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Islamic view of angels
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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
3 Verses in the Quran that directly name angels
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?]
Jibrail/Jibril (Judeo-Christian, Gabriel), the angel of revelation. Jibril is the archangel

responsible for revealing the Quran to Muhammad, verse by verse. Jibrail is widely known as
the angel who communicates with (all of) the prophets and also for coming down with God's
blessings during the night of Laylat al-Qadr ("The Night of Divine Destiny (Fate)"). Jibril is
mentioned by name in the Quran.
[3]
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 Ìsa Muhammad ibn Ìsa 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.
Quran, sura 66 (At-Tahrim), ayah 6
[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]
Muhammad al-Bukhari, Sahih al-Bukhari, Volume 4, Book 54, Number 455
[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:
The angels of the Seven Heavens.
Hafaza, (The Guardian Angel):
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]
Jundullah, those who help Muhammad in the battlefield
The angels who violently pull out the souls of the wicked,
Those who gently draw out the souls of the blessed,
Those angels who distribute (provisions, rain, and other blessings) by (God's) Command.
Those angels who drive the clouds.
[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]
The Angel of the Mountains
Munkar and Nakir, who question the dead in their graves.
[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.
Maalik is the chief of the angels who govern Jahannam (Hell)
Zabaniah are 19 angels who torment sinful persons in hell
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]
Verses in the Quran that directly name angels[edit]

Gabriel (Jibreel) and Michael (Meekaal) are mentioned early on the Quran in sura Al-Baqarah:
Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will,
a confirmation of what went before, and guidance and glad tidings for those who believe,-
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.
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Islamic eschatology is the branch of Islamic scholarship that studies Yawm al-
" the Day of Resurrection")

or Yawm ad-Dn (pronounced yome-ud-dean; " the Day of Judgment"). This is believed to
Qiymah (pronounced yome-ul-key-ah-mah; Arabic:
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]
1 Six articles of faith
2 Sources
o
2.1 Last Judgment in the Qur'an
3 Three periods
4 Major and minor signs
4.1 Minor signs
4.2 Major signs

5 Major figures
5.1 Mahdi
5.1.1 Sunni and Shi'ite perspectives on the Mahdi
5.1.2 Claimants of the Mahdi
5.2 Isa
5.3 Al-Dajjal
5.4 Ya'juj and Ma'juj
6 Major events
o
6.1 Desertion of Medina / Destruction of Mecca / Beast of the Earth
6.2 Resurrection of the dead
6.3 Separation of the righteous and the damned at al-Qiyamah
7 Islamic eschatology in literature
8 See also
9 References
10 Sources
11 External links
Six articles of faith[edit]

The Day of Judgment or Resurrection, al-Qiymah, is one of the six articles of faith in Islam.
The tribulation associated with it is described in the Qur'an andhadith, and commentaries
of Islamic expositors like al-Ghazali, Ibn Kathir, Ibn Majah, al-Bukhari, and Ibn Khuzaymah. The
Day of Judgment is also known as the Day of Reckoning, the Hour, and the Last Day.
The Day of
Judgment or Resurrection, al-Qiymah, relates to one of the six aqdah in Sunni Islam, and
seven aqidah in Sha belief.
[12]
[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]
Last Judgment in the Qur'an[edit]

The Qur'an describes the Last Judgment, with a number of interpretations of its verses. There are
specific aspects:
1. The time is known only to Allah.
[14]
2. Muhammad cannot bring it forward.
[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]
Major and minor signs[edit]

There are a number of major and minor signs of the end of days in Islam. There is debate over
whether they could occur concurrently or must be at different points in times, although Islamic
scholars typically divide them into three major periods.
[12][20]
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]
3. The taking away of knowledge and the prevalence of religious ignorance.

