Family tree of Muhammad

From Wikipedia, the free encyclopedia

Family tree[edit]
Kilab ibn
Murrah

Fatimah bint Sa'd

Zuhrah ibn
Kilab
(progenitor
of Banu
Zuhrah)
maternal greatgreatgrandfather

Qusai ibn Kilab

paternal greatgreat-greatgrandfather

Hubba bint Hulail

paternal great-great-great-grandmother

`Abd Manaf
ibn Zuhrah
maternal greatgrandfather

`Abd Manaf ibn

Qusai
paternal greatgreatgrandfather

Atikah bint Murrah

paternal great-great-grandmother

Wahb ibn
`Abd Manaf
maternal
grandfather

Hashim ibn
'Abd Manaf
(progenitor
of Banu Hashim)
paternal greatgrandfather

Fatimah bint
`Amr
paternal
grandmother
Aminah
mother

`Abd Allah
father

Thuwaybah
first nurse

Halimah
second nurse

Salma bint `Amr

paternal great-grandmother

`AbdulMuttalib
paternal
grandfather
Abu Talib
paternal uncle

Halah bint Wahb

paternal step-grandmother

Az-Zubayr
paternal uncle

`Abbas
paternal halfuncle
family tree

Muhammad

Khadija
first wife

`Abd Allah
ibn `Abbas
paternal

Harith
paternal uncle

Abu Lahab
paternal halfuncle

Hamza
paternal half-uncle

6 other sons
and 6 daughters

cousin

Ali
paternal cousin and
son-in-law

Fatimah
daughter

Qasim
son

family
tree, descendants

Zainab
daughter

Ali ibn Zainab

grandson

Uthman
son-in-law

Ruqayyah
daughter

Umamah bint
Zainab
granddaughter

family tree

Hasan ibn
Ali
grandson

Husayn ibn Ali

grandson

Abu Bakr
father-in-law

Sawda
second /
third wife*

Umar
father-in-law

family tree

Aisha
second / third
wife*

Zaynab
fifth wife

family tree

Umm Kulthum
daughter

Zayd
adopted son

Rayhana
(marriage
disputed)

Usama ibn
Zayd
adoptive
grandson

Umm Kulthum
bint Ali
granddaughter

Zaynab bint Ali

granddaughter

Safiyya
tenth /
eleventh
wife*

Umm Salama
sixth wife

Juwayriya
eighth wife

Maymuna
eleventh /
twelfth
wife*

Zaynab
seventh wife

Umm Habiba
ninth wife

Maria alQibtiyya
thirteenth
wife

`Abd-Allah
ibn Uthman
grandson

Muhsin ibn
Ali
grandson

`Abd-Allah
son

family tree

Hafsa
fourth wife

family tree

Ibrahim
son

Note that direct lineage is marked in bold.

* indicates that the marriage order is disputed

Genealogy[edit]
Part of a series on

Muhammad

Life

Life in Mecca

Migration to Medina

Life in Medina

Battles and expeditions

Farewell Pilgrimage

Milestones and records

Career

First revelation

Migration to Medina

Life in Medina

Conquest of Mecca

Farewell Pilgrimage

Hadith

Quran

Miracles

Isra and Mi'raj

Splitting of the moon

Miracles of Muhammad

Views

Jews
Christians

Slavery

Succession

Farewell Sermon

Hadith (Pen and Paper)

Saqifah

Ahl al-Bayt

Sahaba

History

Durood

Praise

Naat

Mawlid

Islamic

Perspectives

Islamic theories of Muhammad in the Bible

Jewish
Medieval Christian

Historicity

Criticism

Related

Mosque of the prophet

Relics
Weapons

Islam portal

Wathilah ibn al-Asqa narrated tMuhammad said;

"Indeed Allah chose Isma'il from the progeny of Ibrahim, chose the Banu Kinanah over other tribes
from thechildren of Isma'il; He chose the Banu Quraish over other tribes of Kinanah; He chose Banu
Hashim over the other families of the Quraish; and He chose me from Banu Hashim."
Related by Muslim and Tirmidhi.

Muhammad to Adnan[edit]
According to Islamic prophetic tradition, Muhammad was descended from Adnan. Tradition records
the genealogy from Adnan to Muhammad comprises 21 generations. "The following is the list of
chiefs who are said to have ruled the Hejazand to have been the patrilineal ancestors of
Muhammad."
[1]

570 CE Muhammad

545 CE `Abd Allah

497 CE Abdul-Muttalib

464 CE Hashim

439 CE `Abd Manaf

406 CE Qusai

373 CE Kilab

340 CE Murrah

307 CE Ka'ab

274 CE Lu'ay

241 CE Ghalib

208 CE Fihr

175 CE Malik

142 CE An-Nadr (Quraysh )

109 CE Kinanah

[2]

76 CE Khuzaimah

43 CE Mudrikah

10 CE Ilyas

23 BCE Mudar

56 BCE Nizar

89 BCE Ma'ad

122 BCE Adnan

Adnan to Isma'il[edit]
Various genealogies of Adnan up to Isma'il have been narrated. Adnan was the ancestor of the
Adnani Arabs of northern, central and western Arabia and a direct descendant of Isma'il. It is not
confirmed how many generation are between them, however Adnan was fairly close to Isma'il.
Isma'il had twelve sons who are said to have become twelve tribal chiefs throughout the regions
from Havilah to Shur (fromAssyria to the border of Egypt).
Genealogists differ from which son of Isma'il the main line of descent came, either through his eldest
son Nabut, or his second son Qedar who was the father of theNorth Arabian Qedarite tribe that
controlled the region between the Persian Gulfand the Sinai Peninsula. Genealogists also differ in
the names on the line of descent.

The relationship between the prophets under the lineage of Abraham's two sons Ishmael and Isaac

Muhammad ibn Jarir al-Tabari states:

"The genealogists do not differ concerning the descent of our Prophet Muhammad as far as Maadd
b. Adnan."

The History of al-Tabari, Volume 6, p. 37

Ibrahim to Nuh[edit]
Lineage of six prominent prophets
according to Islamic tradition
Adem (Adam)

Nh (Noah)

Ibrhm(Abraham)

Ism'l (Ishmae
l)

Ish q (Isaac
)

Msa (Moses)

Maram (Mary)

s (Jesus)

Abdul-Muttalib

Muhammad

Dotted lines indicate multiple

generations

`Abd Allah ibn `Abbas narrated Muhammad said;

"The descendants of `Imran, mentioned in Allah's saying, Allah did choose Adam and Nuh, the
family of Ibrahim, and the family of `Imran above all people,-'
are the believers among sons of
Ibrahim, `Imran, Yasin and Muhammad"
[Quran 03:33]

Related by Bukhari.
"And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and
some of them were on right guidance. But many of them became rebellious transgressors."
Qur'an, chapter 57 (Al-Hadid), verse 26.
It is unclear how many generations are between Ibrahim and Nuh. Nuh's son Sam was
the ancestor of the Semitic race.

Ibrahim

Ta'rih (Azar)

Tahur

Shahru

Abraghu

Falikh

Abir

Shalikh

Arfakshad

Sam

Nuh

[3]

Nuh to Adam[edit]
'Abd Allah ibn 'Abbas narrated Muhammad said;
Between Nuh and Adam were ten generations, all of them were upon Sharia of the truth, then they
differed. So Allah sent prophets as bringers of good news and as warners.
Related by Hakim al-Nishaburi in Al-Mustadrak alaa al-Sahihain.

Nuh

Lumik

Mutu Shalkh

Akhnukh (Idris)

Yarid

Mahla'il

Qainan

Anush

Sheeth

Adam

[4]

Some of the important descendants of Muhammad ibn Abd Allah

ibn Abd al-Muttalib[edit]
brahim

smail

Qedarites

Adnn

Mlik

Quraysh
Fihr
Harith

Muhrib

Glib

Salabah

Lu'ay

Srayr

K'b

Sayl

Mrrah

Sa'd

Hind
Kilab
ibn
Murrah

Fatimah bint
Sa'd

Qusai ibn
Kilab

Hubba
bint
Hulail

Zuhrah ibn
Kilab

Waqida
bint Amr

Abd
Manaf
ibn
Qusai

Abd Manf
ibn Zuhrah

Nawfal ibn
Abd Manaf

Atikah
bint
Murrah

Abd
Shams
ibnAbdMa
naf

Banu
Nawfal

Harb

tika

Hala

Umayya
ibn Abd
Shams

Barra

Barra

Abu
al-'As
ibn
Umayya
h

Abu
Sufyan ibn
Harb

Al-Hakam
ibn Abi
al-'As

Muawiyah
I

Marwan
ibn alHakam

Muttalib
ibn Abd
Manaf

Hashim ibn
'Abd Manaf

Hashemites

Nazle

Wahb ibn
'Abd Manaf

Abusayfah

Abd alMuttalib

Asad ibn
Hashim

Aminah bint
Wahb

Abd Allah ibn

Abd alMuttalib

Abu Talib
ibn Abd alMuttalib

Hamza ibn
Abd alMuttalib

Abbas
ibn Abd
alMuttalib

Abd
Allh bin
`Abbs

Affan ibn
Abi
al-'As

Muhammed
(Family tree)

Uthman
ibn Affan

Ruqayyah
bint
Muhammad

Khadijah(Dau
ghters)

Ali
(Family tree)

Khawlah bint
Ja'far

Fatimah Zahra

Muhammad
ibn alHanafiyyah

Al-Mukhtar alThaqafi
(Kaysnyyah)

Ali bin
Abd
Allh

Hasan almujtaba

Yazid I

Zayd ibn
al-Hasan

Hasan alMu'thann

Fatimah bint
Hasan

Ali Zayn
al-bi-Dn

Jayda alSindhi

As-Saffah

Ibrheem
"alImm"

Muawiyah
II

Hasan ibn
Zayd ibn
Hasan

Abd
Allh alKmil

Farwah bint a
l-Qasim

Muhammad alBaqir
(Immah)

Zayd ashShaheed
(Zaidiyyah)

Abbasids

Jfar ibn
Ab Tlb

Ali
Zayn
al-b
i-Dn

Ismil
ibn
Hassan

Muhamm
ad alNafs alZakiyya

Hamdah alBarbariyyah
Khtn

Jfar alSdiq(Imamh
Shi')

Fatima bint
al-Hussain'lAthram

Hasan ibn
ZaydlAlav(Tabarista
n)

Umar
alAshraf

Muhamme
d ibn
Ismil

Idris ibn
Abd
Allh

Ummul
Bann
Najmah

Musa alKadhim
(Athnashariy
yah)

Ismil
(Ismilyya
h)

Yhy ibn
Zaydl-Alav

Ismil
ibn Abd
Allh

Ali al-Ridha

Muhammed

Hussein

Abd
Allh

alHussayn

Mother
of Ftimh

Hussein ibn
Ali(Family)

Shahrbanu

Abu HshimalHnafiyyah(Ka
ysnyyah)

Muhamm
ad"alImm"

Uthman
ibn Abual-Aas

Ummayad
s

Al

Zayyed

Idrisids

Sabkah
Khayzurn

alHussay
n

D alKabr

Ibrhim

Sumnah

M. al-Jawd

Al-Wafi

Yhy

Yhy

Hadthah/Ss
an/Savl

Al al-Hd

At-Tq

Umar

Narjis

Hasan alAskari

Ar-Rd

Muhammad
Mahdi

Mahdi Billh

Twelve
Imams(Twelve
rs)

Fatimids(Is
mailism)

Al

Als ghr

alNs r

Alavids

Abd
Allh ibn
Jfar

Fatm

Yhy
Kuf

AlAfth(Afthyy
ah)

Al-Q'im

Muhammad

Al-Mansur

Al-Mu'izz

Al-Aziz

Al-Hakim

Az-Zahir

AlMustansir

Nizr alMus t a f(Nizr

yyah)

Muhammed

AlMustl(Must
lyyah)

Al-mr

Alamut Castle
(Hassasins)

AlHfeez(Hf
zyyah)

Al-Zfr

Nizr
Immah

Al-F'z

At Tyyb(Tyyb

yyah)

Yssuf

Taiyabi D's

Al-'d d

Nizr
Ismilism

DawoodiD's

Ayyubids

See also[edit]

Family tree of Shaiba ibn Hashim

Ahl al-Bayt

Alid

Ancestry of Qusai ibn Kilab

Banu Hashim

Hashemite

Descent from Adnan to Muhammad

Quraysh tribe

Fatimid Caliphate

Family tree of Ali

Banu Kinanah

Idrisid dynasty

Family tree of Husayn ibn Ali

Alaouite dynasty

Abraham in Islam
From Wikipedia, the free encyclopedia

This article improperly uses one or more religious texts as primary sources without referring to secondary
sources that critically analyze them. Please help improve this article by adding references to reliable secondary
sources, with multiple points of view. (December 2012)

Main article: Abraham

Ibrahim
(Abraham)

alayhi s-salm ( ) (

The name Abraham written in Islamic calligraphy followed by Peace be upon him.

Native name

Ibrhm

Born

c. 2510 BH
Ur, Iraq

Died

c. 2329 BH (aged approximately 175)

Hebron, West Bank

Cause of death

Old Age

Resting place

Ibrahimi Mosque

Religion

Islam

Spouse(s)

Hajar, Sarah

Children

Ismail (Ishmael), Ishaq (Isaac)

Lineage of six prominent prophets

according to Islamic tradition

Adem (Adam)

Nh (Noah)

Ibrhm(Abraham)

Ism'l (Ishmae
l)

Ish q (Isaac
)

Msa (Moses)

Maram (Mary)

s (Jesus)

Abdul-Muttalib

Muhammad

Dotted lines indicate multiple

generations

Abraham in the Mosque of Abraham in Hebron

Ibrahim ibn Azar (Arabic: , translit.: Ibrhm, pronounced [ibrahim]), known as Abraham in
the Hebrew bible, is recognized in Islam as a prophet and apostle of God (Arabic: Allh)
and patriarch of many peoples. In Muslimbelief, Abraham fulfilled all the commandments and trials
which God tried him with over his lifetime. As a result of his unwavering faith in God, Abraham was
promised by God to be a leader to all the nations of the world. Abraham embodies the type of the
perfect Muslim and the Quran mentions Abraham as a model for mankind. In this sense, Abraham
has been described as representing "primordial man in universal surrender to the Divine Reality
before its fragmentation into religions separated from each other by differences in form". The
Islamic holy day Eid al-Adha is celebrated in memory of the bravery of Abraham, and Muslims
perform the pilgrimage to pay homage at the Kaabawhich Abraham had set up and reformed.
[1][2]

[3]

[4]

[5]

[6]

Muslims believe that the prophet Abraham became the leader of the righteous in his time and it was
through him that the people of both Arabia and Israel came. Abraham, in the belief of Islam, was
instrumental in cleansing the world of idolatry at the time. Paganism was cleared out by Abraham in
both Arabia and Canaan. He spiritually purified both places as well as physically sanctifying the
houses of worship. Abraham and Ismail (Ishmael) further established the rites of pilgrimage, or Hajj,
which are still followed by Muslims today. Muslims maintain that Abraham further asked God to bless
both the lines of his progeny, of Ismail (Ishmael) and Ishaq (Isaac), and to keep all of his
descendants in the protection of God. They also believe that Muhammad is a descendant of
Abraham through Ishmael.
[7]

[citation needed]

Contents

1 Family

2 Personality and wisdom

3 Life according to the Qu'ran and Islamic tradition

o

3.1 Youth

3.2 Searching for the truth

3.3 Conflict with the idol worshippers

3.4 The great fire

3.5 Confrontation with Nimrod

3.6 Sacrifice

3.7 Miracles

4 Title
4.1 Khalilullah

5 Abraham and the Kaaba

6 Scrolls of Abraham

7 Burial place

8 Narrative in the Quran

o

8.1 References to Abraham in the Quran

8.2 Verses in the Quran

9 See also

10 Notes

11 References
11.1 Further reading

11.1.1 General

11.1.2 Abraham and the Kaaba

11.1.3 Abraham's life

12 External links

Family[edit]

Ibrahim
Ibrhm

Abraham

Family

Hjar

Srah

Ism'l

Ish q

Lt
Related

Haj

Maqm Ibrhm

d al-Ad h

Category

Islam portal

Some Muslims maintain that Abraham's father was Azar (Arabic: , translit.: zar), which could
be derived from the SyriacAthar, who is known in the Hebrew Bible as Terah. Other Muslims
maintain that Azar was his paternal uncle. Commentators and scholars believed that Abraham
himself had many children, but Ismail (Ishmael) and Ishaq (Isaac) were the only two who became
prophets. Abraham's two wives are believed to have been Sarah and Hjar (Hagar), the latter of
whom was originally Sarah's handmaiden. Abraham's nephew is said to have been the
messenger Lut (Lot), who was one of the other people who migrated with Abraham out of their
community. Abraham himself is said to have been of Semiticlineage, being a descendant
of Nuh (Noah) through his son Shem.
[8][9]

[10]

[11]

[12]

[13]

Personality and wisdom[edit]

Abraham's personality and character is one of the most in-depth in the whole Quran, and Abraham is
specifically mentioned as being a kind and compassionate man. Abraham's father is understood by
all Muslims to have been a wicked, ignorant and idolatrous man who ignored all of his son's advice.
The relationship between Abraham and his father, who in the Quran is named Azar, is central to
Abraham's story as Muslims understand it to establish a large part of Abraham's personality. The
Quran mentions that Abraham's father threatened to stone his son to death if he did not cease in
preaching to the people. Despite this, the Quran states that Abraham in his later years prayed to
God to forgive the sins of all his descendants and his parents. Muslims have frequently cited
[14]

[15]

Abraham's character as an example of how kind one must be towards people, and especially one's
own parents. A similar example of Abraham's compassionate nature is demonstrated when Abraham
began to pray for the people of Sodom and Gomorrah after hearing of God's plan through the angel
Gabriel for them. Although the angel Gabriel told Abraham that God's plan was the final word, and
therefore Abraham's prayers would be of no effect, the Quran nonetheless reinforces Abraham's kind
nature through this particular event.
[16]

Life according to the Qu'ran and Islamic tradition [edit]

Youth[edit]
Ibrahim was born in a house of idolaters in the ancient city of Ur, in the Mesopotamian
plains of Babylonia (present-dayIraq). The language that was spoken at the time
was Akkadian (Akkadian is now an extinct language.) His father Azar was a well known idol sculptor
that his people worshipped. As a young child, Ibrahim used to watch his father sculpting these idols
from stones or wood. When his father was done with them, Ibrahim would ask his father why they
could not move or respond to any request and then would mock them; therefore, his father always
ground him for not following his ancestors's rituals and mocking their idols.abraham opposition to
idols
Despite his opposition to idolatry, his father Azar would still send Ibrahim to sell his idols in the
marketplace. Once there, Ibraham would call out to passersby, "Wholl buy my idols? They wont
help you and they cant hurt you! Wholl buy my idols?" Then Ibrahim would mock the idols. He
would take them to the river, push their faces into the water and command them, "Drink! Drink!"
Once again, Ibrahim asked his father, "How can you worship what doesnt see or hear or do you any
good?" Azar replied, "Dare you deny the gods of our people? Get out of my sight!" Ibrahim replied,
"May God forgive you. No more will I live with you and your idols." After this, Ibrahim left his father's
home for good.
During one of the many festivals that would take place in the city, the people would gather in their
temple and place offerings of food before their idols. Ibrahim would ask them, "What are you
worshipping? Do these idols hear when you call them? Can they help you or hurt you?" The people
would reply, "It is the way of our forefathers." Ibrahim declared "I am sick of your gods! Truly I am
their enemy." After several years, Ibrahim became a young man. He still could not believe that his
people were worshipping the statues. He laughed whenever he saw them entering the temple,
lowering their heads, silently offering the statues the best of their food, crying and asking forgiveness
from them. He started feeling angry towards his people, who could not realize that these are only
stones that could neither benefit nor harm them.
[17]

[18]

Searching for the truth[edit]

One night, Ibrahim went up to the mountain, leaned against a rock, and looked up to the sky. He saw
a shining star and said to himself, "Could this be my Lord?" But when it set he said: "I don't like those
that set." The star had disappeared so it could not be God. God is always present. Then he saw the
moon rising in splendor and said, "Could this be my Lord?" but the moon also set. At daybreak, he
saw the sun rising and said, "Could this be my Lord? This is the biggest and brightest!" But when the
sun also set he said, "O my people! I am free from all that you join as partners with Allah! I have
turned my face towards Allah who created the heavens and the earth and never shall I associate
partners with Allah. Our Lord is the creator of the heavens and the earth and everything in between.
He has the power to make the stars rise and set." After this declaration, Ibrahim then heard Allah
calling him, "O Ibrahim!" Ibrahim trembled and said, "Here I am O my Lord!" Allah replied, "Submit to
Me! Be a Muslim!" Ibrahim fell to the ground, crying. He said: "I submit to the Lord of the universe!"
Ibrahim kept prostrating himself until nightfall. He then got up and went back to his home, in peace
and full of conviction that Allah has guided him to the truth.
[19]

A new life started for Ibrahim. His mission now was to call his people to monotheism. He started with
his father, the closest person to him and whom he loved greatly. He said to him in the softest and
kindest voice: "O father! Why do you worship that which doesn't hear, doesn't see, and cannot avail
you in anything? O father, I have got knowledge which you have not, so follow me. I will guide you to
a straight path." His father replied angrily: "Do you reject my gods, O Ibrahim? If you don't stop I
will stone you to death! Get away from me before I punish you!" Ibrahim replied: "Peace be on you! I
will ask forgiveness of my Lord for you."

