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

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 certain Scrolls of Abraham, which have alternatively been translated as Books of Abraham.

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

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.

The history of the Qur ' an began when its verses were revealed to the Sahabah during Muhammad's life.

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.

Huston Smith ( 1991 ) describes an account in the Qur ' an of meetings in heaven between Moses and Muhammad, which Huston states were " one of the crucial events in Muhammad's life ," and resulted in Muslims observing 5 daily prayers.

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

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

It is conceivable that the sources mentioning the Qibla al-Qudsiyya like the Sirat un-Nabi ( 1 ) could in fact be trying to " fill in the gaps " of Muhammad's biography by taking Qur ' anic verses and drawing implicit information from them.

In addition to the Qur ' an, the sayings of Muhammad, and the lives of the Sahaba ( Muhammad's companions ), he read the works of Napoleon, Gandhi, Voltaire, Victor Hugo, Charles Dickens, and many others.

In 715 the Umayyads led by the Caliph al-Walid I, rebuilt the Temple's nearby Chanuyot into a mosque ( see illustrations and detailed drawing ) which they named al-Masjid al-Aqsa المسجد الأقصى, the al-Aqsa Mosque or in translation " the furthest mosque ", corresponding to the Islamic belief of Muhammad's miraculous nocturnal journey as recounted in the Qur ' an and hadith.

The site is also important as being the site of the " Farthest Mosque " ( mentioned in the Qur ' an as the location of Muhammad's miraculous Night Journey ) to heaven.

The present mosque of that name had not been built in Muhammad's day, nor does the Qur ' an contain any reference to Jerusalem, apart from the reference to the change of the qibla from Jerusalem to Mecca.

In Islamic tradition, the Qur ' an was memorised and written down by Muhammad's companions and copied as needed.

While the commonly held view among historians, most Westerners and some lay Muslims is that Islam originated in Arabia with Muhammad's first recitations of the Qur ' an in the 7th century CE, In Islam ` s view, the Qur ' an itself asserts that it was Adam who is the first Muslim ( in the sense of believing in God and surrendering to God and God's commands ).

The original meaning of a Qur ' anic passage will also be dependent on the historical circumstances of the prophet Muhammad's life and early community in which it originated.

In the Qur ' an's sura, Muhammad's mystic travel to the Heavens is quoted as:

Still, they accept hadith narrating the words of the companions as a third basis for legal rulings, alongside the Qur ' an and hadith relating Muhammad's words.

The Medinan suras or Medinan chapters of the Qur ' an are those later suras which, according to Islamic tradition, were revealed at Medina, after Muhammad's hijra from Mecca.

For instance, when Muhammad was busy preaching to the rich people of Quraysh, and did not pay attention to a poor blind fellow named Ibn Umm Maktūm who came asking the Prophet for advice, the Qur ' an strongly blames Muhammad's attitude ( chapter 80: 1 – 10 ).

Although Qur ' an clearly addresses issues of inheritance, Abu Bakr, the new leader of the Muslim ummah, refused to divide Muhammad's property among his widows and heirs, saying that he had heard Muhammad say:

Muhammad's widow Hafsa played a role in the collection of the first Qur ' anic manuscript.

Muslim historian and hagiographer, Muhammad bin Ishaq, reported in his book Sira that the eighteenth chapter of the Qur ' an ( which includes the story of Dhu l-Qarnayn ) was revealed to the Islamic prophet Muhammad by Allah on account of some questions posed by rabbis residing in the city of Medina – the verse was revealed during the Meccan period of Muhammad's life.

624 CE ) was Muhammed's uncle, from his father's side, and one of the enemies of Islam at Muhammad's time, condemned by name in the Qur ' an in sura Al-Masadd.

Mention of the Ahl al-Bayt, Muhammad's household, is present in a verse of the Qur ' an as follows:

This is derived from verses in the Qur ' an and hadith which stipulate love towards Muhammad's relatives, though in some cases interpretations differ, an example being: " Say: " No reward do I ask of you for this except the love of those near of kin.