 21 earthquake and for interpretations of the Qur ' an " likely to offend public cohesion.

21 ) Hadhrat Ali ( Radiahallahu Anhu ) says that the chief of the Ayats of the Qur ' aan Kareem is Ayatul Kursi.

In the Qur ' an ( Surah 76: 21 ), it is said that the inhabitants of paradise will wear green garments of fine silk.

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.

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 Qur ' an states that the sacrifice has nothing to do with the blood and gore ( Qur ' an 22: 37: " It is not their meat nor their blood that reaches God.

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.

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

The stem n-s-kh occurs four times within the Qur ' ān: at Q. 7: 154, Q. 45: 29, Q. 22: 52, and Q. 2: 106.

Surat Al-Mujadilah () ( She That Disputeth, The Pleading Woman ) is the 58th sura of the Qur ' an with 22 ayat.

Sūrat al-Burūj (, " the stars ") is the 85th sura of the Qur ' an with 22 ayat.

Though technical terms within Qur ' anic exegesis often have their origins in the book itself ( e. g. naskh ), sabab / asbāb does not: Despite the appearance of the stem sbb over 11 times in the Qur ' an ( Q. 2: 166, Q. 18: 84, Q. 18: 85 Q. 18: 89, Q. 22: 15, Q. 38: 10, Q. 40: 36-37 ), " none of the verses seem the least bit connected to a statement concerning revelatory procedure ".

A sabab put forward by both al-Wāhidī ( Kitāb 22 ) and al-Suyūtī ( Lubāb 19 ) claim this verse was revealed about those Jews of Medina who urged their converted relations to obey Muhammed's example even while they hypocritically refused to do so themselves ( such Jewish hypocrisy being a common Qur ' ānic polemical motif ).