Conflict with the idol worshippers[edit]

He left his father after he had lost hope to convert him to monotheism and directed his efforts toward
the people of the town, but they rejected his call and threatened him. Ibrahim then hatched a plan to
destroy their idols. He knew that a big celebration was coming soon, where everybody would leave
town for a big feast on the riverbank. After making sure that nobody was left in town, Ibrahim went
toward the temple armed with an axe. Statues of all shapes and sizes were sitting there adorned
with decorations. Plates of food were offered to them, but the food was untouched. "Well, why dont
you eat? The food is getting cold." He said to the statues, jokingly; then with his axe he destroyed all
the statues except the largest one. He left the axe hanging round the neck of the biggest idol. The
polytheists were shocked when they returned and entered the temple. They gathered inside,
watching in awe of their gods broken in pieces. They wondered who might have done this; then they
all remembered that the young Ibrahim was talking evil of their idols. They brought him to the temple
and asked him: "Are you the one who has done this to our gods?" Ibrahim replied, "No, this statue,
the biggest of them has done it. Ask them if they can speak." The polytheists replied, "You know well
that these idols dont speak." Ibrahim then questioned them by saying, "Then how come you worship
things that can neither speak nor see, nor even fend for themselves? Have you people lost your
minds?" The polytheists kept silent for a while because he had a point. Then they started yelling at
Ibrahim and shouting, "Burn him! Burn him! Take revenge for your gods!"

The great fire[edit]

The decision to have Ibrahim burned at the stake was affirmed by the temple priests and the king of
Babylon, Nimrod. The news spread like fire in the kingdom and people were coming from all places
to watch the execution. A huge pit was dug up and a large quantity of wood was piled up. Then the
biggest fire people ever witnessed was lit. The flames were so high up in the sky that even the birds
could not fly over it for fear of being burnt themselves. Ibrahim's hands and feet were chained, and
he was put in a catapult, ready to be thrown in. During this time, Angel Jibreel came to him and said:
"O Ibrahim! Is there anything you wish for?" Ibrahim could have asked to be saved from the fire or to
be taken away, but Ibrahim replied, "No. I only wish that Allah be pleased with me." The catapult was
released and Ibrahim was thrown into the fire. Allah then gave an order to the fire, "O fire! Be
coolness and safety for Ibrahim." A miracle occurred, the fire obeyed and burned only his chains.
Ibrahim came out from it as if he was coming out from a garden, peaceful, his face illuminated and
not a trace of smoke on his clothes. People watched in shock and exclaimed: "Amazing! Ibrahim's
God has saved him from the fire!"

Confrontation with Nimrod[edit]

The Quran discusses a certain conversation between an unrighteous ruler and Abraham. Although
identification for the unnamed king has been recognized as being least important in the narrative,
many historical sources suggest that it was Nimrod, the king who had ordered the building of
the Tower of Babel.
[20]

According to the narrative, Nimrod became extremely arrogant due to his wealth and power, to the
point that he made the claim that he possessed the power ofcreation. Claiming divinity for himself,
Nimrod quarreled with Ibrahim but the Quran describes that he only deepened in confusion.
According to Romano-Jewishhistorian Flavius Josephus, Nimrod was a man who set his will against
that of God. Nimrod proclaimed himself as a living god and was worshipped as such by his subjects.

Nimrod's consort Semiramis was also worshipped as a goddess at his side. (See also Ninus.) Before
Abraham was born, a portent in the stars tells Nimrod and his astrologers of the impending birth of
Abraham, who would put an end to idolatry. Nimrod therefore orders the killing of all newborn
babies. However, Abraham's mother escapes into the fields and gives birth secretly.
Flavius Josephus mentions that Abraham confronts Nimrod and tells him face-to-face to cease his
idolatry, whereupon Nimrod orders him burned at the stake. Nimrod has his subjects gather enough
wood so as to burn Abraham in the biggest fire the world had ever seen. Yet when the fire is lit and
Abraham is thrown into it, Abraham walks out unscathed. In Islam, it is debated whether the decision
to have Ibrahim burned at the stake came from Nimrod and the temple priests or whether the people
themselves became vigilantes and hatched the plan to have him burned at the stake.
According to Muslim commentators, after Ibrahim survived the great fire, notoriety in society grew
bigger after this event. Nimrod, who was the King of Babylon felt that his throne was in danger, and
that he was losing power because upon witnessing Ibrahim coming out of the fire unharmed, a large
part of society started believing in Allah and Ibrahim being a prophet of Allah. Up until this point,
Nimrod was pretending that he himself was a God. Nimrod wanted to debate with him and show his
people that he, the king is indeed the god and that Ibrahim was a liar. Nimrod asked Ibrahim, "What
can your God do that I cannot?" Ibrahim replied, "My Lord is He who gives life and death." Nimrod
then shouted, "I give life and death! I can bring a person from the street and have him executed, and
I can grant my pardon to a person who was sentenced to death and save his life." Ibrahim replied,
"Well, my lord Allah makes the sun rise from the East. Can you make it rise from the West?" Nimrod
was confounded. He was beaten at his own game, on his own territory and in front of his own
people. Prophet Ibrahim left him there speechless and went back to his important mission, calling
people to worship the one and only God, Allah.
[21][22]

This event has been noted as particularly important because, in the Muslim perspective, it almost
foreshadowed the prophetic careers of future prophets, most significantly the career of Moses.
Abraham's quarrel with the king has been interpreted by some to be a precursor to Moses's
preaching to Pharaoh. Just as the ruler who argued against Abraham claimed divinity for himself, so
did the Pharaoh of the Exodus, who refused to hear the call of Moses and perished in the Red Sea.
In this particular incident, scholars have further commented on Abraham's wisdom in employing
"rational, wise and target-oriented" speech, as opposed to pointless arguments.
[23]

Abraham, in the eyes of many Muslims, also symbolized the highest moral values essential to any
person. The Quran details the account of the angels coming to Abraham to tell him of the birth of
Isaac. It says that, as soon as Abraham saw the messengers, he "hastened to entertain them with a
roasted calf." This action has been interpreted by all the scholars as exemplary; many scholars
have commentated upon this one action, saying that it symbolizes Abraham's exceedingly high
moral level and thus is a model for how men should act in a similar situation. This incident has only
further heightened the "compassionate" character of Abraham in Muslim theology.
[24]

[25]

Sacrifice[edit]
In the mainstream narrative, it is assumed that Abraham's dream of sacrificing his son was a
command by God. However, the words of the Quran never explicitly state that Abraham's dream was
a Divine command. The Quran only states that Abraham had a dream, which he interpreted as a
command from God, and Abraham was eventually stopped by God Himself from "sacrificing" his
son. This is in stark contrast to the Jewish/Christian narratives, and also the mainstream Sunni/Shia
narratives which assume the biblical narrative is true. According to Islam, the problem with this
interpretation is that it yields a logical contradiction, as it is clearly stated that no life can be taken
without a just cause, and there was no just cause for Abraham to take the life of his son.
There are non-mainstream translations and expositions of the Quran which harmonize the incident
of Abraham's sacrifice and make the narrative of these verses consistent with the Quran's own laws,
such as the one by Ghulam Ahmed Pervez, who translates the key verses as follows: "We

immediately removed this thought from Abrahams mind and called out to him, O Abraham. You
considered your dream as Allah's command and laid your son for the purpose of slaughtering him!
This was not Our command, but merely a dream of yours. Therefore We have saved you and your
son from this. We have done so because We keep those who lead their lives according to Divine
guidance safe from such mishaps." (37: 104-105). As for the term "sacrifice", the meaning of this
term as it relates to Ishmael in the following verses is explained as: "As far as the son is concerned,
We saved him for a far greater and tremendous sacrifice. (This great sacrifice refers to the fact that
instead of keeping his leadership confined to Syria, We wanted him to become the custodian of Our
House Kaaba, which was located in the far off barren land of Arabia and which had to become the
center and gathering place of all those the world over, who believed in the unity of God (internal
reference 14:37.))"
[26]

[26]

On the other hand, in the mainstream narrative, it is assumed that Abraham dreamt God ordered him
to sacrifice his son Ishmael, he agreed to follow God's command and perform the sacrifice, however,
God intervened and informed him that his sacrifice had been accepted. Unlike the Bible, there is no
mention in the Qur'an of an animal (ram) replacing the boy, rather he is replaced with a 'great
sacrifice' (Zibhin azeem). Since the sacrifice of a ram cannot be greater than that of Abraham's son
(and a prophet in Islam at that), this replacement seems to point to either the religious
institutionalization of sacrifice itself, or to the future self-sacrifices of the Islamic prophet Muhammad
and his companions (who were destined to emerge from the progeny of Ishmael) in the cause of
their faith. From that day onwards, every Eid al-Adha once a year Muslims around the world
slaughter an animal to commemorate Abraham's sacrifice and to remind themselves of selfabnegation in the way of Allah. This is called Qurbani ("sacrifice").
[27]

[28]

Miracles[edit]
Abraham encountered several miracles of God during his lifetime. The Quran records a few main
miracles, although different interpretations have been attributed to the passages. Some of the
miracles recorded in the Quran are:

Abraham was shown the kingdom of the Heavens and the Earth.

Abraham and the miracle of the birds.

Abraham was thrown into a fire, which became "cool" and "peaceful" for him.

[29]

[30]

[31]

The first passage has been interpreted both literally, allegorically and otherwise. Although some
commentators feel that this passage referred to a physical miracle, where Abraham was physically
shown the entire kingdom of Heaven (Jannah), others have felt that it refers to the spiritual
understanding of Abraham; these latter scholars maintain that the Chaldeans were skilled in the
observance of the stars, but Abraham, who lived amongst them, saw beyond the physical world and
into a higher spiritual realm. The second passage has one mainstream interpretation amongst
the Quranic 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.
This miracle, as told by the Quranic passage, was a demonstration by God to show Abraham how
God gave life to the dead. As the physical cutting of the birds is not implied in the passage, some
commentators have offered alternative interpretations, but all maintain that the miracle was for the
same demonstrative purpose to show Abraham the power God has to raise the dead to life. The
third passage has also been interpreted both literally and metaphorically, or in some cases both.
Commentators state that the 'fire' refers to main aspects. They maintained that, firstly, the fire
referred to the physical flame, from which Abraham was saved unharmed. The commentators further
stated that, secondly, the fire referred to the 'fire of persecution', from which Abraham was saved, as
he left his people after this with his wife Sarah and his nephew Lot.
[32]

[33]

[34]

[35]

Title[edit]
Khalilullah[edit]
Abraham is given the title Khalilullah (Arabic: , translit.: allullh, Meaning: Friend of Allah) in
Islam. The Quran says:
[2][36]

Who can be better in religion than one who submits his whole self to Allah, does good, and follows
the way of Abraham the true in Faith? For Allah did take Abraham for a friend.
Quran, sura 4 (An-Nisa) ayat 125

[37]

This particular title of Abraham is so famous in Muslim culture and tradition that, in the areas in and
around Mecca, Abraham is often referred to solely as The Friend. This title of Friend of God is not
exclusive to Islamic theology. Although the other religious traditions do not stress upon it, Abraham is
called a Friend of God in the second Book of Chronicles and the Book of Isaiah in the Hebrew
Bible (Old Testament) as well as in the New Testament.
[38]

[39]

[40]

Abraham and the Kaaba[edit]

The Kaaba, which remains the most significant mosque in Islam, is believed to have been constructed by Abraham and Ishmael.

One of Abraham's most important features in Islamic theology is his role as the constructor of the
Kabba. Although tradition recounts that Adam constructed the original Kabba, which was demolished
by the Great Flood at the time of Noah, Abraham is believed to have rebuilt it in its original form. The
Quran, in the Muslim perspective, merely confirms or reinforces the laws of pilgrimage. The rites
were instituted by Abraham and for all Muslims, as they perform the pilgrimage, the event is a way to
return to the perfection of Abraham's faith. Just as Medina is referred to as the "City of the Prophet
[Muhammad]" or simply the "City of Muhammad", Mecca is frequently cited as the "City of Abraham",
because Abraham's reformation of the purified monotheistic faith took place purely in Mecca.
[41]

[42]

Part ofa series on Islam

Islamic Prophets

Prophets in the Quran

Listed by Islamic name, Biblical name and Arabic. The six marked with a * are
considered major prophets.

dam* Adam ()

Idrs Enoch ()

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S lih Salah()

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Lt Lot ()
IsmlIshmael ()

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YaqbJacob ()

Ysuf Joseph ()

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Scrolls of Abraham[edit]
Main article: Scrolls of Abraham (Islam)
The Quran refers to certain Scrolls of Abraham, which have alternatively been translated as
the Books of Abraham. All Muslim scholars have generally agreed that no scrolls of Abraham
survive, and therefore this is a reference to a lost body of scripture. The Scrolls of Abraham are
understood by Muslims to refer to certain revelations Abraham received, which he would have then
transmitted to writing. The exact contents of the revelation are not described in the Quran.
[43]

The 87th chapter of the Quran, sura Al-Ala, concludes saying the subject matter of the sura has
been in the earlier scriptures of Abraham and Moses. It is slightly indicative of what were in the
previous scriptures, according to Islam:
Therefore give admonition in case the admonition profits (the hearer).
The admonition will be received by those who fear (Allah):
But it will be avoided by those most unfortunate ones,
Who will enter the Great Fire,
In which they will then neither die nor live.

But those will prosper who purify themselves,

And glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.
Nay (behold), ye prefer the life of this world;
But the Hereafter is better and more enduring.
And this is in the Books of the earliest (Revelation),The Books of Abraham and Moses.
Quran, sura 87 (Al-Ala), ayah 9-19

[44]

Chapter 53 of the Quran, sura An-Najm, mentions some more subject matters of the earlier
scriptures of Abraham and Moses.
Nay, is he not acquainted with what is in the Books of MosesAnd of Abraham who fulfilled his engagements?Namely, that no bearer of burdens can bear the burden of another;
That man can have nothing but what he strives for;
That (the fruit of) his striving will soon come in sight:
Then will he be rewarded with a reward complete;
That to thy Lord is the final Goal;
That it is He Who granteth Laughter and Tears;
That it is He Who granteth Death and Life;
That He did create in pairs,- male and female,
From a seed when lodged (in its place);
That He hath promised a Second Creation (Raising of the Dead);
That it is He Who giveth wealth and satisfaction;
That He is the Lord of Sirius (the Mighty Star);
And that it is He Who destroyed the (powerful) ancient 'Ad (people),
And the Thamud nor gave them a lease of perpetual life.
And before them, the people of Noah, for that they were (all) most unjust and most insolent
transgressors,
And He destroyed the Overthrown Cities (of Sodom and Gomorrah).
So that (ruins unknown) have covered them up.
Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?
This is a Warner, of the (series of) Warners of old!
The (Judgment) ever approaching draws nigh:
No (soul) but Allah can lay it bare.
Do ye then wonder at this recital?
And will ye laugh and not weep,Wasting your time in vanities?
But fall ye down in prostration to Allah, and adore (Him)!
Quran 53 (An-Najm), ayat 36-62

[45]

Yet some scholars

suggested it to be a reference to Sefer Yetzirah, as Jewish tradition generally
ascribed
its authorship to Abraham. Other scholars, however, wrote of a certain Testament of
Abraham, which they explained was available at the time of Muhammad. Both of these views are
disputed because Sefer Yetzirah is a part of esoteric Jewish mysticism, which originated much later
in the 13th century, such scrolls or testaments should not have existed in the time of Muhammad for
being referred to. And if those would have existed, according to clear instructions in the Quran
and hadith, no verification should take place.
[by whom?]

[citation needed]

[46]

The Quran contains numerous references to Abraham, his life, prayers and traditions and has a
dedicated chapter named Ibrahim. On a relevant note, sura Al-Kahfwas revealed as an answer from
God to the Jews who inquired of Muhammad about past events. Here God directly instructed

Muhammad in sura Al-Kahf, not to consult the Jews for verifying the three stories about which they
inquired.
Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult
any of them about (the affair of) the Sleepers.
Quran, sura 18 (Al-Kahf), ayat 22

[47]

The reason being God declaring He Himself is relating what needs to be verified in another verse of
sura Al-Kahf:
We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced
them in guidance:
Quran, sura 18, (Al-Kahf), ayat 13

[48]

Regarding consultation with the People of the Book, it is also narrated by Abu Hurairah in Hadith
literature:
Narrated Abu Huraira: The people of the Scripture (Jews) used to recite the Torah in Hebrew and
they used to explain it in Arabic to the Muslims. On that Allah's Apostle said, "Do not believe the
people of the Scripture or disbelieve them, but say:-- "We believe in Allah and what is revealed to
us."
Muhammad al-Bukhari, Sahih al-Bukhari

[49]

Therefore relating to any ascription of the Scrolls of Abraham by the people of the book is not
required.

