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

( XXXVIII: 46 ) Jacob is described as a good-doer ( XXI: 72 ) and the Qur ' an further makes it clear that God inspired Jacob to contribute towards purification and hold the contact prayer.

The rejection of specific exhortations and prohibitions of conduct such as those given in the Judeo-Christian Ten Commandments makes the Rede's character somewhat different from major religious texts such as the Bible or the Qur ' an.

* Robert of Ketton makes the first European translation of the Qur ' an into Latin.

The Qur ' an makes it clear that the people of Abraham were idolaters.

Although the Qur ' an makes no mention of the birth of Abraham, as it does of Moses, the earliest incident involving Abraham is his preaching to his father, Azar, who in Judeo-Christian tradition is known as Terah.

The Qur ' an makes it clear that the people of Abraham were idolaters.

According to the Qur ' an, Abraham told the king that it is God who makes the sun rise and set everyday, which rendered the king confounded.

Muslim scholars consider ejaculation something that makes one temporarily ritually impure known as Junub ; it means that a Muslim who has had an orgasm or ejaculated must have a Ghusl ( which means: full ablution ) before they can touch the Qur ' an or perform the formal prayer known as salat.

The Qur ' an also makes it clear that the Christians will be nearest in love to those who follow the Qur ' an and praises Christians for being humble and wise:

The Qur ' an makes it clear that, whenever possible, it is better to forgive another than to attack another.

However, the Qur ' an makes it clear that only God knows when and where each person will be taken by death, thus making it clear that the Angel of Death has no power of his own.

The Qur ' an further makes it clear that God made a covenant with Jacob and Jacob was made a faithful leader by God's command.

While, the Qur ' an makes it clear that the purpose for creation is to worship Allah alone, and that the most excellent way of praying is to offer Salaah standing before Allah in devout obedience.

Qur ' aan has not even said that spider makes or builds a house.

Here, Qur ' an makes it clear that " trade " and " riba " are not the same and that God forbade " riba " and allowed " trade ".

If a person makes accusation of others committing zina and he is unable to bring along four witnesses to the act, then such person is liable to 80 stripes as punishment for the slander, as without witnesses it is not regarded as an accusation to be made lightly and intended to discourage rumour-mongering ( see Qur ' an 24: 4 )

The story of the palm trees makes it into the Qur ' an with Sura 19: 24 relating the event.

He also makes the assertion that non-Muslims living in Muslim countries suffer legalised oppression that stems from teachings in the Qur ' an.

This, combined with the Qur ' an's allusive literary style ( e. g. " the Qur ' ānic ' they ' which is frequently left ambiguous in the text ") makes establishing pericopal boundaries difficult, however.

Ma ' alim fi al-Tariq, also Ma ' alim fi ' l-tareeq, ( Arabic: معالم في الطريق ) or Milestones, first published in 1964, is a short ( 12 chapters, 160 pages ) book by Egyptian Islamist author Sayyid Qutb in which he lays out a plan and makes a call to action to re-create the Muslim world on strictly Qur ' anic grounds, casting off what Qutb calls Jahiliyyah, the pre-Islamic ignorance that the world has lapsed into.

The Qur ' an gives clear instruction on many issues, such as how to perform the ritual purification before the obligatory daily prayers, but on other issues, some Muslims believe the Qur ' an alone is not enough to make things clear.

Given that the Qur ' an is vague regarding the punishment of homosexual sodomy, Islamic jurists turned to the collections of the hadith and seerah ( accounts of Muhammad's life ) to support their argument for Hudud punishment ; these are perfectly clear but particularly harsh.

Regarding the Islamic view of Balaam, there is no clear reference to Balaam in the Qur ' an.

And if those would have existed, according to clear instructions in the Qur ' an and Hadith, no verification should take place.

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 Harranians consulted with a lawyer who suggested that they find their answer in the Qur ' an II. 59 which made it clear that Sabians were tolerated.

They support qualified scholars to engage in ijtihad in the face of a clear evidence be it from Qur ' an of Hadeeth as opposed to total blind imitation ( taqlid ) if he is qualified.

Basing his judgment on clear injunctions from the Qur ' an and sunnah, he considered pregnancy as mere circumstantial evidence that does not constitute sufficient proof of zina.

The mistake of many Muslim scholars was to see the Qur ' an only as a text, which led conservatives as well as liberals to a battle of quotations, each group seeing clear verses ( when on their side ) and ambiguous ones ( when in contradiction with their vision ).

The Qur ' an confirms that God has sent down signs ( ayat ) to make His reality clear, and that understanding that reality is as a " straight path ", that if one is truly following, one can never be led astray.

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.

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

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 ).

Jacob (;, ; Septuagint ; ; " heel " or " leg-puller "), also later known as Israel (,,, " persevere with God "; Septuagint ; ), as described in the Hebrew Bible, the Talmud, the New Testament and the Qur ' an was the third patriarch of the Hebrew people with whom God made a covenant, and ancestor of the tribes of Israel, which were named after his descendants.

Jacob is mentioned 16 times in the Qur ' an.

According to the Qur ' an, Jacob remained in the company of the elect throughout his life.

( XXXVIII: 47 ) The Qur ' an specifically mentions that Jacob was guided ( VI: 84 ) and inspired ( IV: 163 ) and was chosen to enforce the awareness of the Hereafter.

Of the life of Jacob, the Qur ' an narrates two especially important events.

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.

Jacob is later mentioned in the Qur ' an in the context of the promise bestowed to Zechariah, regarding the birth of John the Baptist.

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

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.

Judaism and Islam accepted the Jewish tradition that entombed within are the Biblical and Qur ' anic patriarchs ( Abraham, Isaac, and Jacob ) as well as three matriarchs ( Sarah, Rebecca, and Leah ).

The Qur ' an also repeatedly establishes Abraham's role as patriarch and mentions numerous important descendants who came through his lineage, including Isaac ( 25: 53 ), Jacob ( 29: 49 ) and Ishmael ( 2: 132 – 133 ).

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.

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

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 ).