Editing Quran (section)

== Contents ==
{{Main|List of characters and names mentioned in the Quran}}
The Quranic content is concerned with basic Islamic beliefs including the existence of [[God in Islam|God]] and the [[Islamic eschatology|resurrection]]. Narratives of the early [[Prophets in Islam|prophets]], ethical and legal subjects, historical events of Muhammad's time, charity and [[Salat|prayer]] also appear in the Quran. The Quranic verses contain general exhortations regarding right and wrong and historical events are related to outline general moral lessons.<ref name=saeed>{{cite book|last=Saeed|first=Abdullah|title=The Qurʼan: an introduction|year=2008|publisher=Routledge|location=London|isbn=978-0-415-42124-9|page=62}}</ref> The style of the Quran has been called "[[allusive]]", with commentaries needed to explain what is being referred to—"events are referred to, but not narrated; disagreements are debated without being explained; people and places are mentioned, but rarely named."<ref name="Crone-2008">{{cite web |last1=Crone |first1=Patricia |title=What do we actually know about Mohammed? |url=https://www.opendemocracy.net/en/mohammed_3866jsp/ |website=Open Democracy |access-date=3 October 2019 |date=10 June 2008}}</ref> While [[tafsir]] in [[Ulama|Islamic sciences]] expresses the effort to understand the implied and implicit expressions of the Quran, [[fiqh]] refers to the efforts to expand the [[semantics|meaning of expressions]], especially in the verses related to [[Ahkam|the provisions]], as well as understanding it.<ref name=vogel>{{cite book|last=Vogel|first=Frank E.|title=Islamic Law and the Legal System of Saudí: Studies of Saudi Arabia|date=2000|publisher=Brill|pages=4–5|url=https://books.google.com/books?id=-PfDuvnHMGoC&q=vogel+islamic+law|isbn=9004110623}}</ref> 
[[File:'The Visit of the Queen of Sheba to King Solomon', oil on canvas painting by Edward Poynter, 1890, Art Gallery of New South Wales.jpg|thumb|[[Solomon]], the son of [[David]], king of [[Kingdom of Judah|Judah]], had [[Solomon's Temple|his temple]] built; which is still the subject of intercultural heritage fights today, under the name of [[Al-Aqsa]],<ref>{{Cite web |title=Surah Al-Isra – 7 |url=https://quran.com/al-isra/7 |access-date=2023-07-10 |website=Quran.com |language=en}}</ref> and placed different idols there for his multinational wives according to the [[Bible]].<ref>{{Bibleverse|1 Kings|11:1, 7–8|multi=yes}}</ref> Here he meets the legendary figure, [[Queen of Sheba|Bilqis]], by Edward Poynter, 1890.]]

[[Quranic studies]] state that, in the historical context, the content of the Quran is related to [[Rabbinic]], [[Jewish-Christian]], [[Syriac Christian]] and [[Hellenistic period|Hellenic]] literature, as well as [[pre-Islamic Arabia]].
Many places, subjects and mythological figures in the [[Arabic mythology|culture of Arabs]] and many nations in their historical neighbourhoods, especially [[Biblical and Quranic narratives|Judeo-Christian stories]],<ref name="Bietenholz">{{Cite book |last=Bietenholz |first=Peter G. |title=Historia and fabula: myths and legends in historical thought from antiquity to the modern age |publisher=Brill |year=1994 |url=https://books.google.com/books?id=ZFjXaCAWoOUC&pg=PA123 |isbn=978-9004100633}}</ref> are included in the Quran with small allusions, references or sometimes small narratives such as [[Garden of Eden|jannāt ʿadn]], [[Valley of Hinnom|jahannam]], [[Seven Sleepers]], [[Queen of Sheba]] etc. However, some philosophers and scholars such as 
[[Mohammed Arkoun]], who emphasize the mythological content of the Quran, are met with rejectionist attitudes in Islamic circles.<ref>{{cite web |last1=Fazeli |first1=Hamidreza |last2=Tali Tabasi |first2=Marziyeh |last3=Fazeli |first3=Alireza |last4=Fararooei |first4=Shokrolla |title=A Critical Study of the Quran's Theory of Mythology (A Case Study on Mohammad Arkoun's Perspectives) |url=https://www.iraqoaj.net/iasj/download/194df3cf9e25bbef |website=Iraqi Open Access Journals |access-date=5 March 2024 |page=2 |quote=After examining the verses of the Quran to find where the word mythology has been used and seeking the accordance between the meaning and context with Quran’s purpose of knowledge and guidance, including rules and educational issues, we found that the concept of myth is not acceptable in the Quran. The result of this study show that Quran is not a myth, rather the stories are factual and based on reality.}}</ref>