4. Frequent occurrences of sudden and unexpected death.
5. Spreading of killing.
[25]
[26]
[27]
6. Acceleration of time.
[28]
7. Rejection of Sunnah (Hadith).
[29]
8. The spread of riba (usury, interest), the spread of zina (adultery, fornication), drinking of
alcohol.
[30]
9. The widespread and condoning of music.
[31]
10.The decoration of mosques as a matter of pride and competition.
[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]
13.Frequent occurrences of disgrace, distortion, and defamation.
[35]
14.When people wish to die because of the severe trials and tribulations that they are suffering.
[36]
15.Jews fighting Muslims.
[37]
16.When paying charity becomes a burden.
[38]
17.People will compete in the construction of very tall buildings.

18.Women appearing naked despite their being dressed.
[39]
[40]
19.Seeking knowledge from misguided and astray scholars.
[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]
22.The emergence of indecency (obscenity), enmity among relatives and neighbours.
[43]
23.The rise of idolatry and polytheists, in the community.
[44]
24.The Euphrates will uncover a mountain of gold.

25.Estrangement of Islam.
[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]
30.Evil People will be expelled from Al-Madinah.
[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]
33.There will be a special greeting for the people of distinction.
[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]
42.Voices are raised in the mosques.
[57]
43.The leader of a people is the worst of them.
[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]
4. The return of Isa, from the second sky to kill Dajjal
[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]
6. Mecca will be attacked and the Kaaba will be destroyed.

7. A pleasant breeze will blow from the south that shall cause all believers to die peacefully.
8. Quran will be forgotten and no one will recall its verses.
9. All Islamic knowledge will be lost to the extent where people will not say "La Illaha Ila Allah"
(There is no god, but Allah), but instead old people will babble without understanding "Allah,
Allah".
10.People will fornicate in the streets 'like donkeys'.
11. A huge black smoke cloud will cover the earth.
12.The sun will rise from the west.
[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]
Main article: Mahdi

Mahdi (Arabic: )translates to 'guided one', with hadith being the primary source of his
descriptions. His appearance will be the first sign of the third period. Hadith write that he will be a
descendant of Muhammad through his daughter Fatimahand cousin Ali. The Mahdi will be looked
upon to kill Al-Dajjal and end the prevalent disintegration of the Muslim community to prepare for the
reign of Jesus who will rule for a time after. The Mahdi will similarly kill all enemies of the Prophet
and fulfill the prophetic mission as a vision of justice and peace before following Jesus rule. The
physical features of Mahdi are described in the hadithhe will be of Arab complexion and average
height with a large belly, large eyes and a sharp nose. He will have a mole on his cheek, the sign of
the prophet on his shoulder, and be recognized by the caliphate while he sits at his own home. As
written by Abu Dawud:
[21]
[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]
Sunni and Shi'ite perspectives on the Mahdi[edit]
Main articles: The Occultation and Muhammad al-Mahdi

Sunni and Shi'ite Islam have different beliefs on the identity of Mahdi. Historically, Sunni Islam has
derived religious authority from the caliphate, who was in turn appointed by the companions of
Muhammad at his death. The Sunnis view the Mahdi as the successor of Mohammad, the Mahdi is
expected to arrive to rule the world and reestablish righteousness. Various Sunnis also share a
parallel belief that though there may be no actual Mahdi, the existence of mujaddid will instead lead
the Islamic revolution of a renewal in faith and avoidance of deviation from Gods path. Such an
intellectual and spiritual figure of Sunni tradition has been attributed to numerous Muslims at the end
of each Muslim century from the origin of Islam through present day. This classical interpretation is
favored by Sunni scholars like Ghazali and Ibn Taymiyyah.
[69]
[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-Àskari, 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]
Claimants of the Mahdi[edit]
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]
Part of a series on
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Jesus in Islam[hide]
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Main article: Jesus in Islam

Isa is the Arabic name for Jesus of Nazareth, and his return is considered the third major sign of last
days, while the second is the appearance of Masih ad-Dajjal. Although Muhammad is the
preeminent Prophet in Islam, Jesus is the only Prophet who is said not to have died but rather raised
up by Allah other than Idris (Enoch) mentioned in the Quran. Thus, in accordance with postQuranic hadiths, he will conceivably return to Earth as a just judge before the Day of Judgment. As
written in hadith:
[73]
[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]
Ya'juj and Ma'juj[edit]

