Family tree of MuhammadFrom Wikipedia, the free encyclopedia

Family tree[edit]

Kilab ibn Murrah

         

Fatimah bint Sa'd        

           

 

                       

 

                     

Zuhrah ibn Kilab

(progenitor of Banu Zuhrah)

maternal great-great-

grandfather

           

Qusai ibn Kilabpaternal great-

great-great-grandfather

     

Hubba bint Hulail

paternal great-great-great-grandmother

       

                     

           

         

`Abd Manaf ibn Zuhrah

maternal great-grandfather

           

`Abd Manaf ibn Qusai

paternal great-great-grandfather

     

Atikah bint Murrah

paternal great-great-

grandmother       

                     

           

         

Wahb ibn `Abd Manaf

maternal grandfather

           

Hashim ibn 'Abd Manaf(progenitor

of Banu Hashim)paternal great-

grandfather

     

Salma bint `Amrpaternal great-grandmother

       

                     

           

         

       

Fatimah bint `Amr

paternal grandmother

      `Abdul-Muttalibpaternal

grandfather

           

Halah bint Wahbpaternal step-grandmother

                     

           

                                       

   

                                         

Aminahmother

 

`Abd Allahfather

 

Abu Talibpaternal uncle

   

Az-Zubayrpaternal uncle

 

Harithpaternal uncle

 

Hamzapaternal half-

uncle   

                           

                 

 

                   

Thuwaybahfirst nurse

   

Halimahsecond nurse

       

`Abbaspaternal half-

unclefamily tree

 

Abu Lahabpaternal half-

uncle

 

6 other sonsand 6 daughters

                             

     

Muhammad

 

Khadijafirst wife

   

`Abd Allah ibn `Abbas

paternal cousin         

             

   

               

                 

 

                       

   

     

Fatimahdaughter

      Alipaternal cousin and

son-in-lawfamily tree, descendants

         

Qasimson

 

`Abd-Allahson

           

                 

                           

 

                           

             

Zainabdaughter

 

Ruqayyahdaughter

 

Uthmanson-in-lawfamily tree

 

Umm Kulthumdaughter

 

Zaydadopted son

     

             

         

                                     

       

         

Ali ibn Zainabgrandson

 

Umamah bint Zainab

granddaughter

 

`Abd-Allah ibn Uthman

grandson

     

Rayhana(marriage disputed)

 

 

Usama ibn Zayd

adoptive grandson

 

   

                                     

         

                                           

   

Muhsin ibn Ali

grandson

 

Hasan ibn Ali

grandson

 

Husayn ibn Aligrandsonfamily tree

 

Umm Kulthum bint Ali

granddaughter

 

Zaynab bint Aligranddaughter

 

  Safiyyatenth /

eleventh wife*

 

 

                                         

   

                                                 

   

Abu Bakrfather-in-law

family tree

 

 

Sawdasecond /

third wife*

   

Umarfather-in-law

family tree

 

 

Umm Salamasixth wife

 

 

Juwayriyaeighth wife

 

  Maymunaeleventh /

twelfth wife*

       

                                                           

    Aishasecond / third

wife*family tree

   

Zaynabfifth wife

   

Hafsafourth wife

   

Zaynabseventh wife

   

Umm Habibaninth wife

    Maria al-Qibtiyyathirteenth

wife           

                                               

                                         

Ibrahimson

Note that direct lineage is marked in bold. * indicates that the marriage order is disputed

Genealogy[edit]

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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[2]) 109 CE – Kinanah   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 Ma’add 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)

       

  Nūḥ (Noah)  

       

  Ibrāhīm(Abraham)  

               

           

Ismā'īl (Ishmael)   Isḥāq (Isaac)

     

       

 

       

    Mūsa (Moses)    

             

      Marīam (Mary)

         

    ʿĪsā (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,-' [Quran 03:33] are the believers among sons of Ibrahim, `Imran, Yasin and Muhammad"

—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 ʿAbd al-Muttalib[edit]

          İbrahim      

                               

          İsmail      

                               

         

Qedarites   

                               

                               

          Adnān        

                               

                               

          Mālik        

                               

         

QurayshFihr

             

   

                     

             

                     

  Harith   Muhārib   Gālib            

                                             

  Salabah           Lu'ay                  

                                             

  Sûrayr           Kâ'b   Sayl          

                                             

                  Mûrrah   Sa'd          

  Hind

               

                     

               

           

       

Kilab ibn

Murrah

 

Fatimah bint Sa'd

             

         

   

                             

                 

                           

 

Qusai ibn Kilab

         

Hubba bint

Hulail

 

Zuhrah ibn Kilab

         

           

 

     

     

           

                       

             

 

Waqida bint Amr

         

Abd Manaf

 

ʿAbd Manāf ibn Zuhrah

 

ʿĀtika 

ibn Qusai

               

   

             

                                 

           

 

Nawfal ibn Abd Manaf

 

Atikah bint

Murrah

       

     

         

       

               

         

                                       

                 

                                           

       

ʿAbd Shams

ibnʿAbdManaf

  Hala   Barra    

Muttalib ibn Abd Manaf

 

Hashim ibn 'Abd Manaf

     

Hashemites    

 

   

     

         

       

                         

                             

 

  

                                     

 

Banu Nawfal

 

Umayya ibn Abd Shams

  Barra

 

Wahb ibn 'Abd Manaf

  Abusayfah  

‘Abd al-Muttalib

   

Asad ibn Hashim

 

Nazle  

       

   

                 

       

       

       

                               

 

 

                                                       

  Harb      

Abu al-'As

ibn Umayya

h

     

Aminah bint Wahb

  ‘Abd Allah ibn ‘Abd al-Muttalib

 

Abu Talib ibn ‘Abd al-

Muttalib

   

Hamza ibn ‘Abd al-Muttalib

 

‘Abbas ibn ‘Abd

al-Muttalib

 

   

             

             

       

         

             

       

             

  

                           

 

Abu Sufyan ibn

Harb

 

Al-Hakam ibn Abi al-'As

   

Affan ibn Abi

al-'As

 

Muhammed(Family tree)

  Khadijah(Daughters)

    Ali(Family tree)

  Khawlah bint Ja'far

 

ʿAbd Allâh bin `Abbâs

 

           

         

     

                       

             

         

         

             

  

                         

 

Muawiyah I

   

Marwan ibn al-Hakam

   

Uthman ibn Affan

  Ruqayyah bint

Muhammad

  Fatimah Zahra 

 

Muhammad ibn al-

Hanafiyyah

  Al-Mukhtar al-Thaqafi

(Kaysān’îyyah)

 

ʿAli bin ʿAbd Allāh

  

     

               

         

 

                         

 

         

       

     

     

 

                                               

 

Ummayads

   

Uthman ibn Abu-al-Aas

    Hasan al-mujtaba

  Mother of Fātimāh

 

Hussein ibn Ali(Family)

 

Shahrbanu  

Abu Hāshim al- Hānafiyya

h(Kaysān’īyyah)

   

Muhammad "al- Imām"

  

             

               

             

   

       

       

         

         

           

   

                                   

  Yazid I    

Zayd ibn al-Hasan

 

Hasan al-Mu'thann

ā

 

Fatimah bint Hasan

  Ali Zaynal-‘Āb’i-Dīn

  Jayda al-Sindhi

  As-Saffah 

Ibrāheem"al-

Imām"

 

         

                                       

       

   

       

                 

   

           

 

Muawiyah II

   

Hasan ibn Zayd ibn

Hasan

 

ʿAbd Allāh al-

Kāmil

 

Farwah bint al-Qasim

  Muhammad al-Baqir

(Imāmah)

 

Zayd ash-Shaheed

(Zaidiyyah)

