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Angels (Arabic:
malikah; singular:
or
malk) are heavenly beings mentioned
many times in the Quranand hadith. Unlike humans or jinn, they have no free will and therefore can
do only what God orders them to do. An example of a task they carry out is testing individuals by
granting them abundant wealth and curing their illness. Believing in angels is one of the six Articles
of Faith in Islam. Just as humans are made of clay, and jinn are made ofsmokeless fire, angels are
made of light.
[1]
[2]
Contents
[hide]
1 Angel hierarchy
2 Characteristics
4 See also
5 Notes
Angel hierarchy[edit]
For other angelic hierarchies, see Hierarchy of angels.
There is no standard hierarchical organization in Islam that parallels the division into different
"choirs" or spheres, as hypothesized and drafted by early medieval Christian theologians.
Most Islamic scholars agree that this is an unimportant topic in Islam, simply because angels have
a simple existence in obeying God already, especially since such a topic has never been directly
addressed in the Quran. However, it is clear that there is a set order or hierarchy that exists between
angels, defined by the assigned jobs and various tasks to which angels are commanded by God.
Some scholars suggest that Islamic angels can be grouped into fourteen categories as follows, of
which numbers two-five are considered archangels. Not all angels are known by Muslims however,
the Quran and hadith only mentions a few by name. Due to varied methods of translation from
Arabic and the fact that these angels also exist in Christian contexts and the Bible, several of their
Christian and phonetic transliteral names are listed:
[who?]
Israfil or Israafiyl (Judeo-Christian, Raphael), is an archangel in Islam who will blow the trumpet
twice [or thrice] at the end of time. According to the hadith, Israfil is the angel responsible for
signaling the coming of Qiyamah (Judgment Day) by blowing a horn. The blowing of the trumpet is
described in many places in the Quran. It is said that the first blow will bring all to attention, will end
all life, while the second blow will bring all human beings back to life again to meet their Lord for
their final judgement. Those who say it is three blows, say the first one will cause everyone to be
startled. The second: everyone will die; and the third will be that of resurrection.
[4]
Mikail (Judeo-Christian, Michael), who provides nourishments for bodies and souls. Mikail is
often depicted as the archangel of mercy who is responsible for bringing rain and thunder to
Earth. He is also responsible for the rewards doled out to good people in this life.
'Azrael/'Azraaiyl also known as Malak al-maut (Judeo-Christian, Azrael), the angel of death.
He is responsible for parting the soul from the body. He is only referred as malak al-maut,
meaning angel of death, in the Quran.
[5]
[6]
Characteristics[edit]
In Islam, the functions that the angels perform vary, one of the most prominent of these functions is
their function as messengers. The angel Jibreel (Gabriel) is the most important (prominent)
messenger angel, as in Islam, he delivers the message of God (Allah) to the Islamic prophets.
Angels cannot be seen as they are heavenly beings but that can take on different forms, including
human. One well known example is when God sent the angel Jibreel (Gabriel) to Maryam (Mary) in
the form of a man, as God says in the Quran:
[7]
...then We sent her our angel, and he appeared before her as a man in all respects.
Quran, sura 19 (Maryam), ayat 17
[8]
Similarly, angels also came to Ibrhm (Abraham) in human form, and he was not aware that they
were angels until they told him so. Lt (Lot) also had angels come to him to warn him of the
impending doom of his people. All angels praise and glorify God and they never become tired of
doing this.
They celebrate His praises night and day, nor do they ever flag or intermit.
Quran, sura 21 (Al-Anbiya), ayah 20
[9]
...for in the presence of thy Lord are those who celebrate His praises by night and by day. And they
never flag (nor feel themselves above it).
Quran, sura 41 (Fussilat), ayah 38
[10]
There are angels standing in rows, who never get tired or sit down, and others who bow or prostrate,
and never raise their heads. Abu Dharr al-Ghifari is quoted as saying:
"The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: 'I see what you do not see
and hear what you do not hear. The heaven makes a noise like groaning, and it has the right to (or it
is no surprise), for there is no space in it the width of four fingers, but there is an angel there, placing
his forehead in sujood (prostration) to Allah. By Allah, if you knew what I know, you would laugh little
and weep much, you would not enjoy your relationships with women and you would go out in the
street praying to Allah.'"
Abu `Isa Muhammad ibn `Isa at-Tirmidhi, Jami` at-Tirmidhi
[7]
No angel is able to disobey God due to the way God created angels. For this reason, Islam does not
teach that Ibls or Shayt an (the Devil or Satan) was a fallen angel, rather he was one of the jinn.
O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over
which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands
they receive from Allah, but do (precisely) what they are commanded.
[11]
The Quran also mentions that angels have qualities that may be typified by the word wings:
Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels,
messengers with wings,- two, or three, or four (pairs):...
Quran, sura 35 (Fatir) ayah 1
[12]
The preceding sentence does not imply that all angels have two to four wings. Most notably,
archangels (namely Gabriel and Michael) are described as having thousands of wings.
[citation needed]
However, according to hadith collected by Muhammad al-Bukhari, Muhammad said that Gabriel
possessed 600 wings;
Narrated Abu Ishaq-Ash-Shaibani:
I asked Zir bin Hubaish regarding the Statement of Allah: "And was at a distance Of but two bowlengths Or (even) nearer; So did (Allah) convey The Inspiration to His slave (Gabriel) and then he
(Gabriel) Conveyed (that to Muhammad). (53.9-10) On that, Zir said, "Ibn Mas'ud informed us that
the Prophet had seen Gabriel having 600 wings."
[13]
[14]
The angels also accompanied Muhammad up to Jannah (Heaven) when he received commands
from God. Instead of riding on an angel, Muhammad rode a creature called a Buraq whose stride
spans from horizon to horizon.
Angels are not equal in status and consequently they have been delegated different tasks to
perform. The names and roles of some angels have been mentioned to us:
Kiraman Katibin (Honourable Recorders), two of whom are charged to every human
being; one writes down good deeds and the another one writes down evil deeds. They are
both described as 'Raqeebun 'Ateed' in the Qur'an.
Mu'aqqibat (The Protectors) who keep people from death until its decreed time and
who bring down blessings.
[15]
[16]
The angels who violently pull out the souls of the wicked,
Those angels who distribute (provisions, rain, and other blessings) by (God's) Command.
[17]
[18]
[20]
Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God), comparable to the
Christian Seraph
[21]
[19]
Those that give the spirit to the foetus in the womb and are charged with four commands: to
write down his provision, his life-span, his actions, and whether he will be wretched or happy.
[22]
[23]
[16]
Darda'il (The Journeyers), who travel in the earth searching out assemblies where people
remember God's name.
[24]
The angels charged with each existent thing, maintaining order and warding off corruption.
Their number is known only to God.
[25]
There is the angel who is responsible for Jannah (Paradise). A weak hadeeth says his name
is Ridwan so as far as we know, there is no name for sure that we know of.
These angels take no pity on punishing them as they do what the Lord has commanded them to
precisely and perfectly. A verse stipulates this:
O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over
which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands
they receive from Allah, but do (precisely) what they are commanded.
Quran, sura 66 (At-Tahrim), ayah 6
[11]
The following is a Quranic verse that mentions the meeting of an angel with Mary, mother
of Jesus (s):
Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be
Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of)
those nearest to Allah;
Quran, sura 3 (Ali-Imran), ayah 45
[26]
Muhammad, speaking of the magnitude of the angel Gabriel, has said that his wings spanned from
the eastern to the western horizon.
Narrated Aisha:
Whoever claimed that (the Prophet) Muhammad saw his Lord, is committing a great fault, for he only
saw Gabriel in his genuine shape in which he was created covering the whole horizon.
Muhammad al-Bukhari, Sahih al-Bukhari, Volume 4, Book 54, Number 457
[27]
Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is
an enemy to those who reject Faith.