Main article: Gog and Magog
The fourth major sign of end time will be that the wall which imprisons the nations of Ya'juj and
Ma'juj will break, and they will surge forth. Some Islamic scholars, such as Imran Nazar Hosein,
believe the wall began to crack during the life of Muhammad. This is supported in the hadith
when the prophet mentions that "a hole has been made in the wall containing the Ya'juj and
Ma'juj", indicating the size of the hole with his thumb and index finger. Their release will occur
forty years prior to the Last Judgment:
[77]
[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]
The seventh sign is written in the Ahadith,

and is the appearance of the da'ba-tul-ard, or
the Beast of the Earth, who will populate the entire world
and judge the wicked:
[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]
Resurrection of the dead[edit]

Main article: Barzakh
In the Qur'an, barzakh (Arabic: )is the intermediate state in which nafs of the deceased are
held between realities to rest with loved ones untilQiyamah.
[81][82][82][83][84]
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]
Separation of the righteous and the damned at al-Qiyamah[edit]

At divine judgment, each person's Book of Deeds will be read, in which 'every small and great
thing is recorded', will be read, with actions before adolescence not written. Records shall be
[87]
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]
Islamic eschatology in literature[edit]

Ibn al-Nafis wrote of Islamic eschatology in Theologus Autodidactus (circa 1270 CE), where he
used reason, science, and early Islamic philosophy to explain how he believed al-Qiyamah
would unfold, told in the form of a theological fiction novel.
[95]
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
Nakir and Munkar
Islamic view of angels
The Occultation
End time
Sunni
Gog and Magog
Shi'ite
Heaven in Islam
Sufi
Iblis / Shaitan
Mahdi / Mahdaviat
Messiah / Masih
Other faiths' eschatologies: Buddhist

Christian
Hindu
Jewish
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^ Jump up to:a b Jon R. Stone. Expecting Armageddon: Essential Readings in Failed Prophecy.
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beliefs, practices, and culture. p. 182.
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[ Rising of the sun from the west] (in Arabic).
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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.
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^ 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)
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^ 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.
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Studies. Retrieved 2. Check date values in:|accessdate= (help)
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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.
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values in: |accessdate= (help)
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Jump up^ Leaman, Oliver. "Dajjl, Al-". The Oxford Encyclopedia of the Islamic World. Oxford University Press.
Retrieved 5. Check date values in:|accessdate= (help)
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Philosopher, Encyclopedia of Islamic World)
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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
(Redirected from Aqidah)
For the story of the binding of Isaac, see Akedah. For East African administrators, see Akida.
[hide]
Part of a series on Islam
Aqidah
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Shi'a2[show]
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Including Ahmadis
Including Alevis, Druze & Alawites

3
Including Ibadis
Islam portal
See also: Iman (concept) and Muslim theology

Part of a series on
Islam
Beliefs[show]
Practices[show]
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Islam portal
Aqdah (Arabic: , plural Arabic: , aqid, also sometimes

spelled Aqeeda, Aqidah or Aqda) is an Islamicterm meaning creed. Any religious belief system, or
creed, can be considered an example of aqidah. However this term has taken a significant technical
usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. It
is a branch of Islamic studies describing the beliefs of the Islamic faith.
Literally, the word aqdah is derived from the triconsonantal root qd (aqada), which means "to tie"
or "knot".
Contents
[hide]
1 Introduction
o
1.1 Six articles of belief
1.2 Tawhid
1.3 Iman
2 Hadith of Gabriel
o
2.1 Salat
2.2 Sawm
2.3 Zakat
2.4 Hajj
3 Other tenets
o
3.1 Jihad
3.2 Dawah
4 Eschatology
5 Views specific to other Muslim schools