  Abbasids  

Jāʿfar ibn Abī Tālīb

 

   

   

         

       

       

           

       

       

               

       

 

                                   

Ali Zayn

al-‘Āb’i-Dīn

   

Ismā‘il ibn Hassan

   

Muhammad al-

Nafs al-Zakiyya

 

Hamīdah al-Barbariyyah

Khātūn

 

Jāʿfar al-Sādi

q(Imamāh‘Shi'ā)

  Fatima bint al-Hussain'l-

Athram

 

Hasan ibn Zayd’ûl-

Alavī(Tabaristan)

   

ʿAbd Allāh ibn

Jāʿfar

  

       

                     

     

           

       

   

           

   

       

       

 

                               

‘Umar al-

Ashraf

   

Muhammed ibn

Ismā‘il

   

Idris ibn ʿAbd Allāh

 

Ummul Banīn Najmah

 

Musa al-Kadhim

(Athnā‘ashariyy

ah)

 

Ismā‘il(

Ismā‘il’īyyah)

   

Yāhyā ibn Zayd’ûl-Alavī

   

Ismā‘il ibn ʿAbd

Allāh

  

   

                                       

       

                   

         

     

 

             

‘Alī     Zayyed     Idrisids  

Sabīkah Khayzurān

 

Ali al-Ridha   Muhammed     Hussein  

ʿAbd Allāh

  

   

         

         

     

     

           

       

                                 

                   

al-Hussay

n

     

Dā‘ī al-Kabīr

    Ibrāhim   Sumānah 

M. al-Jawād   Al-Wafi     Yāhyā  

al-Hussayn

 

   

             

       

   

       

           

       

                                 

 

                 

‘Alī  

Al-ṣāghīr

      Yāhyā  

Hadīthah/Sūsan/Savīl

 

‘Alī al-Hādī   At-Tāqī     ‘Umar  Fatımā  

       

     

         

                         

       

                             

 

             

al-Nāṣīr  

       

                Narjis

 

Hasan al-Askari

  Ar-Rāḍī        

Yāhyā Kufī

   

         

   

     

     

         

               

       

                           

   

                 

      Alavids                      

Muhammad Mahdi

  Mahdi Billāh

       

       

   

     

                                                                 

   

                                 

Twelve Imam

s (Twelvers)

 

Fatimids(Ismailism)

 

Al-Aftā

h(Aftāhīyyah)

   

   

                                                               

   

                                          Al-Qā'im   Muhammad    

   

                                                             

   

                                          Al-Mansur            

   

                                                             

   

                                          Al-Mu'izz            

   

                                                             

   

                                          Al-Aziz            

   

                                                             

   

                                          Al-Hakim            

   

                                                             

   

                                          Az-Zahir            

   

                                                             

   

                                         

Al-Mustansir

           

   

                                   

           

   

         

       

                 

                                 

Nizār al-Muṣṭaf

á(Nizārīyyah)

  Muhammed  

Al-Mustā‘l

ī(Mustā‘līyyah)

   

 

      

                                                                 

   

                                                   

   

Al-Āmīr    

   

   

                                                                   

   

                                 

Alamut Castle(Hassasins)

 

Al-Hāfee

z(Ḥāfīzīyyah)

   

Aṭ-Ṭāyyī

b(Ṭāyyībīyyah)

   

   

 

                                         

       

 

     

             

 

         

                                        Al-Zāfīr   Yūssuf          

   

                                         

       

                   

 

     

                                 

Nizārī Imāmah

   

Al-Fā'īz     Taiyabi Dā'ĩs    

   

   

                                               

         

           

 

       

                                         

   

Al-'Āḍīd              

   

 

                                                                 

 

                                 

Nizārī Ismāilism

            Dawoodi Dā'ĩs    

   

                                                       

                                          Ayyubids        

See also[edit]

Family tree of Shaiba ibn Hashim Ancestry of Qusai ibn Kilab Descent from Adnan to Muhammad Family tree of Ali Family tree of Husayn ibn Ali

Ahl al-Bayt Banu Hashim Quraysh tribe Banu Kinanah

Alid Hashemite Fatimid Caliphate Idrisid dynasty Alaouite dynasty

Abraham in IslamFrom 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-salām ( السالم (عليه

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

Native name إبراهيم

Ibrāhīm

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)

       

  Nūḥ (Noah)  

       

  Ibrāhīm(Abraham)  

             

 

           

Ismā'īl (Ishmael)   Isḥāq (Isaac)

     

       

 

       

    Mūsa (Moses)    

             

      Marīam (Mary)

         

    ʿĪsā (Jesus)

   

Abdul-Muttalib

       

  Muhammad

Dotted lines indicate multiple generations

Abraham in the Mosque of Abraham in Hebron

Ibrahim ibn Azar (Arabic: إبراهيم, translit.: ʾIbrāhīm, pronounced [ʔibraːˈhiːm]), known as Abraham in the Hebrew bible, is recognized in Islam as a prophet and apostle [1][2] of God (Arabic: الله Allāh) 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.[3] Abraham embodies the type of the perfect Muslim and the Quran mentions Abraham as a model for mankind.[4] 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". [5] 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.[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,[7] 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.[citation needed]

Contents

1 Family 2 Personality and wisdom 3 Life according to the Qu'ran and Islamic tradition

o 3.1 Youth

o 3.2 Searching for the truth

o 3.3 Conflict with the idol worshippers

o 3.4 The great fire

o 3.5 Confrontation with Nimrod

o 3.6 Sacrifice

o 3.7 Miracles

4 Titleo 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

o 8.2 Verses in the Quran

9 See also 10 Notes 11 References

o 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

Ibrāhīm   إبراهيم Abraham

Family

Hājar

Sārah

Ismā'īl

ʾIsḥāq

Lūṭ

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Some Muslims maintain that Abraham's father was Azar (Arabic: ازر, translit.: Āzar),[8][9] which could be derived from the SyriacAthar,[10] who is known in the Hebrew Bible as Terah. Other Muslims maintain that Azar was his paternal uncle.[11]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 Hājar (Hagar), the latter of whom was originally Sarah's handmaiden.[12] 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 Semitic lineage , being a descendant of Nuh (Noah) through his son Shem.[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.[14] 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.[15]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

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, "Who’ll buy my idols? They won’t help you and they can’t hurt you! Who’ll 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 doesn’t 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."[17] 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.[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 don’t 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 don’t 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,[20] the king who had ordered the building of the Tower of Babel.

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."[24] 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.[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 Abraham’s 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).[26] 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]

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).[27] 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 self-abnegation in the way of Allah. This is called Qurbani ("sacrifice").[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.[29]

Abraham and the miracle of the birds.[30]

Abraham was thrown into a fire, which became "cool" and "peaceful" for him.[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),[32] 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.[33] 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. [34] 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.[35]

Title[edit]

Khalilullah[edit]

Abraham is given the title Khalilullah (Arabic:  الله (translit.: Ḵalīlullāḥ, Meaning: Friend of Allah ,خلیل‌in Islam.[2][36] The Quran says:

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.[38] 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)[39] as well as in the New Testament.[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.[41] 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. [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.

