The Qur ' an states:

The Qur ' an ( 57: 27 ) states, " But the Monasticism which they invented for themselves, We did not prescribe for them but only to please Allah therewith, but that they did not observe it with the right observance.

For example the Qur ' an states one needs to engage in daily prayers and fast during the month of Ramadan but some Muslims believe they need further instructions on how to perform these duties.

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

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.

The Qur ' an states Jesus the Son of Mary ( Arabic: Isa ibn Maryum ) is the Messiah or " Prophet " sent to the Jews, and Muslims believe Jesus is alive in Heaven and will return to Earth to defeat the Antichrist ( Arabic: Dajjal ).

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

Chapter 2, Revelation 185 of the Qur ' an states:

The Qur ' an states:

To institute these practices was, the Qur ’ ān states, a part of the Prophet ’ s responsibility as a Messenger of God

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.

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.

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.

The Qur ' an itself states " For every prophecy is a term, and you will come to know ( it ).

The holy book of Islam, the Qur ' an states that women should dress modestly in the presence of men who are not family members, but does not require wearing of the hijab or similar garments.

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

One thing to note is that the Qur ' anic account of the annunciation of Isaac's birth differs sharply from the Biblical narrative, which states that three angels all came in human form to Abraham's household and ate.

Despite this, the Qur ' an states that Abraham in his later years prayed to God to forgive the sins of all his descendants and his parents.

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 Qur ' an emphasizes upon Abraham's significance as it states that Abraham's family, Noah, Adam and the family of Amram were the four selected by God above all the worlds ( III: 33 ).

The Qur ' an states:

The Qur ' an states that fasting was prescribed for those before them ( i. e., the Jews and Christians ) and that by fasting a Muslim gains taqwa, which can be described in one word as ' Godconsciousness ' or ' Godwariness '.

Details about these issues can be found in the traditions of Islamic prophet Muhammad, so Qur ' an and Sunnah are in most cases the basis for.

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.

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.

A significant portion ( about one third ) of the Qur ' an deals with these beliefs, with many hadith elaborating on the themes and details.

It is possible that Jahangir might have seen these images in their Islamic persona, as the Qur ' an features such creatures, yet depiction of living things was haraam ( forbidden ), so the images could well have been created by a Christian artist.

Al-Ghazali abstracted these " basic goods " from the legal precepts in the Qur ' an and Sunnah: they are religion, life, reason, lineage and property.

Although it offers many incidents from the lives of many prophets, the Qur ' an focuses with special narrative and rhetorical emphasis on the careers of the first four of these five Major Prophets.

Later Islamic theologians expanded this definition to include Zoroastrians, and later even Hindus, as the early Islamic empire brought many people professing these religions under its dominion, but the Qur ' an explicitly identifies only Jews, Christians, and Sabians as People of the Book.

The interpretation of all of these passages are hotly contested amongst various schools of thought, traditionalist and reform-minded, and branches of Islam, from the reforming Qur ' anists and Ahmadiyya to the ultra-traditionalist Salafi, as is the doctrine of abrogation ( naskh ) which is used to determine which verses take precedent, based on reconstructed chronology, with later verses superseding earlier ones.

In Islam, the Muslim scripture, the Qur ' an, is taken to represent the completion of these scriptures, and to synthesize them as God's true, final, and eternal message to humanity.

The annihilation of these extra-Qur ' anic documents remained essential in order to eradicate scriptural incongruities, contradictions of consequence or differences in the dialect from the customary text of the Qur ' an.

Abū Bakr then recited these verses from the Qur ' an:

That is, the Mu ' tazilis main issue is with reports of speculative authenticity that have a theological, rather than legal, content, when these seem to contravene the definitives of the Qur ' an and rational proof.

Against the polytheism of pre-Islamic Arabia, the Qur ' an argues that the knowledge of God as the creator of everything rules out the possibility of lesser gods since these beings must be themselves created.

The Qur ' an has been recited next to these relics uninterruptedly since they were brought to the Topkapı Palace.

The Kharijites thus deemed the arbitrators ( Abu Musa al-Ashʿari and Amr Ibn Al-As ), the leaders who appointed these arbitrators ( Ali and Muʿāwiyah ) and all those who agreed on the arbitration ( all companions of Ali and Muʿāwiyah ) as Kuffār ( disbelievers ), having breached the rules of the Qur ' an.

The Qur ' an emphasized that their number and the length of their stay is known only to God and a few people, and that these issues are not the important part of the story, but rather the lessons that can be learned from it. The purpose of this narration in Qur ' an is when a man dies his Accountability & Resurrection starts right there as time passes in minutes & hours in the graves.

The exact dates of their alleged sleep are also not given in the Qur ' an ; some allege that they entered the cave at the time of Decius ( 250 AD ) and they woke up at the time of Theodosius I ( 378 – 395 ) or Theodosius II ( 408 – 450 ), but neither of these dates can be reconciled with the Qur ' an's account of sleeping 300 or 309 years.

In the past, scholars have stated that these particular prophets represent the early cycle of prophecy as described in the Qur ' an.

Jacob is mentioned by name in the Qur ' an around sixteen times. Although many of these verses praise him rather than recount an instance from his narrative, the Qur ' an nonetheless records several significant events from the life of Jacob.