5.1 Shii beliefs and practices
5.1.1 Twelver's Roots of Religion (Us l ad-Dn)
5.1.2 Ismaili beliefs
5.2 Mutazilite view
5.3 Athari
6 Literature pertaining to creed

o
6.1 Sunni literature
6.2 Shia literature
7 Gallery
8 See also
9 References
10 External links
Introduction[edit]
According to Muslim scholar Cyril Glasse, "systematic statements of belief became necessary, from
early Islam on, initially to refute heresies, and later to distinguish points of view and to present them,
as the divergences of schools of theology or opinion increased.
[1]
The "first" creed written as "a short answer to the pressing heresies of the time" is known as Fiqh
Akbar and ascribed to Ab Hanfa. Two well known creeds were the Fiqh Akbar II "representative"
of the al-Ash'ari, and Fiqh Akbar III, "representative" of the Ash-Shafi'i. Al-Ghazali also had a
Aqdah. These creeds were more detailed than those described below.
[1][2]
[3]
[1]
[1]
Six articles of belief[edit]

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

1. Belief in God (Allah), the one and only one worthy of all worship (tawhid).
2. Belief in the Angels (mala'ika).
3. Belief in the Books (kutub) sent by God (including the Qurn).
[5]
4. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God
5. Belief in the Day of Judgment (qiyama) and in the Resurrection (life after death).
6. Belief in Destiny (Fate) (qadar).
The first five are based on several Qurnic creeds:
Whoever disbelieveth in God and His angels and His scriptures and His messengers and the
Last Day, he verily wandered far stray (4:136)
Who is an enemy of God, His Angels, His Messengers, Gabriel and Michael! Then, lo! God is
an enemy to the disbelievers (2:98)
righteous is he who believeth in God and the Last Day and the angels and the scripture
and the prophets (2:177)
believer believe in God and His angels and His scriptures and His messengers (2:285)
The sixth point made it into the creed because of the first theological controversy in
Islm. Although not connected with the sunni-shii controversy about the
succession, the majority of Twelfer Shiites do not stress God's limitless power
(qadar), but rather is boundless justice adl as the sixth point of believe this does
not mean that Sunnis deny his justice, or Shiites negate his power, just the
emphasis is different.
[citation needed]
In Sunni and Shia view, having Iman literally means to have belief in Six articles.
However the importance of Iman relies heavily upon reasons. Islam explicitly
asserts that belief should be maintained in that which can be proven using faculties
of perception and conception.
[citation needed]
Tawhid[edit]
Tawhid ("doctrine of Oneness") is the concept of monotheism in Islam. It is the
religion's most fundamental concept and holds that God (Allah) is one (whid) and
unique (had), and the Only One worthy of Worship which is exactly what Jews and
Christians also believe that only the Uncreated can be worshiped. A creature cannot
be worshiped. This is idolatry.
Calligraphic representation of the word Allah.
According to Islamic belief, Allah is the proper name of God, and humble
submission to his will, divine ordinances and commandments is the pivot of the
Muslim faith. "He is the only God, creator of the universe, and the judge of
humankind." "He is unique (whid) and inherently one (ahad), all-merciful and
omnipotent." The Qur'an declares "the reality of Allah, His inaccessible mystery, His
various names, and His actions on behalf of His creatures.
Iman[edit]
Iman, in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known
as arkn al-mn.
[6][7]
Hadith of Gabriel[edit]
The Hadith of Gabriel includes the Five Pillars of
Islam (Tawhid, Salat, Sawm, Zakat, Hajj) in answer to the question, "O messenger
of God, what is Islam?" This hadith is sometimes called the "truly first and most
fundamental creed".
[1]
Salat[edit]
An Imam leading prayers in Cairo,Egypt, in 1865.
The Mughal emperor Aurangzebperforming Salat.
Salat, is the practice of formal worship in Islam. Its importance for Muslims is
indicated by its status as one of the Five Pillars of Islam, with a few dispensations
for those for whom it would be difficult. People who find it physically difficult can
perform Salat in a way suitable for them. To perform valid Salat, Muslims must be in
a state of ritual purity, which is mainly achieved by ritual ablution, (wud),
according to prescribed procedures.
Sawm[edit]
Ending the fast at a mosque.
Sawm, is the word for fasting regulated by Islamic jurisprudence. In the terminology
of Islamic law, sawm means to abstain from eating, drinking (including water) and
sexual intercourse from dawn till dusk. The observance of sawm during the Islamic
holy month of Ramadan is one of the Five Pillars of Islam, but is not confined to that
month.
Zakat[edit]
Zakt, or alms-giving is the practice of charitable giving by Muslims based on
accumulated wealth, and is obligatory for all who are able to do so. It is considered
to be a personal responsibility for Muslims to ease economic hardship for others
and eliminate inequality.
Hajj[edit]
A 16th century illustration of Islam's holiest shrine, the Ka'aba.
The Hajj, is an Islamic pilgrimage to Mecca and the largest gathering of Muslims in
the world every year. It is one of the five pillars of Islam, and a religious duty which
must be carried out by every able-bodied Muslim who can afford to do so at least
once in his or her lifetime.
Other tenets[edit]
In addition some Muslims include Jihad, Dawah as part of Aqdah
Jihad[edit]
Jihad, literally means to endeavor, strive, labor to apply oneself, to concentrate, to
work hard, to accomplish. It could be used to refer to those who physically, mentally
or economically serve in the way of Allah.
[8]
Dawah[edit]
Main article: Dawah
Dawah ("invitation") means the proselytizing or preaching of Islam. Dawah literally
means "issuing a summon" or "making an invitation", being an active participle of a
verb meaning variously "to summon" or "to invite". A Muslim who practices dawah,
either as a religious worker or in a volunteer community effort, is called a d (
plural duh, gen: dut ).
A d is thus a person who invites people to understand Islam through dialogue, not
unlike the Islamic equivalent of a missionary inviting people to the faith, prayer and
manner of Islamic life.
Eschatology[edit]
Main article: Islamic eschatology
Eschatology is literally understood as the last things or ultimate things and in Muslim
theology, eschatology refers to the end of this world and what will happen in the
next world or hereafter. Eschatology covers the death of human beings, their souls
after their bodily death, the total destruction of this world, the resurrection of human
souls, the final judgment of human deeds by Allh after the resurrection, and the
rewards and punishments for the believers and non-believers respectively. The
places for the believers in the hereafter are known as Paradise and for the nonbelievers as Hell.
Views specific to other Muslim schools[edit]