ʾĀdam * Adam (آدم)

ʾIdrīs  Enoch (إدريس)

Nūḥ *Noah (نوح)

Hūd  Eber (ھود)

Ṣāliḥ  Salah(صالح)

ʾIbrāhīm* Abraham (إبراهيم)

Lūṭ  Lot (لوط)

ʾIsmāʿīl Ishmael  (إسماعيل)

ʾIsḥāq  Isaac (إسحاق)

Yaʿqūb Jacob  (یعقوب)

Yūsuf  Joseph (یوسف)

Ayūb  Job(ایوب)

Dhul-Kifl  Ezekiel ( الکفل (ذو

Shuaʿīb  Jethro(شعیب)

Mūsā * Moses (موسى)

Hārūn  Aaron (ھارون)

Dāūd  David (داود)

Sulaymān  Solomon (سلیمان)

Yūnus  Jonah (يونس)

ʾIlyās  Elijah (إلياس)

Alyasaʿ Elisha  (الیسع)

Zakarīya  Zechariah (زکریا)

Yaḥyā John  (يحيى)

ʿĪsā * Jesus (عيسى)

Muḥammad *Muhammad (محمد)

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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.[43] 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.

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 Moses-And 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[by whom?] suggested it to be a reference to Sefer Yetzirah, as Jewish tradition generally ascribed[citation needed] its authorship to Abraham. Other scholars, however, wrote of a certain Testament of Abraham, which they explained was available at the time of Muhammad.[46] 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.

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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Section

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Content

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Eschatology

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God

Legends

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References to Abraham in the Quran[edit]

There are numerous references to Abraham in the Quran, including, twice, to the Scrolls of Abraham;[50] in the latter passage, it is mentioned that Abraham "fulfilled his engagements?-", [51] 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,[52] to leave idol-worship and come to the worship of God.[53] 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. [54] Other verses mention the near-sacrifice of Abraham's son,[27]whose name is not given but is presumed to be Ishmael as the following verses mention the birth of Isaac.[55] The Quran also repeatedly establishes Abraham's role as patriarch and mentions numerous important descendants who came through his lineage, including Isaac,[56] Jacob[57] and Ishmael.[58] In the later chapters of the Quran, Abraham's role becomes 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[59] The Quran consistently refers to Islam as "the Religion of Abraham" (millat Ibrahim)[60] and Abraham is given a title as Hanif (The Pure, "true in Faith" or "upright man").[61] The Quran also mentions Abraham as one whom God took as a friend (Khalil),[37] 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 (קל-אל), which means "voice of God".[62][63] 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'; [64][65] his pleading for his father;[66] his quarrel with an unrighteous and powerful king[67] and the miracle of the dead birds.[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.[68] 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.[69] In some cases, some believe these legends in Islamic text may have influenced later Jewish tradition.[70]

Verses in the Quran[edit]

Abraham's attributes: 2:124, 11:75–123, 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, 26:83–85, 29:27, 37:84, 37:88, 37:104, 37:109–111, 37:113, 38:45–47, 43:28, 53:37,57:26, 60:4

God tried Abraham: 2:124, 37:102 Abraham's preaching: 2:130–231, 2:135–136, 2:140, 3:67–

68, 3:84, 3:95, 4:125, 4:163, 6:74,6:76–81, 6:83, 6:161, 14:35–37, 14:40, 21:52, 21:54, 21:56–57, 21:67, 22:26, 22:78, 26:69–73, 26:75, 26:78–80, 26:87, 29:16–17, 29:25, 37:83, 37:85–87,37:89, 37:91, 37:92, 37:93,37:94–96, 43:26–28, 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, 19:42–45, 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: 21:62–63, 21:65–66 Abraham moved away from the people: 19:48–49, 29:26, 37:99, 43:26, 60:4 Abraham's warnings for the idols: 21:57–58, 21:60, 37:93 Thrown into the fire: 21:68, 29:24, 37:97 Saved from the fire: 21:69–70, 29:24, 37:98

Good news about Isaac and Jacob: 6:84, 11:69, 11:71–72, 14:39, 15:53, 15:54–55, 21:72, 29:27, 37:112, 51:28–30

Dreaming of his son's sacrifice: 37:102–103

See also[edit]

Biblical narratives and the Quran Legends and the Quran

Notes[edit]

1.  Quran 87:192. ^ a b Siddiqui, Mona. "Ibrahim – the Muslim view of Abraham". Religions (BBC). Retrieved 3 February 2013.3.  Quran 2:124

4.  Quran 16:1205.  Concise Encyclopedia of Islam, C. Glasse, p. 186.  Concise Encyclopedia of Islam, C. Glasse, Kaaba7.  Quran 2:1288.  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. 10011.  http://www.alahazrat.net/alquran/Quran/006/006_074_081.html12.  Lings, Martin. "Muhammad". House of God Chap. I (cf. Index: "Abraham"), Suhail Academy Co.13.  "Ibrahim". Encyclopedia of Islam, Online version.14.  Quran 11:7515.  Quran 19:4616.  Lives of the Prophets, L. Azzam, Suhail Academy Co.17.  http://www.aaronshep.com/stories/035.html18.  http://www.festivalsofindia.in/Deites/OtherReligions/Ibrahim.aspx19.  http://www.missionislam.com/comprel/ProphetIbrahim.htm20.  History of the Prophets and Kings, Tabari, Vol. I: Prophets and Patriarchs21.  http://www.islamicity.com/media/ancmts/docum1.htm22.  http://www.islamawareness.net/Prophets/ibrahim.html23.  Book 1: The Prophet Abraham, Harun Yahya, The Unbeliever Advised By Abraham, Online. web.24.  Quran 11:6925.  Book 1: The Prophet Abraham, Harun Yahya, Angels Who Visited Abraham, Online. web.26. ^ a b http://www.tolueislam.org/Parwez/expo/expo_037.htm27. ^ a b Quran 37:100–11128.  Deeper Meaning of Sacrifice in Islam29.  Quran 6:7530. ^ a b Quran 2:26031.  Quran 21:68–7032.  The Book of Certainty, M. Lings, S. Academy Publishing33.  Stories of the Prophets, Kisa'i/Kathir, Story of Abraham34.  Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 28535.  Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 270336.  "Title". Answering Islam. Retrieved 1 February 2013.37. ^ a b Quran 4:12538.  Mecca: From Before Genesis Until Now, M. Lings. Archetype Books39.  Isaiah 41:8 and 2   Chronicles 20:7 40.  James 2:2341.  Mecca: From Before Genesis Until Now, M. Lings, pg. 39, Archetype42.  Concise Encyclopedia of Islam, C. Glasse, Kaaba, Suhail Academy43.  A-Z of Prophets in Islam and Judaism, B. M. Wheeler, Abraham44.  Quran 87:9–1945.  Quran 53:36–6246.  Tafsir and Commentary on 87: 18-19 & 53: 36-37, Abdullah Yusuf Ali and Muhammad Asad47.  Quran 18:2248.  Quran 18:1349.  Sahih al-Bukhari, 6:60:1250.  Quran 87:18–19 and 53:36–3751.  Quran 53:3752.  Quran 6:7453.  Quran 37:83–89, 26:68–89, 19:41–50, 43:26–28, 21:51–73, 29:16–28 and 6:74–8454.  Quran 52:24–34, 25:51–60, 11:69–76 and 29:3155.  Concise Encyclopedia of Islam, C. Glasse, Ishmael56.  Quran 25:5357.  Quran 29:49, 21:72, 29:27, 6:84, 11:71 and 38:45–4758.  Quran 2:132–13359.  Quran 2:123–141, 3:65–68, 3:95–97, 4:125, 4:26–29 and 22:7860.  Quran 2:13561.  Quran 3:6762.  Weinstein, Simcha (2006). Up, Up, and Oy Vey! (1st ed.). Leviathan Press. ISBN 978-1-881927-32-763.  World Jewish Digest (Aug, 2006; posted online 25 July 2006): "Superman's Other Secret Identity", by Jeff Fleischer64.  Quran 37:97 and 21:68–7065.  21:51–73

66.  Quran 28:4767.  Quran 2:5868.  Stories of the Prophets, Ibn Kathir, Ibrahim; Tales of the Prophets, Kisa'i, Ibrahim69.  Diversity Calendar: Eid al-Adha University of Kansas Medical Center70.  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. 18–19 (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

Aqīdah

From Wikipedia, the free encyclopedia

For the story of the binding of Isaac, see Akedah. For East African administrators, see Akida.

