The Qur ' an says:

The Qur ' an says the following:

The Qur ' an ( Al-Nisa: 48 ) says that God can forgive anything except shirk.

The Qur ' an says that Jonah made it onto a ship but, because of the powerfully stormy weather, the men aboard the ship suggested casting lots to throw off the individual responsible for this supposed ' bad luck '.

As the Qur ' an says:

As the Qur ' an says:

21257 in Musnad Ibn Hanbal ) mentions that there were 124, 000 of them in total throughout history ( with other traditions placing the number of Prophets at 224, 000 while other scholars holding that there is even a greater number in the history of mankind, and God alone knows ), and the Qur ' an says that God has sent a prophet to every group of people throughout time, and that Muhammad is the last of the prophets, sent for the whole of humankind.

The Qur ' an says: " And We verily gave knowledge to Dawud and Sulayman and they said: praise be to God ( Allah ) Who has preferred us above many of his believing servants ".

God says in the Qur ' an, " It is He Who has sent down the Book ( the Qur ' an ) to you with truth, confirming what came before it.

In other places the Qur ' an says:

The people continued to taunt and persecute him, but to no avail, as the Qur ' an says that it was they " that lost most ".

The Qur ' an says that Jesus was the result of a virgin birth.

The people continued to taunt and persecute him, but to no result, as the Qur ' an says that it was they " that lost most ".

The Qur ' an says: Who could have a better religion than someone who submits himself completely to God and is a good-doer, and follows the religion of Abraham, a man of pure natural belief?

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 ).

Likewise, the Qur ' an says of Isaac that he was " among the best of chosen men " ( XXXVIII: 47 ) and was a " prophet, one of the righteous " ( XXXVII: 112 ) and further describes him as of " true strength and inner sight " ( XXXVIII: 45 ).

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.

As Allah says in the Qur ' an ;

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.

In XIX: 54, the Qur ' an says: " And make mention in the Scripture of Ishmael.

The Qur ' an says that God ( Allah ), knows the secrets of all peoples ' hearts and when somebody lies.

( Qur ' an 42: 37 ) and says that Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by GOD.

The Qur ' an says that a life of righteousness is the only way to make it to Heaven.

According to scholar Moojan Momen, " One of the key statements in the Qur ' an around which much of the exegesis " on the issue of what Islamic doctrine says about who is in charge is based on the verse

The Diatessaron is thought to have been available to Muhammad, and may have led to his faulty conclusion in the Qur ' an that the Christian Gospel is one text or one book alone, without reference to the canonical authors or New Testament corpus ; he calls this supposed text the Injil.

The Gospel of Barnabas claims that Jesus predicted the advent of Muhammad, thus conforming with the Qur ' an which mentions:

Viewed from an orthodox Islamic perspective, the Gospel of Barnabas might be considered a Christian work, as its many points of difference from the Qur ' an suggest ; hence, it too may be expected to have undergone corruption and distortion.

Nevertheless, Muslim writers sometimes note those elements of the Gospel of Baranabas that stand in accord with standard Qur ' anic teaching, such as the denial of Jesus as being Son of God and the prophetic prediction by Jesus of the coming Messenger of God and, consequently, some Muslims are inclined to regard these specific elements as representing the survival of suppressed early Jesus traditions much more compatible with Islam.

" In Muslim belief, before the Qur ' an, God had given the Torah to Moses, the Psalms to David and the Gospel to Jesus, who are all considered important Muslim prophets.

Traditionally, four prophets are believed to have been sent holy books: the Tawrat ( Torah ) to Moses, the Zabur ( Psalms ) to David, the Injil ( Gospel ) to Jesus, and the Qur ' an to Muhammad ; those prophets are considered " messengers " or rasul ( Ule al A ' zm men al Rusul أولي العزم من الرسل ).

The account in Sura 19 of the Qur ' an is close to that in the Gospel of Luke.

The Qur ' an contains many references to people and events that are mentioned in the Bible ; that Jesus was given the Injil ( Greek evangel, or Gospel ) from the Abrahamic God.

The narrative of the Arabic Infancy Gospel, particularly the second part concerning the miracles in Egypt, can also be found in the Qur ' an.

One parallel story between an Infancy Gospel and the Qur ' an is found in the Arabic Gospel Of The Infancy Of The Savior and Surah 19: 29-34, where the story of Jesus speaking as a baby in the cradle in narrated.

The Qur ' an further describes the followers of the Gospel, that is the Christians, in a highly positive allegory, saying :" Muhammad is the messenger of God, and those who are with him are severe against the rejecters, but merciful between themselves.

Zabur () is, according to Islam, the holy book of Dawud ( David ), one of the holy books revealed by God before the Qur ' an, alongside others such as the Tawrat ( Torah ) of Musa ( Moses ) and the Injil ( Gospel ) of Isa ( Jesus ).

The Zabur is preceded by the Taurat ( Torah ) given to Moses and followed by the Injeel ( Gospel ) given to Jesus and finally the Qur ' an given to the Islamic prophet, Muhammad.

It is also known as Sahifa-e-Kamila, Sister of the Qur ' an, Gospel of the Folk of the House, and Psalms of the Household of Muhammad.

Muslim scholars and commentators have seen the Qur ' an's statement of Mary being a " daughter of Amram " as similar to the description of Elizabeth in the Gospel of Luke as being one of the " daughters of Aaron "; they interpret both of these phrases as referring to ancestral fathers, rather than literal fathers.

Traditionally, it is considered to be one of the six main beliefs of Muslims, the others including: Belief in One God, Belief in God's Angels, Belief in the Revealed Books ( The Suhuf of Ibrahim, Torah, Psalms Gospel, Qur ' an ), Belief in the Prophets of God, and Belief in Predestination / Decree.

The Qur ' an states that Noah repeatedly told his people :" O my people!

Joseph's story in the Qur ' an opens with a dream that the boy had one night, after which he ran to his father Jacob, saying :" O my father!

In the Qur ' an, no other woman is given more attention than Mary and the Qur ' an states that Mary was chosen above all women :" And when the angels said: O Mary!

:" Learn the Qur ' an from four persons: Abd-Allah ibn Mas ' ud, Salim Mawla Abu-Hudhayfah, Ubayy ibn Kab and Muadh ibn Jabal.

:" O commander of the Believers, which have more right to be followed, the Book of Allah Qur ' an or your statement?

:" You have just prohibited the people from giving the excess amount from the dowry, but Allah Taalah has revealed in His Book, ' And if you have given them a great amount of gold as dower, take not the least bit of it back '( Qur ' an 4: 20 ).