Burial place[edit]

In the mosque at the Cave of the Patriarchs in Hebron, this grate allows visitors to look down into the 40-foot shaft leading to the ground level
of the cave where Abraham and Sarah are buried.

Some Muslims believe that Abraham was buried, along with his wife Sarah, at the Cave of the
Patriarchs in Hebron. Known to Muslims as the Sanctuary of Abraham it is also thought to be the
burial site of Isaac, his wife Rebecca and Jacob and his wife Leah.
[citation needed]

Narrative in the Quran[edit]

Quran

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Chapter

List

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(mentioned by name)

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Category

Islam portal

References to Abraham in the Quran[edit]

There are numerous references to Abraham in the Quran, including, twice, to the Scrolls of
Abraham; in the latter passage, it is mentioned that Abraham "fulfilled his engagements?-", a
reference to all the trials that Abraham had succeeded in. In a whole series of chapters, the Quran
relates how Abraham preached to his community as a youth and how he specifically told his father,
named Azar, to leave idol-worship and come to the worship of God. Some passages of the Quran,
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. Other verses mention the
near-sacrifice of Abraham's son, whose name is not given but is presumed to be Ishmael as the
following verses mention the birth of Isaac. The Quran also repeatedly establishes Abraham's role
as patriarch and mentions numerous important descendants who came through his lineage,
including Isaac, Jacob and Ishmael. In the later chapters of the Quran, Abraham's role becomes
[50]

[51]

[52]

[53]

[54]

[27]

[55]

[56]

[57]

[58]

yet more prominent. The Quran mentions that Abraham and Ishmael were the reformers who set up
the Kabba in Mecca as a center of pilgrimage for monotheism The Quran consistently refers to
Islam as "the Religion of Abraham" (millat Ibrahim) and Abraham is given a title as Hanif (The Pure,
"true in Faith" or "upright man"). The Quran also mentions Abraham as one whom God took as a
friend (Khalil), hence Abraham's title in Islam, Khalil-Allah (Friend of God). The term is considered
by some to be a derivation of the patriarch's Hebrew title, Kal El (-), which means "voice of
God".
Other instances in the Quran which are described in a concise manner are the rescue of
Abraham from the fire into which he was thrown by his people';
his pleading for his father; his
quarrel with an unrighteous and powerful king and the miracle of the dead birds.
[59]

[60]

[61]

[37]

[62][63]

[64][65]

[66]

[67]

[30]

All these events and more have been discussed with more details in Muslim tradition, and especially
in the Stories of the Prophets and works of universal Islamic theology. Certain episodes from the
life of Abraham have been more heavily detailed in Islamic text, such as the arguments between
Abraham and the evil king, Nimrod, the near-sacrifice of his son, and the story of Hagar and
Ishmael, which Muslims commemorate when performing pilgrimage in Mecca. An important Islamic
religious holiday, Eid al-Adha, commemorates Abraham's willingness to sacrifice his son Ishmael as
an act of obedience to God, before God intervened to provide him with a sheep to sacrifice instead.
In some cases, some believe these legends in Islamic text may have influenced later Jewish
tradition.
[68]

[69]

[70]

Verses in the Quran[edit]

Abraham's attributes: 2:124, 11:75123, 16:120

Abraham's religion: 2:130, 4:125, 6:83
84, 6:161, 9:114, 11:74, 12:6, 16:120, 19:41, 19:47,21:51, 26:8385, 29:27, 37:84, 37:88, 37:10
4, 37:109111, 37:113, 38:4547, 43:28, 53:37,57:26, 60:4
God tried Abraham: 2:124, 37:102
Abraham's preaching: 2:130231, 2:135136, 2:140, 3:67
68, 3:84, 3:95, 4:125, 4:163, 6:74,6:7681, 6:83, 6:161, 14:3537, 14:40, 21:52, 21:54, 21:56
57, 21:67, 22:26, 22:78, 26:6973, 26:75, 26:7880, 26:87, 29:1617, 29:25, 37:83, 37:85
87,37:89, 37:91, 37:92, 37:93,37:9496, 43:2628, 60:4

Development of the Kaaba: 2:127

Abraham's pilgrimage: 2:128, 22:27

Abraham as God's friend: 4:125

Punishment to Abraham's people: 9:70

Moving to Syam: 21:71, 29:26

Abraham, Hagar, and Ismael: 14:37, 37:101

Dreaming of resurrecting a dead body: 2:260

Arguing with Nimrod: 2:258

Abraham and his father

Abraham preached to his father: 6:74, 19:4245, 21:52, 26:70, 37:85, 43:26

His father's idolatry: 6:74, 26:71

Abraham asked forgiveness for his father: 14:41, 19:47, 60:4

Arguing with the people: 21:6263, 21:6566

Abraham moved away from the people: 19:4849, 29:26, 37:99, 43:26, 60:4

Abraham's warnings for the idols: 21:5758, 21:60, 37:93

Thrown into the fire: 21:68, 29:24, 37:97

Saved from the fire: 21:6970, 29:24, 37:98

Good news about Isaac and Jacob: 6:84, 11:69, 11:7172, 14:39, 15:53, 15:54
55, 21:72, 29:27, 37:112, 51:2830

Dreaming of his son's sacrifice: 37:102103

See also[edit]

Biblical narratives and the Quran

Legends and the Quran

Notes[edit]
1.

^ Quran 87:19

2.

^ a b Siddiqui, Mona. "Ibrahim the Muslim view of Abraham". Religions (BBC). Retrieved 3 February 2013.

3.

^ Quran 2:124

4.

^ Quran 16:120

5.

^ Concise Encyclopedia of Islam, C. Glasse, p. 18

6.

^ Concise Encyclopedia of Islam, C. Glasse, Kaaba

7.

^ Quran 2:128

8.

^ Prophet, Ibrahim. "Father". Islamicity. Retrieved 31 January 2013.

9.

^ Ibrahim, Prophet. "Father". Haq Islam. Retrieved 31 January 2013.

10.

^ Geiger 1898 Judaism and Islam: A Prize Essay.,p. 100

11.

^ http://www.alahazrat.net/alquran/Quran/006/006_074_081.html

12.

^ Lings, Martin. "Muhammad". House of God Chap. I (cf. Index: "Abraham"), Suhail Academy Co.

13.

^ "Ibrahim". Encyclopedia of Islam, Online version.

14.

^ Quran 11:75

15.

^ Quran 19:46

16.

^ Lives of the Prophets, L. Azzam, Suhail Academy Co.

17.

^ http://www.aaronshep.com/stories/035.html

18.

^ http://www.festivalsofindia.in/Deites/OtherReligions/Ibrahim.aspx

19.

^ http://www.missionislam.com/comprel/ProphetIbrahim.htm

20.

^ History of the Prophets and Kings, Tabari, Vol. I: Prophets and Patriarchs

21.

^ http://www.islamicity.com/media/ancmts/docum1.htm

22.

^ http://www.islamawareness.net/Prophets/ibrahim.html

23.

^ Book 1: The Prophet Abraham, Harun Yahya, The Unbeliever Advised By Abraham, Online. web.

24.

^ Quran 11:69

25.

^ Book 1: The Prophet Abraham, Harun Yahya, Angels Who Visited Abraham, Online. web.

26.

^ a b http://www.tolueislam.org/Parwez/expo/expo_037.htm

27.

^ a b Quran 37:100111

28.

^ Deeper Meaning of Sacrifice in Islam

29.

^ Quran 6:75

30.

^ a b Quran 2:260

31.

^ Quran 21:6870

32.

^ The Book of Certainty, M. Lings, S. Academy Publishing

33.

^ Stories of the Prophets, Kisa'i/Kathir, Story of Abraham

34.

^ Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 285

35.

^ Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 2703

36.

^ "Title". Answering Islam. Retrieved 1 February 2013.

37.

^ a b Quran 4:125

38.

^ Mecca: From Before Genesis Until Now, M. Lings. Archetype Books

39.

^ Isaiah 41:8 and 2 Chronicles 20:7

40.

^ James 2:23

41.

^ Mecca: From Before Genesis Until Now, M. Lings, pg. 39, Archetype

42.

^ Concise Encyclopedia of Islam, C. Glasse, Kaaba, Suhail Academy

43.

^ A-Z of Prophets in Islam and Judaism, B. M. Wheeler, Abraham

44.

^ Quran 87:919

45.

^ Quran 53:3662

46.

^ Tafsir and Commentary on 87: 18-19 & 53: 36-37, Abdullah Yusuf Ali and Muhammad Asad

47.

^ Quran 18:22

48.

^ Quran 18:13

49.

^ Sahih al-Bukhari, 6:60:12

50.

^ Quran 87:1819 and 53:3637

51.

^ Quran 53:37

52.

^ Quran 6:74

53.

^ Quran 37:8389, 26:6889, 19:4150, 43:2628, 21:5173, 29:1628 and 6:7484

54.

^ Quran 52:2434, 25:5160, 11:6976 and 29:31

55.

^ Concise Encyclopedia of Islam, C. Glasse, Ishmael

56.

^ Quran 25:53

57.

^ Quran 29:49, 21:72, 29:27, 6:84, 11:71 and 38:4547

58.

^ Quran 2:132133

59.

^ Quran 2:123141, 3:6568, 3:9597, 4:125, 4:2629 and 22:78

60.

^ Quran 2:135

61.

^ Quran 3:67

62.

^ Weinstein, Simcha (2006). Up, Up, and Oy Vey! (1st ed.). Leviathan Press. ISBN 978-1-881927-32-7

63.

^ World Jewish Digest (Aug, 2006; posted online 25 July 2006): "Superman's Other Secret Identity", by Jeff
Fleischer

64.

^ Quran 37:97 and 21:6870

65.

^ 21:5173

66.

^ Quran 28:47

67.

^ Quran 2:58

68.

^ Stories of the Prophets, Ibn Kathir, Ibrahim; Tales of the Prophets, Kisa'i, Ibrahim

69.

^ Diversity Calendar: Eid al-Adha University of Kansas Medical Center

70.

^ J. Eisenberg, EI, Ibrahim

References[edit]

Saad Assel, Mary (2010). 25 Icons of Peace in the Qur'an: Lessons of Harmony. iUniverse.
p. 244. ISBN 9781440169014.

Mehar, Iftikhar Ahmed (2003). Al-Islam: Inception to Conclusion. AL-ISLAM.

p. 240. ISBN 9781410732729.

Stories Of The Prophets By Ibn Kathir. Islamic Books. |first1= missing |last1= in Authors
list (help)

Lalljee, compiled by Yousuf N. (1993). Know your Islam (3rd ed.). New York: Taknike Tarsile
Quran. p. 255. ISBN 978-0-940368-02-6.

Further reading[edit]
General[edit]

P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs
(ed.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
Cyril Glasse, Concise Encyclopedia of Islam, Pgs. 1819 (Abraham), Suhail Academy

Abraham and the Kaaba[edit]

Martin Lings, Mecca: From Before Genesis Until Now, Archetype

Leila Azzam, Lives of the Prophets, Abraham and the Kaaba, Suhail Academy

Abraham's life[edit]

Muhammad ibn Jarir al-Tabari, History of the Prophets and Kings, Vol. II: Prophets and
Patriarchs
Ibn Kathir, Stories of the Prophets, Chapter VI: Story of Abraham

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S alt

Zakh

S a wm

Hajj

Jihad

Kharijites3
Sixth Pillar of Islam

Including Ahmadis

Including Alevis, Druze & Alawites

3

Including Ibadis
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See also: Iman (concept) and Muslim theology

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Aqdah (Arabic: , plural Arabic: , aqid, also sometimes

spelled Aqeeda, Aqidah or Aqda) is an Islamicterm meaning creed. Any religious belief system, or
creed, can be considered an example of aqidah. However this term has taken a significant technical
usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. It
is a branch of Islamic studies describing the beliefs of the Islamic faith.
Literally, the word aqdah is derived from the triconsonantal root qd (aqada), which means "to tie"
or "knot".
Contents
[hide]

1 Introduction
o

1.1 Six articles of belief

1.2 Tawhid

1.3 Iman

2 Hadith of Gabriel
o

2.1 Salat

2.2 Sawm

2.3 Zakat

2.4 Hajj

3 Other tenets
o

3.1 Jihad

3.2 Dawah

4 Eschatology

5 Views specific to other Muslim schools

5.1 Shii beliefs and practices

5.1.1 Twelver's Roots of Religion (Us l ad-Dn)

5.1.2 Ismaili beliefs

5.2 Mutazilite view

5.3 Athari

6 Literature pertaining to creed

o

6.1 Sunni literature

6.2 Shia literature

7 Gallery

8 See also

9 References

10 External links

Introduction[edit]
According to Muslim scholar Cyril Glasse, "systematic statements of belief became necessary, from
early Islam on, initially to refute heresies, and later to distinguish points of view and to present them,
as the divergences of schools of theology or opinion increased.
[1]

The "first" creed written as "a short answer to the pressing heresies of the time" is known as Fiqh
Akbar and ascribed to Ab Hanfa. Two well known creeds were the Fiqh Akbar II "representative"
of the al-Ash'ari, and Fiqh Akbar III, "representative" of the Ash-Shafi'i. Al-Ghazali also had a
Aqdah. These creeds were more detailed than those described below.
[1][2]

[3]

[1]

[1]

Six articles of belief[edit]

The six articles of faith or belief, derived from the Quran and Sunnah (Arkan al-Iman). is accepted
by all Muslims. While there are differences between Shias and Sunnis and other different schools or
sects, concerning issues such as the attributes of God or about the purpose of angels, the six
articles are not disputed.
[4]

The six Sunni articles of belief are:

1. Belief in God (Allah), the one and only one worthy of all worship (tawhid).
2. Belief in the Angels (mala'ika).
3. Belief in the Books (kutub) sent by God (including the Qurn).
[5]

4. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God
5. Belief in the Day of Judgment (qiyama) and in the Resurrection (life after death).
6. Belief in Destiny (Fate) (qadar).
The first five are based on several Qurnic creeds:
Whoever disbelieveth in God and His angels and His scriptures and His messengers and the
Last Day, he verily wandered far stray (4:136)
Who is an enemy of God, His Angels, His Messengers, Gabriel and Michael! Then, lo! God is
an enemy to the disbelievers (2:98)

righteous is he who believeth in God and the Last Day and the angels and the scripture
and the prophets (2:177)
believer believe in God and His angels and His scriptures and His messengers (2:285)
The sixth point made it into the creed because of the first theological controversy in
Islm. Although not connected with the sunni-shii controversy about the
succession, the majority of Twelfer Shiites do not stress God's limitless power
(qadar), but rather is boundless justice adl as the sixth point of believe this does
not mean that Sunnis deny his justice, or Shiites negate his power, just the
emphasis is different.
[citation needed]

In Sunni and Shia view, having Iman literally means to have belief in Six articles.
However the importance of Iman relies heavily upon reasons. Islam explicitly
asserts that belief should be maintained in that which can be proven using faculties
of perception and conception.
[citation needed]

Tawhid[edit]
Tawhid ("doctrine of Oneness") is the concept of monotheism in Islam. It is the
religion's most fundamental concept and holds that God (Allah) is one (whid) and
unique (had), and the Only One worthy of Worship which is exactly what Jews and
Christians also believe that only the Uncreated can be worshiped. A creature cannot
be worshiped. This is idolatry.

Calligraphic representation of the word Allah.

According to Islamic belief, Allah is the proper name of God, and humble
submission to his will, divine ordinances and commandments is the pivot of the
Muslim faith. "He is the only God, creator of the universe, and the judge of
humankind." "He is unique (whid) and inherently one (ahad), all-merciful and
omnipotent." The Qur'an declares "the reality of Allah, His inaccessible mystery, His
various names, and His actions on behalf of His creatures.

Iman[edit]
Iman, in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known
as arkn al-mn.
[6][7]

Hadith of Gabriel[edit]

The Hadith of Gabriel includes the Five Pillars of

Islam (Tawhid, Salat, Sawm, Zakat, Hajj) in answer to the question, "O messenger
of God, what is Islam?" This hadith is sometimes called the "truly first and most
fundamental creed".
[1]

Salat[edit]

An Imam leading prayers in Cairo,Egypt, in 1865.

The Mughal emperor Aurangzebperforming Salat.

Salat, is the practice of formal worship in Islam. Its importance for Muslims is
indicated by its status as one of the Five Pillars of Islam, with a few dispensations
for those for whom it would be difficult. People who find it physically difficult can
perform Salat in a way suitable for them. To perform valid Salat, Muslims must be in
a state of ritual purity, which is mainly achieved by ritual ablution, (wud),
according to prescribed procedures.

Sawm[edit]

Ending the fast at a mosque.

Sawm, is the word for fasting regulated by Islamic jurisprudence. In the terminology
of Islamic law, sawm means to abstain from eating, drinking (including water) and
sexual intercourse from dawn till dusk. The observance of sawm during the Islamic
holy month of Ramadan is one of the Five Pillars of Islam, but is not confined to that
month.

Zakat[edit]
Zakt, or alms-giving is the practice of charitable giving by Muslims based on
accumulated wealth, and is obligatory for all who are able to do so. It is considered
to be a personal responsibility for Muslims to ease economic hardship for others
and eliminate inequality.

Hajj[edit]

A 16th century illustration of Islam's holiest shrine, the Ka'aba.

The Hajj, is an Islamic pilgrimage to Mecca and the largest gathering of Muslims in
the world every year. It is one of the five pillars of Islam, and a religious duty which
must be carried out by every able-bodied Muslim who can afford to do so at least
once in his or her lifetime.

Other tenets[edit]
In addition some Muslims include Jihad, Dawah as part of Aqdah

Jihad[edit]
Jihad, literally means to endeavor, strive, labor to apply oneself, to concentrate, to
work hard, to accomplish. It could be used to refer to those who physically, mentally
or economically serve in the way of Allah.
[8]

Dawah[edit]
Main article: Dawah

Dawah ("invitation") means the proselytizing or preaching of Islam. Dawah literally

means "issuing a summon" or "making an invitation", being an active participle of a
verb meaning variously "to summon" or "to invite". A Muslim who practices dawah,
either as a religious worker or in a volunteer community effort, is called a d (
plural duh, gen: dut ).
A d is thus a person who invites people to understand Islam through dialogue, not
unlike the Islamic equivalent of a missionary inviting people to the faith, prayer and
manner of Islamic life.

Eschatology[edit]
Main article: Islamic eschatology
Eschatology is literally understood as the last things or ultimate things and in Muslim
theology, eschatology refers to the end of this world and what will happen in the
next world or hereafter. Eschatology covers the death of human beings, their souls
after their bodily death, the total destruction of this world, the resurrection of human
souls, the final judgment of human deeds by Allh after the resurrection, and the
rewards and punishments for the believers and non-believers respectively. The
places for the believers in the hereafter are known as Paradise and for the nonbelievers as Hell.

Views specific to other Muslim schools[edit]

In the history of Muslim theology, there have been theological schools among
Muslims displaying both similarities and differences with each other in regard to
beliefs.

