In a whole series of chapters, the Qur ' an relates how Abraham preached to his community as a youth and how he specifically told his father, named Azar in 6: 74, to leave idol-worship and come to the worship of God ( 37: 83 – 98 ; 26: 69 – 89 ).

The Qur ' an relates a sura, Al-Fajr, by the same name.

There are some Ayats in Qur ' an which relates to Defensive Jihad.

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 ' an cites the story of the " people of Lot " ( also known as the people of Sodom and Gomorrah ), destroyed by the wrath of God because they engaged in " lustful " carnal acts between men.

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.

The Biblical story of Jonah is also repeated, with minor differences, in the Qur ' an.

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

Most of the key events in Moses ' life which are narrated in the Bible are to be found dispersed through the different Surahs of Qur ' an, with a story about meeting Khidr which is not found in the Bible.

In the Moses story related by the Qur ' an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection.

The biblical story of Jonah being swallowed by a whale is also told in the Qur ' an.

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 Qur ' an, the holy book of Islam, cites the story of the " people of Lot " ( also known as the people of Sodom and Gomorrah ), destroyed by the wrath of Allah because they engaged in lustful carnal acts between men.

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.

William Montgomery Watt and Alfred Guillaume claim that stories of the event were true based upon the implausibility of Muslims fabricating a story so unflattering to their prophet: " Muhammad must have publicly recited the satanic verses as part of the Qur ' ān ; it is unthinkable that the story could have been invented by Muslims, or foisted upon them by non-Muslims.

Regarding the argument of implausibility of Muslims fabricating the story, Shahab Ahmed in the Encyclopedia of the Qur ' an states that " the widespread acceptance of the incident by early Muslims suggests, however, that they did not view the incident as inauspicious and that they would presumably not have, on this basis at least, been adverse to inventing it.

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 image of Muslims and pagans prostrating themselves together in prayer in turn links the story of the satanic verses to very abbreviated sūjud al-Qur ' ān ( i. e. prostration when reciting the Qur ' ān ) traditions found in the authoritative mussanaf hadīth collections, including the Sunni canonical ones of Bukhāri and Tirmidhī.

In fact, the earliest story involving Abraham in the Qur ' an is his discussion with his father.

This story is also mentioned in the Qur ' an in Surah 26: Al-Shu ' ara ' ( The Poets ) in verses 60-67.

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.

The servant in that story is in turn derived from Middle Eastern legends of Al-Khidr, a sage who appears also in the Qur ' an.

The relationship between Abraham and his father, who in the Qur ' an is named Azar, is central to Abraham's story as Muslims understand it to establish a large part of Abraham's personality.

Some passages of the Qur ' an, meanwhile, deal with the story of how God sent angels to Abraham with the announcement of the punishment to be imposed upon Lot's people in Sodom and Gomorrah ( 51: 24 – 34 ; 25: 51 – 60 ).

) is devoted to him, it is the only instance in the Qur ' an in which a entire chapter is devoted to a complete story of a prophet.

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.

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 ".

The Qur ' an states that Abraham received " good tidings of Isaac, a prophet, of the righteous ", and that God blessed them both ( XXXVII: 12 ).

In the Qur ' an, it later narrates that Abraham also praised God for giving him Ishmael and Isaac in his old age ( XIV: 39-41 ).

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 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.

The Qur ' an further states that God chose Adam, Noah, the family of Abraham and the family of Amram above all mankind ( III: 33 ).

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

The Qur ' an goes onto narrate that Abraham subsequently broke the idols, all except the largest, which he kept intact.

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 enclosure is known to Muslims as the Ibrahimi Mosque, as Abraham is a revered prophet of Islam who, according to the Qur ' an, built the Kaaba in Mecca with his son Ishmael.

The Qur ' an states that Abraham was commanded to sacrifice his son.

Abraham embodies the type of the perfect Muslim and the Qur ' an mentions Abraham as a model for mankind.

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.

The Qur ' an goes on to narrate that Abraham subsequently broke the idols, all except the largest, which he kept intact.

The second passage has one mainstream interpretation amongst the Qur ' an commentators, that Abraham took four birds and cut them up, placing pieces of each on nearby hills ; when he called out to them, each piece joined and four birds flew back to Abraham.