The stories of [[Surah Yusuf|Yusuf and Zulaikha]], [[Moses]], [[Al Imran|Family of Amram]] (parents of [[Mary in Islam|Mary]] according to the Quran) and mysterious hero<ref>{{harvnb|Watt|1960–2007}}: "It is generally agreed both by Muslim commentators and modéra [sic] occidental scholars that Dhu ’l-Ḳarnayn [...] is to be identified with Alexander the Great." {{harvnb|Cook|2013}}: "[...] {{transliteration|ar|Dhū al-Qarnayn|italic=no}} (usually identified with Alexander the Great) [...]".</ref><ref>{{Cite book| publisher = BRILL| isbn = 978-90-04-27764-9| last = Hämeen-Anttila| first = Jaakko| title = Khwadāynāmag The Middle Persian Book of Kings| date = 17 April 2018|quote=Many Mediaeval scholars argued against the identification, though. Cf., e.g., the discussion in al-Maqrizi, ''Khabar'' §§212-232.}}</ref><ref>{{Cite book |last1=Maqrīzī |first1=Aḥmad Ibn-ʿAlī al- |title=Al-Maqrīzī's al-Ḫabar ʻan al-bašar: vol. V, section 4: Persia and its kings, part I |last2=Hämeen-Anttila |first2=Jaakko |date=2018 |publisher=Brill |isbn=978-90-04-35599-6 |series=Bibliotheca Maqriziana Opera maiora |location=Leiden Boston |pages=279–281}}</ref><ref>{{Cite book| publisher = Bloomsbury Publishing| isbn = 978-1-78673-131-9| last = Zadeh| first = Travis| title = Mapping Frontiers Across Medieval Islam: Geography, Translation and the 'Abbasid Empire| date = 28 February 2017|pages=97–98|quote=In the early history of Islam there was a lively debate over the true identity of Dhū 'l-Qarnayn. One prominent identification was with an ancient South Arabian Ḥimyarī king, generally referred to in the sources as al-Ṣaʿb b. Dhī Marāthid. [...] Indeed the association of Dhū 'l-Qarnayn with the South Arabian ruler can be traced in many early Arabic sources.}}</ref> [[Dhul-Qarnayn]] ("the man with two horns") who built a barrier against [[Gog and Magog]] that will remain until the [[end times|end of time]] are more detailed and longer stories. Apart from semi-historical events and characters such as [[King Solomon]] and [[David]], about [[Jewish history]] as well as the [[The Exodus|exodus of the Israelites from Egypt]], [[Qisas al-Anbiya|tales of the hebrew prophets accepted in Islam]], such as [[Creationism|Creation]], [[Noah in Islam|the Flood]], [[Abraham in Islam|struggle of Abraham]] with [[Nimrod]], sacrifice of [[Qurban (Islamic ritual sacrifice)|his son]] occupy a wide place in the Quran.

=== Creation and God ===
{{Main|God in Islam|Tawhid}}
The central theme of the Quran is [[monotheism]]. God is depicted as living, eternal, omniscient and omnipotent (see, e.g., Quran {{qref|2|20|pl=y}}, {{qref|2|29|pl=y}}, {{qref|2|255|pl=y}}). God's omnipotence appears above all in his power to create. He is the creator of everything, of the heavens and the earth and what is between them (see, e.g., Quran {{qref|13|16|pl=y}}, {{qref|2|253|pl=y}}, {{qref|50|38|pl=y}}, etc.). All human beings are equal in their utter dependence upon God, and their well-being depends upon their acknowledging that fact and living accordingly.<ref name=watt /><ref name=saeed /> The Quran uses [[Cosmological argument|cosmological]] and [[Contingency (philosophy)|contingency arguments]] in various verses without referring to the terms to prove the [[existence of God]]. Therefore, the [[universe]] is originated and needs an originator, and whatever exists must have a sufficient cause for its existence. Besides, the design of the universe is frequently referred to as a point of contemplation: "It is He who has created [[seven heavens]] in harmony. You cannot see any fault in God's creation; then look again: Can you see any flaw?"<ref>{{qref|67|3|b=y|pl=y}}</ref><ref>{{Cite encyclopedia |last=Saritoprak |first=Zeki |date=2006 |article=Allah |pages=33–40 |title-link=iarchive:quranencyclopedi2006unse |encyclopedia=The Qur'an: an Encyclopedia |editor-link=Oliver Leaman |editor-first=Oliver |editor-last=Leaman |location=New York |publisher=Routledge |isbn=978-0-415-32639-1}}</ref>
[[File:Allah3.svg|thumb|right|180 px|The word 'Allah' in [[Arabic]] [[Islamic calligraphy|calligraphy]]. Most considered it to be derived from a [[synalepha|contraction]] of the [[Arabic definite article|definitive article]] ''al-'' and ''[[Ilah|ilāh]]'' "god" meaning "the God".<ref>D.B. Macdonald. Encyclopedia of Islam, 2nd ed, Brill. "Ilah", Vol. 3, p. 1093.</ref>]]