Shii beliefs and practices[edit]

Shii Muslims hold that there are five articles of belief. Similar to the Sunnis, the
Shiis do not believe in complete predestination, or complete free will. They believe
that in human life there is a both free will and predestination.
Twelver's Roots of Religion (U l ad-Dn)[edit]

Main article: Principles of the Religion

1. Tawhd (Oneness): The Oneness of Allah.
2. Adalah (Justice): The Justice of Allah.
3. Nubuwwah (Prophethood): Allah has appointed perfect and infallible
prophets and messengers to teach mankind the religion (i.e. a perfect
system on how to live in "peace".)
4. Imamah (Leadership): God has appointed specific leaders to lead and
guide mankind a prophet appoints a custodian of the religion before his
demise.
5. Qiyamah (The Day of Judgment): Allah will raise mankind for Judgment
Ismaili beliefs[edit]

The branch of Islam known as the Ismls is the second largest Shii community.
They observe the following pillars of Islam:

1. Immah
2. Nubuwwah
3. Qiymah

Mutazilite view[edit]
In terms of the relationship between human beings and their
creator, Mu'tazilites emphasize human free will over predestination. They also
reduced the divine attributes to the divine essence.
[9]

Athari[edit]
Main article: Athari
For the Atharis, the "clear" meaning of the Qur'an and especially the prophetic
traditions have sole authority in matters of belief, as well as law, and to engage in
rational disputation, even if one arrives at the truth, is absolutely forbidden. Atharis
engage in an amodal reading of the Qur'an, as opposed to one engaged
inTa'wil (metaphorical interpretation). They do not attempt to rationally conceptualize
the meanings of the Qur'an and believe that the real meanings should be consigned
to God alone (tafwid). This theology was taken from exegesis of the Quran and
statements of the early Muslims and later codified by a number of scholars
including Ahmad ibn Hanbal and Ibn Qudamah.
[10]

[11]

Literature pertaining to creed[edit]

Many Muslim scholars have attempted to explain Islamic creed in general, or
specific aspects of aqidah. The following list contains some of the most well-known
literature.

Sunni literature[edit]

Mukhtasar Shu'ab al-Imn or "The 77 branches of faith" by the Imm al-Bayhaqi

al-Aqdah at-T
ah wiyya or "The Fundamentals of Islamic Creed by the
Imm at - Tahw. This has been accepted by almost all Sunn Muslims
(Atharis, Ashars,Mturds). Several Islamic scholars have written about the
Tahawiyya creed, including Ali al-Qari, 'Abd al- Ghani al-Ghunaymi, Ibn Ab 'lIzz and Ibn Bz.

al-Aqdah al-Wsitiyyah
or "The Fundamentals of Islamic Creed as given to the

people of Wsit , Iraq" by Ibn Taymiya.

Sharh as Sunnah or the Explanation of the Sunna by Al-Barbahaaree. Lists

approximately 170 points pertaining to the fundamentals of Aqidah.

Khalq Af'aal al-Ibad (The Creation of the acts of Servants) by Bukhari. It shows
the opinion of early scholars (Salaf) but it does not cover all topics.

Lum'at-ul-'Itiqaad by Ibn Qudamah. Details the creed of the early Imams of the
Sunni Muslims and one of the key works in Athari creed.

al-Uloow by al-Dhahab. Details the opinions of early scholars on matters of

creed.

Ibaanah by Abu al-Hasan al-Ash'ari.

Rislah al-Qudsiyyah or "The Jerusalem Tract" by Imam al-Ghazali where the

rules of faith are discussed.

"Sa'd al-Din al-Taftazani on the Creed of Najm al-Din Abu Hafs al-Nasafi

Shia literature[edit]

Shiite Islam Muhammad Husayn al-Tabt ab: translated by Hossein Nasr;

(also reprinted under the title Shi'a.)"

Root and Branches of Faith by Maqbul Hussein Rahim

Shi'ism Doctrines, Thought and Spirituality by Hossein Nasr

Gallery[edit]

Bosniak "Book of the Science of Conduct" lists 54 religious duties that each Muslim must know about, believe
in, and fulfill. Published in 1831, the handbook is by the Bosnian author and poet Abdulwahb epew.

"Book of Wisdom" based on Islamic Theology byKhoja Akhmet Yassawi(died 1166)

Safeguards of Transmission by Ubayd Allh ibn Masd ibn Mahmud ibn Ahmad al-Mahbb (died 1346).

See also[edit]

Five pillars of Islam

Islamic eschatology

Kalam

Contemporary Islamic philosophy

References[edit]
1.

^ Jump up to:a b c d e Glasse, Cyril (2001). New Encyclopedia of Islam (Revised Edition ed.).
Rowman & Littlefield Publishers. p. 105.

2.

Jump up^ Abu Hanifah An-Nu^man. "Al- Fiqh Al-Akbar" (PDF). aicp.org. Retrieved 14 March 2014.

3.

Jump up^ Al-Fiqh Al-Akbar II With Commentary by Al-Ninowy

4.

Jump up^ Joel Beversluis (ed.). Sourcebook of the World's Religions: An Interfaith Guide to
Religion and ... New World Library. pp. 689.

5.

Jump up^ http://al-quran.info/#&&sura=2&aya=177&trans=en- arthur_arberry&show=both,quranuthmani&format=rows&ver=1.00

6.

Jump up^ Farh, Majmah Tafsr, 2nd ed. (Faran Foundation, 1998), 347.

7.

Jump up^ Frederick M. Denny, An Introduction to Islam, 3rd ed., p. 405

8.

Jump up^ Khalid Mahmood Shaikh

9.

Jump up^ Nader El-Bizri, God: essence and attributes, in The Cambridge Companion to
Classical Islamic theology, ed. Tim Winter (Cambridge: Cambridge University Press, 2008), pp.
121-140

10. Jump up^ Jeffry R. Halverson, Theology and Creed in Sunni Islam. ISBN 0230106587, p 36.
11. Jump up^ Jeffry R. Halverson, Theology and Creed in Sunni Islam. ISBN 0230106587, p 36-37.

Prophets and messengers in Islam

From Wikipedia, the free encyclopedia

"Rasul" redirects here. For other uses, see Rasul (disambiguation).

Part of a series on Islam

[hide]

Islamic Prophets

Prophets in the Quran[hide]

Listed by Islamic name, Biblical name and Arabic. The six marked with a * are
considered major prophets.

dam* Adam ()

Idrs Enoch ()

Nh *Noah ()

Hd Eber ()

S lih Salah()

Ibrhm* Abraham ()

Lt Lot ()
IsmlIshmael ()

Ish q Isaac ()

YaqbJacob ()

Ysuf Joseph ()

Ayb Job()
Dhul-Kifl Ezekiel ()

Shuab Jethro()

Ms* Moses ()

Hrn Aaron ()

Dd David ()
Sulaymn Solomon ()

Ynus Jonah ()

Ilys Elijah ()

AlyasaElisha ()

Zakarya Zechariah ()

Yah yJohn ()

s* Jesus ()

Muh ammad*Muhammad ()

Main events[show]
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Denominations[show]
Culture and society[show]
Related topics[show]

Islam portal

Prophets in Islam (Arabic:

) are people that Muslims believe were assigned a
special mission by Godto guide humans. Islamic tradition holds that God sent messengers to every
nation. This is obligatory to accept in Islam. Muslims believe that every prophet was given a belief
to worship God and their respective followers believed it as well. Each prophet, in Muslim belief,
preached the same main belief, the Oneness of God, worshipping of that oneGod, avoidance
of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after
death. Each came to preach Islam at different times in history and some told of the coming of the
final prophet and messenger of God, who would be named "Ahmed" commonly known
as Muhammad. Each prophet directed a message to a different group of people, and thus would
preach Islam in accordance with the times.
[1]

[2]

[3]

Messenger-Prophets were people who have been ordered to convey and propagate what God
revealed to them. To believe in the Messenger-Prophets means to believe that the God has sent
them to creation to guide them, and perfect their life, and their hereafter, and he has aided them with
miracles which demonstrate their truthfulness; and that they have conveyed the message of God;
and have revealed what they were ordered to reveal to the responsible and accountable individuals;
and it is obligatory to respect all of them, and not to discriminate or differentiate between any of
them.
[4]

Muslims believe that God finally sent Muhammad to transmit the message of the Qur'an, which is
universal in its message. Muslims believe that the Qur'an will remain uncorrupted because
previous Islamic holy books (the Torah given to Moses, the Psalms given to David and the Gospel
given to Jesus) were for a particular time and community and because, even if the books were
corrupted, many prophets were still to come who could tell the people of what was correct in the
scripture and warn them of corruptions. Muhammad, being the last Prophet, was vouchsafed a book
which will remain in its true form till the Last Day. Surah 15:9 refers to the Qur'an as the Dhikr,
simultaneously labelling it as an authority given from the God of Abraham himself.
[5]

[5]

Contents
[hide]

1 Etymology

2 General information
o

2.1 Status

2.2 Prophethood in Ahmadiyya

3 Scriptures and other gifts

o

3.1 Holy books

3.2 Holy gifts

4 Prophets and messengers

5 Other persons
o

5.1 Other special persons in the Quran

5.2 Prophets in Islamic literature

6 See also

7 Notes

8 External links

Etymology[edit]
In Arabic and Hebrew, the term nab (plural forms: nabiyyn and anbiy) means "prophet". Forms
of this noun occur 75 times in the Quran. The term nubuwwah (meaning "prophethood") occurs five
times in the Quran. The terms rasl(plural: rusul) and mursal (plural: mursaln) denote "messenger"
or "apostle" and occur more than 300 times. The term for a prophetic
"message", risla (plural: rislt), appears in the Quran in ten instances.
[6]

[7]

The Syriac form of rasl Allh (literally: "messenger of God"), sshs

elih eh d-allh, occurs frequently in
the apocryphalActs of St. Thomas. The corresponding verb for sshs
elih ehsshs
alah, occurs in
connection with the prophets in theHebrew Bible.
[8][9][10][11]

The words "prophet" (Arabic: nab) and "messenger" (Arabic: rasl) appear several times in
the Old Testament and the New Testament.
The following table shows these words in different languages:

[12]

Prophet and Messenger in the Bible

Arabi
c

Arabic
Pronunciatio
n

English

Greek

Greek
pronunciatio
n

Strong
Number

Hebrew

Hebrew
pronunciatio
n

Strong
Number

Nabi

Prophet

prophts

G4396

nby'

H5030

Rasul

Messenger
, Apostle

'n-ge-los, po'-sto-los

G32, G65
2

malkh',
shlah '

H4397,H797
1

In the Hebrew Bible, the word "prophet" (Hebrew: navi) occurs more commonly, and the word
"messenger" (Hebrew: mal'akh) refers to angels (Arabic: ,Malkah), But the last book of the Old
Testament, the Book of Malachi, speaks of a messenger that Christian commentators interpret as a
reference to the future prophet John the Baptist.
[13]

In the New Testament, however, the word "messenger" becomes more frequent, sometimes in
association with the concept of a prophet. "Messenger" may refer to Jesus, to his Apostles and to
John the Baptist.
[14]

General information[edit]
See also: Criteria of True Prophet
In Muslim belief, every prophet preached Islam. The beliefs of charity, prayer, pilgrimage, worship of
God and fasting are believed to have been taught by every prophet who has ever lived. The Quran
itself calls Islam the "religion of Abraham" and refers to Jacob and the Twelve Tribes of Israel as
being Muslim. Isaac, Ishmael, Jesus, Noah, Moses and the disciples of Jesus are just some of the
other figures referred to as Muslims in the Quran.
[15]

[16]

[17]

[18]

The Quran says:

The same religion has He established for you as that which He enjoined on Noahthe which We
have sent by inspiration to theeand that which We enjoined on Abraham, Moses, and Jesus:
Namely, that ye should remain steadfast in religion, and make no divisions therein:...
Quran, sura 42 (Ash-Shura), ayah 13

[19]

Status[edit]
The Quran speaks of the prophets as being the greatest human beings of all time. A prophet, in the
Muslim sense of the term, is a person whom God specially chose to teach the faith of Islam. Before
man was created, God had specifically selected those men whom He would use as prophets. This
does not, however, mean that every prophet began to prophesy from his birth. Some were called to
prophesy late in life, in Muhammad's case at the age of 40 and in Noah's case at 480. Others, such
as John the Baptist, were called to prophesy while still in young age and Jesus prophesied while still
in his cradle.
[15]

[15]

[20]

[21]

The Quran verse 4:69 lists various virtuous groups of human beings, among whom prophets
(including messengers) occupy the highest rank. Verse 4:69 reads:
[7]

All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah
of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the
Righteous (who do good): Ah! what a beautiful fellowship!
Quran, sura 4 (An-Nisa), ayah 69

[22]

Prophethood in Ahmadiyya [edit]

Main article: Prophethood (Ahmadiyya)
Unlike other Muslims, the Ahmadiyya Muslim Community does not believe that messengers and
prophets are different individuals. They interpret the Quranic wordswarner (nadhir), prophet,
and messenger as referring to different roles that the same divinely appointed individuals perform.
Ahmadiyya Muslims distinguish only between law-bearing prophets and non-law-bearing ones. They
believe that although law-bearing prophethood ended with Muhammad, non-law-bearing
prophethood continues. The Ahmadiyya Muslim Community recognizes Mirza Ghulam
Ahmad (18351908) as a prophet of God and the promised Messiah andImam Mahdi of the latter
days.
[23]

Scriptures and other gifts[edit]

Holy books[edit]
See also: Islamic holy books
The revealed books are the records which Muslims believe were dictated by God to various Islamic
prophets throughout the history of mankind. All these books promulgated the code and laws of Islam.
The belief in all the revealed books is an article of faith in Islam and Muslims must believe in all the
scriptures to be a Muslim. Muslims believe the Quran, the final holy scripture, was sent because all
the previous holy books had been either corrupted or lost. Nonetheless, Islam speaks of respecting
all the previous scriptures, even in their current forms.
[24]

[25]

The Quran mentions some Islamic scriptures by name, which came before the Quran:

Tawrat (Torah): According to the Quran, the Tawrat (Torah) was revealed to Moses, but
Muslims believe that the current Pentateuch, although it retains the main message, has
suffered corruption over the years. Moses and his brother Haroon (Aaron) used the Torah to
preach the message to the Children of Israel. The Quran implies that the Torah is the longestused scripture, with the Jewish people still using the Torah today, and that all
the Hebrew prophets would warn the people of any corruptions that were in the scripture.
Jesus, in Muslim belief, was the last prophet to be taught the Mosaic Law in its true form.
[26]

[27]

[28]

Zabur (Psalms): The Quran mentions the Psalms as being the holy scripture revealed
to David. Scholars have often understood the Psalms to have been holy songs of praise. The
current Psalms are still praised by many Muslim scholars, but Muslims generally assume that
some of the current Psalms were written later and are not divinely revealed.
[29]

[30]

Book of Enlightenment: The Quran mentions a Book of Enlightenment, which has

alternatively been translated as Scripture of Enlightenment or theIlluminating Book. It mentions
that some prophets, in the past, came with clear signs from God as well as this particular
scripture.

Books of Divine Wisdom: The Quran mentions certain Books of Divine Wisdom, translated
by some scholars as Books of Dark Prophecies, which are a reference to particular books
vouchsafed to some prophets, wherein there was wisdom for man. Some scholars have
suggested that these may be one and the same as the Psalms as their root Arabic word, Zubur,
comes from the same source as the Arabic Zabur for the Psalms.

njil (Gospel): The njil (Gospel) was the holy book revealed to Jesus, according to the
Quran. Although many lay Muslims believe the Injil refers to the entire New Testament, scholars
have clearly pointed out that it refers not to the New Testament but to an original Gospel, which
was sent by God, and was given to Jesus. Therefore, according to Muslim belief, the Gospel
was the message that Jesus, being divinely inspired, preached to the Children of Israel. The
currentcanonical Gospels, in the belief of Muslim scholars, are not divinely revealed but rather
are documents of the life of Jesus, as written by various contemporaries, disciples and
companions. These Gospels contain portions of Jesus's teachings but do not represent the
original Gospel, which was a single book written not by a human but was sent by God.

[31]

[32]

[33]

[34]

Scrolls of Abraham: The Scrolls of Abraham are believed to have been one of the earliest
bodies of scripture, which were vouchsafed to Abraham, and later used by Ishmael and Isaac.
Although usually referred to as 'scrolls', many translators have translated the Arabic Suhuf as
'Books'. The Scrolls of Abraham are now considered lost rather than corrupted, although some
[35]

[36]

scholars have identified them with the Testament of Abraham, an apocalyptic piece of
literatureavailable in Arabic at the time of Muhammad.

Scrolls of Moses: These scrolls, containing the revelations of Moses, which were perhaps
written down later by Moses, Aaron and Joshua, are understood by Muslims to refer not to the
Torah but to revelations aside from the Torah. Some scholars have stated that they could
possibly refer to the Book of the Wars of the Lord, a lost text spoken of in the Hebrew Bible.
[37]

[38]

Holy gifts[edit]
The Quran mentions various divinely-bestowed gifts given to various prophets. These may be
interpreted as books or forms of celestial knowledge. Although all prophets are believed by Muslims
to have been immensely gifted, special mention of "wisdom" or "knowledge" for a particular prophet
is understood to mean that some secret knowledge was revealed to him. The Quran mentions that
Abraham prayed for wisdom and later received it. It also mentions that Joseph and Moses both
attained wisdom when they reached full age; David received wisdom with kingship, after
slaying Goliath; Lut received wisdom whilst prophesying in Sodom and Gomorrah; John the
Baptist received wisdom while still a mere youth; and Jesus received wisdom and was vouchsafed
the Gospel.
[39]

[40]

[42]

[41]

[43]

[44]

[45]

This section improperly uses one or more religious texts as primary sources without referring to secondary
sources that critically analyze them. Please help improve this article by adding references to reliable secondary
sources, with multiple points of view. (June 2011)

Prophets and messengers[edit]

Prophets and messengers in the Qur'an

Name

Prophe
t

Aaron
(Harun)

[46]

Abraham
(Ibrahim)

[47]

Adam
(Adem)

[53]

David
(Dawud)

[54]

Elijah (Ilias)

[54]

Messenge
r

Ima
m

Book

Sent to

Law
(Sharia)

Messengers
Chronological
Order

15

[48]

[49]

Scrolls of
Ibrahim[50]

The people of
Ibrahim [51]

[52]

Zabur [55]

[56]

17

The people of

19

Prophets and messengers in the Qur'an

Name

Prophe
t

Messenge
r

Ima
m

Book

Sent to

Law
(Sharia)

Messengers
Chronological
Order

Elias [57]

Elisha
(Alyasa)

[54]

20

Enoch
(Idris)

[58]

Ezekiel
(Dhul-Kifl)

[59]

16

Ezra (Uzair)

[60]

Eber (Hud)

[61]

Isaac
(Is'haq)

[63]

Ishmael
(Ismail)

[64]

Jacob
(Yaqub)

[63]

Jethro
(Shuaib)

[65]

[65]

Jesus (Issa)

[67]

[68]

d [62]

[61]

[64]

10

Midian [66]

[69][70]

Injil [71]

The people of
Israel [72]

13

[52]

24

Prophets and messengers in the Qur'an

Name

Prophe
t

Messenge
r

Ima
m

Book

Sent to

Law
(Sharia)

Messengers
Chronological
Order

Job (Ayoub)

[73]

12

John
(Yahya)

[74]

23

Joseph
(Yusuf)

[73]

[75]

Jonah
(Younis)

[54]

[76]

The people of
Younis [77]

21

Joshua
(Yusa)

[78]

Lot (Lut)

[79] [54
]

[80]

The people of
Lot [81]

Noah (Nuh)

[54]

[82]

[69][70]

Muhammad

[85]

[85]

[49]

Moses
(Musa)

[88]

[88]

[69][70]

Shelah
(Saleh)

[91]

[91]

Samuel
(Samoel)

[93]

11

The people of
Noah [83]

[84]

Quran [86]

Whole Mankind
and Jinn [87]

[52]

25

Torah [89]

Pharaoh and his

establishment [90]

[52]

14

Thamud [92]

Prophets and messengers in the Qur'an

Name

Prophe
t

Messenge
r

Ima
m

Book

Messengers
Chronological
Order

Law
(Sharia)

Sent to

Solomon
(Suleiman)

[54]

18

Zechariah
(Zakaria)

[54]

22

To believe in God's Messengers (Rusul) means to be convinced that God sent men as guides to
fellow human beings and jinn (khalq) to guide them to the path of the Truth, and that they cannot say
except the truth about God. It is obligatory to know twenty-five particular messengers.
[94]

In Islamic jurisprudence, when it is mentioned that one must believe in all the prophets, this means
that it is necessary to believe in them in general, but if a name of a prophet becomes established to
one specifically and by name, like Yahya ( John the Baptist) for example, it becomes obligatory to
believe in him specifically, and this is the same for revealed Books and Angels.
[95]

Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran
itself refers to at least four other prophets but does not name them.
All messengers mentioned in
the Qur'an are also prophets, but not all prophets are messengers (the difference is discussed in
"Prophets and messengers in Islam"). Messengers are tasked with the mission of conveying God's
message to people.
[96][97]

Other persons[edit]
The Quran mentions 25 messengers by name but also tells that God sent many other prophets and
messengers, to all the different nations that have existed on Earth. Many verses in the Quran
discuss this:

"We did aforetime send messengers before thee: of them there are some whose story We
have related to thee, and some whose story We have not related to thee...."
[98]

"For We assuredly sent amongst every People a messenger, ..."