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

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

1. Tawhd (Oneness): The Oneness of Allah.
2. Adalah (Justice): The Justice of Allah.
3. Nubuwwah (Prophethood): Allah has appointed perfect and infallible

prophets and messengers to teach mankind the religion (i.e. a perfect
system on how to live in "peace".)
4. Imamah (Leadership): God has appointed specific leaders to lead and
guide mankind a prophet appoints a custodian of the religion before his
demise.
5. Qiyamah (The Day of Judgment): Allah will raise mankind for Judgment
Ismaili beliefs[edit]
The branch of Islam known as the Ismls is the second largest Shii community.
They observe the following pillars of Islam:
1. Immah
2. Nubuwwah
3. Qiymah
Mutazilite view[edit]
In terms of the relationship between human beings and their
creator, Mu'tazilites emphasize human free will over predestination. They also
reduced the divine attributes to the divine essence.
[9]
Athari[edit]
Main article: Athari
For the Atharis, the "clear" meaning of the Qur'an and especially the prophetic
traditions have sole authority in matters of belief, as well as law, and to engage in
rational disputation, even if one arrives at the truth, is absolutely forbidden. Atharis
engage in an amodal reading of the Qur'an, as opposed to one engaged
inTa'wil (metaphorical interpretation). They do not attempt to rationally conceptualize
the meanings of the Qur'an and believe that the real meanings should be consigned
to God alone (tafwid). This theology was taken from exegesis of the Quran and
statements of the early Muslims and later codified by a number of scholars
including Ahmad ibn Hanbal and Ibn Qudamah.
[10]
[11]
Literature pertaining to creed[edit]