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ʿAqīdah (Arabic: عقيدة, plural Arabic: عقائد, ʿaqāʾid, also sometimes spelled Aqeeda, Aqidah or ʿAqīda) 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 ʿaqīdah is derived from the triconsonantal root ʿqd (ʿaqada), which means "to tie" or "knot".

Contents

  [hide] 

1 Introductiono 1.1 Six articles of belief

o 1.2 Tawhid

o 1.3 Iman

2 Hadith of Gabrielo 2.1 Salat

o 2.2 Sawm

o 2.3 Zakat

o 2.4 Hajj

3 Other tenetso 3.1 Jihad

o 3.2 Dawah

4 Eschatology 5 Views specific to other Muslim schools

o 5.1 Shiʿi beliefs and practices

5.1.1 Twelver's Roots of Religion (Uṣūl ad-Dīn) 5.1.2 Ismaili beliefs

o 5.2 Muʿtazilite view

o 5.3 Athari

6 Literature pertaining to creedo 6.1 Sunni literature

o 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 Abū Ḥanīfa.[1][2] Two well known creeds were the Fiqh Akbar II[3] "representative" of the al-Ash'ari, and Fiqh Akbar III, "representative" of the Ash-Shafi'i.[1] Al-Ghazali also had a ʿAqīdah.[1] These creeds were more detailed than those described below.

Six articles of belief[edit]

The six articles of faith or belief, derived from the Quran and Sunnah (Arkan al-Iman).[4] 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.

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[5] (including the Qurʾān).4. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God5. 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 Qurʾānic 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 Islām. Although not connected with the sunni-shiʿi controversy about the succession, the majority of Twelfer Shiʿites do not stress God's limitless power (qadar), but rather is boundless justice ʿadl as the sixth point of believe – this does not mean that Sunnis deny his justice, or Shiʿites 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 (wāḥid) and unique (āḥad), 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 (wāḥid) and inherently one (aḥad), 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.[6][7] Its most simple definition is the belief in the six articles of faith, known as arkān al-īmān.

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, (wuḍūʾ), 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]

Zakāt, 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 ʿAqīdah

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

Da‘wah ("invitation") means the proselytizing or preaching of Islam. Da‘wah 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 da‘wah, either as a religious worker or in a volunteer community effort, is called a dā‘ī (داعي plural du‘āh, gen: du‘āt دعاة).

A dā‘ī 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 Allāh 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 non-believers 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.

Shiʿi beliefs and practices[edit]

Shiʿi Muslims hold that there are five articles of belief. Similar to the Sunnis, the Shiʿis 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 (Uṣūl ad-Dīn)[edit]Main article: Principles of the Religion

1. Tawḥīd  (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 Ismāʿīlīs is the second largest Shiʿi community. They observe the following pillars of Islam:

1. Imāmah 2. Nubuwwah 3. Qiyāmah

Muʿtazilite 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. [10] 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).[11] 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.

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-Imān or "The 77 branches of faith" by the Imām al-Bayhaqi al-ʿAqīdah aṭ-Ṭaḥāwiyya or "The Fundamentals of Islamic Creed by the

Imām aṭ-Ṭaḥāwī. This has been accepted by almost all Sunnī Muslims (Atharis, Ashʿarīs,Māturīdīs). Several Islamic scholars have written about the Tahawiyya creed, including Ali al-Qari, 'Abd al- Ghani al-Ghunaymi, Ibn Abī 'l-ʿIzz and Ibn Bāz.

al-ʿAqīdah al-Wāsiṭiyyah or "The Fundamentals of Islamic Creed as given to the people of Wāsiṭ, 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-Dhahabī. Details the opinions of early scholars on matters of creed.

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

Shiʿite Islam Muḥammad Ḥusayn al-Ṭabāṭabāʾī: 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 Abdulwahāb Žepčewī.

 

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

 

“Safeguards of Transmission” by Ubayd Allāh ibn Masūd ibn Mahmud ibn Ahmad al-Mahbūbī (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-Ninowy4. Jump up^ Joel Beversluis (ed.). Sourcebook of the World's Religions: An Interfaith Guide to

Religion and ... New World Library. pp. 68–9.5. Jump up^ http://al-quran.info/#&&sura=2&aya=177&trans=en- arthur_arberry&show=both,quran-

uthmani&format=rows&ver=1.006. Jump up^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.7. Jump up^ Frederick M. Denny, An Introduction to Islam, 3rd ed., p. 4058. Jump up^ Khalid Mahmood Shaikh9. 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. 121-14010. 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 IslamFrom Wikipedia, the free encyclopedia

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

[hide] Part of a series on Islam

Islamic Prophets

Prophets in the Quran [hide]

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

considered major prophets.

ʾĀdam * Adam (آدم)

ʾIdrīs  Enoch (إدريس)

Nūḥ *Noah (نوح)

Hūd  Eber (ھود)

Ṣāliḥ  Salah(صالح)

ʾIbrāhīm * Abraham (إبراهيم)

Lūṭ  Lot (لوط)

ʾIsmāʿīl Ishmael  (إسماعيل)

ʾIsḥāq  Isaac (إسحاق)

Yaʿqūb Jacob  (یعقوب)

Yūsuf  Joseph (یوسف)

Ayūb  Job(ایوب)

Dhul-Kifl  Ezekiel ( الکفل (ذو

Shuaʿīb  Jethro(شعیب)

Mūsā * Moses (موسى)

Hārūn  Aaron (ھارون)

Dāūd  David (داود)

Sulaymān  Solomon (سلیمان)

Yūnus  Jonah (يونس)

ʾIlyās  Elijah (إلياس)

Alyasaʿ Elisha  (الیسع)

Zakarīya  Zechariah (زکریا)

Yaḥyā John  (يحيى)

ʿĪsā * Jesus (عيسى)

Muḥammad *Muhammad (محمد)

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Prophets in Islam (Arabic:  اإلسالم في are people that Muslims believe were (األنبياءassigned a special mission by Godto guide humans. Islamic tradition holds that God sent messengers to every nation.[1] This is obligatory to accept in Islam.[2] Muslims believe that every prophet was given a belief to worship God and their respective followers believed it as well.[3] 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.

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.[5] Surah 15:9 refers to the Qur'an as the Dhikr,[5] simultaneously labelling it as an authority given from the God of Abraham himself.

Contents

  [hide] 

1 Etymology 2 General information

o 2.1 Status

o 2.2 Prophethood in Ahmadiyya

3 Scriptures and other giftso 3.1 Holy books

o 3.2 Holy gifts

4 Prophets and messengers 5 Other persons

o 5.1 Other special persons in the Quran

o 5.2 Prophets in Islamic literature

6 See also 7 Notes 8 External links

Etymology[edit]

In Arabic and Hebrew,[6] the term nabī (plural forms: nabiyyūn and anbiyāʾ) 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 rasūl(plural: rusul) and mursal (plural: mursalūn) denote "messenger" or "apostle" and occur more than 300 times. The term for a prophetic "message", risāla (plural: risālāt), appears in the Quran in ten instances.[7]

The Syriac form of rasūl Allāh (literally: "messenger of God"), sS hS eliḥeh d-allāhā, occurs frequently in the apocryphal Acts of St. Thomas . The corresponding verb for sS hS eliḥeh—sS hS alaḥ, occurs in connection with the prophets in theHebrew Bible.[8][9][10][11]

The words "prophet" (Arabic: نبي nabī) and "messenger" (Arabic: رسول rasūl) 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

Arabic

Arabic Pronunciatio

nEnglish Greek

Greek pronunciatio

n

Strong Number

HebrewHebrew

pronunciation

Strong Number

نبي Nabi Prophet προφήτης prophētēs G4396 נביא nâbîy' H5030

رسول Rasul

Messenger, Apostle

ἄγγελος, ἀπόστολο

ς

ä'n-ge-los, ä-po'-sto-los

G32, G652

שליח,מלאך

mal·äkh', shä·laḥ'

H4397,H7971

In the Hebrew Bible, the word "prophet" (Hebrew: navi) occurs more commonly, and the word "messenger" (Hebrew: mal'akh) refers to angels (Arabic: مالئكة,Malāīkah), 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.[14] "Messenger" may refer to Jesus, to his Apostles and to John the Baptist.