Quran, sura 2 (Al-Baqara) ayat 97-98
[28]
Another angel, Maalik is defined in the Quran as a being who is the warden of Hell. However Maalik
is not an evil angel, nor a fallen one, a notion Islam rejects, rather Maalik is merely doing what he is
commanded to do by God. In Islam, Ibls or Shayt an (the Devil or Satan) is considered to be a jinn
rather than a fallen angel, since he questioned God when He ordered the angels to prostrate
themselves before Adam, an act that suggested he possesses free will. An alternative view holds
that rather than "defying" God, Iblis was acting in a manner predetermined by God.
They will cry: "O Malik! would that thy Lord put an end to us!" He will say, "Nay, but ye shall abide!"
Quran, sura 43 (Az-Zukhruf ) ayah 77
[29]
Two other angels are also mentioned directly in the Quran: Haaroot and Maaroot (Harut and Marut):
...and such things as came down at Babylon to the angels Harut and Marut.
Quran, sura 2 (Al-Baqara) ayah 102
[30]
Several angels such as Azrael, Israfil, Munkar and Nakir are not mentioned directly in the Quran but
are explained further in the hadiths of Muhammad.
Islamic eschatology
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Islamic eschatology is the branch of Islamic scholarship that studies Yawm al-
be the final assessment of humanity by God, consisting of the annihilation of all life,resurrection and
judgment.
The time of the event is not specified, although there are major and minor signs which have been
foretold to happen with Qiyamah at the end of time. Many verses of Qur'anic Sura contain the
motif of the impending Day of Resurrection.
[1][2]
[3][4]
The 75th Sura of the Qur'an, "al-Qiyama", has as its main subject the resurrection. Its tribulation is
also described in the hadith, and commentaries of Islamic expositors such as al-Ghazali, Ibn
Kathir, Ibn Majah, al-Bukhari, and Ibn Khuzaymah. The Day of Judgment is also known as the Day
of Reckoning, the Last Day and al-s'ah, or the Hour.
[4][5]
[6][7][8][9]
The hadith describe the end time with more specificity than the Qur'an, describing the events of alQiyamah through twelve major signs. At the time of judgment, terrible corruption and chaos will rule.
The Mahdi will be sent and with the help of Isa, will battle Masih ad-Dajjal. They will triumph,
liberating Islam from cruelty, and this will be followed by a time of serenity with people living true to
religious values. However, there is no mention of the advent of Mahdi and Isa in one era in any of
the hadith. Some Muslim scholars translate the Arabic word "Imam" as "Mahdi" to prove the advent
of Mahdi and Isa in a single era.
[10]
Like other Abrahamic religions, Islam also teaches resurrection of the dead, a final tribulation and
eternal division of the righteous and wicked. Islamic apocalyptic literature
describing Armageddon is often known as fitnah, malhim, orghaybah in Sha Islam. The righteous
are rewarded with pleasures of Jannah, while the unrighteous are tortured inJahannam.
[11]
Contents
[hide]
2 Sources
o
3 Three periods
5.1 Mahdi
5.2 Isa
5.3 Al-Dajjal
6 Major events
o
8 See also
9 References
10 Sources
11 External links
[4][5]
[6][7][8][9]
[12]
Sources[edit]
There are two main sources in Islamic scripture that discuss the Last Judgment: the Qur'an, which is
viewed in Islam as infallible, and the hadith, or sayings of the prophet. Hadith are viewed with more
flexibility due to the late compilation of the traditions in written form, two hundred years after the
death of Muhammad. The concept has also been discussed in commentaries of Islamic
scholars such as al-Ghazali, Ibn Kathir, and Muhammad al-Bukhari.
[13]
[14]
[15]
3. Those who have been dead will believe that a short time has passed between birth and
death. Nothing will remain except Allah.
[16]
[17]
4. God will resurrect all, even if they have turned to stone or iron.
[18]
5. Those that have accepted false deities will suffer in the afterlife.
[19]
Three periods[edit]
There are three periods before the Day of Judgment, also known as ashratu's-sa'ah or alamatu
qiyami's-sa'ah, with some debate as to whether the periods could overlap.
[12][20][21]
Minor signs[edit]
With regards to the minor signs of Qiyamah. These can be derived from the Hadith (sayings) of
Muhammad
. The majority of these have been collected, summarized and listed below to the
best of knowledge:
[citation needed]
[22][unreliable source?]
1. The appearance of fitnah (tribulations) and removal of khushoo' (fearfulness of God, taqwah,
reverence, etc.)
[23]
2. Loss of honesty, and authority is given to those who do not deserve it.
[24]
[25]
[26]
[27]
6. Acceleration of time.
[28]
[29]
8. The spread of riba (usury, interest), the spread of zina (adultery, fornication), drinking of
alcohol.
[30]
[31]
[32]
11. Women will increase in number and men will decrease in number so much so that fifty
women will be looked after by one man.
[33]
12.Abundance of earthquakes.
[34]
[35]
14.When people wish to die because of the severe trials and tribulations that they are suffering.
[36]
[37]
[38]
[39]
[40]
[41]
20.The liar is believed, the truthful is called a liar and the honest is called a traitor.
21.The death of righteous knowledgeable people.
[42]
[25]
[43]
[44]
[45]
[46]
26.When the land of the Arabs returns to being a land of rivers and fields.
[47]
27.The Romans (Christians and the Western world) would form a majority amongst people.
28.Earning of money through unlawful (Haram) ways increases.
29.When there is much rain but little vegetation.
[48]
[49]
[50]
[51]
31.Wild animals communicate with humans, and a man speaks to his whip or his shoe, and his
thigh will tell him about what happened to his family after he left.
[43]
32.Increase in thunderbolts.
[52]
[43]
34.Trade will become so widespread that a woman will help her husband in business.
35.No truly honest man will remain and no one will be trusted.
[53]
[43]
36.Only the worst people will be left; they will not know any good or forbid any evil (i.e. No one
will say there is no God but Allah).
[52]
37.Nations will call each other to destroy Islam (Islamic values, culture, teachings, Muslims) by
any and every means.
[43]
38.Qur'an and Islamic knowledge will be passed on, but no one will follow it correctly.
[54]
39.Muslim rulers will come who do not follow the guidance and tradition of the Sunnah. Some of
their men will have the hearts of devils in a human body.
[55]
40.Stinginess (being Miserly) will Appear, Honourable people will perish and Dishonourable
people would prevail.
[56]
41.A man obeys his wife and disobeys his mother; and treats his friend kindly whilst shunning
his father.
[57]
[57]
[57]
44.People treat a man with respect because they fear some evil he may do.
45.Much wine is drunk.
[57]
[57]
Also Ibn Umar reported: The Messenger of Allah, peace be upon him, turned to us and said, O
emigrants, there are five things with which you will be tested, and I seek refuge with Allah lest you
live to see them:
1. Sexual immorality never appears among people to such an extent that they commit it openly
except that they will be afflicted by plagues and diseases unknown to their forefathers;
2. They do not cheat in weights and measures (business, trades, etc.) except that they will be
stricken with famine, calamity, and the oppression of rulers;
3. They do not withhold charity from their wealth except that rain will be withheld from the sky,
and were it not for the animals there would be no rain at all;
4. They do not break their covenant with Allah and His Messenger except that Allah will enable
their enemies to overpower them and take some of what is in their hands;
5. And unless their leaders rule according to the Book of Allah and seek every good from that
which Allah has revealed, then Allah will cause them to fight one another.
[58]
Major signs[edit]
Following the second period, the third will be marked by the major signs known as alamatu's-sa'ah
al- kubra (The major signs of the end). They are as follows:
1. The emergence of the Sufyani within the Syria region.
2. Appearance of the Mahdi.
[12][59]
3. The false messiah, Masih ad-Dajjal, shall appear with huge powers as a one eyed man with
the other eye blind and deformed like a grape. He will claim to be God and to hold keys to
heaven and hell and lead many astray, although believers will not be deceived.