Even though Muslims do not doubt about the existence and [[tawhid|unity of God]], they may have adopted [[Schools of Islamic theology|different attitudes]] that have changed and developed throughout history regarding his [[Attributes of God in Islam|nature (attributes)]], [[Names of God in Islam|names]] and relationship with creation. [[Rabb]] is an [[Arabic]] word to refers to God meaning Lord<ref name="Yuskaev2017">{{cite book |last1=Yuskaev |first1=Timur R. |title=Speaking Qur'an: An American Scripture |date=18 October 2017 |publisher=Univ of South Carolina Press |isbn=978-1-61117-795-4 |language=English |quote=Indeed, "Lord" is a direct translation of the Arabic word ''Rabb''.}}</ref> and the Quran cites in several places as in the [[Al-Fatiha]]; "All Praise and Gratitude is due to God, ''Lord'' of all the Universe". [[Mustafa Öztürk]] points out that the first Muslims believed that this god [[Al-Ḥayy|lived]] in [[Seven Heavens|the sky]] with the following words of [[Ahmad Ibn Hanbal]]: "Whoever says that Allah is everywhere is a heretic, an infidel. He should be invited to repent, but if he does not, be killed." This understanding changes later and gives way to the understanding that "God cannot be assigned a place and He is everywhere."<ref>{{Cite web |title=bir söyleşide yaptığı ilgili açıklama | website=[[YouTube]] | date=15 August 2016 |url=https://www.youtube.com/watch?v=1HrZ8Yu1m2g |archive-url=https://web.archive.org/web/20201205025925/https://www.youtube.com/watch?v=1HrZ8Yu1m2g |archive-date=5 December 2020 |access-date=15 August 2016}}</ref> Also actions and attributes suh as coming, going, sitting, satisfaction, anger and sadness etc. similar to humans used for this God in the Quran were considered {{transliteration|ar|[[mutashabihat]]}}—"no one knows [[ta'wil|its interpretation]] except God" ({{qref|3|7|b=y}})—by later scholars stating that God was [[Tanzih|free from resemblance to humans]] in any way.{{refn|group=note|[[Personal God|Human qualities which are attributed to Allah]] in the Quran such as coming, going, sitting, satisfaction, anger and sadness; "Allah has equipped them with words to bring them closer to our minds; in this respect, they are like proverbs that are used to create a picture in the mind and thus help the listener to clearly understand the idea he wants to express."<ref name="The Meaning">{{Cite web |first=Allamah |last=Tabatabai |author-link=Muhammad Husayn Tabatabai |title=Al-Mizan Discourses |url=https://almizan.org/Discourses/QD21.asp|archive-url=https://web.archive.org/web/20081208164643/http://almizan.org/Discourses/QD21.asp|website=Tafsir Al-Mizan <!-– Allamah Muhammad Hussein Tabatabai --> |archive-date=8 December 2008|access-date=16 February 2021}}</ref><ref name="Tabatabaee">{{cite web|url=http://www.maaref-foundation.com/english/beliefs/quran/05.htm|title=The Qur'an Possesses Revelation and Exegesis |website=Allamah Tabatabaee |publisher=Islamic Ma'aref Foundation Institute |date=1988 |pages=37–45 |archive-url=https://web.archive.org/web/20120216015310/http://www.maaref-foundation.com/english/beliefs/quran/05.htm |archive-date=16 February 2012}}</ref>}}

=== Prophets ===
{{Main|Prophets and messengers in Islam}}
In Islam, God speaks to people called prophets through a kind of [[revelation]] called ''[[wahy]]'', or through [[angel]]s. ({{qref|42|51|pl=y}}) ''[[nubuwwah]]'' ({{Langx|ar|نبوة}} 'prophethood') is seen as a duty imposed by God on individuals who have some characteristics such as intelligence, honesty, fortitude and justice: "Nothing is said to you that was not said to the messengers before you, that your lord has at his Command forgiveness as well as a most Grievous Penalty."<ref>{{qref|41|43|b=y}}</ref>{{Citation needed|date=September 2024}}<!--original research-->

Islam regards [[Abraham]] as a link in the chain of prophets that begins with Adam and culminates in [[Muhammad]] via [[Ishmael]]{{sfn|Levenson|2012|p=8}} and mentioned in 35 [[chapters of the Quran]], more often than any other biblical personage apart from [[Moses in Islam|Moses]].{{sfn|Peters|2003|p=9}} Muslims regard him as a ''[[hanif]]'',{{sfn|Levenson|2012|p=200}} an archetype of the perfect Muslim, and revered prophet and builder of the [[Kaaba]] in Mecca.{{sfn|Lings|2004|p=}} The Quran consistently refers to Islam as 'the religion of Abraham' ({{tlit|ar|millat Ibrahim}}).<ref>{{qref|2|135|b=y}}</ref> In Islam, [[Eid-al-Adha]] is celebrated to commemorate [[Abraham in Islam|Abraham's attempt to sacrifice his son]] by surrendering in line with his dream,([[As-Saaffat]]; 100–107) which he accepted as the will of God.<ref name="Glasse">{{cite encyclopedia |last=Glassé |first=Cyril |title=Kaaba |encyclopedia=The Concise Encyclopedia of Islam |publisher=[[HarperSanFrancisco]], Suhail Academy |year=1991 |chapter=Abraham |pages=18–19 |url=https://books.google.com/books?id=dlPuAAAAMAAJ |isbn=0-0606-3126-0}}</ref>