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. [15] The Quran itself calls Islam the "religion of Abraham"[16] and refers to Jacob and the Twelve Tribes of Israel as being Muslim.[17] Isaac , Ishmael, Jesus, Noah, Moses and the disciples of Jesus are just some of the other figures referred to as Muslims in the Quran.[18]

The Quran says:

The same religion has He established for you as that which He enjoined on Noah—the which We have sent by inspiration to thee—and 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. [15] A prophet, in the Muslim sense of the term, is a person whom God specially chose to teach the faith of Islam. [15] 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. [20] Others, such as John the Baptist, were called to prophesy while still in young age and Jesus prophesied while still in his cradle.[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 (1835–1908) 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.[24] Nonetheless, Islam speaks of respecting all the previous scriptures, even in their current forms.[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, [26] but Muslims believe that the current Pentateuch, although it retains the main message, [27] 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 longest-used 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.[28] Jesus, in Muslim belief, was the last prophet to be taught the Mosaic Law in its true form.

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.[29] The current Psalms are still praised by many Muslim scholars,[30] but Muslims generally assume that some of the current Psalms were written later and are not divinely revealed.

Book of Enlightenment: The Quran mentions a Book of Enlightenment,[31] 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,[32] 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.

İnjil  (Gospel): The İnjil (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.[33] 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. [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,[35] and later used by Ishmael and Isaac. Although usually referred to as 'scrolls', many translators have translated the Arabic Suhuf as 'Books'.[36] The Scrolls of Abraham are now considered lost rather than corrupted, although some 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,[37] a lost text spoken of in the Hebrew Bible.[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.[39] It also mentions that Joseph [40]  and Moses[41] both attained wisdom when they reached full age; David received wisdom with kingship, after slaying Goliath;[42] Lut received wisdom whilst prophesying in Sodom and Gomorrah;[43] John the Baptist received wisdom while still a mere youth;[44] and Jesus received wisdom and was vouchsafed the Gospel.[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 Prophet Messenger Imam Book Sent toLaw

(Sharia)

Messengers Chronological

Order

Aaron (Harun)

✓ [46] 15

Abraham (Ibrahim)

✓ [47] ✓ [48] ✓ [49]Scrolls of Ibrahim [50]

The people of Ibrahim [51]

✓ [52] 6

Adam (Adem)

✓ [53] 1

David (Dawud)

✓ [54] Zabur [55] 17

Elijah (Ilias) ✓ [54] ✓ [56]The people of

Elias [57]19

Elisha (Alyasa)

✓ [54] 20

Enoch (Idris) ✓ [58] 2

Ezekiel (Dhul-Kifl)

✓ [59] 16

Ezra (Uzair) ✓ [60]

Eber (Hud) ✓ [61] ✓ [61] ʿĀd [62] 4

Isaac (Is'haq) ✓ [63] 9

Prophets and messengers in the Qur'an

Name Prophet Messenger Imam Book Sent toLaw

(Sharia)

Messengers Chronological

Order

Ishmael (Ismail)

✓ [64] ✓ [64] 8

Jacob (Yaqub)

✓ [63] 10

Jethro (Shuaib)

✓ [65] ✓ [65] Midian [66] 13

Jesus (Issa) ✓ [67] ✓ [68] ✓ [69][70] Injil [71]The people of

Israel [72]✓ [52] 24

Job (Ayoub) ✓ [73] 12

John (Yahya) ✓ [74] 23

Joseph (Yusuf)

✓ [73] ✓ [75] 11

Jonah (Younis)

✓ [54] ✓ [76]The people of

Younis [77]21

Joshua (Yusa)

✓ [78]

Lot (Lut) ✓ [79] ✓ [54] ✓ [80]The people of

Lot [81]7

Noah (Nuh) ✓ [54] ✓ [82] ✓ [69][70]The people of

Noah [83]✓ [84] 3

Prophets and messengers in the Qur'an

Name Prophet Messenger Imam Book Sent toLaw

(Sharia)

Messengers Chronological

Order

Muhammad ✓ [85] ✓ [85] ✓ [49] Quran [86]Whole Mankind

and Jinn [87]✓ [52] 25

Moses (Musa)

✓ [88] ✓ [88] ✓ [69][70] Torah [89]Pharaoh and his establishment [90]

✓ [52] 14

Shelah (Saleh)

✓ [91] ✓ [91] Thamud [92] 5

Samuel (Samoel)

✓ [93]

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 ملسو هيلع هللا ىلص (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. [96][97] 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.

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:  عمران is the 3rd chapter of (آلthe 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[101] views Luqman as a saint, but not as a prophet. The Arabic term wali (Arabic ولي, plural Awliyā' أولياء) 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.[102]

Mary (Maryam) : A few scholars (such as Ibn Hazm)[103] 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.[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) [107] Daniel (Danial)  [108]

Elizabeth (Alyassabat) [109] Hosea [110] Isaiah (Ishiya) [15] Jeremiah (Irmiya) [111] All Jesus's disciples referred as "helpers to the work of God".[112][113][113]

Seth (Sheeth) [114] Shem [115] Zechariah, son of Berekiah [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 10:472. Jump up^ The Qur'an Surah 14:43. Jump up^ Quran 2:131–1334. 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 15:96. 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 20:77. ^ Jump up to:a b Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an8. Jump up^ Exodus 3:13-14, 4:139. Jump up^ Isaiah 6:810. Jump up^ Jeremiah 1:711. Jump up^ A. J. Wensinck, "Rasul", Encyclopaedia of Islam12. Jump up^ Strong's Concordance13. Jump up^ Albert Barnes under Malachi 2:7 and 3:114. Jump up^ Hebrews 3:1; John 17:3; Matthew 11:10; Mark 1:2; Ephesians 3:5,4:11; First Epistle to the Corinthians 28:1215. ^ Jump up to:a b c d Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets"16. Jump up^ Quran 3:6717. Jump up^ Quran 2:123–13318. Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism[page needed]

19. Jump up^ Quran 42:1320. Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Noah"21. Jump up^ Quran 19:30–3322. Jump up^ Quran 4:6923. Jump up^ Ahmad, Mirzā Ghulām (September 1904). "My Claim to Promised Messiahship".Review of

Religions 3 (9). ISSN 0034-6721. As reproduced in Ahmad, Mirzā Ghulām (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 53:3627. Jump up^ Quran 87:18–1928. Jump up^ Quran 5:4429. 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 35:2532. Jump up^ Quran 3:18433. 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 87:1936. Jump up^ Marmaduke Pickthall, The Meaning of the Glorious Quran[page needed]; Abdullah Yusuf Ali, The Holy Quran: Text,

Translation and Commentary[page needed]