His
heaven is the believers' hell, and his hell is the believer's' heaven.
[20][60]
[61]
5. Ya'jooj and Ma'jooj (Gog and Magog), two tribes of vicious beings which had been
imprisoned by Dhul-Qarnayn will break out. They will ravage the earth, drink all the water
of Lake Tiberias, and kill all believers in their way (or see). Isa, Imam Al-Mahdi, and the
believers with them will go to the top of a mountain and pray for the destruction of Gog and
Magog. Allah will eventually send disease and worms to wipe them out.
[20][62][63]
[64][65]
13.Dabbat al-ard, or the Beast that will come out of the ground to talk to people.
[66]
14.The first trumpet blow will be sounded by Israfil, and all that is in heavens and earth will be
stunned and die except what God wills, silence envelops everything for forty (an
undetermined period of time)
15.The second trumpet blow will be sounded, the dead will return to life and a fire will start that
shall gather all to Mahshar Al Qiy'amah (The Gathering for Judgment).
[21]
Major figures[edit]
Mahdi[edit]
Diagram of "Plain of Assembly"(Ard al-Hashr) on the Day of Judgment, from autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and
philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows
of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Hauzu'l-Kausar(Fountain of Abundance), al-Maqam al-Mahmud (the Praiseworthy Station;
where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirt (the Bridge),Jahannam (Hell) and Marj alJannat(Meadow of Paradise).[67]
[68]
Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with
justice as it is filled with injustice and tyranny. He will rule for seven years.
Abu Dawud, Sahih, 2.208 and Fusul al-muhimma, 275
Though the duration of his rule differs, hadith are consistent in describing that Allah will perfect him in
a single night with inspiration and wisdom, and his name will be announced from the sky. He will
bring back worship of true Islamic values, and bring the Ark of the Covenant to light. He will
conquer Istanbul and Mount Daylam. And will Eye Jerusalem and the Dome as his Home. His
banner will be that of the prophet Muhammad: black and unstitched, with a halo. Unopened since
the death of Muhammad, the banner will unfurl when the Mahdi appears. He will be helped by
angels and others that will prepare the way for him. He will understand the secrets of abjad.
[10]
[68]
Shi'a Islam, in distinction, followed the bloodline of Muhammad, favoring his cousin and son by
marriage, Ali. Ali was appointed the first Imam, and following him there were eleven
more. Muhammad al-Mahdi, otherwise known as the twelfth imam, went into hiding in 873 AD at the
age of four. His father was al-`Askari, and had been murdered, and so he was hidden from the
authorities of the Abbasid Caliphate. He maintained contact with his followers until 940 AD, when he
washidden. Twelver Shia Islam believes that al-Mahdi is the current Imam, and will emerge at the
end of the current age. Some scholars say that, although unnoticed by others present, the Mahdi of
Twelver Shi'a Islam continues to make an annual pilgrimage while he resides outside of Mecca. In
distinction, Sunni Islam foresees him as a separate and new person. The present Ayatollahs of Iran
see themselves as joint caretakers of the office of the Imam until he returns.
[70]
[71]
[72]
The Mahdi is not described in the Qurn, only in hadith, with scholars suggesting he arose when
Arabian tribes were settling in Syria under Muawiya. They anticipated 'the Mahdi who will lead the
rising people of the Yemen back to their country in order to restore the glory of their lost Himyarite
kingdom. It was believed that he would eventually conquer Constantinople.
[69]
Throughout history, there have been multiple claimants to the role of Mahdi that had come into
existence through their pious deeds and by subsequently acquiring their own following. One of these
men, Muhammad al-Hanifiyya was said to have judgment and character over rival caliphs; and
mysteries of his death arose in the 8th century. It was believed he had in fact not died and would one
day return as the Mahdi. The sect of Mahdavis arose as followers of another claimant, Muhammad
Mahdi of Janpur in the 15th century. Furthermore, a potential Mahdi, Muhammad Ahmad of Sudan,
was believed to hold the title following his self-proclamation in 1881 and stand against the TurcoEgyptian government as well as the British. Additionally, Mrz Ghulm Ahmad of Punjab claimed
to be the Mahdi during the same period as Muhammad Ahmad and considered a heretic by
Orthodox Muslims, though he amassed a substantial following of 10 to 20 million and is credited with
founding the sect of Ahmadiyya, Today, this sect is established in over 200 countries and territories
of the world. It should not be forgotten that two linked Shi'i movements, that of the Bbs and that of
the Bah's believed (and believe) that their prophets, Sayyid "Ali Muhammad, the Bab" (d. 1850)
andMirza Husayn "Ali Nuri, Bah'u'llh were fulfillers of prophecy. The Bab is thought to be the return
of the Twelfth Imam and Bah'u'llh the Mahdi. Since the Baha'is now preach a fairly successful
international religion with possibly 6 million followers, their concept of a fulfillment of Islamic
prophecy is now currently well outside the Islamic world.
[68]
[68]
Isa[edit]
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[74]
Abu Hurayrah narrates that the Messenger of Allah said, "By Him in whose hands my soul rests! It is
definitely close in that time that Isa, Son of Maryam descends amongst you as a just ruler. He will
break the cross, kill the swine and abolish jaziya. And money will abound in such excess that no one
will accept it.
Ahmad bin Hambal, al-Musnad, vol 2, p. 240
[21]
Hadith reference both the Mahdi and Isa simultaneously and the return of the Mahdi will coincide
with the return of Isa. He will descend from the heavens in al-Quds at dawn. The two will meet, and
Mahdi will lead the people in fajr prayer. After the prayer, they will open a gate to the west and
encounter Masih ad-Dajjal. After the defeat of ad-Dajjal, Isa will lead a peaceful forty-year reign until
his death. He will be buried in a tomb beside Muhammad in Medina. Though the two most certainly
differ regarding their role and persona in Islamic eschatology, the figures of the Mahdi and Isa are
ultimately inseparable for according to the Prophet. Though Isa is said to descend upon the world
once again, the Mahdi will already be present.
[75]
What will be your reaction when the son of Mary (Jesus) descends and your Imam is from
among yourselves? (Sahih Muslim, bab nuzul 'isa, Vol. 2; Sahih Bukhari, kitab bad' al-khalq
wa nuzul 'isa, Vol. 4)
Al-Dajjal[edit]
Al-Dajjal or the Antichrist or False Messiah does not appear in the Quran but is a prominent
figure in the Hadiths and Islamic eschatology as a whole. He appears gruesome and is blind in
his right eye. His one eye is thought to be a symbol that correlates with how single minded he is
in achieving his goal of converting Muslims to his side. Al-Dajjal has the intention of gaining
followers through his miracle working abilities and apparent wealth and generosity. These
abilities are a test for true believers of Islam, who have been warned about his power and must
resist his material temptations. He is thought to appear prior to the Day of Judgment, where he
will engage in an epic battle with and be killed by either Jesus (according to Sunni tradition) or
the Mahdi (according to the Shia tradition). Al-Dajjal functions symbolically as a key cog in
overall Islamic eschatological picture, which emphasizes the world coming to an end, of good
finally triumphing over evil, and of the remarkable events that will prefigure the replacement of
the mortal world with a more authentic form of existence in the afterlife. Various Muslim political
movements use the concept of Al-Dajjal to comment on contemporary events, and often identify
him with opposing regimes or other worldly forces that they consider as harmful to Islam.
[76]
[78]
[21]
But when Ya'jooj and Ma'jooj are let loose and they rush headlong down every hill and
mountain
Qur'an 21:96
[79]
They will ravage the earth. Ultimately, Allah will send worms and insects to destroy them.