[[File:Asiya finds Moses.jpg|thumb|upright=1.35|[[Asiya]] and her servants finding baby Moses in [[the Nile]], ''[[Jami' al-tawarikh]]''; a story that follows the footsteps of [[Sargon of Akkad]]'s [[Mythology|mythological accounts]]<ref>{{Cite book|last1=Coogan|first1=Michael David|url=https://books.google.com/books?id=4DVHJRFW3mYC&q=michael+d+coogan&pg=PR5|title=The Oxford History of the Biblical World|last2=Coogan|first2=Michael D.|date=2001|publisher=Oxford University Press|isbn=978-0-19-513937-2|quote=Many of these forms are not, and should not be considered, historically based; Moses’ birth narrative, for example, is built on folkloric motifs found throughout the ancient world.}}</ref><ref>{{cite book |title=Text, Artifact, and Image: Revealing Ancient Israelite Religion |last=Rendsburg |first=Gary A. |publisher=Brown Judaic Studies |year=2006 |isbn=978-1-930675-28-5 |page=204 |editor-last=Beckman |editor-first=Gary M. |chapter=Moses as Equal to Pharaoh |editor-last2=Lewis |editor-first2=Theodore J. |chapter-url=https://jewishstudies.rutgers.edu/docman/rendsburg/118-moses-as-equal-to-pharaoh/file}}</ref>{{refn|group=note|My mother, the high priestess, conceived; in secret she bore me
She set me in a basket of rushes, with bitumen she sealed my lid
She cast me into the river which rose over me.<ref>{{cite book |first=Timothy D. |last=Finlay |url=https://books.google.com/books?id=pOigG8qtC8oC&pg=PA236 |title=The Birth Report Genre in the Hebrew Bible |series=Forschungen zum Alten Testament |volume=12 |publisher=Mohr Siebeck |year=2005 |page=236 |isbn= 978-3-16-148745-3}}</ref>}} possibly [[pious fiction]].<ref name="Ox1">{{cite web |title=Moses |url=http://www.oxfordbiblicalstudies.com/article/opr/t94/e1284 |website=Oxford Biblical Studies Online}}</ref>  
]]
In Islam, [[Moses in Islam|Moses]] is a prominent prophet and messenger of God and the most frequently mentioned individual in the Quran, with [[#Quranic references|his name being mentioned 136 times]] and his life being narrated and recounted more than that of any other prophet.<ref>{{cite book|title=Third Way (magazine)|page=18|url=https://books.google.com/books?id=u20z-dBo6SIC&pg=PA18|date=May 1996|last1=Ltd|first1=Hymns Ancient Modern}}{{better source needed|date=October 2024}}</ref><ref name="Keeler"/>

Stories of the prophets in the Quran often revolve around a certain pattern, according to which a prophet is sent to a group of people, who then reject or attack him, and ultimately suffer extinction as God's punishment. However, the Quran, given its paraenetic character, does not offer a full narrative; but rather offers a parabolic reference to the doom of previous generations, assuming the audience is familiar with the told stories.<ref>Hagen, G. (2009). "From Haggadic Exegesis To Myth: Popular Stories Of The Prophets In Islam". In Sacred Tropes: Tanakh, New Testament, and Qur’an as Literature and Culture. Leiden, Niederlande: Brill. https://doi.org/10.1163/ej.9789004177529.i-536.65</ref>

=== Ethico-religious concepts ===
While belief in God and obedience to the prophets are the main emphasis in the prophetic stories,<ref name=toshihiko>{{cite book|last=Izutsu|first=Toshihiko|title=Ethico-religious concepts in the Qur'an |date=6 June 2007 |orig-date=2002 |publisher=McGill-Queen's University Press|isbn=978-0-7735-2427-9|page=184|edition=Repr.}}</ref> there are also non-prophetic stories in the Quran that emphasize the importance of humility and having profound-inner knowledge ([[hikmah]]) besides trusting in God. This is the main theme in the stories of [[Khidr]], [[Luqman]] and Dhul Qarnayn. According to the later ascriptions to these stories, it is possible for those with this knowledge and divine support to teach the prophets (Khidr-Moses story [[Quran 18:65–82]]) and employ [[jinn]] (Dhul Qarnayn). Those who "spend their wealth" on people who are in need because they devoted their lives to the way of Allah and whose situation is unknown because they are ashamed to ask, will be rewarded by Allah. ([[Al Baqara]]; 272-274) In the story of [[Korah|Qārūn]], the person who avoids searching for the [[afterlife]] with his wealth and becomes arrogant will be punished, arrogance befits only God. ([[Al Mutakabbir]]) Characters of the stories can be closed-mythical, (Khidr)<ref>Dalley defends traditional opinion: "The name or epithet of Atrahasis is used for the skillful god of craftmanship Kothar-wa-hasis in Ugaritic mythology, and is abbreviated to Chousor in the Greek account of Syrian origins related by Philo of Byblos. A similar abbreviation is used in the name of the Islamic sage Al-khidr..." [[Stephanie Dalley]], ''Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others'', Oxford, revised edition 2000, p. 2 {{ISBN|0-19-283589-0}}</ref><ref>{{cite web|url=http://culturalstudies101.files.wordpress.com/2011/09/dalley_myths-from-mesopotamia_atrahasis.pdf |title=Myths from Mesopotamia – Creation, the Flood, Gilgamesh, and Others |access-date=2014-08-25 |url-status=dead |archive-url=https://web.archive.org/web/20140905020213/http://culturalstudies101.files.wordpress.com/2011/09/dalley_myths-from-mesopotamia_atrahasis.pdf |archive-date=2014-09-05 }}</ref> demi-mythologic or combined characters, and it can also be seen that they are Islamized. While some believe he was a prophet, some researchers equate Luqman with the [[Alcmaeon of Croton]]<ref>{{cite journal |last1=Cole |first1=Juan |title=Dyed in Virtue: The Qur'ān and Plato's Republic |journal=Greek, Roman, and Byzantine Studies |date=2021 |volume=61 |page=582 |url=https://grbs.library.duke.edu/index.php/grbs/article/view/16591}}</ref> or [[Aesop]].<ref>{{Cite book |last=Kassis |first=Riad Aziz |url=https://books.google.com/books?id=_zvXrQ7W7PEC&pg=PA51 |title=The Book of Proverbs and Arabic Proverbial Works |publisher=Brill |year=1999 |isbn=978-90-04-11305-3 |pages=51 |language=en}}</ref>