[99]

Other special persons in the Quran[edit]

Caleb (Kaleb): In the Quran Caleb is mentioned in the 5th Surah of the Quran (5:20-26).
Dhul-Qarnayn: Dhul-Qarnayn, often identified with Alexander the Great or Cyrus the Great, is
a revered ruler in Islam. His narrative, which parallels that ofAlexander in the Alexander
romance, does not explicitly denote him as a prophet but some Muslims believe he was a
prophet as well.
[100]

Joachim (Imran): The Family of Imran (Arabic: ) is the 3rd chapter of

the Qur'an. Imran is Arabic for the biblical figure Amram, the father of Moses andAaron, who is
regarded by Muslims as being the ancestor of Mary and Jesus through his son Aaron.
In Muslim belief, however, the Christian Joachim has been attributed the name Imran as well.

Khidr: The Quran also mentions the mysterious Khidr, identified at times with Melchizedek,
who is the figure that Moses accompanies on one journey. Although most Muslims regard him as
an enigmatic saint, some see him as a prophet as well.
[100]

Luqman: The Quran mentions the sage Luqman in the chapter named after him, but does
not clearly identify him as a prophet. The most widespread Islamic belief views Luqman as
a saint, but not as a prophet. The Arabic term wali (Arabic , plural Awliy' )is commonly
translated into English as "Saint". However, the wali should not be confused with the Christian
tradition of sainthood. A key difference is that the wali continues what a prophet taught without
any change. However, other Muslims regard Luqman as a prophet as well.
[101]

[102]

Mary (Maryam): A few scholars (such as Ibn Hazm) see Maryam (Mary) as a nabi and a
prophetess, since God sent her a message via an angel. The Quran, however, does not
explicitly identify her as a prophet. Islamic belief regards her as one of the holiest of women, but
not as a prophet.
[103]

[104]

Three persons of the town: These three unnamed person, who were sent to the same town,
are referenced in chapter 36 of the Quran.
[105]

Saul (Talut): Saul is not considered a prophet, but a divinely appointed king.
Sons of Jacob: These men are sometimes not considered to be prophets, although most
exegesis scholars consider them to be prophets, citing the hadith of Muhammad and their status
as prophets in Judaism. The reason that some do not consider them as prophets is because of
their behaviour with Yousif (Joseph) and that they lied to their father.
Terah (Azar): Menitoned in 6:74.

[106]

Prophets in Islamic literature[edit]

Numerous other prophets have been mentioned by scholars in the Hadith, exegesis, commentary as
well as in the famous collections of Qisas Al-Anbiya (Stories of the Prophets). These prophets
include:

Cain and Abel (Qabil and Habil)

Daniel (Danial)

Elizabeth (Alyassabat)

Hosea

Isaiah (Ishiya)

Jeremiah (Irmiya)

[108]

[110]

[15]

[111]

[109]

[107]

All Jesus's disciples referred as "helpers to the work of God".

Seth (Sheeth)

Shem

Zechariah, son of Berekiah

[112][113][113]

[114]

[115]

[107]

See also[edit]

Biblical narratives and the Quran

False prophet

Legends and the Quran

Major prophets in the Bible

Table of prophets of Abrahamic religions

Twelve Minor Prophets

Ulu'l azm prophets

Notes[edit]
1.

Jump up^ Quran 10:47

2.

Jump up^ The Qur'an Surah 14:4

3.

Jump up^ Quran 2:131133

4.

Jump up^ Shaatri, A. I. (2007). Nayl al Rajaa' bisharh' Safinat an'najaa'. Dar Al Minhaj.

5.

^ Jump up to:a b The Qur'an Surah 15:9

6.

Jump up^ The Hebrew root nun-vet-alef ("navi") is based on the two-letter root nun-vet which denotes
hollowness or openness; to receive transcendental wisdom, one must make oneself "open". Cf. Rashbam's comment
to Genesis 20:7

7.

^ Jump up to:a b Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an

8.

Jump up^ Exodus 3:13-14, 4:13

9.

Jump up^ Isaiah 6:8

10.

Jump up^ Jeremiah 1:7

11.

Jump up^ A. J. Wensinck, "Rasul", Encyclopaedia of Islam

12.

Jump up^ Strong's Concordance

13.

Jump up^ Albert Barnes under Malachi 2:7 and 3:1

14.

Jump up^ Hebrews 3:1; John 17:3; Matthew 11:10; Mark 1:2; Ephesians 3:5,4:11; First Epistle to the
Corinthians 28:12

15.

^ Jump up to:a b c d Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets"

16.

Jump up^ Quran 3:67

17.

Jump up^ Quran 2:123133

18.

Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism[page needed]

19.

Jump up^ Quran 42:13

20.

Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Noah"

21.

Jump up^ Quran 19:3033

22.

Jump up^ Quran 4:69

23.

Jump up^ Ahmad, Mirz Ghulm (September 1904). "My Claim to Promised Messiahship".Review of
Religions 3 (9). ISSN 0034-6721. As reproduced in Ahmad, Mirz Ghulm (January 2009). "My Claim to Promised
Messiahship" (PDF). Review of Religions 104 (1): 16. ISSN 0034-6721.

24.

Jump up^ Concise Encyclopedia of Islam, Cyril Glasse, "Holy Books"

25.

Jump up^ Concise Encyclopedia of Islam, Cyril Glasse[page needed]

26.

Jump up^ Quran 53:36

27.

Jump up^ Quran 87:1819

28.

Jump up^ Quran 5:44

29.

Jump up^ Encyclopedia of Islam, "Psalms"

30.

Jump up^ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary[page needed]; Martin
Lings, Mecca[page needed]; Abdul Malik, In Thy Seed[page needed]

31.

Jump up^ Quran 3:184 and 35:25

32.

Jump up^ Quran 3:184

33.

Jump up^ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary, Appendix: "On the Injil"

34.

Jump up^ Encyclopedia of Islam, "Injil"

35.

Jump up^ Quran 87:19

36.

37.

Jump up^ Marmaduke Pickthall, The Meaning of the Glorious Quran[page needed]; Abdullah Yusuf Ali, The Holy
Quran: Text, Translation and Commentary[page needed]
Jump up^ Abdullah Yusuf Ali, The Holy Quran: Text, Translation and Commentary[page needed]

38.

Jump up^ Numbers 21:14

39.

Jump up^ Quran 26:83

40.

Jump up^ Quran 12:22

41.

Jump up^ Quran 28:14

42.

Jump up^ Quran 2:251

43.

Jump up^ Quran 21:74

44.

Jump up^ Quran 19:14

45.

Jump up^ Quran 3:48

46.

Jump up^ Quran 19:53

47.

Jump up^ Quran 19:41

48.

Jump up^ Quran 9:70

49.

^ Jump up to:a b Quran 2:124

50.

Jump up^ Quran 87:19

51.

Jump up^ Quran 22:43

52.

^ Jump up to:a b c d Quran 42:13

53.

Jump up^ Quran 2:31

54.

^ Jump up to:a b c d e f g h Quran 6:89

55.

Jump up^ Quran 17:55

56.

Jump up^ Quran 37:123

57.

Jump up^ Quran 37:124

58.

Jump up^ Quran 19:56

59.

Jump up^ Quran 21:8586

60.

Jump up^ Quran 9:30

61.

^ Jump up to:a b Quran 26:125

62.

Jump up^ Quran 7:65

63.

^ Jump up to:a b Quran 19:49

64.

^ Jump up to:a b Quran 19:54

65.

^ Jump up to:a b Quran 26:178

66.

Jump up^ Quran 7:85

67.

Jump up^ Quran 19:30

68.

Jump up^ Quran 4:171

69.

^ Jump up to:a b c Quran 46:35

70.

^ Jump up to:a b c Quran 33:7

71.

Jump up^ Quran 57:27

72.

Jump up^ Quran 61:6

73.

^ Jump up to:a b Quran 4:89

74.

Jump up^ Quran 3:39

75.

Jump up^ Quran 40:34

76.

Jump up^ Quran 37:139

77.

Jump up^ Quran 10:98

78.

Jump up^ Quran 18:6060

79.

Jump up^ Quran 6:86

80.

Jump up^ Quran 37:133

81.

Jump up^ Quran 7:80

82.

Jump up^ Quran 26:107

83.

Jump up^ Quran 26:105

84.

Jump up^ Quran 13:42

85.

^ Jump up to:a b Quran 33:40

86.

Jump up^ Quran 42:7

87.

Jump up^ Quran 7:158

88.

^ Jump up to:a b Quran 19:51

89.

Jump up^ Quran 53:36

90.

Jump up^ Quran 43:46

91.

^ Jump up to:a b Quran 26:143

92.

Jump up^ Quran 7:73

93.

Jump up^ Quran 2:246

94.

Jump up^ Keller, N. H. (1994). Reliance of the Traveller. Amana publications.[page needed]

95.

Jump up^ Haytami, I. H. (2009). Al Fath Al Mobin Bi Sharsh al Arba'een. Dar al Minhaj

96.

Jump up^ Quran 2:247

97.

Jump up^ Quran 36:12

98.

Jump up^ Quran 40:78

99.

Jump up^ Quran 16:36

100.

^ Jump up to:a b A-Z of Prophets in Islam, B. M. Wheeler, "Khidr"

101.

Jump up^ A-Z of Prophets in Islam, B. M. Wheeler, "Luqman"

102.

Jump up^ Concise Encyclopaedia of Islam, Cyril Glasse, "Prophets in Islam"

103.

Jump up^ Ibn Hazm on women's prophethood

104.

Jump up^ Beyond The Exotic: Women's Histories In Islamic Societies, p. 402. Ed. Amira El-Azhary
Sonbol. Syracuse University Press, 2005. ISBN 9780815630555

105.

Jump up^ Quran 36:1321

106.

Jump up^ (6:74)

107.

^ Jump up to:a b The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Note 364: "Examples
of the Prophets slain were: "the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of
Zacharias, son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35)

108.

Jump up^ Wheeler, B. M. "Daniel". Historical Dictionary of Prophets in Islam and Judaism.Daniel is not
mentioned by name in the Qur'an but there are accounts of his prophethood in later Muslim literature...

109.

Jump up^ Women in the Qur'n, Traditions, and Interpretation. Oxford University Press. 1994. pp. 6869.

110.

Jump up^ Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60

111.

Jump up^ Tafsir al-Qurtubi, vol 3, p 188; Tafsir al-Qummi, vol 1, p 117.

112.

Jump up^ Qur'an 3:4953

113.

^ Jump up to:a b Historical Dictionary of Prophets In Islam And Judaism, Brandon M. Wheeler,Disciples of Christ:
"Muslim exegesis identifies the disciples as Peter, Andrew, Matthew, Thomas, Philip, John, James, Bartholomew, and
Simon"

114.

Jump up^ Stories of the Prophets, Ibn Kathir, "Adam"

115.

Jump up^ A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"

Isra and Mi'raj

From Wikipedia, the free encyclopedia

This article is about the ascending of Muhammad from earth to heaven. For other uses of
ascension, see Ascension.
Part of a series on

Muhammad

Life[show]

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Related[show]

Islam portal

The Isra and Miraj (Arabic: , al-Isr wal-Mirj), are the two parts of a Night
Journey (Arabic: Lailat al-Mirj, Persian: Shab-e-Me`raj) that, according to Islamic tradition,
the prophet of Islam, Muhammad took during a single night around the year 621. It has been
described as both a physical and spiritual journey. A brief sketch of the story is in sura 17 Al-Isra of
the Quran, and other details come from the Hadith, collections of the reports of the teachings,
deeds and sayings of Muhammad. In the journey, Muhammad travels on the steed Buraq to "the
farthest mosque" where he leads other prophets in prayer. He then ascends to heaven where he
speaks to God, who gives Muhammad instructions to take back to the faithful regarding the details of
prayer.
[1]

[2]

According to traditions, the journey is associated with the Lailat al Mi'raj, as one of the most
significant events in theIslamic calendar.
[3]

Part of a series on Islam

[hide]

Islamic Prophets

Prophets in the Quran[show]

Main events[show]

Attributed miracles[hide]

Quran and miracles

Isra and Mi'raj

Splitting of the moon

Relics
Al-Masjid an-Nabawi

Views[show]
Islam portal

Contents
[hide]

1 Islamic sources
o

1.1 Qur'an

1.2 Hadith

2 Religious belief

3 Masjid al-Aqsa, the furthest mosque

4 Modern observance

5 See also

6 References

7 Further reading

8 External links

Islamic sources[edit]
The event of Isra and Mi'raj are referred to briefly in the Qur'an. For greater detail, they have been
discussed in supplemental traditions to the Qur'an, known as Hadith literature. Within the Qur'an
itself, there are two verses in chapter 17, which has been named after the Isra, and is called
"Chapter Isra" or "Sura Al-Isra". There is also some information in Sura An-Najm, which some
scholars say is related to the Isra and Mi'raj.
[4]

Of the supplemental writings, hadith, two of the best known are by Anas ibn Malik, who would have
been a young boy at the time of Muhammad's journey of MIraj.

Qur'an[edit]
Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose
surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Quran, Chapter 17 (Al-Isra) verse 1

[2]

And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed the
people." And We did not make the sight which We showed you except as a trial for the people, as

was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not
except in great transgression.
Quran, Chapter 17 (Al-Isra) verse 60

[5]

And he certainly saw him in another descent,

At the Lote-tree of the Utmost Boundary
Near it is the Garden of Refuge
When there covered the Lote Tree that which covered [it]
The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
He certainly saw of the greatest signs of his Lord.
Quran, Chapter 53 (An-Najm), verses 1318

[4]

Hadith[edit]
The whole incident of Isra is mentioned in great detail in the following hadith narrated by Malik ibn
Sa'sa'a:
The Prophet said, "While I was at the House in a state midway between sleep and wakefulness, (an
angel recognized me) as the man lying between two men. A golden tray full of wisdom and belief
was brought to me and my body was cut open from the throat to the lower part of the abdomen and
then my abdomen was washed with Zam-zam water and (my heart was) filled with wisdom and
belief.
Al-Buraq, a white animal, smaller than a mule and bigger than a donkey was brought to me and I set
out with Jibreel. When I reached the nearest heaven. Jibreel said to the heaven gatekeeper, 'Open
the gate.' The gatekeeper asked, 'Who is it?' He said, 'Jibreel.' The gatekeeper asked,' Who is
accompanying you?' Gabriel said, 'Muhammad.' The gatekeeper said, 'Has he been called?' Jibreel
said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and
greeted him and he said, 'You are welcomed O son and Prophet.'
Then we ascended to the second heaven. It was asked, 'Who is it?' Jibreel said, 'Jibreel.' It was said,
'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was
said, 'He is welcomed. What a wonderful visit his is!" Then I met Isa (Jesus) and Yahya (John the
Baptist) who said, 'You are welcomed, O brother and a Prophet.'
Then we ascended to the third heaven. It was asked, 'Who is it?' Jibreel said, 'Jibreel.' It was asked,
'Who is with you? Jibreel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Jibreel.
'He is welcomed. What a wonderful visit his is!' (The Prophet added:). There I met Joseph and
greeted him, and he replied, 'You are welcomed, O brother and a Prophet!'
Then we ascended to the 4th heaven and again the same questions and answers were exchanged
as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O
brother and Prophet.'
Then we ascended to the 5th heaven and again the same questions and answers were exchanged
as in previous heavens. There I met and greetedAaron who said, 'You are welcomed O brother and
a Prophet".
Then we ascended to the 6th heaven and again the same questions and answers were exchanged
as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother
and a Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping,
he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number
than my followers.'
Then we ascended to the seventh heaven and again the same questions and answers were
exchanged as in the previous heavens. There I met and greeted Ibrahim who said, 'You are
welcomed O son and a Prophet.'

Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Jibreel about it and he said, This is
Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return
to it (but always a fresh batch comes into it daily).'
Then I was shown Sidrat al-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits
which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of
elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I
asked Jibreel about those rivers and he said, 'The two hidden rivers are in Paradise, and the
apparent ones are the Nile and the Euphrates.'
Then fifty prayers were enjoined on me. I descended till I met Moses who asked me, 'What have you
done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you,
because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up
with such obligation. So, return to your Lord and request Him (to reduce the number of prayers).' I
returned and requested Allah (for reduction) and He made it forty. I returned and (met Moses) and
had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then
twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately Allah reduced
it to five. When I came to Moses again, he said, 'What have you done?' I said, 'Allah has made it five
only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's
Apostle was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My
servants, and I shall reward a single good deed as if it were ten good deeds.
Sahih al-Bukhari, volume 4, Book 54, Hadith number 429

[6]

It is narrated on the authority of Anas b. Malik that the Messenger of Allah (peace be upon him) said:
I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a
mule, who would place his hoof a distance equal to the range of vision. I mounted it and came to
theTemple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the
mosque and prayed two rak'ahs in it, and then came out and Gabriel brought me a vessel of wine
and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing.
Then he took me to heaven. Jibreel then asked the (gate of heaven) to be opened and he was asked
who he was. He replied: Gabriel. He was again asked: Who is with you? He (Jibreel) said:
Muhammad. It was said: Has he been sent for? Jibreel replied: He has indeed been sent for. And
(the door of the heaven) was opened for us and at first heaven we saw Adam. He welcomed me and
prayed for my good.
Then we ascended to the second heaven. Gabriel (peace be upon him) (asked the door of heaven to
be opened), and he was asked who he was. He answered: Jibreel; and was again asked: Who is
with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed
been sent for. The gate was opened. When I entered 'Isa b. Maryam and Yahya b. Zakariya (peace
be upon them), cousins from the maternal side. welcomed me and prayed for my good.
Then I was taken to the third heaven and Jibreel asked for the opening (of the door). He was asked:
Who are you? He replied: Jibreel. He was (again) asked: Who is with you? He replied Muhammad
( peace be upon him). It was said: Has he been sent for? He replied He has indeed been sent for.
(The gate) was opened for us and I saw Yusuf (peace be upon him) who had been given half of
(world) beauty. He welcomed me prayed for my well-being.
Then he ascended with us to the fourth heaven. Jibreel (peace be upon him) asked for the (gate) to
be opened, and it was said: Who is he? He replied: Gabriel. It was (again) said: Who is with you? He
said: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The
(gate) was opened for us, and lo! Idris was there. He welcomed me and prayed for my well-being
(About him) Allah, the Exalted and the Glorious, has said:" We elevated him (Idris) to the exalted
position" (Qur'an xix. 57).
Then he ascended with us to the fifth heaven and Jibreel asked for the (gate) to be opened. It was
said: Who is he? He replied Jibreel. It was (again) said: Who is with thee? He replied: Muhammad. It

was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for
us and then I was with Harun (Aaron) for my well-being.
Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened.
It was said: Who is he? He replied: Jibreel. It was said: Who is with thee? He replied: Muhammad. It
was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for
us and there I was with Moses (peace be upon him) He welcomed me and prayed for my well-being.
Then I was taken up to the seventh heaven. Jibreel asked the (gate) to be opened. It was said: Who
is he? He said: Jibreel It was said. Who is with thee? He replied: Muhammad (peace be upon him.) It
was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for
us and there I found Abraham (peace be upon him) reclining against the Bait-ul-Ma'mur and there
enter into it seventy thousand angels every day, never to visit (this place) again.
Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big
earthenware vessels. And when it was covered by the Command of Allah, it underwent such a
change that none amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and
night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined
upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the
number of prayers), for your community shall not be able to bear this burden as I have put to test the
children of Israil and tried them (and found them too weak to bear such a heavy burden).
He (the Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my
Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord)
reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return
to thy Lord and ask Him to make things lighter.
I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said:
There are five prayers every day and night. O Muhammad, each being credited as ten, so that
makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed
recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do
an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will
be recorded.
I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and
ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord
until I felt ashamed before Him.
Sahih Muslim, Book 1, Number 309
Narrated Jabir bin 'Abdullah: That he heard Allah's Apostle saying, "When the people of Quraish did
not believe me (i.e. the story of my Night Journey),
I stood up in Al-Hijr and Allah displayed Jerusalem in front of me, and I began describing it to them
while I was looking at it."
Sahih al-Bukhari, Volume 5, Book 58, Number 226

[7]

Narrated Ibn 'Abbas: Regarding the Statement of Allah "And We granted the vision (Ascension to
the heavens) which We made you see (as an actual eye witness) was only made as a trial for the
people." (17.60) The sights which Allah's Apostle was shown on the Night Journey when he was
taken to Bait-ulMaqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree
(mentioned) in the Quran is the tree of Zaqqum (itself).
Sahih al-Bukhari, Volume 5, Book 58, Number 228
Narrated Abu Huraira: On the night Allah's Apostle was taken on a night journey (Mi'raj) two cups,
one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and

took the cup of milk. Jibreel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); if
you had taken (the cup of) wine, your nation would have gone astray."
Sahih al-Bukhari, Volume 7, Book 69, Number 482
Narrated Anas bin Malik: The Prophet said: "While I was walking in Paradise (on the night of Mi'raj), I
saw a river, on the two banks of which there were tents made of hollow pearls. I asked, "What is this,
O Jibreel?' He said, 'That is the Kauthar which Your Lord has given to you.' Behold! Its scent or its
mud was sharp smelling musk!" (The sub-narrator, Hudba is in doubt as to the correct expression.)
Sahih al-Bukhari, Volume 8, Book 76, Number 583
It is narrated on the authority of Abdullah (b. Umar) that when the Messenger of Allah (peace be
upon him) was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on
the sixth heaven, where terminates everything that ascends from the earth and is held there, and
where terminates everything that descends from above it and is held there. (It is with reference to
this that) Allah said:" When that which covers covered the lote-tree" (al-Qur'an, Iiii. 16). He (the
narrator) said: (It was) gold moths. He (the narrator further) said: The Messenger of Allah (peace be
upon him) was given three (things): he was given five prayers, the concluding verses of Sura alBaqara, and remission of serious Sins for those among his Ummah who associate not anything with
Allah.
Sahih Muslim, Book 1, Number 329

Religious belief[edit]
The Isra is the part of the journey of Muhammad from Mecca to Jerusalem. It began when
Muhammad was in the Masjid al-Haram, and an archangel ,Gabriel, came to him, and brought
Buraq, the traditional heavenly steed of the prophets. Buraq carried Muhammad to the Masjid Al
Aqsa, the "Farthest Mosque", in Jerusalem. Muhammad alighted, tethered Buraq to the Temple
Mount and performed prayer, where on God's command he was tested by Jibriel. It was told
byAnas ibn Malik that Muhammad said: "Jibril brought me a vessel of wine, a vessel of water and a
vessel of milk, and I chose the milk. Jibril said: 'You have chosen the Fitrah (natural instinct).'" In the
second part of the journey, the Mi'raj (an Arabic word that literally means ladder ), Buraq took him
to the heavens, where he toured the seven stages of heaven, and spoke with the earlier prophets
such as Abraham (Ibrhm), Moses (Musa), John the Baptist (Yahy ibn Zakary), andJesus (Isa).
Muhammad was then taken to Sidrat al-Muntaha a holy tree in the seventh heaven that Gabriel
was not allowed to pass. According to Islamic tradition, God instructed Muhammad
that Muslims must pray fifty times per day; however, Moses told Muhammad that it was very difficult
for the people and urged Muhammad to ask for a reduction, until finally it was reduced to five times
per day.
[8][9]

[10]

[3][11][12][13][14]

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Masjid al-Aqsa, the furthest mosque[edit]

Thought to be referred to in the Quran as "The farthest mosque", al-Aqsa is often considered the third holiest Islamic site,
after Mecca andMedina.

The place referred to in the Quran as "the furthest mosque" (Arabic: , al-Masidu
'l-Aqs), from Al-Isra, has been historically considered as referring to the site of the modern-day Al
Aqsa Mosque in Jerusalem. However, the al-Aqsa mosque in Jerusalem was not built during
Muhammad's lifetime. The Jerusalem interpretation was advanced even by the earliest biographer of
Muhammad Ibn Ishaq and is supported by numerous ahdth. The term used for mosque,
"masjid", literally means "place of prostration", and includes monotheistic places of worship but does
not lend itself exclusively to physical structures but a location, as Muhammad stated "The earth has
been made for me (and for my followers) a place for praying ...". When Caliph Umar conquered
Jerusalem after Muhammad's death, a prayer house was rebuilt on the site. The structure was
[2]

[15]

expanded by the Umayyad caliph Abd al-Malik ibn Marwan and finished by his son al-Walid in 705
CE. The building was repeatedly destroyed by earthquakes and rebuilt, until the reconstruction in
1033 by the Fatimid caliph Ali az-Zahir, and that version of the structure is what can be seen in the
present day.
Many Western historians, such as Heribert Busse and Neal Robinson, agree that Jerusalem is the
originally intended interpretation of the Quran. Muslims used to pray towards Jerusalem, but
Muhammad changed this direction, the Qibla, to instead direct Muslims to face towards the Kaaba in
Mecca after the revelation of these verses of the Quran:
[16]

[17]

And thus we have made you a just community that you will be witnesses over the people and the
Messenger will be a witness over you. And We did not make the qiblah which you used to face
except that We might make evident who would follow the Messenger from who would turn back on
his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah
have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful. We have
certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn
you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram.
And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been
given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what
they do.
Quran, Chapter 2 (Al-Baqarah) verse 143-144

[18]

Modern observance[edit]
The Lailat al Mi'raj (Arabic: , Lailtu 'l-Mir), also known as Shab-e-Mi'raj (Persian:
, ab-e Mi'rj) in Iran, Pakistan, India and Bangladesh, and Mira Kandili in Turkish, is
the Muslim festival celebrating the Isra and Mi'raj. Some Muslims celebrate this event by offering
optional prayers during this night, and in some Muslim countries, by illuminating cities with electric
lights and candles. The celebrations around this day tend to focus on every Muslim who wants to
celebrate it. Worshippers gather into mosques and perform prayer and supplication. Some people
may pass their knowledge on to others by informing them The story on how Muhammad's heart was
purified by an archangel (Gabriel) who filled him with knowledge and faith in preparation to enter the
seven levels of heaven. After prayer (salat, where the children can pray with the adults if they wish)
food and treats are served.
[3][19][20]

The Al-Aqsa Mosque marks the place from which Muhammad is believed to have ascended
to heaven. The exact date of the Journey is not clear, but is celebrated as though it took place before
the Hijra and after Muhammad's visit to the people of Taif. It is considered by some to have
happened just over a year before the Hijra, on the 27th of Rajab; but this date is not always
recognized. This date would correspond to the Julian date of February 26, 621, or, if from the
previous year, March 8, 620. In Shi'a Iran for example, Rajab 27 is the day of Muhammad's first
calling or Mab'as. The Al-Aqsa Mosque and surrounding area, marks the place from which
Muhammad is believed to have ascended to heaven, is the third-holiest place on earth for Muslims.
[21]

[22]

Many sects and offshoots belonging to Islamic mysticism interpret Muhammad's night ascent the
Isra and Mi'raj to be an out-of-body experience through nonphysical environments,
unlike the
Sunni Muslims or mainstream Islam. The mystics claim Muhammad was transported to Jerusalem
and onward to seven heavens, even though "the apostle's body remained where it was." Esoteric
interpretations of Islam emphasise the spiritual significance of Mi'raj, seeing it as a symbol of the
soul's journey and the potential of humans to rise above the comforts of material life through prayer,
piety and discipline.
[23][24]

[25]

[10]

Muhammad was taken to the Masjid Al Aqsa, where he had performed prayer leading all previous
prophets and then taken to the heavens in a journey.
[citation needed]

See also[edit]

Al-Aqsa Mosque

Dome of the Rock

Islamic view of miracles

Transfiguration of Jesus

References[edit]
1.

Jump up^ Richard C. Martin, Said Amir Arjomand, Marcia Hermansen, Abdulkader Tayob, Rochelle Davis,
John Obert Voll, ed. (December 2, 2003). Encyclopedia of Islam and the Muslim World. Macmillan Reference USA.
p. 482. ISBN 978-0-02-865603-8.

2.
3.

^ Jump up to:a b c Quran 17:1 (Translated by Yusuf Ali)

^ Jump up to:a b c Bradlow, Khadija (August 18, 2007). "A night journey through Jerusalem".Times Online.
Retrieved March 27, 2011.[dead link]

4.

^ Jump up to:a b Quran 53:1318 (Translated by Yusuf Ali)

5.

Jump up^ Quran 17:60 (Translated by Yusuf Ali)

6.

Jump up^ Sahih al-Bukhari, volume 4,Book 54, Subject : Beginning of Creation, Hadith number 429

7.

Jump up^ Sahih al-Bukhari, 5:58:226

Jump up^ "isra wal miraj". chourangi. Retrieved 2012-06-16. |first1= missing |last1=in Authors list

8.
(help)
9.

Jump up^ http://www.duas.org/articles/merajarticle.htm

10.

^ Jump up to:a b Mi'raj The night journey

11.

Jump up^ IslamAwareness.net - Isra and Mi'raj, The Details

12.

Jump up^ About.com - The Meaning of Isra' and Mi'raj in Islam

13.

Jump up^ Vuckovic, Brooke Olson (December 30, 2004). Heavenly Journeys, Earthly Concerns: The Legacy
of the Mi'raj in the Formation of Islam (Religion in History, Society and Culture). Routledge. ISBN 978-0-415-96785-3.

14.

Jump up^ Mahmoud, Omar (April 25, 2008). "The Journey to Meet God Almighty by MuhammadAlIsra". Prophet Muhammad (SAW): an evolution of God.AuthorHouse. p. 56. ISBN 978-1-4343-5586-7. Retrieved 27
March 2011.

15.

Jump up^ Bukhari Volume 1, Book 7, Number 331

16.

Jump up^ Heribert Busse, "Jerusalem in the Story of Prophet Muhammad's (SAW) Night Journey and
Ascension," Jerusalem Studies in Arabic and Islam 14 (1991): 140.

17.

Jump up^ N. Robinson, Discovering The Qur'n: A Contemporary Approach To A Veiled Text, 1996, SCM
Press Ltd.: London, p. 192.

18.

Jump up^ Quran - Al-Baqarah - Ayah 143-144

19.

Jump up^ BBC Religion and Ethics - Lailat al Miraj

20.

Jump up^ WRMEA article on Muslim holidays

21.

Jump up^ Jonathan M. Bloom; Sheila Blair (2009). The Grove encyclopedia of Islamic art and architecture.
Oxford University Press. p. 76. ISBN 978-0-19-530991-1. Retrieved 26 December 2011.

22.

Jump up^ Oleg Grabar (1 October 2006). The Dome of the Rock. Harvard University Press. p. 14. ISBN 978-0674-02313-0. Retrieved 26 December 2011.

23.

Jump up^ Brent E. McNeely, "The Miraj of Prophet Muhammad in an Ascension Typology", p3

24.

Jump up^ Buhlman, William, "The Secret of the Soul", 2001, ISBN 978-0-06-251671-8, p111

25.

Jump up^ Brown, Dennis; Morris, Stephen (2003). "Religion and Human Experience". A Student's Guide to A2
Religious Studies: for the AQA Specification. Rhinegold Eeligious Studies Study Guides. London, UK: Rhinegold.
p. 115. ISBN 978-1-904226-09-3. OCLC 257342107. Retrieved 2012-01-10. The revelation of the Qur'an to Muhammad
[includes] his Night Journey, an out-of-body experience where the prophet was miraculously taken to Jerusalem on the
back of a mythical bird (buraq)....

A. Bevan, Muhammad's Ascension to Heaven, in "Studien zu Semitischen Philologie und

Religionsgeschichte Julius Wellhausen," (Topelman, 1914,pp. 5354.)
B. Schrieke, "Die Himmelsreise Muhammeds," Der Islam 6 (191516): 1-30
Colby, Frederick. The Subtleties of the Ascension: Lata'if Al-Miraj: Early Mystical Sayings on
Muhammad's Heavenly Journey. City: Fons Vitae, 2006.
Hadith On Isra and Mi'raj from Sahih Muslim

Further reading[edit]
Colby, Frederick, "Night Journey (Isra & Mi'raj), in Muhammad in History, Thought, and Culture: An
Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara,
ABC-CLIO, 2014, Vol II, pp. 420425.

Relics of Muhammad
From Wikipedia, the free encyclopedia
Part of a series on

Muhammad

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Box with a part of Muhammad's beard.

Mevlna Rumi mausoleum, Konya, Turkey

See also: Sacred Relics (Topkap Palace)

Some streams of Islam have a tradition of venerating the relics attributed to the Islamic
prophet Muhammad; others warn that this practice can lead to the sin of shirk (idolatry). The most
genuine relics are believed to be those housed inIstanbul's Topkap Palace,
in a section known
as Hirkai Serif Odasi (Chamber of the Holy Mantle).
[1][2][3]

The 17th-century French explorer Jean-Baptiste Tavernier wrote about his discussions with two
treasurers ofConstantinople, who described the standard, mantle and the seal. Two centuries later,
Charles White wrote about the mantle, the standard, the beard, tooth, and footprint of Muhammad,
the last of which he saw personally.
[4]

[5]

Contents
[hide]

1 Standard

2 Holy Mantle

3 Sacred Seal

4 Beard of Muhammad

5 Tooth of Muhammad

6 Blessed Sandals

7 Muhammad's Bowl

8 Hadithic references to physical "blessings" from Muhammad

9 See also

10 References

11 External links

12 Further reading

Standard[edit]
The battle standard of Muhammad, known in Turkish as Sancak- erif, was believed to have served
as the curtain over the entrance of his wife Aisha's tent. According to another tradition, the standard
had been part of the turban ofBuraydah ibn al-Khasib, an enemy who was ordered to attack
Muhammad, but instead bowed to him, unwound his turban and affixed it to his spear, dedicating it
and himself to Muhammad's service.
[6]

Selim I acquired it, and had it taken to the Grand Mosque of Damascus where it was to be carried
during the annualHajj pilgrimage to Mecca. Realising its political possibilities, Murad III had it sent to
Hungary as an incentive for his army.
In 1595, Mehmed III had it brought to Topkap Palace, where it was sewn into another standard,
alleged to be Umar's and together they were encased in a rosewood box, inlaid with gems
including tortoiseshell and mother of pearl. The keys to the box were traditionally held by the Kislar
Agha.
[6]

[6]

It became associated with the Ottoman Empire, and was exhibited whenever the Sultan or Grand
Vizier appeared before the field army, at the 1826 Auspicious Incident and at the outset of Turkey's
entrance into World War I.
[6]

Tavernier reported that the Lance was kept outside the Sultan's bedroom in the 17th century, by
1845 White said he saw it resting against a wall near the standard and by 1920 its whereabouts
were unknown.
[4]

[5]

[6]

Holy Mantle[edit]
Inside the Chamber of the Blessed Mantle

The Holy Mantle, Hrka-i erif, or Burda is an item of clothing that was given as a gift by Muhammad
to Ka'b ibn Zuhayr, whose children sold it to Muawiyah I, the founder of the Umayyad dynasty. After
the fall of the Umayyads, the Mantle went to Baghdad under the Abbasids, to Cairo under
the Mamluks, and finally moved by Selim I to Topkapi Palace in 1595.
[6]

The famous Poem of the Mantle was composed by the eminent Imam al-Busiriin praise of
Muhammad and his miraculous mantle.
Tavernier described it as a white coat made of goat's hair with large sleeves, or a cream fabric with
black wool lines.
[4]

"The Grand Seignor having taken it out of the Coffer, kisses it with much respect, and puts it into the
hands of the Capi-Aga, who is come into the Room by his Order, after they had taken the
Impressions of the Seal. The Officer sends to the Overseer of the Treasury, for a large golden
Cauldron, which is brought in thither by some of the Senior-Pages. It is so capacious, according to
the description which they gave me of it, as to contain the sixth part of a Tun, and the out-side of it is
gamish'd, in some places, with Emeralds, and Turquezes. This Vessel is fill'd with water within six
fingers breadth of the brink, and the Capi-Aga, having put Mahomet's Garment into it, and left it to
soak a little while, takes it out again, and wrings it hard, to get out the water it has imbib'd, which falls
into the Cauldron, taking great care that there falls not any of it to the ground. That done, with the
said water he fills a great number of Venice-Chrystl Bottles, containing about half a pint, and when
he has stopp'd them, he Seals them with the Grand Seignor's Seal. They afterwards set the Garment
a drying, till the twentieth day of the Ratnazan, and then his Highness comes to see them put [it] up
again in the Coffer."
[4]

Sacred Seal[edit]
Main article: Seal of Muhammad

The Sacred seal, or Mhr- erif in Turkish, was reported by Tavernier, who said it was kept in a
small ebony box in a niche cut in the wall by the foot of a divan in the relic room at Topkapi.
[4]

The seal itself is encased in crystal, approximately 3"x4", with a border of ivory. It has been used as
recently as the 17th century to stamp documents.
[4]

[4]

Sacred Seal of Muhammad was used by Prophet Muhammad as a ring to stamp documents. On ring
written "Muhammad Rasul Allah" (Arabic: ) means Mohammed messenger of God.
[7]

Beard of Muhammad[edit]
Known in Turkish as the Sakal- erif, the beard was said to have been shaved from Muhammad's
face by his favoured barber Salman in the presence of Abu Bakr,Ali and several others. Individual
hairs were later taken away, but the beard itself is kept in a glass reliquarium.
[6]

Tooth of Muhammad[edit]
Muhammad lost four teeth at the Battle of Uhud, after being struck with a battle axe. Two of the teeth
were supposedly lost, one was preserved at Topkapi, and another was held by Mehmed II.
[6]

Blessed Sandals[edit]
The Blessed Sandals, Nalain Shareef in Urdu, or representations of them in different forms are
believed to benefit and protect the carrier. They have traditionally been used to gain the blessings
of Muhammad.
[8]

[9]

Muhammad's Bowl[edit]
A 1400 year old bowl used by Muhammad which after his death was kept by his
daughter Fatimah and her husband Ali, the fourth Caliph and Muhammad's cousin. After their death,
the bowl was kept by their children Hasan and Hussein. The bowl was passed from generation to
generation by descendants of Muhammad until it finally reached Britain. On 21 September 2011 the
bowl was delivered to Chechnya and now is kept in "Heart of Chechnya" Mosque named after
Ahmad Haji Kadyrov in Grozny.
[10]

Regarding the bowl, Ibn Kathir, the Islamic scholar and commentator on the Qur'an, writes in his
book Wives of the Prophet Muhammad:
[11]

It had been related by Abu Hurairah that on one occasion, when Khadijah was still alive, Jibril came
to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah,
Khadijah is just coming with a bowl of soup (or food or drink) for you. When she comes to you, give
her greetings of peace from her Lord and from me, and give her the good news of a palace of jewels
in the Garden, where there will be neither any noise nor any tiredness."