[21]
Major events[edit]
Desertion of Medina / Destruction of Mecca / Beast of the Earth [edit]
The fifth sign is that Medinah will be deserted, and all that remains in the city will be date palms.
The just will have gone to join Mahdi, and the evil to Dajjal.
Medinah will have been
depopulated for forty years by the time of al-Qiyama.
The sixth sign is that a thin ruler with
short legs from Ethiopia will attack Mecca and destroy the Kabah.
[citation needed]
[citation needed]
[citation needed]
[citation needed]
[citation needed]
And when the Word is fulfilled against [the unjust], We shall produce from the earth a
Beast to [face] them: he will speak to them, for that mankind did not believe with
assurance in our Signs.
Qur'an 27:82
The entire world will be engulfed by dukhan or smoke,
for forty days
and there will be
three huge earthquakes.
The Qur'an will be taken to the heavens and even the huffaz will
not recall its verses. Finally, a pleasant breeze will blow that shall cause all believers to die, but
infidels and sinners will remain alive. A fire will start from Hadramawt in Yemen that shall gather
all the people of the world in the land of Mahshar, and al-Qiyamah will commence.
[59][80]
[citation needed]
[citation needed]
[21]
The eighth sign is a breeze bearing a pleasant scent will emanate from Yemen, causing
the awliya, sulaha and the pious to die peacefully once they inhale it.
After the believers
die, there will be a period of 120 years during which the world will hold only kafirs, sinners,
oppressors, liars and adulterers, and there would be a reversion to idolatry.
[citation needed]
[citation needed]
The ninth sign is the rising of the sun from the West after a long night, which after midday will set
again. According to Hadith:
Abu Hurayrah states that the Messenger of Allah (saw) as said, The Hour will not be
established until the sun rises from the West and when the people see it they will have
faith. But that will be (the time) when believing of the soul, that will have not believed
before that time, will not benefit it.
Ibn Maja, as-Sunan, vol. 2 p 1352-53
[21]
The final signs will be nafkhatu'l-ula, when the trumpet will be sounded for the first time, and
which will result in the death of the remaining sinners. Then there will be a period of forty years.
The eleventh sign is the sounding of a second trumpet to signal the resurrection as ba'as
ba'da'l-mawt. As written in the Qur'an:
The Trumpet will (just) be sounded, when all that are in the heavens and on earth will
swoon, except such as it will please Allah (to exempt). Then will a second one be
sounded, when, behold, they will be standing and looking on!
Sura 39 (Az-Zumar), ayah 68
[85]
All will be naked and running to the Place of Gathering, while the enemies of Allah will be
travelling on their faces with their legs upright. Finally, there will be no more injustice:
Surely God does not do injustice to the weight of an ant, and if it is a good deed He
multiplies it and gives from Himself a great reward.
Sura 4 An-Nisa, ayah 40
[86]
given in the right hand if they are good, and the left if they are evil. Even the smallest acts will
not be ignored:
Then shall anyone who has done an atom's weight of good, see it!
And anyone who has done an atom's weight of evil, shall see it.
Qur'an, sura 99 Az-Zalzala, ayat 7-8
[88]
This will be followed by perfect, divine and merciful justice. The age of the hereafter, or rest
of eternity, is the final stage after the Day of Judgment, when all will receive their judgment from
God.
Those who believe in that which is revealed unto thee, Muhammad, and those who are
Jews, and Christians, and Sabians - whoever believeth in Allah and the Last Day and
doeth right - surely their reward is with their Lord, and there shall no fear come upon
them neither shall they grieve.
Qur'an, sura 2 Al-Baqara, ayah 62
[89]
The dead will stand in a grand assembly, awaiting a scroll detailing their righteous deeds, sinful
acts and ultimate judgment.
Muhammad will be the first to be resurrected.
[90][91]
[92]
If one did good deeds, one would go to Jannah, and if unrighteous would go to Jahannam.
Punishments will include adhab, or severe pain, and khizy or shame.
There will also be a
punishment of the grave (for those who disbelieved) between death and the resurrection.
[93][93]
[94]
Imran Nazar Hosein wrote numerous books that deals with Islamic eschatology (Ilmu khir alZamn - Knowledge of the later days), among which the most famous is Jerusalem in the
Qur'an.
[96]
See also[edit]
Jesus in Islam
The Occultation
End time
Sunni
Shi'ite
Heaven in Islam
Sufi
Iblis / Shaitan
Mahdi / Mahdaviat
Messiah / Masih
References[edit]
1.
Jump up^ "Major Signs before the Day of Judgment". Shaykh Ahmad Ali.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
^ Jump up to:a b Yahya, Harun (12 May 2010). Portents And Features Of The Mahdis Coming. Global
Publishing. Kindle Edition.
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12.
^ Jump up to:a b c d e Richardson, Joel (7 April 2006).Antichrist: Islam's Awaited Messiah. Pleasant Word-A
Division of WinePress Publishing. p. 284.
13.
Jump up^ Ben David, Mikhah (20 Feb 2011). What does it mean that "the Mahdi will rule according to the
Judgment of David and Solomon"?. New Dawn Publications.
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19.
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^ Jump up to:a b c d Hooper, Rev. Richard (20 April 2011). End of Days: Predictions of the End From Ancient
Sources. Sedona, AZ. p. 156.
21.
^ Jump up to:a b c d e f g h Yahya, Harun (1 January 2008).Clarity Amidst Confusion: Imam Mahdi and the End of
Time. Global Publishing. Kindle Edition. p. 64.
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26.
27.
28.
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30.
31.
32.
33.
34.
Jump up^ Sahih Bukhari Volume 9, Book 88, Hadith Number 237
35.
36.
Jump up^ Sahih Bukhari Volume 9, Book 88, Hadith Number 231
37.
38.
Jump up^ Sahih Bukhari Volume 009, Book 088, Hadith Number 236
39.
Jump up^ Sahih Bukhari Volume 009, Book 088, Hadith Number 237
40.
41.
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43.
44.
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46.
47.
48.
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50.
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55.
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57.
58.
59.
^ Jump up to:a b Jon R. Stone. Expecting Armageddon: Essential Readings in Failed Prophecy.
60.
Jump up^ Christine Huda Dodge. The Everything Understanding Islam Book: A complete guide to Muslim
beliefs, practices, and culture. p. 182.
61.
Jump up^ John L. Esposito. What Everyone Needs To Know About Islam. p. 28.
62.
63.
64.
Jump up^
65.
66.
67.
Jump up^ Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and
Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places,
Representations, and ProspectsDumbarton Oaks, Washington D.C., ISBN 0884022358. pp. 229-231.
68.
^ Jump up to:a b c d Waldman, Marilyn Robinson. "Eschatology: Islamic Eschatology". Encyclopedia of Religion.
Detroit: Macmillan Reference. Retrieved 1. Check date values in: |accessdate= (help)
69.
^ Jump up to:a b Arjomand, Said Amir (Dec 2007). "Islam in Iran vi., the Concept of Mahdi in Sunni
Islam".Encyclopaedia Iranica XIV (Fasc. 2): 134136.
70.
Jump up^ Peterson, Daniel C. "Eschatology". Oxford Islamic Studies. The Oxford Encyclopedia of Islamic
Studies. Retrieved 2. Check date values in:|accessdate= (help)
71.
72.
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74.
Jump up^ Rogers, Ed (26 Oct 2011). Islam and the Last days. Connection Publishing.
Jump up^ Aslan, Reza (2006). No god but God : the origins, evolution, and future of Islam. New York: Random
House. ISBN 1-4000-6213-6.
Jump up^ Quran. "al-Imran 3:55".
Jump up^ Poston, Larry (January 2010). "The Second Coming of Isa: an Exploration of Islamic
Premillennialism". The Muslim World 100: 108109.doi:10.1111/j.1478-1913.2009.01304.x.