''Commanding ma’ruf and forbidding munkar'' (Ar. ٱلْأَمْرُ بِٱلْمَعْرُوفِ وَٱلنَّهْيُ عَنِ ٱلْمُنْكَرِ) is repeated or referred to in nearly 30 verses in different contexts in the Quran and is an important part of [[Islamism|Islamist]] / [[jihadist]] [[indoctrination]] today, as well as [[Shiite]] teachings.<ref>{{cite web | url=https://iranicaonline.org/articles/amr-be-maruf | title=Welcome to Encyclopaedia Iranica }}</ref>

Although a common translation of the phrase is "[[enjoining good and forbidding wrong|Enjoining good and forbidding evil]]", the words used by [[Islamic philosophy]] determining [[good and evil]] in discourses are "[[istihsan|husn]]" and "qubh". The word ma’ruf literally means "known" or what is approved because of its familiarity for a certain society and its antithesis munkar means what is disapproved because it is unknown and extraneous.<ref>T. Izutsu, Ethico-Religious Concepts in the Qur’an, London, McGillQueen’s University Press, 2002, p. 213</ref>
[[File:Abraham_ready_to_sacrifice_his_son,_Ishmael_(top);_Abraham_cast_into_fire_by_Nimrod_(bottom).jpg|thumb|200px|[[Abraham]] sacrificing his son, [[Ishmael]], and cast into fire by [[Nimrod]]; a Quranic character whose many stories continue to influence the religious behavior of Muslims; the fight against [[idolatry]], [[animal sacrifice]]s, and the [[circumcision]] of male children. A miniature from ''[[Zubdat Al-Tawarikh]]'']]
The Quran is one of the fundamental sources of Islamic law (''[[sharia]]''). Some formal religious practices receive significant attention in the Quran including the ''[[salat]]'' and [[fasting]] in the [[Ramadan|month of Ramadan]]. As for the manner in which the prayer is to be conducted, the Quran refers to [[Ruku|prostration]].<ref name=jecampo /><ref name=rcmartin>{{cite book |first=Farid |last=Esack |editor-last=Martin |editor-first=Richard C.|title=Encyclopedia of Islam and the Muslim world |year=2003 |publisher=Macmillan Reference |isbn=978-0-02-865603-8 |pages=568–562 |url=https://books.google.com/books?isbn=0028656032 |edition=Online-Ausg.}}</ref> The term chosen for charity, ''[[zakat]]'', literally means purification implies that it is a self-purification.<ref name=tsonn /><ref>{{qref|9|103|b=y}}</ref> In [[fiqh]], the term [[fard]] is used for clear imperative provisions based on the Quran. However, it is not possible to say that the relevant verses are understood in the same way by all segments of Islamic commentators; For example, [[Hanafis]] accept [[Salah|5 daily prayers]] as fard. However, some religious groups such as [[Quranists]] and [[Shiites]], who do not doubt that the Quran existing today is a religious source, infer from the same verses that it is clearly ordered to pray 2 or 3 times,<ref>Zum Beispiel Sayyid Ahmad Khan. Vgl. Ahmad: ''Islamic Modernism in India and Pakistan 1857–1964''. 1967, S. 49.</ref><ref>{{cite web|title=Ek 15 – Dini Görevler: Tanrı'dan Bir Armağan|url=http://www.teslimolanlar.org/ekler.php?ekid=15|access-date=2021-05-30|website=Teslimolanlar|archive-date=5 November 2021|archive-url=https://web.archive.org/web/20211105182152/http://www.teslimolanlar.org/ekler.php?ekid=15|url-status=dead}}</ref><ref>Vgl. Birışık: "Kurʾâniyyûn" in ''Türkiye Diyanet Vakfı İslâm Ansiklopedisi''. 2002, Bd. 26, S. 429.; Yüksel; al-Shaiban; Schulte-Nafeh: ''Quran: A Reformist Translation''. 2007, S. 507.</ref><ref>{{Cite web |title=10. How Can we Observe the Sala Prayers by Following the Quran Alone? - Edip-Layth - quranix.org |url=http://quranix.org/appendix/qrt/10 |access-date=2023-08-14 |website=quranix.org}}</ref> not 5 times. About six verses adress to the way a woman should dress when in public;<ref name="bucar">{{cite book|title=Creative Conformity: The Feminist Politics of U.S. Catholic and Iranian Shi'i Women|author=Elizabeth M. Bucar|publisher=Georgetown University Press|year=2011 |url=https://books.google.com/books?id=eQVxVEldP0sC&pg=PA118|page=118|isbn=9781589017528}}</ref> Some Muslim scholars consider this verse referring to the [[Hijab]]<ref name=Hameed>{{Cite web
|archive-url=https://web.archive.org/web/20230404160153/https://islamonline.net/en/is-hijab-a-quranic-commandment/
|archive-date=4 April 2023
|date=9 October 2003|title=Is Hijab a Qur'anic Commandment?
|url=https://islamonline.net/en/is-hijab-a-quranic-commandment/
|access-date=2023-06-01
|first=Shahul |last=Hameed }}</ref> while others to clothings in general.<ref name="Asra-2015">{{cite news |last1=Nomani |first1=Asra Q. |last2=Arafa |first2=Hala |title=Opinion: As Muslim women, we actually ask you not to wear the hijab in the name of interfaith solidarity |url=https://www.washingtonpost.com/news/acts-of-faith/wp/2015/12/21/as-muslim-women-we-actually-ask-you-not-to-wear-the-hijab-in-the-name-of-interfaith-solidarity/ |access-date=22 December 2022 |newspaper=Washington Post |date=21 December 2015 |language=en}}</ref>{{refn|group=note|[[Beyza Bilgin]] states that the expression 'let them put their outer coverings over themselves' in the 59th verse of [[Al-Aḥzāb|Al-Ahzab]] was revealed because they harassed women under the conditions of that day, considering them to be concubines, and commented as follows:<ref name=":0">{{Cite web |last= |date=28 May 2008 |title="Örtünmek Allah'ın emri değil" |url=http://www.haberturk.com/yasam/haber/76927-ortunmek-allahin-emri-degil |archive-url=https://web.archive.org/web/20161220131809/http://www.haberturk.com/yasam/haber/76927-ortunmek-allahin-emri-degil |archive-date=20 December 2016 |access-date=7 February 2017 |website= |publisher=haberturk.com |language=Turkish}}</ref><blockquote>"In other words, veiling is a security issue that arose according to the needs of that period. These are not taken into consideration at all and are reflected as God's command. Women have been called God's command for a thousand years. Women said the same thing to their daughters and daughters-in-law."</blockquote>She said the following about covering herself in [[Salah|prayer]] :<blockquote>"They tell me; 'Do you cover yourself while praying?' Of course, I cover up when I'm in congregation. I am obliged not to disturb the peace. But I also pray with my head uncovered in my own home. Because the Quran's requirement for prayer is not covering up, but ablution and turning towards the qibla. This is a thousand year old issue. It's so ingrained in us. But this should definitely not be underestimated. Because people do it thinking it is God's command. But on the other hand, we should not declare a person who does not cover up as a bad woman''.''"<ref name=":0"/>}}