Many Muslim scholars have attempted to explain Islamic creed in general, or
specific aspects of aqidah. The following list contains some of the most well-known
literature.
Sunni literature[edit]
Mukhtasar Shu'ab al-Imn or "The 77 branches of faith" by the Imm al-Bayhaqi
al-Aqdah at-T
ah wiyya or "The Fundamentals of Islamic Creed by the
Imm at - Tahw. This has been accepted by almost all Sunn Muslims
(Atharis, Ashars,Mturds). Several Islamic scholars have written about the
Tahawiyya creed, including Ali al-Qari, 'Abd al- Ghani al-Ghunaymi, Ibn Ab 'lIzz and Ibn Bz.
al-Aqdah al-Wsitiyyah
or "The Fundamentals of Islamic Creed as given to the
people of Wsit , Iraq" by Ibn Taymiya.
Sharh as Sunnah or the Explanation of the Sunna by Al-Barbahaaree. Lists

approximately 170 points pertaining to the fundamentals of Aqidah.
Khalq Af'aal al-Ibad (The Creation of the acts of Servants) by Bukhari. It shows
the opinion of early scholars (Salaf) but it does not cover all topics.
Lum'at-ul-'Itiqaad by Ibn Qudamah. Details the creed of the early Imams of the
Sunni Muslims and one of the key works in Athari creed.
al-Uloow by al-Dhahab. Details the opinions of early scholars on matters of

creed.
Ibaanah by Abu al-Hasan al-Ash'ari.
Rislah al-Qudsiyyah or "The Jerusalem Tract" by Imam al-Ghazali where the

rules of faith are discussed.
"Sa'd al-Din al-Taftazani on the Creed of Najm al-Din Abu Hafs al-Nasafi
Shia literature[edit]
Shiite Islam Muhammad Husayn al-Tabt ab: translated by Hossein Nasr;

(also reprinted under the title Shi'a.)"
Root and Branches of Faith by Maqbul Hussein Rahim
Shi'ism Doctrines, Thought and Spirituality by Hossein Nasr
Gallery[edit]
Bosniak "Book of the Science of Conduct" lists 54 religious duties that each Muslim must know about, believe
in, and fulfill. Published in 1831, the handbook is by the Bosnian author and poet Abdulwahb epew.
"Book of Wisdom" based on Islamic Theology byKhoja Akhmet Yassawi(died 1166)
Safeguards of Transmission by Ubayd Allh ibn Masd ibn Mahmud ibn Ahmad al-Mahbb (died 1346).
See also[edit]
Five pillars of Islam
Islamic eschatology
Kalam
Contemporary Islamic philosophy
Iman (concept)
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:
) in Islamic theology denotes a believer's faith in the metaphysical aspects
of Islam. Its most simple definition is the belief in the six articles of faith, known as arkn al-mn.
[1][2]
The term Iman has been delineated in both the Quran as well as the Hadith of Gabriel. According to
the Quran, Iman must be accompanied by righteous deeds and the two together are necessary for
entry into Paradise. In the Hadith of Gabriel, Iman in addition to Islam andIhsan form the three
dimensions of the Islamic religion.
[3]
[4]
There exists a debate both within and outside Islam on the link between faith and reason in religion,
and the relative importance of either. Several scholars contend that faith and reason spring from the
same source and hence must be harmonious.
[5]
Contents
[hide]
1 Etymology
2 Meaning
3 The Six articles of Islamic faith
4 Delineation in the Quran and Hadith