37. Jump up^ Abdullah Yusuf Ali, The Holy Quran: Text, Translation and Commentary[page needed]

38. Jump up^ Numbers 21:1439. Jump up^ Quran 26:8340. Jump up^ Quran 12:2241. Jump up^ Quran 28:14

42. Jump up^ Quran 2:25143. Jump up^ Quran 21:7444. Jump up^ Quran 19:1445. Jump up^ Quran 3:4846. Jump up^ Quran 19:5347. Jump up^ Quran 19:4148. Jump up^ Quran 9:7049. ^ Jump up to:a b Quran 2:12450. Jump up^ Quran 87:1951. Jump up^ Quran 22:4352. ^ Jump up to:a b c d Quran 42:1353. Jump up^ Quran 2:3154. ^ Jump up to:a b c d e f g h Quran 6:8955. Jump up^ Quran 17:5556. Jump up^ Quran 37:12357. Jump up^ Quran 37:12458. Jump up^ Quran 19:5659. Jump up^ Quran 21:85–8660. Jump up^ Quran 9:3061. ^ Jump up to:a b Quran 26:12562. Jump up^ Quran 7:6563. ^ Jump up to:a b Quran 19:4964. ^ Jump up to:a b Quran 19:5465. ^ Jump up to:a b Quran 26:17866. Jump up^ Quran 7:8567. Jump up^ Quran 19:3068. Jump up^ Quran 4:17169. ^ Jump up to:a b c Quran 46:3570. ^ Jump up to:a b c Quran 33:771. Jump up^ Quran 57:2772. Jump up^ Quran 61:673. ^ Jump up to:a b Quran 4:8974. Jump up^ Quran 3:3975. Jump up^ Quran 40:3476. Jump up^ Quran 37:13977. Jump up^ Quran 10:9878. Jump up^ Quran 18:60–6079. Jump up^ Quran 6:8680. Jump up^ Quran 37:13381. Jump up^ Quran 7:8082. Jump up^ Quran 26:10783. Jump up^ Quran 26:10584. Jump up^ Quran 13:4285. ^ Jump up to:a b Quran 33:4086. Jump up^ Quran 42:787. Jump up^ Quran 7:15888. ^ Jump up to:a b Quran 19:5189. Jump up^ Quran 53:3690. Jump up^ Quran 43:4691. ^ Jump up to:a b Quran 26:14392. Jump up^ Quran 7:7393. Jump up^ Quran 2:24694. 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 Minhaj96. Jump up^ Quran 2:24797. Jump up^ Quran 36:1298. Jump up^ Quran 40:7899. Jump up^ Quran 16:36100. ^ 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 36:13–21106. 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'ān, Traditions, and Interpretation. Oxford University Press. 1994. pp. 68–69.110. Jump up^ Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60111. Jump up^ Tafsir al-Qurtubi, vol 3, p 188; Tafsir al-Qummi, vol 1, p 117.112. Jump up^ Qur'an 3:49–53113. ^ 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'rajFrom Wikipedia, the free encyclopedia

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

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The Isra and Miraj (Arabic:  والمعراج al-’Isrā’ wal-Mi‘rāj), are the two parts of a Night ,اإلسراءJourney (Arabic: Lailat al-Mi‘rāj, 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.[1] A brief sketch of the story is in sura 17 Al-Isra of the Quran,[2] 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.

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

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Contents

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1 Islamic sourceso 1.1 Qur'an

o 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 13–18[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 al-Baqara, 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.[8][9] 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”[10]), Buraq took him to the heavens, where he toured the seven stages of heaven, and spoke with the earlier prophets such as Abraham (ʾIbrāhīm), Moses (Musa), John the Baptist (Yaḥyā ibn Zakarīyā), 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.[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"[2] (Arabic:  األقصى al-Masğidu ,المسجد'l-’Aqṣà), 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 aḥādīth. 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 ...".[15] When Caliph Umar conquered Jerusalem after Muhammad's death, a prayer house was rebuilt on the site. The structure was 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[16] and Neal Robinson,[17] 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:

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:  المعراج شب  :Lailätu 'l-Mi‘rāğ), also known as Shab-e-Mi'raj (Persian ,لیلة Šab-e Mi'râj) in Iran, Pakistan, India and Bangladesh, and Miraç Kandili in Turkish, is ,معراجthe 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 Ta’if. 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, [23][24] 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."[25] 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.[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. ^ Jump up to:a b c Quran 17:1 (Translated by Yusuf Ali)

3. ^ 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 53:13–18 (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  4297. Jump up^ Sahih al-Bukhari, 5:58:226

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

9. Jump up^ http://www.duas.org/articles/merajarticle.htm10. ^ Jump up to:a b Mi'raj — The night journey11. Jump up^ IslamAwareness.net - Isra and Mi'raj, The Details12. Jump up^ About.com - The Meaning of Isra' and Mi'raj in Islam13. 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 Muhammad—Al-Isra". 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 33116. 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): 1–40.

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

18. Jump up^ Quran - Al-Baqarah - Ayah 143-14419. Jump up^ BBC Religion and Ethics - Lailat al Miraj20. Jump up^ WRMEA article on Muslim holidays21. 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 978-0-674-

02313-0. Retrieved 26 December 2011.23. Jump up^ Brent E. McNeely, "The Miraj of Prophet Muhammad in an Ascension Typology", p324. Jump up^ Buhlman, William, "The Secret of the Soul", 2001, ISBN 978-0-06-251671-8, p11125. 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. 53–54.)

B. Schrieke, "Die Himmelsreise Muhammeds," Der Islam 6 (1915–16): 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. 420–425.

Relics of MuhammadFrom Wikipedia, the free encyclopedia

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[hide] Part of a series on Islam

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Box with a part of Muhammad's beard.

Mevlâna Rumi mausoleum, Konya, Turkey

See also: Sacred Relics (Topkapı 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 Topkapı Palace,[1][2][3] in a section known as Hirkai Serif Odasi (Chamber of the Holy Mantle).

The 17th-century French explorer Jean-Baptiste Tavernier wrote about his discussions with two treasurers ofConstantinople, who described the standard, mantle and the seal.[4] 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.[5]

Contents

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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-ı Şerif, 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 Topkapı Palace, where it was sewn into another standard, alleged to be Umar's[6]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]

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, [4] by 1845 White said he saw it resting against a wall near the standard[5] and by 1920 its whereabouts were unknown.[6]

Holy Mantle[edit]

Inside the Chamber of the Blessed Mantle

The Holy Mantle, Hırka-i Şerif, 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, [4]or a cream fabric with black wool lines.

"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 Mühr-ü Şerif 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.[4] It has been used as recently as the 17th century to stamp documents.[4]

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

Beard of Muhammad[edit]

Known in Turkish as the Sakal-ı Şerif, 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.[8] They have traditionally been used to gain the blessings of Muhammad.[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,Topkapı PalaceMuseum, Istanbul

 

Muhammad's footprint  on exhibit in the tomb atEyüp 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.[12] And here are some hadiths that mention only some his blessings:

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 Page2. Jump up^ The 2002 Smithsonian Folklife Festival: Connecting Culture, Creating Trust3. Jump up^ Islamic Picture Gallery - Home > Islamic Relics4. ^ Jump up to:a b c d e f g Tavernier, Jean-Baptiste. "Nouvelle Relation de l'Intérieur du Sérail du Grand Seigneur", 16755. ^ 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 XI7. Jump up^ [1] Boutique Ottoman8. Jump up^ "In Arabic, the Holy Prophet’s sandal is known as Na’al. The Na’layn are the blessed sandals worn by

Blessed Messenger, Muhammad". 2013.9. 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^  العثيمين ( صالح بن العثيمين - ).2003محمد صالح بن محمد الشيخ ورسائل فتاوى مجموعوالتوزيع. الجنائز 7 الفقه - 17 ج للنشر الثريا دار . pp. 66–67.