Research shows that the rituals in the Quran, along with laws such as [[qisas]]<ref>{{Cite web|url=https://zh.booksc.eu/book/52479161/c42c5a|title=Conflict and Conflict Resolution in the pre-Islamic Arab Society &#124; SADIK KIRAZLI &#124; download|access-date=12 July 2024|archive-date=29 January 2022|archive-url=https://web.archive.org/web/20220129180325/https://zh.booksc.eu/book/52479161/c42c5a|url-status=dead}}</ref> and tax ([[zakat]]), developed as an evolution of [[pre-Islamic Arabia]]n rituals. Arabic words meaning pilgrimage ([[hajj]]), prayer ([[salāt]]) and charity (zakāt) can be seen in pre-Islamic [[safaitic|Safaitic-Arabic]] inscriptions,{{Sfn|Al-Jallad|2022|p=41–44, 68}} and this continuity can be observed in many details, especially in hajj and [[umrah]].{{Sfn|Dost|2023}}

===As a source of law and judgment===
{{See also|Ulu'l-amr|Political aspects of Islam}}
A small number of verses in the Quran are about general rules of governance, [[Islamic inheritance jurisprudence|inheritance]], [[Marriage in Islam|marriage]], [[Hudud|crime and punishment]]. Although the Quran does not impose [[Political aspects of Islam|a specific legal-management system]], it emphasizes [[ma'ruf|custom]] in nearly 40 verses and commands [[Adl|justice.]] ([[An-Nahl]]; 90) The practices prescribed in the Quran are considered as reflections of [[Quranic hermeneutics|contextual legal understandings]], as can be clearly seen in some examples such as [[Qisas]] and [[Diya (Islam)|Diya]].<ref>{{Cite web |url=https://zh.booksc.eu/book/52479161/c42c5a |title=Conflict and Conflict Resolution in the pre-Islamic Arab Society &#124; SADIK KIRAZLI &#124; download |access-date=2022-01-31 |archive-date=2022-01-29 |archive-url=https://web.archive.org/web/20220129180325/https://zh.booksc.eu/book/52479161/c42c5a |url-status=dead }}</ref><ref name="tahir2009">{{Cite web | url=http://ndl.ethernet.edu.et/bitstream/123456789/61846/1/Tahir%20Wasti.pdf | title=The Application of Islamic Criminal Law in Practice | author=Tahir Wasti | website=ndl.ethernet.edu.et}}</ref> The following statement in the Quran is thought to be the general rule of testimony in [[Islamic criminal jurisprudence|Islamic jurisprudence]], except for crime and punishment - for example, debt, shopping, etc.; O believers! When you contract a loan for a fixed period of time, commit it to writing....with justice. Call upon two of your men to witness. If two men cannot be found, then one man and two women of your choice will witness so if one of the women forgets the other may remind her.<ref>{{Cite web |title=Surah Al-Baqarah – 282 |url=https://quran.com/en/al-baqarah/282 |access-date=2024-12-16 |website=Quran.com |language=en}}</ref>{{qref|4|11|b=y|s=y}}<ref name=davidpowers>{{cite journal |last1=Powers |first1=David S. | title=Islamic Inheritance System: A Socio-Historical Approach |journal=Arab Law Quarterly |volume=8 |issue=1 |year=1993 |pages=13–29 |jstor=3381490 |doi=10.1163/157302593X00285}}</ref>