o
4.1 The 77 Branches of Iman
5 Faith and deeds
6 Faith and reason in Islam
7 Kalimas
o
7.1 Iman-e-Mufassal
7.2 Iman-e-Mujmal
8 See also
9 References
10 References
11 External links
Etymology[edit]
In the Arabic language, Iman denotes faith or certitude to the unseen.
Meaning[edit]
In a hadith, Muhammad defined faith (Iman) as "a knowledge in the heart, a voicing with the tongue,
and an activity with the limbs." Though faith is knowing, saying and doing. Faith is confidence in a
truth which is real not a supposed one, so when people have confidence to the truth, they submit
themselves to that truth. It is not sufficient just to know the truth, but the recognition of the heart
should be expressed by the tongue which is the manifestation of the intelligence and at last to reflect
this confidence in their activities.
[6]
Iman can be stated as acknowledging God with full sincerity of heart while accepting all his attributes
and their obvious corollaries . Farh, while explaining the meaning of Imn in his exegesis, has
written:
[clarify] [7]
[8]
"The root of imn is amn. It is used in various shades of meaning. One of its derivatives is mu'min,
which is among the noble names of Allah because He gives peace to those who seek His refuge.
This word is also an ancient religious term. Hence the certitude which exists with humility, trust and
all the conditions and corollaries of adherence to a view is called imn and he who professes faith in
Allah, in His signs and in His directives and submits himself to Him and is pleased with all His
decisions is a mu'min."
[9]
The Six articles of Islamic faith[edit]
The six articles of the Islamic faith
Iman is generally outlined using the six articles of faith:

1. Belief in Allah
2. Belief in the Angels
3. Belief in Divine Books
4. Belief in the Prophets

5. Belief in the Day of Judgment
6. Belief in Allah's predestination
Of these, the first five are mentioned together in the Qur'an and by Muhammad, while including a
corollary of belief in Allah the good and evil of fate ordained by God has referred to all six
together in the following manner in the Hadith of Gabriel:
[10]
"Iman is that you believe in God and His Angels and His Books and His Messengers and the
Hereafter and the good and evil fate [ordained by your God]."
[11]
Another similar narration ascribed to Muhammad is:

Ibn Abbas narrates that the Angel Jibril once asked the Prophet: "Tell me what is Iman?" The
Prophet replied: "Iman is to believe in Allah, the Day of Judgment, His (Allah's) Angels, Books and
Prophets and to believe in life after death; and to believe in Paradise and the Fire, and the setting up
of the Mizan (scales) to weigh the deeds; and to believe in the Divine Decree, the good and the bad
of it (all). Jibril then asked him: "If I do all this will I be with Iman?" The Prophet said: "When you
have done all of this, you will be having Iman."
[12]
It is also assumed that the essential Iman consists of the first 3 items (Belief in God, Prophets, and
the Hereafter).
[13]
Delineation in the Quran and Hadith[edit]

This article relies too much on references to primary sources. Please improve this article by
adding secondary or tertiary sources. (May 2015)
In the Quran, Iman is one of the 10 qualities which cause one to be the recipient of God's mercy and
reward. The Quran states that faith can grow with remembrance of God. The Qur'an also states
that nothing in this world should be dearer to a true believer than faith.
[14]
[15]
[16]
Muhammad is reported to have said that he gained sweetness of faith who was pleased to accept
God as Lord, Islam as religion and Muhammad as prophet. He also said that no one can be a true
believer unless he loves the Prophet more than his children, parents and relatives.
At another
instance, he has remarked that it is this love with God and Muhammad after which a person can be
aware of the real taste of faith.
[17]
[18][19]
[20][21]
Amin Ahsan Islahi, a notable exegete of the Qur'an has clarified the nature of this love:
[22]
... it does not merely imply the passionate love one naturally has for one's wife, children and other
relatives, but it also refers to the love on the basis of intellect and principles for some viewpoint and
stance. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint
and principle ... So much so, if the demands of his wife, children and relatives clash with the
demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his
wife and children and the demands of his family and clan.
Islahi and Maududi both have inferred that the Quranic comparison of a good word and a bad word
in Chapter 14 is actually a comparison of faith and disbelief. Thus, the Qur'an is effectively
comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of
the sky.
[23]
[24]
Iman is also the subject of a supplication uttered by Muhammad to God:

O God! I have resigned myself to You and I have consigned my matter to you and have taken
support from You fearing Your grandeur and moving towards You in anticipation. There is no refuge
and shelter after running away from You, and if there is, it is with You. Lord! I have professed faith in
your Book which You have revealed and have professed faith in the Prophet you have sent as a
Messenger.
[25]
The 77 Branches of Iman[edit]