75.
Jump up^ Oxford Islamic Studies Online. "Eschatology". Oxford University Press. Retrieved 5. Check date
values in: |accessdate= (help)
76.
Jump up^ Leaman, Oliver. "Dajjl, Al-". The Oxford Encyclopedia of the Islamic World. Oxford University Press.
Retrieved 5. Check date values in:|accessdate= (help)
77.
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79.
Jump up^ Khan, Muhammad Muhsin (trans.) (23 February).The Holy Qur'an. B007D64VX6. Check date values
in: |date= (help)
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
Jump up^ Muhammad, S. Umar (1999). Muslims' Eschatological Discourses on Colonialism in Northern
Nigeria (PDF). Oxford University Press. pp. 5984.
92.
Jump up^ Esposito, John (2003). The Oxford Dictionary of Islam. Oxford University Press. ISBN 0-19-5125584, p.264
93.
94.
95.
96.
Jump up^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second
International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a
Philosopher, Encyclopedia of Islamic World)
Jump up^ Jerusalem in the Qur'an by Imran N. Hosein.
Sources[edit]
"Fath al-br f sharh sahh al-bukhr" (from Sahih al-Bukhari by Ibn Hajr al-Asqalani).
Esposito, John, The Oxford Dictionary of Islam, Oxford University Press, 2003, ISBN 0-19512558-4.
Richard C. Martin, Said Amir Arjomand, Marcia Hermansen, Abdulkader Tayob, Rochelle
Davis, John Obert Voll, Encyclopedia of Islam and the Muslim World, MacMillan Reference
Books, 2003, ISBN 978-0028656038.
Aqdah
From Wikipedia, the free encyclopedia
(Redirected from Aqidah)
For the story of the binding of Isaac, see Akedah. For East African administrators, see Akida.
[hide]
Aqidah
Sunni Islam1[show]
Shi'a2[show]
Kharijites3[show]
Including Ahmadis
Including Ibadis
Islam portal
Islam
Beliefs[show]
Practices[show]
History[show]
Denominations[show]
Related topics[show]
Islam portal
1 Introduction
o
1.2 Tawhid
1.3 Iman
2 Hadith of Gabriel
o
2.1 Salat
2.2 Sawm
2.3 Zakat
2.4 Hajj
3 Other tenets
o
3.1 Jihad
3.2 Dawah
4 Eschatology
5.3 Athari
7 Gallery
8 See also
9 References
10 External links
Introduction[edit]
According to Muslim scholar Cyril Glasse, "systematic statements of belief became necessary, from
early Islam on, initially to refute heresies, and later to distinguish points of view and to present them,
as the divergences of schools of theology or opinion increased.
[1]
The "first" creed written as "a short answer to the pressing heresies of the time" is known as Fiqh
Akbar and ascribed to Ab Hanfa. Two well known creeds were the Fiqh Akbar II "representative"
of the al-Ash'ari, and Fiqh Akbar III, "representative" of the Ash-Shafi'i. Al-Ghazali also had a
Aqdah. These creeds were more detailed than those described below.
[1][2]
[3]
[1]
[1]
4. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God
5. Belief in the Day of Judgment (qiyama) and in the Resurrection (life after death).
6. Belief in Destiny (Fate) (qadar).
The first five are based on several Qurnic creeds:
Whoever disbelieveth in God and His angels and His scriptures and His messengers and the
Last Day, he verily wandered far stray (4:136)
Who is an enemy of God, His Angels, His Messengers, Gabriel and Michael! Then, lo! God is
an enemy to the disbelievers (2:98)
righteous is he who believeth in God and the Last Day and the angels and the scripture
and the prophets (2:177)
believer believe in God and His angels and His scriptures and His messengers (2:285)
The sixth point made it into the creed because of the first theological controversy in
Islm. Although not connected with the sunni-shii controversy about the
succession, the majority of Twelfer Shiites do not stress God's limitless power
(qadar), but rather is boundless justice adl as the sixth point of believe this does
not mean that Sunnis deny his justice, or Shiites negate his power, just the
emphasis is different.
[citation needed]
In Sunni and Shia view, having Iman literally means to have belief in Six articles.
However the importance of Iman relies heavily upon reasons. Islam explicitly
asserts that belief should be maintained in that which can be proven using faculties
of perception and conception.
[citation needed]
Tawhid[edit]
Tawhid ("doctrine of Oneness") is the concept of monotheism in Islam. It is the
religion's most fundamental concept and holds that God (Allah) is one (whid) and
unique (had), and the Only One worthy of Worship which is exactly what Jews and
Christians also believe that only the Uncreated can be worshiped. A creature cannot
be worshiped. This is idolatry.
According to Islamic belief, Allah is the proper name of God, and humble
submission to his will, divine ordinances and commandments is the pivot of the
Muslim faith. "He is the only God, creator of the universe, and the judge of
humankind." "He is unique (whid) and inherently one (ahad), all-merciful and
omnipotent." The Qur'an declares "the reality of Allah, His inaccessible mystery, His
various names, and His actions on behalf of His creatures.
Iman[edit]
Iman, in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known
as arkn al-mn.
[6][7]
Hadith of Gabriel[edit]
The Hadith of Gabriel includes the Five Pillars of
Islam (Tawhid, Salat, Sawm, Zakat, Hajj) in answer to the question, "O messenger
of God, what is Islam?" This hadith is sometimes called the "truly first and most
fundamental creed".
[1]
Salat[edit]
Salat, is the practice of formal worship in Islam. Its importance for Muslims is
indicated by its status as one of the Five Pillars of Islam, with a few dispensations
for those for whom it would be difficult. People who find it physically difficult can
perform Salat in a way suitable for them. To perform valid Salat, Muslims must be in
a state of ritual purity, which is mainly achieved by ritual ablution, (wud),
according to prescribed procedures.
Sawm[edit]
Sawm, is the word for fasting regulated by Islamic jurisprudence. In the terminology
of Islamic law, sawm means to abstain from eating, drinking (including water) and
sexual intercourse from dawn till dusk. The observance of sawm during the Islamic
holy month of Ramadan is one of the Five Pillars of Islam, but is not confined to that
month.
Zakat[edit]
Zakt, or alms-giving is the practice of charitable giving by Muslims based on
accumulated wealth, and is obligatory for all who are able to do so. It is considered
to be a personal responsibility for Muslims to ease economic hardship for others
and eliminate inequality.
Hajj[edit]
The Hajj, is an Islamic pilgrimage to Mecca and the largest gathering of Muslims in
the world every year. It is one of the five pillars of Islam, and a religious duty which
must be carried out by every able-bodied Muslim who can afford to do so at least
once in his or her lifetime.
Other tenets[edit]
In addition some Muslims include Jihad, Dawah as part of Aqdah
Jihad[edit]
Jihad, literally means to endeavor, strive, labor to apply oneself, to concentrate, to
work hard, to accomplish. It could be used to refer to those who physically, mentally
or economically serve in the way of Allah.
[8]
Dawah[edit]
Main article: Dawah
Dawah ("invitation") means the proselytizing or preaching of Islam. Dawah literally
means "issuing a summon" or "making an invitation", being an active participle of a
verb meaning variously "to summon" or "to invite". A Muslim who practices dawah,
either as a religious worker or in a volunteer community effort, is called a d (
plural duh, gen: dut ).
A d is thus a person who invites people to understand Islam through dialogue, not
unlike the Islamic equivalent of a missionary inviting people to the faith, prayer and
manner of Islamic life.
Eschatology[edit]
Main article: Islamic eschatology
Eschatology is literally understood as the last things or ultimate things and in Muslim
theology, eschatology refers to the end of this world and what will happen in the
next world or hereafter. Eschatology covers the death of human beings, their souls
after their bodily death, the total destruction of this world, the resurrection of human
souls, the final judgment of human deeds by Allh after the resurrection, and the
rewards and punishments for the believers and non-believers respectively. The
places for the believers in the hereafter are known as Paradise and for the nonbelievers as Hell.