As a different example, in [[The Necklace Incident|the necklace story of Aisha]], called [[Asbab al-Nuzul]] for surah [[An-Nur]] :11-20 four witnesses were required for the accusation of adultery. In addition, those who made accusations that did not meet the specified conditions would be punished with 80 lashes. The jurisprudence of later periods stipulates that witnesses must be men, covering all [[hudud|hadd crimes]] and people who did not have credibility and honesty in society ([[Islamic views on slavery|slaves]], non-adl; [[fasiq|sinners]], infidels) could not testify against believers.<ref>{{cite book|last1=Peters|first1=Rudolph|title=Crime and Punishment in Islamic Law: Theory and Practice from the Sixteenth to the Twenty-First Century|date=2006|publisher=Cambridge University Press|isbn=978-0521796705|pages=53–55}}</ref> In addition, the Islamic judiciary did not require proof of the issues defined as [[tazir]].<ref name="tahir2009"/>{{rp|45|q=Oudah supports the 'medieval' classification of crimes into hudud, qisas and diyat, and tazir. The key factors that determine the classification of these crimes, he states, are the element of pardoning the accused, taking into account mitigating circumstances and the requirement of strict proof in proving the offences.}} The statement in the Quran that determines the status of slaves in community is; ''Ma malakat aymanuhum''<ref>{{URL|https://www.alhakam.org/what-is-the-meaning-of-those-whom-your-right-hand-possesses-milk-al-yamin}}</ref> meaning "[[Islamic views on slavery|those whom your right hands possess]]". The widespread use of [[history of slavery in the Muslim world|slavery in the Islamic world]] continued until the last century,{{refn|group=note|"The Caliphate in Baghdad at the beginning of the 10th Century had 7,000 black eunuchs and 4,000 white eunuchs in his palace."<ref name= "amazon1">{{cite book |title=Islam's Black Slaves: The Other Black Diaspora |url=https://archive.org/details/islamsblackslave00sega |url-access=registration |isbn = 978-0374527976|last1 = Segal|first1 = Ronald|date = 9 February 2002|publisher=Macmillan }}</ref> The [[Arab slave trade]] typically dealt in the sale of castrated male slaves. Black boys at the age of eight to twelve had their penises and scrota completely amputated. Reportedly, about two out of three boys died, but those who survived drew high prices.<ref>{{Cite journal | doi=10.1210/jcem.84.12.6206| pmid= 10599682|title = Long-Term Consequences of Castration in Men: Lessons from the Skoptzy and the Eunuchs of the Chinese and Ottoman Courts| journal=The Journal of Clinical Endocrinology & Metabolism| volume=84| issue=12| pages=4324–4331|year = 1999|last1 = Wilson|first1 = Jean D.| last2=Roehrborn| first2=Claus| doi-access=free}}</ref>}} and the unrestricted sexual use of female slaves, with a few exceptions such as they couldn't be loaned out{{refn|group=note| In Shiite jurisprudence, it is unlawful for a master of a female slave to grant a third party the use of her for sexual relations.  The Shiite scholar [[Shaykh al-Tusi]] stated: ولا يجوز إعارتها للاستمتاع بها لأن البضع لا يستباح بالإعارة "It is not permissible to loan (the slave girl) for enjoyment purpose, because sexual intercourse cannot be legitimate through loaning"<ref>Shaykh al-Tusi stated in Al-Mabsut, Volume 3 page 57</ref> and the Shiite scholars al-Muhaqiq al-Kurki, [[Allamah Al-Hilli]] and Ali Asghar Merwarid made the following ruling: ولا تجوز استعارة الجواري للاستمتاع
"It is not permissible to loan the slave girl for the purpose of sexual intercourse"<ref>al-Muhaqiq al-Kurki in ''Jame'a al-Maqasid'', Volume 6 page 62, Allamah al-Hilli in ''Al-Tadkira'', Volume 2 page 210 and Ali Asghar Merwarid in ''Al-Yanabi al-Fiqhya'', Volume 17 page 187</ref>}} in traditional islamic jurisprudence while stated today often that sharia provides many rights to slaves and aims to eradicate slavery over time.