Muhammad's letter to the Muqawqis of Egypt,Topkap PalaceMuseum, Istanbul

Muhammad's footprint on exhibit in the tomb atEyp Sultan Mosquecomplex, Istanbul.

Hadithic references to physical "blessings" from Muhammad [edit]

A number of hadith refer to blessings resulting from physical contact with Muhammad's person, or
bodily fluids. Generally in Islam, Muhammad is the only person who people can seek blessings from,
whether through his body, what touches his body or bodily fluids. And here are some hadiths that
mention only some his blessings:
[12]

Narrated Usayd ibn Hudayr:

AbdurRahman ibn AbuLayla, quoting Usayd ibn Hudayr, a man of the Ansar, said that while he was
given to jesting and was talking to the people and making them laugh, the Prophet poked him under
the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are
wearing a shirt but I am not. The Prophet then raised his shirt and the man embraced him and began
to kiss his side. Then he said: This is what I wanted, Messenger of Allah!
Sunan Abi Dawud.

[13]

Abu Musa said:

The Prophet asked for a tumbler containing water and washed both his hands and face in it and then
threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the
tumbler and pour some of its water on your faces and chests."
Sahih al-Bukhari.

[14]

Narrated Al-Miswar bin Makhrama and Marwan (an excerpt from a long hadith):
...`Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's
Messenger spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who
would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he
performed ablution, they would struggle to take the remaining water;...
Sahih al-Bukhari.

[15]

Narrated Abu Juhaifa:

Once Allah's Messenger went to Al-Batha' at noon, performed the ablution and offered' a two rak`at
Zuhr prayer and a two-rak`at `Asr prayer while a spearheaded stick was planted before him and the
passersby were passing in front of it. (After the prayer), the people got up and held the hands of the
Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that
it was colder than ice, and its smell was nicer than musk.
Sahih al-Bukhari.

[16]

Anas b. Malik reported:

When Allah's Messenger had thrown pebbles at the Jamra and had sacrificed the animal, he turned
(the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari
and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the
barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.
Sahih Muslim.

[17]

Narrated Asma:
That she conceived `Abdullah bin Az-Zubair. She added, "I migrated to Medina while I was at full
term of pregnancy and alighted at Quba where I gave birth to him. Then I brought him to the Prophet
and put him in his lap. The Prophet asked for a date, chewed it, then he spat in his mouth. So, the
first thing that entered the child's stomach was the saliva of Allah's Messenger. Then the Prophet

rubbed the child's palate with a date and invoked for Allah's Blessings on him, and he was the first
child born amongst the Emigrants in the Islamic Land (i.e. Medina).
Sahih al-Bukhari.

[18]

Anas b. Malik reported:

That Allah's Apostle came to the house of Umm Sulaim and slept in her bed while she was away
from her house. On the other day too he slept in her bed. She came and it was said to her: It is
Allah's Apostle who is having siesta in your house, lying in your bed. She came and found him
sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag
and began to fill the bottles with it. Allah's Apostle was startled and woke up and said: Umm Sulaim,
what are you doing? She said: Allah's Messenger, we seek blessings for our children through it.
Thereupon he said: You have done something right.
Sahih Muslim.

[19]

See also[edit]
Wikimedia Commons has
media related
to Muhammed.

Relics associated with Jesus

Relics associated with Buddha

List of swords of Muhammad

References[edit]
1.

Jump up^ Topkapi Web Page

2.

Jump up^ The 2002 Smithsonian Folklife Festival: Connecting Culture, Creating Trust

3.

Jump up^ Islamic Picture Gallery - Home > Islamic Relics

4.

^ Jump up to:a b c d e f g Tavernier, Jean-Baptiste. "Nouvelle Relation de l'Intrieur du Srail du Grand Seigneur",
1675

5.

^ Jump up to:a b White, Charles (1845). Three Years in Constantinople; or, Domestic Manners of the Turks in
1844. Henry Colburn.

6.

^ Jump up to:a b c d e f g h Penzer, Norman Mosley. "The Harem", Chapter XI

7.

Jump up^ [1] Boutique Ottoman

8.

9.

Jump up^ "In Arabic, the Holy Prophets sandal is known as Naal. The Nalayn are the blessed sandals worn
by Blessed Messenger, Muhammad". 2013.
Jump up^ "Nalain shareef". April 21, 2013.

10.

Jump up^ Prophet Muhammad's relics arrived in Chechnya[dead link]

11.

Jump up^ Ibn Kathir: Wives of the Prophet Muhammad

12.

Jump up^ - 17 - .(2003)

. 7 . pp. 6667.

13.

Jump up^ Sunan Abi Dawud, Hadith #452, Book 43, Chapter 161

14.

Jump up^ Sahih al-Bukhari, Hadith #54, Book 4, Chapter 40

15.

Jump up^ Sahih al-Bukhari, Hadith #19, Book 54, Chapter 15

16.

Jump up^ Sahih al-Bukhari, Hadith #62, Book 61, Chapter 23

17.

Jump up^ Sahih Muslim, Hadith #359, Book 15, Chapter 56

18.

Jump up^ Sahih al-Bukhari, Hadith #135, Book 63, Chapter 45

19.

Jump up^ Sahih Muslim, Hadith #6202, Book 44, Chapter 22

Splitting of the moon

From Wikipedia, the free encyclopedia

This article is about an Islamic theological issue. For theories of formation of the moon which involve
fragments, see Origin of the Moon#Accretion.

Muhammad points out the splitting moon. Anonymous 16th-century watercolor from a Falnama, a Persian book of prophecy. Muhammad is
the veiled figure on the right.

Part of a series on

Muhammad

Life[show]

Career[show]

Miracles[show]

Views[show]

Succession[show]

Praise[show]

Perspectives[show]

Related[show]

Islam portal

The splitting of the moon (Arabic: ) was a miracle attributed to the Islamic
prophet Muhammad, derived from the Qur'anic verses 54:1-2, and mentioned by Muslim traditions
such as the Asbab al-nuzul(context of revelation). Most Muslim commentators interpret the event as
a literal split in the moon, while some others identify it as an event that will happen at judgement day
or an optical illusion.
[1]

Early traditions supporting a literal interpretation are transmitted on the authority of companions of
Muhammad such as Ibn Abbas, Anas bin Malik, Abdullah bin Masud and others. According to the
Indian Muslim scholarAbdullah Yusuf Ali, the moon will split again when the day of judgment
approaches. He says that the verses may also have an allegorical meaning, i.e. the matter has
become clear as the moon. The Qur'anic verses 54:1-2 was part of the debate between medieval
Muslim theologians and Muslim philosophers over the issue of the inviolability of heavenly bodies. In
2010 a NASA Lunar Science Institute (NLSI) staff scientist said "No current scientific evidence
reports that the Moon was split into two (or more) parts and then reassembled at any point in the
past."
[2][3]

[4]

[5]

The narrative was used by some later Muslims to convince others of the prophethood of
Muhammad. It has also inspired many Muslim poets, especially in India.
[6]

[7]

Contents
[hide]

1 The Qur'an and Islamic tradition

2 Non-literal and other perspectives

3 Debate over the inviolability of heavenly bodies

4 Literature

5 NASA mis-cited as proof

6 See also

7 References

The Qur'an and Islamic tradition

Quran

Text[show]

Content[show]

Reading[show]

Translations[show]

History[show]

Exegesis[show]

Related[show]

Category
Islam portal

Verses 54:1-2 of the Qur'an reads:

The hour drew nigh and the moon did rend asunder. And if they see a miracle they turn aside and
say: Transient magic.
Early traditions and stories explain this verses as a miracle performed by Muhammad, following
requests of some members of the Quraysh. Most Muslim commentators accept the authenticity of
those traditions
. The following verse 54:2, "But if they see a Sign, they turn away, and say,
'This is (but) transient magic'" is taken in the support of this view. The classical commentator Ibn
Kathir provides a list of the early traditions mentioning the incident: A tradition transmitted on the
authority of Anas bin Malik states that Muhammad split the moon after the pagan Meccans asked for
a miracle. Another tradition from Malik transmitted through other chains of narrations, mentions that
the mount Nur was visible between the two parts of the moon (Mount Nur is located in Hijaz.
Muslims believe that Muhammad received his first revelations from God in a cave on this
mountain, Cave Hira'). A tradition narrated on the authority of Jubayr ibn Mut'im with a single chain of
transmission says that the two parts of the moon stood on two mountains. This tradition further
states that the Meccan responded by saying "Muhammad has taken us by his magic...If he was able
to take us by magic, he will not be able to do so with all people." Traditions transmitted on the
authority of Ibn Abbas briefly mention the incident and do not provide much details. Traditions
transmitted on the authority of Abdullah bin Masud describe the incident as follows:
[8][9]

[clarification needed]

[9]

[2]

[2][10]

We were along with God's Messenger at Mina, that moon was split up into two. One of its parts was
behind the mountain and the other one was on this side of the mountain. God's Messenger said to
us: Bear witness to this039:6725
The narrative was used by some later Muslims to convince others of the prophethood of
Muhammad. Annemarie Schimmel for example quotes the following from Muslim scholar Qadi
Iyad who lived in Ceuta in Spain:
[6]

It has not been said of any people on the earth that the moon was observed that night such that it
could be stated that it was not split. Even if this had been reported from many different places, so
that one would have to exclude the possibility that all agreed upon a lie, yet, we would not accept
this as proof to the contrary, for the moon is not seen in the same way by different people... An
eclipse is visible in one country but not in the other one; in one place it is total, in the other one only
partial.

Non-literal and other perspectives

Al-Zamakhshari, a famous commentator of the Qur'an, acknowledged the splitting of the moon as
one of Muhammad's miracles. But he also suggested that the splitting might take place only on
the day of judgment. The Muslim scholarYusuf Ali provides three different interpretations of the
verse. He holds that perhaps all three are applicable to the verse: Moon once appeared cleft
asunder at the time of Muhammad in order to convince the unbelievers. It will split again when the
day of judgment approaches (here the prophetic past tense is taken to indicate the future). Yusuf Ali
connects this incident with the disruption of the solar system mentioned in 75:8-9. Lastly, he says
that the verses can be metaphorical, meaning that the matter has become clear as the moon.
[4]

[11]

Some dissenting commentators who do not accept the miracle narration believe that the verse only
refers to the splitting of the moon at the day of judgment. Likewise, M. A. S. Abdel Haleem writes:
[9][12]

The Arabic uses the past tense, as if that Day were already here, to help the reader/listener imagine
how it will be. Some traditional commentators hold the view that this describes an actual event at the
time of the Prophet, but it clearly refers to the end of the world.
[13]

Some Muslim scholars postulate and believe that a (now known) Astronomical event must have
happened at that time, which made it appear to the observers as if the moon had been split in two,

because the phenomenon was seen at least in India as well. One of the possible lunar events
could be a large asteroid hitting the moon, and the plume and debri from the strike blocking enough
lunar view to make it appear as if the Moon had split in two. A second possibility could be a celestial
body passing between Earth and the Moon and blocking some part of lunar surface for short time.
Moreover, in the light of the verse that was revealed at that time, the word "Saa'at" also means
spiritual revolution, so the event also symbolized the end of the Pagan Arab culture and religions
which used Moon as their symbol or worshipped moon gods.
[14]

Western historians such as A.J. Wensinck and Denis Gril, reject the historicity of the miracle arguing
that the Qur'an itself denies miracles, in their traditional sense, in connection with Muhammad.
[7][15]

Debate over the inviolability of heavenly bodies

The Qur'anic verse 54:1-2 was part of the debate between medieval Muslim theologians and
Muslims philosophers over the issue of the inviolability of heavenly bodies. The philosophers held
that nature was composed of four fundamental elements: earth, air, fire, and water. These
philosophers however held that the composition of heavenly bodies were different. This belief was
based on the observation that the motion of heavenly bodies, unlike that of terrestrial bodies, was
circular and without any beginnings or ends. This appearance of eternity in the heavenly bodies, led
the philosophers to conclude that the heavens were inviolable. Theologians on the other hand
proposed their own conception of the terrestrial matter: the nature was composed of uniform atoms
that were re-created at every instant by God (the latter idea was added to defend God's
omnipotence against the encroachment of the independent secondary causes). According to this
conception, the heavenly bodies were essentially the same as the terrestrial bodies, and thus could
be pierced.
[4]

In order to deal with implication of the traditional understanding of the Qur'anic verse 54:1-2, some
philosophers argued that the verse should be interpreted metaphorically (e.g. the verse could have
referred to a partial lunar eclipse in which then earth obscured part of the moon).
[4]

Literature
This tradition has inspired many Muslim poets, especially in India. In poetical language Muhammad
is sometimes equated with the sun or the morning light. As such, part of a poem from Sana'i, a
renowned early twelfth century Persian Sufi poet, reads: "the sun should split the moon in two".
Jalal ad-Din Rumi, a renowned Persian-writing poet and mystic, in one of his poems conveys the
idea that to be split by the Muhammad's finger is the greatest bliss the lowly moon can hope for and
a devoted believers splits the moon with Muhammad's finger. Elaborating on this idea, Abd arRahman Jami, one of the classical poets and mystics of Persia, plays with the shapes and numerical
values of Arabic letters in a complicated way: The full moon, Jami says, resembles the Arabic letter
for a circular m with the numerical value 40. When Muhammad split the moon, it became like two
crescent-shaped n's (the Arabic letter for "n") whose numerical value is 50 each. This would mean
that, thanks for the miracle, the value of moon had increased.
[7]

[6]

[6]

[6]

In another place Rumi, according to Schimmel, alludes to two miracles attributed to Muhammad in
tradition, i.e. the splitting of the moon (which shows the futility of man's scientific approach to nature),
and the other that Muhammad being an illiterate:
[6]

NASA mis-cited as proof

NASA photograph from Apollo 10 in 1969. A scar on the surface of the moon alleged to be evidence of a healed split

Apollo mission photographs of the Rima Ariadaeus revealed a rift line across the surface of the
moon. A 2004 book byZaghloul El-Naggar reproduces one of these photographs and says that
British Muslim David Musa Pidcock told him he had seen a 1978 "program" (sic) in which he claimed
that unnamed US space scientists had said that "the moon had been split a long time ago and
rejoined, and there is a lot of concrete evidence on the surface of the moon to prove this". This was
reported as proof of splitting by news services such as Jafariya News
and on Internet Web sites.
On being asked in 2010, NASA scientist Brad Bailey said, "My recommendation is to not believe
everything you read on the internet. Peer-reviewed papers are the only scientifically valid sources of
information out there. No current scientific evidence reports that the Moon was split into two (or
more) parts and then reassembled at any point in the past."
[16]

[17][18]

[5]

See also
Islam portal
Moon portal

Islamic view of miracles

Islamic view of Moses, for the miracle of splitting the Sea, retold in the Qur'an

Muhammad before Medina

Cheraman Perumal myths

Rille

References
1.

Jump up^ "Muhammad." Encyclopdia Britannica. 2007. Encyclopdia Britannica Online, p.13

2.

^ Jump up to:a b c Ibn Kathir, Tafsir ibn Kathir, Sura Qamar, verses 54:1-2

3.

Jump up^ "According to al-Tabari, all the expositors (ahl al-ta'wil) agree on essentially this same account for
the occasion for the revelation of these verses." cf. Thomas E. Burman, Religious Polemic and the Intellectual History of
the Mozarabs, C.1050-1200, p.150

4.

^ Jump up to:a b c d Robert G. Mourison, The Portrayal of Nature in a Medieval Quran Commentary, Studia
Islamica, 2002

5.

^ Jump up to:a b NASA Lunar Science - Evidence of the moon having been split in two

6.

^ Jump up to:a b c d e f Annemarie Schimmel, And Muhammad Is His Messenger: The Veneration of the Prophet in
Islamic Piety, University of North Carolina Press, 1985, p.6970

7.

^ Jump up to:a b c Wensinck, A.J. "Muddjd

iza." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E.
Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007.

8.

Jump up^ See for example, Bukhari (5:28:208-211), Bukhari (4:56:830-832), Bukhari (6:60:345), Bukhari
(6:60:349f.), Bukhari (6:60:387-391), Muslim (39:6721), Muslim (39:6724-6726), Muslim (39:6728-6730)

9.
10.

^ Jump up to:a b c Allameh Tabatabaei, Tafsir al-Mizan, Verse 54:1-2

Jump up^ Sahih Muslim, The Book Giving Description of the Day of Judgement, Paradise and Hell, Book 039,
Number 6725

11.