The branch of Islam known as the Ismls is the second largest Shii community.
They observe the following pillars of Islam:
1. Immah
2. Nubuwwah
3. Qiymah
Mutazilite view[edit]
In terms of the relationship between human beings and their
creator, Mu'tazilites emphasize human free will over predestination. They also
reduced the divine attributes to the divine essence.
[9]
Athari[edit]
Main article: Athari
For the Atharis, the "clear" meaning of the Qur'an and especially the prophetic
traditions have sole authority in matters of belief, as well as law, and to engage in
rational disputation, even if one arrives at the truth, is absolutely forbidden. Atharis
engage in an amodal reading of the Qur'an, as opposed to one engaged
inTa'wil (metaphorical interpretation). They do not attempt to rationally conceptualize
the meanings of the Qur'an and believe that the real meanings should be consigned
to God alone (tafwid). This theology was taken from exegesis of the Quran and
statements of the early Muslims and later codified by a number of scholars
including Ahmad ibn Hanbal and Ibn Qudamah.
[10]
[11]
Sunni literature[edit]
al-Aqdah at-T
ah wiyya or "The Fundamentals of Islamic Creed by the
Imm at - Tahw. This has been accepted by almost all Sunn Muslims
(Atharis, Ashars,Mturds). Several Islamic scholars have written about the
Tahawiyya creed, including Ali al-Qari, 'Abd al- Ghani al-Ghunaymi, Ibn Ab 'lIzz and Ibn Bz.
al-Aqdah al-Wsitiyyah
or "The Fundamentals of Islamic Creed as given to the
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.
"Sa'd al-Din al-Taftazani on the Creed of Najm al-Din Abu Hafs al-Nasafi
Shia literature[edit]
Gallery[edit]
Bosniak "Book of the Science of Conduct" lists 54 religious duties that each Muslim must know about, believe
in, and fulfill. Published in 1831, the handbook is by the Bosnian author and poet Abdulwahb epew.
Safeguards of Transmission by Ubayd Allh ibn Masd ibn Mahmud ibn Ahmad al-Mahbb (died 1346).
See also[edit]
Islamic eschatology
Kalam
Iman (concept)
From Wikipedia, the free encyclopedia
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Iman (Arabic:
) in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known as arkn al-mn.
[1][2]
The term Iman has been delineated in both the Quran as well as the Hadith of Gabriel. According to
the Quran, Iman must be accompanied by righteous deeds and the two together are necessary for
entry into Paradise. In the Hadith of Gabriel, Iman in addition to Islam andIhsan form the three
dimensions of the Islamic religion.
[3]
[4]
There exists a debate both within and outside Islam on the link between faith and reason in religion,
and the relative importance of either. Several scholars contend that faith and reason spring from the
same source and hence must be harmonious.
[5]
Contents
[hide]
1 Etymology
2 Meaning
7 Kalimas
o
7.1 Iman-e-Mufassal
7.2 Iman-e-Mujmal
8 See also
9 References
10 References
11 External links
Etymology[edit]
In the Arabic language, Iman denotes faith or certitude to the unseen.
Meaning[edit]
In a hadith, Muhammad defined faith (Iman) as "a knowledge in the heart, a voicing with the tongue,
and an activity with the limbs." Though faith is knowing, saying and doing. Faith is confidence in a
truth which is real not a supposed one, so when people have confidence to the truth, they submit
themselves to that truth. It is not sufficient just to know the truth, but the recognition of the heart
should be expressed by the tongue which is the manifestation of the intelligence and at last to reflect
this confidence in their activities.
[6]
Iman can be stated as acknowledging God with full sincerity of heart while accepting all his attributes
and their obvious corollaries . Farh, while explaining the meaning of Imn in his exegesis, has
written:
[clarify] [7]
[8]
"The root of imn is amn. It is used in various shades of meaning. One of its derivatives is mu'min,
which is among the noble names of Allah because He gives peace to those who seek His refuge.
This word is also an ancient religious term. Hence the certitude which exists with humility, trust and
all the conditions and corollaries of adherence to a view is called imn and he who professes faith in
Allah, in His signs and in His directives and submits himself to Him and is pleased with all His
decisions is a mu'min."
[9]
"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]
It is also assumed that the essential Iman consists of the first 3 items (Belief in God, Prophets, and
the Hereafter).
[13]
In the Quran, Iman is one of the 10 qualities which cause one to be the recipient of God's mercy and
reward. The Quran states that faith can grow with remembrance of God. The Qur'an also states
that nothing in this world should be dearer to a true believer than faith.
[14]
[15]
[16]
Muhammad is reported to have said that he gained sweetness of faith who was pleased to accept
God as Lord, Islam as religion and Muhammad as prophet. He also said that no one can be a true
believer unless he loves the Prophet more than his children, parents and relatives.
At another
instance, he has remarked that it is this love with God and Muhammad after which a person can be
aware of the real taste of faith.
[17]
[18][19]
[20][21]
Amin Ahsan Islahi, a notable exegete of the Qur'an has clarified the nature of this love:
[22]
... it does not merely imply the passionate love one naturally has for one's wife, children and other
relatives, but it also refers to the love on the basis of intellect and principles for some viewpoint and
stance. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint
and principle ... So much so, if the demands of his wife, children and relatives clash with the
demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his
wife and children and the demands of his family and clan.
Islahi and Maududi both have inferred that the Quranic comparison of a good word and a bad word
in Chapter 14 is actually a comparison of faith and disbelief. Thus, the Qur'an is effectively
comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of
the sky.
[23]
[24]
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]
Righteous deeds are mentioned in the Qurn right after faith in the capacity of an explanation ... In
the case of faith, the need for its explanation is obvious: the place of faith is the heart and the
intellect. In matters of intellect and heart, not only can a person deceive others but also at times he
himself can remain in deception. He considers himself to be a mumin (believer) whereas actually he
is not. For this reason, two testimonies needed to be required for it: a person's words and a person's
deeds. Since words can be untrue, hence a person who only professes faith through words is not
regarded as a mumin and it was deemed essential that a person's deeds also testify to his faith.
Thus the Qurn said: O you who believe with the tongue! Believe through your deeds.
[30]
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.
[hide]
Islamic Prophets
Listed by Islamic name, Biblical name and Arabic. The six marked with a * are
considered major prophets.
dam* Adam ()
Idrs Enoch ()
Nh *Noah ()
Hd Eber ()
S lih Salah()
Ibrhm* Abraham ()
Lt Lot ()
IsmlIshmael ()
Ish q Isaac ()
YaqbJacob ()
Ysuf Joseph ()
Ayb Job()
Dhul-Kifl Ezekiel ()
Shuab Jethro()
Ms* Moses ()
Hrn Aaron ()
Dd David ()
Sulaymn Solomon ()
Ynus Jonah ()
Ilys Elijah ()
AlyasaElisha ()
Zakarya Zechariah ()
Yah yJohn ()
s* Jesus ()
Muh ammad*Muhammad ()
Main events[show]
Attributed miracles[show]
Views[show]
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History[show]
Denominations[show]
Culture and society[show]
Related topics[show]
Islam portal
[2]
[3]
Messenger-Prophets were people who have been ordered to convey and propagate what God
revealed to them. To believe in the Messenger-Prophets means to believe that the God has sent
them to creation to guide them, and perfect their life, and their hereafter, and he has aided them with
miracles which demonstrate their truthfulness; and that they have conveyed the message of God;
and have revealed what they were ordered to reveal to the responsible and accountable individuals;
and it is obligatory to respect all of them, and not to discriminate or differentiate between any of
them.