[[Sharia]] is a collection of laws and rules created by scholars' interpretations on the Quran and hadith collections, and has been developed over the centuries, changing according to different geographies and societies. [[Madhab|Fiqh sects]] are schools of understanding that try to determine the actions that people should do or avoid based on the Quran and hadiths. The place of hadiths in legislation is controversial; for example, in the [[Hanafi school|Hanafi sect]], in order to claim that something is [[Fard|obligatory]], that issue must be clearly expressed in the Quran. Some of these results may also indicate exaggeration of statements, generalizations taken out of context, and imperative broadening of scope.{{refn|group=note|[[Beyza Bilgin]] states that the expression 'let them put their outer coverings over themselves' in the 59th verse of [[Al-Aḥzāb|Al-Ahzab]] was revealed because they harassed women under the conditions of that day, considering them to be concubines, and commented as follows:<ref name=":0"/><blockquote>"In other words, veiling is a security issue that arose according to the needs of that period. These are not taken into consideration at all and are reflected as God's command. Women have been called God's command for a thousand years. Women said the same thing to their daughters and daughters-in-law."</blockquote>}} Of the few criminal cases listed as crimes in the Quran, only a few of them are punished by the classical books of sharia as determined by the verses of the Quran and are called [[hudud laws]]. How the verse [[Al-Ma'idah]] 33, which describes the crime of [[hirabah]], should be understood is a matter of debate even today.<ref name="AutoN0-18">{{cite journal |last1=Khasan |first1=Moh |title=From Textuality to Universality: The Evolution of Ḥirābah Crimes in Islamic Jurisprudence |journal=Al-Jami'ah: Journal of Islamic Studies |date=24 May 2021 |volume=59 |issue=1 |pages=1–32 |doi=10.14421/ajis.2021.591.1-32 |url=https://aljamiah.or.id/index.php/AJIS/article/view/59101 |access-date=16 November 2024 |language=en |issn=2338-557X|doi-access=free }}</ref> The verse talks about the punishment of criminals by killing, hanging, having their [[Cross-amputation|hands and feet cut off on opposite sides]], and being exiled from the earth, in response to an -abstract- crime such as "fighting against Allah and His Messenger". Expanding or narrowing the conditions and scope of this crime according to new situations and universal legal standards are issues that continue to be discussed today<ref name="AutoN0-18"/> such as punishing in addition to rebellion against the legitimate government on  "concrete sequential criminal acts" ie massacre, robbery and rape as preconditions.

Although the constitutions of most Muslim-majority states contain references to sharia, its rules are largely preserved only in family law and criminal law in some. The Islamic revival of the late 20th century [[Dawah|brought calls]] by [[Islamism|Islamic movements]] for the full implementation of sharia, including [[corporal punishment]] such as [[stoning]] for [[adultery]],<ref name=vikor>{{cite encyclopedia |first=Knut S. |last=Vikør |title=Sharīʿah |encyclopedia=The Oxford Encyclopedia of Islam and Politics |publisher=Oxford University Press |editor=Emad El-Din Shahin |year=2014 |url=http://bridgingcultures.neh.gov/muslimjourneys/items/show/226 |archive-url=https://web.archive.org/web/20140604214623/http://bridgingcultures.neh.gov/muslimjourneys/items/show/226 |archive-date=June 4, 2014}}</ref><ref name=mayer>{{cite encyclopedia |first=Ann Elizabeth |last=Mayer |title=Law. Modern Legal Reform |encyclopedia=The Oxford Encyclopedia of the Islamic World |editor=John L. Esposito |publisher=Oxford University Press |location=Oxford |year=2009 |url=http://www.oxfordislamicstudies.com/article/opr/t236/e0473 |archive-url=https://web.archive.org/web/20081121033722/http://www.oxfordislamicstudies.com/article/opr/t236/e0473 |url-status=dead |archive-date=November 21, 2008}}</ref> through a variety of propaganda methods, from civic political activities to [[Islamic terrorism|terrorism]].

=== Eschatology ===
{{Main|Islamic eschatology}}
The doctrine of the last day and [[eschatology]] (the final fate of the universe) may be considered the second great doctrine of the Quran.<ref name=watt /> It is estimated that approximately one-third of the Quran is eschatological, dealing with the afterlife in the next world and with the day of judgment at the end of time.<ref>{{Cite encyclopedia |last=Buck |first=Christopher |date=2006 |article=Discovering (final destination) |title-link=iarchive:blackwellcompani00ripp 0 |encyclopedia=The Blackwell Companion to the Qur'an |edition=2a reimpr. |veditors=Rippin A, etal |editor-link1=Andrew Rippin |publisher=Blackwell |isbn=978-1-4051-1752-4 |page=30}}</ref> The Quran does not assert a natural [[immortality]] of the human [[soul]], since man's existence is dependent on the will of God: when he wills, he causes man to die; and when he wills, he raises him to life again in a bodily [[resurrection]].<ref name=rcmartin />
[[File:Mortier, Situation du Paradise Terrestre, 1700 Cornell CUL PJM 1014 01.jpg|thumbnail|upright=0.8|Map by [[Pierre Daniel Huet]] (1700), locating [[Garden of Eden]] as described in [[Book of Genesis|Genesis]] 2:10–14:<ref>{{Bibleverse|Genesis|2:10–14|HE}}.</ref> also mentioned with the same name (jannāt ʿadn) in the Quran, with the difference is that it was not the place where [[Adam and Eve]] were sent down on earth, but the garden promised to believers after death.([[Al-Kahf]];30-31)]]

In the Quran belief in the afterlife is often referred in conjunction with belief in God: "Believe in God and the last day"<ref name=haleem>{{cite book|last=Haleem|first=Muhammad Abdel|title=Understanding the Qur'an: themes and style|year=2005|publisher=I.B. Tauris |isbn=978-1-86064-650-8|page=82|url=https://archive.org/details/understandingqur00abde/page/82}}</ref> emphasizing what is considered impossible is easy in the sight of God. A number of [[sura]]s such as 44, 56, 75, 78, 81 and 101 are directly related to the afterlife and warn people to be prepared for the "imminent" day referred to in various ways. It is 'the Day of Judgment,' 'the Last Day,' 'the Day of Resurrection,' or simply 'the Hour.' Less frequently it is 'the Day of Distinction', 'the Day of the Gathering' or 'the Day of the Meeting'.<ref name=watt />