Jump up^ Yusuf Ali, Meaning of The Noble Quran, Sura 54, v.1

12.

Jump up^ Majma Ul-Bayan

13.

Jump up^ M. A. S. Abdel Haleem: The Qur'an, a new translation, note to 54:1

14.

Jump up^ http://www.cyberistan.org/islamic/farmas.html

15.

Jump up^ Denis Gril, Miracles, Encyclopedia of the Qur'an, Brill, 2007.

16.

Jump up^ Book: Treasures in the Sunnah - A Scientific Approach, Zaghloul El Naggar, pub. Al-Falah
Foundation for Translation, Publication, and Distribution, 2004,OCLC 795325076 (2006), p41-43, on Google
books and cited on the author's Web site

17.

Jump up^ Jafariya News - moon crack

18.

Jump up^ Hoax Slayer - moon split miracle

Table of prophets of Abrahamic religions

From Wikipedia, the free encyclopedia

This article may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified.
Please help improve this article if you can. (November 2009)

Part of a series on Islam

[hide]

Islamic Prophets

Prophets in the Quran[show]

Main events[show]

Attributed miracles[show]

Views[hide]

Jews, Christians and Muslims prophets

Muhammad on Jews

Muhammad on Christians

Slavery
Abrahamic prophets
Islam portal

V
T

Table of prophets of Abrahamic religions; This is a table containing prophets of the

modern Abrahamic religions.
[1]

Table of prophets in Abrahamic religions[edit]

Judaism

Adam

Kenan [4]

Noah

Eber [7]

Abraham [8]

Sarah [8]

Isaac [8]

Jacob [8][10]

Joseph [11]

Judaism

Job[8][13][14]

Bithiah[16]

Aaron[8][17]

Miriam[8][19]

Moses[8][20]

Joshua[8][21]

Phinehas[8]

Deborah[8]

Judaism

Eli[8]

Elkanah[8]

Hannah[8]

Samuel[8][22]

King David[8]

Abigail[8]

King Solomon[8]

Ahijah HaShiloni[8]

Mordecai[8]

Eliphaz (the Temanite)[13]

Bildad (the Shuhite)[13]

Zophar (the Naamathite)[13]

Elihu (the Buzite)[13]

Beor[13]

Judaism

Balaam[13][26]

Gad[8]

Nathan[8]

Shemaiah[8]

Hanani[8]

Jehu[8]

Jahaziel[8]

Eliezer[8]

Ahiyah[8]

Iddo[8]

Micaiah[8]

Obadiah[8][28]

Oded[8]

Azariah[8]

Judaism

Hosea[8]

Huldah[8]

Amos[8]

Micah[8]

Amoz[8]

Elijah[8]

Elisha[8]

Jonah[8]

Isaiah[8]

Jeremiah[8]

Zephaniah[8]

Nahum[8]

Habakkuk[8]

Ezekiel[8]

Judaism

Obadiah[8]

Uriah[8]

Baruch ben Neriah[8]

Neriah[8]

Seraiah[8]

Haggai[8]

Zechariah[8]

Malachi[8]

Esther[8]

Joel[8]

Judaism

See also[edit]

Book:
Abrahamic religions

Book:
Christianity

Book: Judaism

Book: Islam

Table of books of Judeo-Christian Scripture

Prophets and messengers in the Qur'an

Notes[edit]
1.

2.

Jump up^ Note: In Judaism and Islam the classification of some people as prophets includes those who are
not explicitly called so in the Hebrew Bible or Quran. Judaism also uses religious texts other than the Hebrew Bible to
define prophets. Moreover, Orthodox rabbis use different criteria for classifying someone as a prophet, e.g. Enoch is not
considered a prophet in Judaism. The New Testament may call someone a prophet even though they are not so
classified in the Hebrew Bible; for example, Abel, Daniel, and Enoch are described in the New Testament as prophets.
^ Jump up to:a b c d e f g h i j k l m n o p q r t u v w x y z IslamTutor.com -> The Prophets Of Islam - A Referenced List

3.

^ Jump up to:a b c d e f g h i j k l m n o p q r t May, Dann J (December 1993). "The Bah' Principle of Religious Unity
and the Challenge of Radical Pluralism". University of North Texas, Denton, Texas. p. 102. Retrieved 2010-01-02. |
chapter= ignored (help)

4.

Jump up^ The Talmud: Selections: Part First: Biblical History: Chapter I. From Cain and Abel to the Destruction
of Babel's Tower

5.
6.

7.
8.

Jump up^ http://www.biblegateway.com/passage/?search=jude%201:14-1:14&version=KJV

Jump up^ Hermes Trismegistus and Apollonius of Tyana in the Writings of Bah'u'llh by Keven Brown,
Published in Revisioning the Sacred: New Perspectives on a Bah' Theology, Studies in the Babi and Baha'i Religions
vol. 8, pages 153-187, Kalimat Press, 1997, ISBN 0-933770-96-0
Jump up^ Bereishit - Chapter 10 - Genesis
^ Jump up to:a b c d e f g h i j k l m n o p q r t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am anao ap aq ar a at au av aw ax ay az ba bb bc bd be Judaism
101: Prophets and Prophecy

9.

^ Jump up to:a b c d e f g Historical Context of the Bbi and Bah' Faiths

10.

^ Jump up to:a b BibleGateway.com - Passage Lookup: Genesis 28:11 - 16

11.

Jump up^ JewishEncyclopedia.com - JOSEPH

12.

Jump up^ http://www.biblegateway.com/passage/?search=Genesis%2037:5%20-%2011&version=NIV

13.

^ Jump up to:a b c d e f g Babylonian Talmud, Baba Bathra 15

14.

Jump up^ However there are opinion in the Talmud that Job never existed and that the whole story was a
fable. JewishEncyclopedia.com - JOB

15.

Jump up^ // . . . ..
. . 1891 (Russian)

16.

Jump up^ Babylonian Talmud, Sotah 12

17.

^ Jump up to:a b Exodus 7

18.

Jump up^ Bah' World FaithSelected Writings of Bah'u'llh and 'Abdu'l-Bah ('Abdu'l-Bah's Section Only),
Author: 'Abdu'l-Bah, US Bah' Publishing Trust, 1976 edition, p. 270

19.

^ Jump up to:a b Exodus 15

20.

^ Jump up to:a b Deuteronomy 34

21.

^ Jump up to:a b Joshua 1

22.

^ Jump up to:a b BibleGateway.com - Passage Lookup: 1 samuel 3:20-3:20

23.

Jump up^ . , .
. ()

24.

Jump up^ . , .
. (Russian)

25.

Jump up^ . , .
. ()

26.

Jump up^ he is said to have spoken to God and prophesied but is considered a bad person for his actions

27.

Jump up^ . , .
.

28.
29.

30.

^ Jump up to:a b Obadiah 1

Jump up^ . , .
.
^ Jump up to:a b c .

31.

Jump up^ . , .
. (Russian)

32.

Jump up^ . , .
. (Russian)

33.
34.

35.

Jump up^ . (Russian)

Jump up^ . , .
. (Russian)
Jump up^ . (Russian)

36.

Jump up^ . , .
. (Russian)

37.

Jump up^ . , .
. - () (Russian)

38.

Jump up^ . , .
. (Russian)

39.

Jump up^ . , .
. (Russian)

40.
41.

42.
43.

44.
45.

46.
47.

48.

Jump up^ . (Russian)

Jump up^ . , .
. (Russian)
Jump up^ . (Russian)
Jump up^ . , .
. (Russian)
Jump up^ . (Russian)
Jump up^ . , .
. (Russian)
Jump up^ . (Russian)
Jump up^ . , .
. (Russian)
Jump up^ . (Russian)

49.

Jump up^ . , .
. (Russian)

50.

Jump up^ . , .
. (Russian)

51.

Jump up^ . , .
.

52.

Jump up^ . , .
.

53.
54.

55.
56.

57.
58.

Jump up^ . (Russian)

Jump up^ . , .
. (Russian)
Jump up^ (Russian)
Jump up^ . , .
. (Russian)
Jump up^ . (Russian)
Jump up^ . , .
. (Russian)

59.

Jump up^ BibleGateway.com - Passage Lookup: Matthew 24:15-24:15

60.

Jump up^ Ibn Kathir. Stories of the Prophets: "The Story of Daniel"

61.

Jump up^ . , .
. () (Russian)

62.

Jump up^ . , .
. (, ) (Russian)

63.

Jump up^ John 6

64.

^ Jump up to:a b The Bb, Forerunner of Bah'u'llh statement of Bah' International Community

Iman (concept)
From Wikipedia, the free encyclopedia

For other uses, see Iman (disambiguation).

Not to be confused with Imam, a prayer leader in Islam.

The three dimensions of Islam (Islam including Iman including Ihsan.)

Part of a series on

Islam

Beliefs[hide]

Oneness of God

Prophets
Revealed books

Angels
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Practices[show]
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History[show]
Denominations[show]
Culture and society[show]
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V
T
E

Iman (Arabic:
) in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known as arkn al-mn.
[1][2]

The term Iman has been delineated in both the Quran as well as the Hadith of Gabriel. According to
the Quran, Iman must be accompanied by righteous deeds and the two together are necessary for
entry into Paradise. In the Hadith of Gabriel, Iman in addition to Islam andIhsan form the three
dimensions of the Islamic religion.
[3]

[4]

There exists a debate both within and outside Islam on the link between faith and reason in religion,
and the relative importance of either. Several scholars contend that faith and reason spring from the
same source and hence must be harmonious.
[5]

Contents
[hide]

1 Etymology

2 Meaning

3 The Six articles of Islamic faith

4 Delineation in the Quran and Hadith

o

4.1 The 77 Branches of Iman

5 Faith and deeds

6 Faith and reason in Islam

7 Kalimas
o

7.1 Iman-e-Mufassal

7.2 Iman-e-Mujmal

8 See also

9 References

10 References

11 External links

Etymology[edit]
In the Arabic language, Iman denotes faith or certitude to the unseen.

Meaning[edit]
In a hadith, Muhammad defined faith (Iman) as "a knowledge in the heart, a voicing with the tongue,
and an activity with the limbs." Though faith is knowing, saying and doing. Faith is confidence in a
truth which is real not a supposed one, so when people have confidence to the truth, they submit
themselves to that truth. It is not sufficient just to know the truth, but the recognition of the heart
should be expressed by the tongue which is the manifestation of the intelligence and at last to reflect
this confidence in their activities.
[6]

Iman can be stated as acknowledging God with full sincerity of heart while accepting all his attributes
and their obvious corollaries . Farh, while explaining the meaning of Imn in his exegesis, has
written:
[clarify] [7]

[8]

"The root of imn is amn. It is used in various shades of meaning. One of its derivatives is mu'min,
which is among the noble names of Allah because He gives peace to those who seek His refuge.
This word is also an ancient religious term. Hence the certitude which exists with humility, trust and
all the conditions and corollaries of adherence to a view is called imn and he who professes faith in
Allah, in His signs and in His directives and submits himself to Him and is pleased with all His
decisions is a mu'min."
[9]

The Six articles of Islamic faith[edit]

The six articles of the Islamic faith

Iman is generally outlined using the six articles of faith:

1. Belief in Allah
2. Belief in the Angels
3. Belief in Divine Books
4. Belief in the Prophets
5. Belief in the Day of Judgment
6. Belief in Allah's predestination
Of these, the first five are mentioned together in the Qur'an and by Muhammad, while including a
corollary of belief in Allah the good and evil of fate ordained by God has referred to all six
together in the following manner in the Hadith of Gabriel:
[10]

"Iman is that you believe in God and His Angels and His Books and His Messengers and the
Hereafter and the good and evil fate [ordained by your God]."
[11]

Another similar narration ascribed to Muhammad is:

Ibn Abbas narrates that the Angel Jibril once asked the Prophet: "Tell me what is Iman?" The
Prophet replied: "Iman is to believe in Allah, the Day of Judgment, His (Allah's) Angels, Books and
Prophets and to believe in life after death; and to believe in Paradise and the Fire, and the setting up
of the Mizan (scales) to weigh the deeds; and to believe in the Divine Decree, the good and the bad
of it (all). Jibril then asked him: "If I do all this will I be with Iman?" The Prophet said: "When you
have done all of this, you will be having Iman."
[12]

It is also assumed that the essential Iman consists of the first 3 items (Belief in God, Prophets, and
the Hereafter).
[13]

Delineation in the Quran and Hadith[edit]

This article relies too much on references to primary sources. Please improve this article by
adding secondary or tertiary sources. (May 2015)

In the Quran, Iman is one of the 10 qualities which cause one to be the recipient of God's mercy and
reward. The Quran states that faith can grow with remembrance of God. The Qur'an also states
that nothing in this world should be dearer to a true believer than faith.
[14]

[15]

[16]

Muhammad is reported to have said that he gained sweetness of faith who was pleased to accept
God as Lord, Islam as religion and Muhammad as prophet. He also said that no one can be a true
believer unless he loves the Prophet more than his children, parents and relatives.
At another
instance, he has remarked that it is this love with God and Muhammad after which a person can be
aware of the real taste of faith.
[17]

[18][19]

[20][21]

Amin Ahsan Islahi, a notable exegete of the Qur'an has clarified the nature of this love:

[22]

... it does not merely imply the passionate love one naturally has for one's wife, children and other
relatives, but it also refers to the love on the basis of intellect and principles for some viewpoint and
stance. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint
and principle ... So much so, if the demands of his wife, children and relatives clash with the
demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his
wife and children and the demands of his family and clan.
Islahi and Maududi both have inferred that the Quranic comparison of a good word and a bad word
in Chapter 14 is actually a comparison of faith and disbelief. Thus, the Qur'an is effectively
comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of
the sky.
[23]

[24]

Iman is also the subject of a supplication uttered by Muhammad to God:

O God! I have resigned myself to You and I have consigned my matter to you and have taken
support from You fearing Your grandeur and moving towards You in anticipation. There is no refuge
and shelter after running away from You, and if there is, it is with You. Lord! I have professed faith in
your Book which You have revealed and have professed faith in the Prophet you have sent as a
Messenger.
[25]

The 77 Branches of Iman[edit]

The 77 Branches of Faith is a collection compiled by Imam Al-Bayhaqi in his work Shu`ab al-Iman. In
it, he explains the essential virtues that reflect true faith (Iman) through related Qur'anic verses and
prophetic sayings.
[26][27]

This is based on the following Hadith ascribed to Muhammad:

Abu Hurayrah narrated that the Prophet said: "Iman has more than 70 branches. The most excellent
among these branches is the saying of "Laa ilaaha ill Allah" (there is no God but Allah), and the
smallest branch is to remove an obstacle from the wayside. And Haya (modesty) is an important
branch of Iman."
[28]

Faith and deeds[edit]

In Islam, it is essential that there exist harmony and concord between faith and deeds. Farh has
explained this aspect in his tafsr in the following manner:
[29]

Righteous deeds are mentioned in the Qurn right after faith in the capacity of an explanation ... In
the case of faith, the need for its explanation is obvious: the place of faith is the heart and the
intellect. In matters of intellect and heart, not only can a person deceive others but also at times he
himself can remain in deception. He considers himself to be a mumin (believer) whereas actually he
is not. For this reason, two testimonies needed to be required for it: a person's words and a person's
deeds. Since words can be untrue, hence a person who only professes faith through words is not
regarded as a mumin and it was deemed essential that a person's deeds also testify to his faith.
Thus the Qurn said: O you who believe with the tongue! Believe through your deeds.
[30]

Faith and reason in Islam[edit]

The relation between reason and faith in Islam is a complex debate spanning over centuries. Ismail
Raji al-Faruqi states on this subject:
As for the non-Muslims, they may contest the principles of Islam. They must know, however, that
Islam does not present its principles dogmatically, for those who believe or wish to believe,
exclusively. It does so rationally, critically. It comes to us armed with logical and coherent arguments,
and expects our acquiescence on rational, and hence necessary, grounds. It is not legitimate for us
to disagree on the relativist basis of personal taste, or that of subjective experience.
[31]

Kalimas[edit]
There are six Kalimas.
These following are associated with Muslim declarations of faith but they are not kalimas:

Iman-e-Mufassal[edit]
Iman-e-Mufassil (or the Detailed declaration of faith)
I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and
that all good and evil and fate is from Allah and it is sure that there will be resurrection after death.

Iman-e-Mujmal[edit]
Iman-e-Mujmal (or the Summary declaration of faith)
I have faith in Allah as He is known by His Names and attributes and I accept all His commands.

See also[edit]

Ikhlas

Taqwa

Six Kalimas

Five Pillars of Islam

References[edit]
1.

Jump up^ Farh, Majmah Tafsr, 2nd ed. (Faran Foundation, 1998), 347.

2.

Jump up^ Frederick M. Denny, An Introduction to Islam, 3rd ed., p. 405

3.

Jump up^ Quran 2:285

4.

Jump up^ Quran 95:6

5.

Jump up^ Islahi, Amin Ahsan. Mabadi Tadabbur-i-Hadith (tr: Fundamentals of Hadith Intrepretation)

6.

Jump up^ Murata & Chittick 1994, pp. 3638

7.

Jump up^ Islahi, Tadabbur-e-Qur'an

8.

Jump up^ Farh, Majmah Tafsr, 2nd ed. (Faran Foundation, 1998), 347.

9.

Jump up^ Quran 106:4

10.

Jump up^ Quran 2:285

11.

Jump up^ Muslim, Al-Jami' al-sahih, 22, (no. 93).

12.

Jump up^ Musnad Ahmad"

13.

Jump up^ Dr. Israr Ahmad, Haqiqat Iman great

14.

Jump up^ Quran 33:35

15.

Jump up^ Quran 8:2

16.

Jump up^ Quran 9:24

17.

Jump up^ Muslim, Al-Jami al-sahih, 38, (no. 151).

18.

Jump up^ Al-Bukhari, Al-Jami al-sahih, 6, (no. 15)

19.

Jump up^ Muslim, Al-Jami al-sahih, 41, (no. 169)

20.

Jump up^ Al-Bukhari, Al-Jami al-sahih, 6-7, (nos. 16, 21)

21.

Jump up^ Muslim, Al-Jami al-sahih, 40, (no. 165)

22.

Jump up^ Amin Ahsan Islahi, Tazkiyah-i nafs (tr: Self Purification), 119

23.

Jump up^ Quran 14:2426

24.

Jump up^ Amin Ahsan Islahi, Tazkiyah-i nafs, 325.

25.

Jump up^ Al-Bukhari, Al-Jami al-sahih, 45, (no. 247)

26.

Jump up^ [1]

27.

Jump up^ [2]

28.

Jump up^ Sahih Muslim

29.

Jump up^ Farh, Majmah Tafsr, 2nd ed. (Faran Foundation, 1998), 349.

30.

Jump up^ Quran 4:136

31.

Jump up^ Isma'il Raji al Faruqi, Islam and Other Religions

References[edit]

Murata, Sachiko; Chittick, William (1994). Vision of Islam : reflecting on the Hadith of
Gabriel (1st ed. ed.). New York, NY: Paragon House.ISBN 9781557785169.