[4]
Muslims believe that God finally sent Muhammad to transmit the message of the Qur'an, which is
universal in its message. Muslims believe that the Qur'an will remain uncorrupted because
previous Islamic holy books (the Torah given to Moses, the Psalms given to David and the Gospel
given to Jesus) were for a particular time and community and because, even if the books were
corrupted, many prophets were still to come who could tell the people of what was correct in the
scripture and warn them of corruptions. Muhammad, being the last Prophet, was vouchsafed a book
which will remain in its true form till the Last Day. Surah 15:9 refers to the Qur'an as the Dhikr,
simultaneously labelling it as an authority given from the God of Abraham himself.
[5]
[5]
Contents
[hide]
1 Etymology
2 General information
o
2.1 Status
5 Other persons
o
6 See also
7 Notes
8 External links
Etymology[edit]
In Arabic and Hebrew, the term nab (plural forms: nabiyyn and anbiy) means "prophet". Forms
of this noun occur 75 times in the Quran. The term nubuwwah (meaning "prophethood") occurs five
times in the Quran. The terms rasl(plural: rusul) and mursal (plural: mursaln) denote "messenger"
or "apostle" and occur more than 300 times. The term for a prophetic
"message", risla (plural: rislt), appears in the Quran in ten instances.
[6]
[7]
The words "prophet" (Arabic: nab) and "messenger" (Arabic: rasl) appear several times in
the Old Testament and the New Testament.
The following table shows these words in different languages:
[12]
Arabi
c
Arabic
Pronunciatio
n
English
Greek
Greek
pronunciatio
n
Strong
Number
Hebrew
Hebrew
pronunciatio
n
Strong
Number
Nabi
Prophet
prophts
G4396
nby'
H5030
Rasul
Messenger
, Apostle
'n-ge-los, po'-sto-los
G32, G65
2
malkh',
shlah '
H4397,H797
1
In the Hebrew Bible, the word "prophet" (Hebrew: navi) occurs more commonly, and the word
"messenger" (Hebrew: mal'akh) refers to angels (Arabic: ,Malkah), But the last book of the Old
Testament, the Book of Malachi, speaks of a messenger that Christian commentators interpret as a
reference to the future prophet John the Baptist.
[13]
In the New Testament, however, the word "messenger" becomes more frequent, sometimes in
association with the concept of a prophet. "Messenger" may refer to Jesus, to his Apostles and to
John the Baptist.
[14]
General information[edit]
See also: Criteria of True Prophet
In Muslim belief, every prophet preached Islam. The beliefs of charity, prayer, pilgrimage, worship of
God and fasting are believed to have been taught by every prophet who has ever lived. The Quran
itself calls Islam the "religion of Abraham" and refers to Jacob and the Twelve Tribes of Israel as
being Muslim. Isaac, Ishmael, Jesus, Noah, Moses and the disciples of Jesus are just some of the
other figures referred to as Muslims in the Quran.
[15]
[16]
[17]
[18]
[19]
Status[edit]
The Quran speaks of the prophets as being the greatest human beings of all time. A prophet, in the
Muslim sense of the term, is a person whom God specially chose to teach the faith of Islam. Before
man was created, God had specifically selected those men whom He would use as prophets. This
[15]
[15]
does not, however, mean that every prophet began to prophesy from his birth. Some were called to
prophesy late in life, in Muhammad's case at the age of 40 and in Noah's case at 480. Others, such
as John the Baptist, were called to prophesy while still in young age and Jesus prophesied while still
in his cradle.
[20]
[21]
The Quran verse 4:69 lists various virtuous groups of human beings, among whom prophets
(including messengers) occupy the highest rank. Verse 4:69 reads:
[7]
All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah
of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the
Righteous (who do good): Ah! what a beautiful fellowship!
Quran, sura 4 (An-Nisa), ayah 69
[22]
[25]
The Quran mentions some Islamic scriptures by name, which came before the Quran:
Tawrat (Torah): According to the Quran, the Tawrat (Torah) was revealed to Moses, but
Muslims believe that the current Pentateuch, although it retains the main message, has
suffered corruption over the years. Moses and his brother Haroon (Aaron) used the Torah to
preach the message to the Children of Israel. The Quran implies that the Torah is the longestused scripture, with the Jewish people still using the Torah today, and that all
the Hebrew prophets would warn the people of any corruptions that were in the scripture.
Jesus, in Muslim belief, was the last prophet to be taught the Mosaic Law in its true form.
[26]
[27]
[28]
Zabur (Psalms): The Quran mentions the Psalms as being the holy scripture revealed
to David. Scholars have often understood the Psalms to have been holy songs of praise. The
current Psalms are still praised by many Muslim scholars, but Muslims generally assume that
some of the current Psalms were written later and are not divinely revealed.
[29]
[30]
that some prophets, in the past, came with clear signs from God as well as this particular
scripture.
Books of Divine Wisdom: The Quran mentions certain Books of Divine Wisdom, translated
by some scholars as Books of Dark Prophecies, which are a reference to particular books
vouchsafed to some prophets, wherein there was wisdom for man. Some scholars have
suggested that these may be one and the same as the Psalms as their root Arabic word, Zubur,
comes from the same source as the Arabic Zabur for the Psalms.
njil (Gospel): The njil (Gospel) was the holy book revealed to Jesus, according to the
Quran. Although many lay Muslims believe the Injil refers to the entire New Testament, scholars
have clearly pointed out that it refers not to the New Testament but to an original Gospel, which
was sent by God, and was given to Jesus. Therefore, according to Muslim belief, the Gospel
was the message that Jesus, being divinely inspired, preached to the Children of Israel. The
currentcanonical Gospels, in the belief of Muslim scholars, are not divinely revealed but rather
are documents of the life of Jesus, as written by various contemporaries, disciples and
companions. These Gospels contain portions of Jesus's teachings but do not represent the
original Gospel, which was a single book written not by a human but was sent by God.
[32]
[33]
[34]
Scrolls of Abraham: The Scrolls of Abraham are believed to have been one of the earliest
bodies of scripture, which were vouchsafed to Abraham, and later used by Ishmael and Isaac.
Although usually referred to as 'scrolls', many translators have translated the Arabic Suhuf as
'Books'. The Scrolls of Abraham are now considered lost rather than corrupted, although some
scholars have identified them with the Testament of Abraham, an apocalyptic piece of
literatureavailable in Arabic at the time of Muhammad.
[35]
[36]
Scrolls of Moses: These scrolls, containing the revelations of Moses, which were perhaps
written down later by Moses, Aaron and Joshua, are understood by Muslims to refer not to the
Torah but to revelations aside from the Torah. Some scholars have stated that they could
possibly refer to the Book of the Wars of the Lord, a lost text spoken of in the Hebrew Bible.
[37]
[38]
Holy gifts[edit]
The Quran mentions various divinely-bestowed gifts given to various prophets. These may be
interpreted as books or forms of celestial knowledge. Although all prophets are believed by Muslims
to have been immensely gifted, special mention of "wisdom" or "knowledge" for a particular prophet
is understood to mean that some secret knowledge was revealed to him. The Quran mentions that
Abraham prayed for wisdom and later received it. It also mentions that Joseph and Moses both
attained wisdom when they reached full age; David received wisdom with kingship, after
slaying Goliath; Lut received wisdom whilst prophesying in Sodom and Gomorrah; John the
Baptist received wisdom while still a mere youth; and Jesus received wisdom and was vouchsafed
the Gospel.