13. Jump up^ Sunan Abi Dawud, Hadith #452, Book 43, Chapter 16114. Jump up^ Sahih al-Bukhari, Hadith #54, Book 4, Chapter 4015. Jump up^ Sahih al-Bukhari, Hadith #19, Book 54, Chapter 1516. Jump up^ Sahih al-Bukhari, Hadith #62, Book 61, Chapter 2317. Jump up^ Sahih Muslim, Hadith #359, Book 15, Chapter 5618. Jump up^ Sahih al-Bukhari, Hadith #135, Book 63, Chapter 4519. Jump up^ Sahih Muslim, Hadith #6202, Book 44, Chapter 22

Splitting of the moonFrom 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.

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The splitting of the moon (Arabic:  القمر was a miracle attributed to the Islamic (انشقاقprophet Muhammad,[1]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.

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.[2][3] 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.[4] 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."[5]

The narrative was used by some later Muslims to convince others of the prophethood of Muhammad.[6] It has also inspired many Muslim poets, especially in India.[7]

Contents

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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 traditionQuran

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Verses 54:1-2 of the Qur'an reads:

QرRمS ت TسUم VرTح Rس Wوا SقWول وSي WعTرRضWوا ي YةS آي وTا SرS ي Rن وSإ WرSمSقT ال Zق SانشSو WةSاع Zالس RتS ب SرS اقTتThe 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.[8][9] Most Muslim commentators accept the authenticity of those traditions[clarification needed]. 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. [9] 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.[2] Traditions transmitted on the authority of Abdullah bin Masud describe the incident as follows:[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 perspectivesAl-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.[4] 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. [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.[9][12]Likewise, M. A. S. Abdel Haleem writes:

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.[14] 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.

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 bodiesThe 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]

LiteratureThis tradition has inspired many Muslim poets, especially in India.[7] 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".[6] 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.[6] Elaborating on this idea, Abd ar-Rahman 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.[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". [16] This was reported as proof of splitting by news services such as Jafariya News[17][18] 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."[5]

See alsoIslam 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." Encyclopædia Britannica. 2007. Encyclopædia Britannica Online, p.132. ^ Jump up to:a b c Ibn Kathir, Tafsir ibn Kathir, Sura Qamar, verses 54:1-23. 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 Qur’an Commentary, Studia Islamica, 20025. ^ Jump up to:a b NASA Lunar Science - Evidence of the moon having been split in two6. ^ 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.69–707. ^ Jump up to:a b c Wensinck, A.J. "Muʿd{ j{ 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. ^ Jump up to:a b c Allameh Tabatabaei, Tafsir al-Mizan, Verse 54:1-210. Jump up^ Sahih Muslim, The Book Giving Description of the Day of Judgement, Paradise and Hell, Book 039, Number

672511. Jump up^ Yusuf Ali, Meaning of The Noble Qur’an, Sura 54, v.112. Jump up^ Majma Ul-Bayan13. Jump up^ M. A. S. Abdel Haleem: The Qur'an, a new translation, note to 54:114. Jump up^ http://www.cyberistan.org/islamic/farmas.html15. 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 crack18. Jump up^ Hoax Slayer - moon split miracle

Table of prophets of Abrahamic religionsFrom 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)

[hide] Part of a series on Islam

Islamic Prophets

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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 Christianity Islam Bahá'í Faith

Adam Adam Adam [2] Adam [3]

Kenan [4] — — —

— Enoch [5] Enoch (Idris) [2] Enoch [6]

Judaism Christianity Islam Bahá'í Faith

Noah Noah Noah (Nuh) [2] Noah [3]

Eber [7] — — —

— — Hud [2] Hud [3]

— — Saleh [2] Salih [3]

Abraham [8] Abraham Abraham (ʾIbrāhīm) [2] Abraham [9]

Sarah [8] — — —

— — Ishmael (Ismā'īl) [2] Ishmael [3]

Isaac [8] Isaac Isaac (ʾIsḥāq) [2] Isaac [3]

Jacob [8][10] Jacob[10] Jacob (Yaqub) [2] Jacob [3]

Joseph [11] Joseph[12] Joseph (Yusuf) [2] Joseph [3]

— — Lot (Lut)[2] —

Job [8] [13] [14] Job Job (Ayub)[2] Job[3]

— Jeduthun [15] — —

— Asaph/Asoph — —

— Ruth — —

Judaism Christianity Islam Bahá'í Faith

— — Shoaib [2] Shu'aib[3]

Bithiah [16] — — —

Aaron [8] [17] Aaron[17] Aaron (Harun)[2] Aaron[18]

Miriam [8] [19] Miriam[19] — —

Moses [8] [20] Moses[20] Moses (Musa)[2] Moses[9]

— — Luqman [2] —

Joshua [8] [21] Joshua/Josue [21] — —

Phinehas [8] Phinehas — —

Deborah [8] Deborah — —

—Gideon (Eastern Orthodox, Armenian Apostolic)

— —

Eli [8] — — —

Elkanah [8] — — —

Hannah [8] — — —

Samuel [8] [22] Samuel[22] — —

King David [8] David[23] David (Daud)[2] David[3]

Judaism Christianity Islam Bahá'í Faith

Abigail [8] — — —

King Solomon [8] Solomon[24] Solomon (Sulayman)[2] Solomon[3]

Ahijah HaShiloni [8] Ahijah HaShiloni[25] — —

— Hezekiah — —

Mordecai [8] — — —

Eliphaz (the Temanite) [13] — — —

Bildad (the Shuhite) [13] — — —

Zophar (the Naamathite)[13] — — —

Elihu (the Buzite) [13] — — —

Beor [13] — — —

Balaam [13] [26] — — —

Gad [8] Gad — —

Nathan [8] Nathan — —

Shemaiah [8] Shemaiah[27] — —

Hanani [8] Hanani — —

Judaism Christianity Islam Bahá'í Faith

Jehu [8] Jehu — —

Jahaziel [8] Jahaziel/Chaziel — —

Eliezer [8] Eliezer — —

Ahiyah [8] Ahiyah — —

Iddo [8] Iddo — —

Micaiah [8] Micaiah — —

Obadiah [8] [28] Obadiah/Abdias[28] — —

Oded [8] — — —

Azariah [8] Azariah[29] — —

— Ezra/Esdras Ezra (Uzair)[2] —

— Nehemiah/Nechemia — —

Hosea [8] Hosea/Osee [30] [31] — —

Huldah [8] Huldah[32] — —

Amos [8] Amos[33][34] — —

Micah [8] Micah/Micheas [35] [36] — —

Judaism Christianity Islam Bahá'í Faith

Amoz [8] — — —

Elijah [8] Elijah[37] Elijah (Ilyas)[2] Elijah[3]

Elisha [8] Elisha[38] Elisha (Al-Yasa)[2] —

Jonah [8] Jonah/Jonas[30][39] Jonah (Yunus) —

Isaiah [8] Isaiah/Isaias [40] [41] — Isaiah[3]

Jeremiah [8] Jeremiah/Jeremias [42] [43] — Jeremiah[3]

Zephaniah [8] Zephaniah/Sophonias[44][45] — —

Nahum [8] Nahum[46][47] — —

Habakkuk [8] Habakkuk/Habacuc[48][49] — —

Ezekiel [8] Ezekiel/Ezechiel [50] Ezekiel[2] (Dhul-Kifl) Ezekiel[3]

Obadiah [8] Obadiah/Abdias[51] — —

Uriah [8] Uriah — —

Baruch ben Neriah [8] Baruch ben Neriah[52] — —

Neriah [8] Neriah — —

Seraiah [8] Seraiah — —

Judaism Christianity Islam Bahá'í Faith

Haggai [8] Haggai/Aggeus [53] [54] — —

Zechariah [8] Zechariah/Zacharias [55] — —

Malachi [8] Malachi/Malachias [30] [56] — —

Esther [8] Esther — —

Joel [8] Joel[57][58] — Joel[3]

— Daniel [59] Danial [60] Daniel[3]

— Zechariah (the Priest) [61] Zechariah (priest)(Zakariya)[2] Zechariah[3]

— John (the Baptist) [62] John (the Baptist) (Yahya)[2] John (the Baptist)[3]

— Jesus of Nazareth [63] Isa (Jesus of Nazareth)[2] Jesus of Nazareth[9]

—John of Patmos (except Syriac Orthodox Church)

— —

— — Muhammad [2] Muhammad[9]

— — — Zoroaster(Zartosht)[9]

— — — Krishna [9]

— — — Buddha [9]

— — — Báb [64]

Judaism Christianity Islam Bahá'í Faith

— — — Bahá'u'lláh [64]

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. 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.

2. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v w x y z IslamTutor.com -> The Prophets Of Islam - A Referenced List3. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t May, Dann J (December 1993). "The Bahá'í 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. Jump up^ http://www.biblegateway.com/passage/?search=jude%201:14-1:14&version=KJV6. Jump up^ Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh by Keven Brown, Published

in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Babi and Baha'i Religions vol. 8, pages 153-187, Kalimat Press, 1997, ISBN 0-933770-96-0

7. Jump up^ Bereishit - Chapter 10 - Genesis8. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am anao ap aq ar as at au av aw ax ay az ba bb bc bd be Judaism 101:

Prophets and Prophecy9. ^ Jump up to:a b c d e f g Historical Context of the Bábi and Bahá'í Faiths10. ^ Jump up to:a b BibleGateway.com - Passage Lookup: Genesis 28:11 - 1611. Jump up^ JewishEncyclopedia.com - JOSEPH12. Jump up^ http://www.biblegateway.com/passage/?search=Genesis%2037:5%20-%2011&version=NIV13. ^ Jump up to:a b c d e f g Babylonian Talmud, Baba Bathra 1514. Jump up^ However there are opinion in the Talmud that Job never existed and that the whole story was a

fable. JewishEncyclopedia.com - JOB15. Jump up^ Пророк // Библия. Ветхий и Новый заветы. Синодальный перевод. Библейская энциклопедия.. арх.

Никифор. 1891 (Russian)16. Jump up^ Babylonian Talmud, Sotah 1217. ^ Jump up to:a b Exodus 718. Jump up^ Bahá'í World Faith—Selected Writings of Bahá'u'lláh and 'Abdu'l-Bahá ('Abdu'l-Bahá's Section Only), Author:

'Abdu'l-Bahá, US Bahá'í Publishing Trust, 1976 edition, p. 27019. ^ Jump up to:a b Exodus 15

20. ^ Jump up to:a b Deuteronomy 3421. ^ Jump up to:a b Joshua 122. ^ Jump up to:a b BibleGateway.com - Passage Lookup: 1 samuel 3:20-3:2023. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. Д

— Давид (Псалмопевец)24. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. С

— Соломон (Russian)25. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Ахия (Силомлянин)26. Jump up^ he is said to have spoken to God and prophesied but is considered a bad person for his actions27. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. С

— Самей28. ^ Jump up to:a b Obadiah 129. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Азария30. ^ Jump up to:a b c Библиологический словарь Александра Меня. Малые пророки31. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. О

— Осия (Russian)32. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена женские. О

— Олдама (Russian)33. Jump up^ Библиологический словарь Александра Меня. Амоса пророка книга(Russian)34. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Амос (Russian)35. Jump up^ Библиологический словарь Александра Меня. Михея пророка книга(Russian)36. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. М

— Михей (Russian)37. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И -

Илия (Фесвитянин) (Russian)38. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. Е

— Елисей (Russian)39. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И

— Иона (Russian)40. Jump up^ Библиологический словарь Александра Меня. Йсайи пророка книга(Russian)41. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И

— Исаия (Russian)42. Jump up^ Библиологический словарь Александра Меня. Плача Иеремии книга(Russian)43. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И

— Иеремия (Russian)44. Jump up^ Библиологический словарь Александра Меня. Софонии пророка книга(Russian)45. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. С

— Софония (Russian)46. Jump up^ Библиологический словарь Александра Меня. Наума пророка книга(Russian)47. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. Н

— Наум (Russian)48. Jump up^ Библиологический словарь Александра Меня. Аввакума пророка книга(Russian)49. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Аввакум (Russian)50. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И

— Иезекииль (Russian)51. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Авдий52. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. В

— Варух53. Jump up^ Библиологический словарь Александра Меня. Аггея пророка книга(Russian)54. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. А

— Аггей (Russian)55. Jump up^ Захарии пророка книга (Russian)56. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. М

— Малахия (Russian)57. Jump up^ Библиологический словарь Александра Меня. Иоиля пророка книга(Russian)58. Jump up^ Православный церковный календарь. Имена святых, упоминаемые весяцеслове. Имена мужские. И —

Иоиль (Russian)59. Jump up^ BibleGateway.com - Passage Lookup: Matthew 24:15-24:1560. Jump up^ Ibn Kathir. Stories of the Prophets: "The Story of Daniel"

61. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. З — Захария (Праведный) (Russian)

62. Jump up^ Православный церковный календарь. Имена святых, упоминаемые в месяцеслове. Имена мужские. И — Иоанн (Пророк, Предтеча и Креститель Господень) (Russian)

63. Jump up^ John 664. ^ Jump up to:a b The Báb, Forerunner of Bahá'u'lláh statement of Bahá'í 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.)

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

The term Iman has been delineated in both the Quran as well as the Hadith of Gabriel.[3]According to the Quran, Iman must be accompanied by righteous deeds and the two together are necessary for entry into Paradise.[4] In the Hadith of Gabriel, Iman in addition to Islam andIhsan form the three dimensions of the Islamic religion.

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

o 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[clarify].[7] Farāhī, while explaining the meaning of Imān in his exegesis, has written:[8]

"The root of imān is amn. It is used in various shades of meaning.[9] 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 imān 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."

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[10] 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:

"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.[14] The Quran states that faith can grow with remembrance of God.[15] The Qur'an also states that nothing in this world should be dearer to a true believer than faith. [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.[17] He also said that no one can be a true believer unless he loves the Prophet more than his children, parents and relatives.[18][19] 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.[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[23] 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.[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. Farāhī has explained this aspect in his tafsīr in the following manner:[29]

Righteous deeds are mentioned in the Qur’ān 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 mu’min (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 mu’min and it was deemed essential that a person's deeds also testify to his faith. Thus the Qur’ān 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^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.2. Jump up^ Frederick M. Denny, An Introduction to Islam, 3rd ed., p. 4053. Jump up^ Quran 2:2854. Jump up^ Quran 95:65. Jump up^ Islahi, Amin Ahsan. Mabadi Tadabbur-i-Hadith (tr: Fundamentals of Hadith Intrepretation)6. Jump up^ Murata & Chittick 1994, pp. 36–387. Jump up^ Islahi, Tadabbur-e-Qur'an8. Jump up^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.9. Jump up^ Quran 106:410. Jump up^ Quran 2:28511. Jump up^ Muslim, Al-Jami' al-sahih, 22, (no. 93).

12. Jump up^ Musnad Ahmad"13. Jump up^ Dr. Israr Ahmad, Haqiqat Iman great14. Jump up^ Quran 33:3515. Jump up^ Quran 8:216. Jump up^ Quran 9:2417. 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), 11923. Jump up^ Quran 14:24–2624. 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 Muslim29. Jump up^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 349.30. Jump up^ Quran 4:13631. 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.