[39]
[42]
[40]
[41]
[43]
[44]
[45]
This section improperly uses one or more religious texts as primary sources without referring to secondary
sources that critically analyze them. Please help improve this article by adding references to reliable secondary
sources, with multiple points of view. (June 2011)
Name
Prophe
t
Messenge
r
Ima
m
Book
Sent to
Law
(Sharia)
Messengers
Chronological
Order
Aaron
(Harun)
[46]
Abraham
(Ibrahim)
[47]
Adam
(Adem)
[53]
David
(Dawud)
[54]
Elijah (Ilias)
[54]
Elisha
(Alyasa)
[54]
20
Enoch
(Idris)
[58]
Ezekiel
(Dhul-Kifl)
[59]
16
Ezra (Uzair)
[60]
Eber (Hud)
[61]
Isaac
(Is'haq)
[63]
15
[48]
[49]
Scrolls of
Ibrahim[50]
The people of
Ibrahim [51]
[52]
Zabur [55]
[56]
[61]
17
The people of
Elias [57]
d [62]
19
Name
Prophe
t
Messenge
r
Ima
m
Book
Sent to
Law
(Sharia)
Messengers
Chronological
Order
Ishmael
(Ismail)
[64]
Jacob
(Yaqub)
[63]
Jethro
(Shuaib)
[65]
[65]
Jesus (Issa)
[67]
[68]
Job (Ayoub)
[73]
12
John
(Yahya)
[74]
23
Joseph
(Yusuf)
[73]
[75]
Jonah
(Younis)
[54]
[76]
The people of
Younis [77]
21
Joshua
(Yusa)
[78]
Lot (Lut)
[79] [54
]
[80]
The people of
Lot [81]
Noah (Nuh)
[54]
[82]
[64]
10
Midian [66]
[69][70]
Injil [71]
The people of
Israel [72]
13
[52]
24
11
[69][70]
The people of
Noah [83]
[84]
Name
Prophe
t
Messenge
r
Ima
m
Book
Law
(Sharia)
Sent to
Messengers
Chronological
Order
Muhammad
[85]
[85]
[49]
Quran [86]
Whole Mankind
and Jinn [87]
[52]
25
Moses
(Musa)
[88]
[88]
[69][70]
Torah [89]
[52]
14
Shelah
(Saleh)
[91]
[91]
Samuel
(Samoel)
[93]
Solomon
(Suleiman)
[54]
18
Zechariah
(Zakaria)
[54]
22
Thamud [92]
To believe in God's Messengers (Rusul) means to be convinced that God sent men as guides to
fellow human beings and jinn (khalq) to guide them to the path of the Truth, and that they cannot say
except the truth about God. It is obligatory to know twenty-five particular messengers.
[94]
In Islamic jurisprudence, when it is mentioned that one must believe in all the prophets, this means
that it is necessary to believe in them in general, but if a name of a prophet becomes established to
one specifically and by name, like Yahya ( John the Baptist) for example, it becomes obligatory to
believe in him specifically, and this is the same for revealed Books and Angels.
[95]
Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran
itself refers to at least four other prophets but does not name them.
All messengers mentioned in
the Qur'an are also prophets, but not all prophets are messengers (the difference is discussed in
"Prophets and messengers in Islam"). Messengers are tasked with the mission of conveying God's
message to people.
[96][97]
Other persons[edit]
The Quran mentions 25 messengers by name but also tells that God sent many other prophets and
messengers, to all the different nations that have existed on Earth. Many verses in the Quran
discuss this:
"We did aforetime send messengers before thee: of them there are some whose story We
have related to thee, and some whose story We have not related to thee...."
[98]
[99]
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]
Khidr: The Quran also mentions the mysterious Khidr, identified at times with Melchizedek,
who is the figure that Moses accompanies on one journey. Although most Muslims regard him as
an enigmatic saint, some see him as a prophet as well.
[100]
Luqman: The Quran mentions the sage Luqman in the chapter named after him, but does
not clearly identify him as a prophet. The most widespread Islamic belief views Luqman as
a saint, but not as a prophet. The Arabic term wali (Arabic , plural Awliy' )is commonly
translated into English as "Saint". However, the wali should not be confused with the Christian
tradition of sainthood. A key difference is that the wali continues what a prophet taught without
any change. However, other Muslims regard Luqman as a prophet as well.
[101]
[102]
Mary (Maryam): A few scholars (such as Ibn Hazm) see Maryam (Mary) as a nabi and a
prophetess, since God sent her a message via an angel. The Quran, however, does not
explicitly identify her as a prophet. Islamic belief regards her as one of the holiest of women, but
not as a prophet.
[103]
[104]
Three persons of the town: These three unnamed person, who were sent to the same town,
are referenced in chapter 36 of the Quran.
[105]
Saul (Talut): Saul is not considered a prophet, but a divinely appointed king.
Sons of Jacob: These men are sometimes not considered to be prophets, although most
exegesis scholars consider them to be prophets, citing the hadith of Muhammad and their status
as prophets in Judaism. The reason that some do not consider them as prophets is because of
their behaviour with Yousif (Joseph) and that they lied to their father.
Terah (Azar): Menitoned in 6:74.
[106]
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:
Daniel (Danial)
Elizabeth (Alyassabat)
Hosea
Isaiah (Ishiya)
Jeremiah (Irmiya)
Seth (Sheeth)
Shem
[107]
[108]
[109]
[110]
[15]
[111]
[112][113][113]
[114]
[115]
[107]
See also[edit]
False prophet
Notes[edit]
1.
2.
3.
4.
Jump up^ Shaatri, A. I. (2007). Nayl al Rajaa' bisharh' Safinat an'najaa'. Dar Al Minhaj.
5.
6.
Jump up^ The Hebrew root nun-vet-alef ("navi") is based on the two-letter root nun-vet which denotes
hollowness or openness; to receive transcendental wisdom, one must make oneself "open". Cf. Rashbam's comment
to Genesis 20:7
7.
^ Jump up to:a b Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an
8.
9.
10.
11.
12.
13.
14.
Jump up^ Hebrews 3:1; John 17:3; Matthew 11:10; Mark 1:2; Ephesians 3:5,4:11; First Epistle to the
Corinthians 28:12
15.
^ Jump up to:a b c d Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets"
16.
17.
18.
Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism[page needed]
19.
20.
Jump up^ Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Noah"
21.
22.
23.
Jump up^ Ahmad, Mirz Ghulm (September 1904). "My Claim to Promised Messiahship".Review of
Religions 3 (9). ISSN 0034-6721. As reproduced in Ahmad, Mirz Ghulm (January 2009). "My Claim to Promised
Messiahship" (PDF). Review of Religions 104 (1): 16. ISSN 0034-6721.
24.
25.
26.
27.
28.
29.
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.
32.
33.
Jump up^ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary, Appendix: "On the Injil"
34.
35.
36.
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.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
92.
93.
94.
Jump up^ Keller, N. H. (1994). Reliance of the Traveller. Amana publications.[page needed]
95.
Jump up^ Haytami, I. H. (2009). Al Fath Al Mobin Bi Sharsh al Arba'een. Dar al Minhaj
96.
97.
98.
99.
100.
101.
102.
103.
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.
106.
107.
^ Jump up to:a b The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Note 364: "Examples
of the Prophets slain were: "the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of
Zacharias, son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35)
108.
Jump up^ Wheeler, B. M. "Daniel". Historical Dictionary of Prophets in Islam and Judaism.Daniel is not
mentioned by name in the Qur'an but there are accounts of his prophethood in later Muslim literature...
109.
Jump up^ Women in the Qur'n, Traditions, and Interpretation. Oxford University Press. 1994. pp. 6869.
110.
Jump up^ Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60
111.
Jump up^ Tafsir al-Qurtubi, vol 3, p 188; Tafsir al-Qummi, vol 1, p 117.
112.
113.
^ Jump up to:a b Historical Dictionary of Prophets In Islam And Judaism, Brandon M. Wheeler,Disciples of Christ:
"Muslim exegesis identifies the disciples as Peter, Andrew, Matthew, Thomas, Philip, John, James, Bartholomew, and
Simon"
114.
115.
Jump up^ A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"