The 77 Branches of Faith is a collection compiled by Imam Al-Bayhaqi in his work Shuàb al-Iman. In
it, he explains the essential virtues that reflect true faith (Iman) through related Qur'anic verses and
prophetic sayings.
[26][27]
This is based on the following Hadith ascribed to Muhammad:

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

In Islam, it is essential that there exist harmony and concord between faith and deeds. Farh has
explained this aspect in his tafsr in the following manner:
[29]
Righteous deeds are mentioned in the Qurn right after faith in the capacity of an explanation ... In
the case of faith, the need for its explanation is obvious: the place of faith is the heart and the
intellect. In matters of intellect and heart, not only can a person deceive others but also at times he
himself can remain in deception. He considers himself to be a mumin (believer) whereas actually he
is not. For this reason, two testimonies needed to be required for it: a person's words and a person's
deeds. Since words can be untrue, hence a person who only professes faith through words is not
regarded as a mumin and it was deemed essential that a person's deeds also testify to his faith.
Thus the Qurn said: O you who believe with the tongue! Believe through your deeds.
[30]
Faith and reason in Islam[edit]

The relation between reason and faith in Islam is a complex debate spanning over centuries. Ismail
Raji al-Faruqi states on this subject:
As for the non-Muslims, they may contest the principles of Islam. They must know, however, that
Islam does not present its principles dogmatically, for those who believe or wish to believe,
exclusively. It does so rationally, critically. It comes to us armed with logical and coherent arguments,
and expects our acquiescence on rational, and hence necessary, grounds. It is not legitimate for us
to disagree on the relativist basis of personal taste, or that of subjective experience.
[31]
Kalimas[edit]
There are six Kalimas.
These following are associated with Muslim declarations of faith but they are not kalimas:
Iman-e-Mufassal[edit]
Iman-e-Mufassil (or the Detailed declaration of faith)
I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and
that all good and evil and fate is from Allah and it is sure that there will be resurrection after death.
Iman-e-Mujmal[edit]
Iman-e-Mujmal (or the Summary declaration of faith)
I have faith in Allah as He is known by His Names and attributes and I accept all His commands.
Prophets and messengers in Islam

"Rasul" redirects here. For other uses, see Rasul (disambiguation).
Part of a series on Islam
[hide]
Islamic Prophets
Prophets in the Quran[hide]
Listed by Islamic name, Biblical name and Arabic. The six marked with a * are
considered major prophets.
dam* Adam ()
Idrs Enoch ()
Nh *Noah ()
Hd Eber ()
S lih Salah()
Ibrhm* Abraham ()
Lt Lot ()
IsmlIshmael ()
Ish q Isaac ()
YaqbJacob ()
Ysuf Joseph ()
Ayb Job()
Dhul-Kifl Ezekiel ()
Shuab Jethro()
Ms* Moses ()
Hrn Aaron ()
Dd David ()
Sulaymn Solomon ()
Ynus Jonah ()
Ilys Elijah ()
AlyasaElisha ()
Zakarya Zechariah ()
Yah yJohn ()
s* Jesus ()
Muh ammad*Muhammad ()
Main events[show]
Attributed miracles[show]
Views[show]
Islam portal
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Islam portal
Prophets in Islam (Arabic:

) are people that Muslims believe were assigned a
special mission by Godto guide humans. Islamic tradition holds that God sent messengers to every
nation. This is obligatory to accept in Islam. Muslims believe that every prophet was given a belief
to worship God and their respective followers believed it as well. Each prophet, in Muslim belief,
preached the same main belief, the Oneness of God, worshipping of that oneGod, avoidance
of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after
death. Each came to preach Islam at different times in history and some told of the coming of the
final prophet and messenger of God, who would be named "Ahmed" commonly known
as Muhammad. Each prophet directed a message to a different group of people, and thus would
preach Islam in accordance with the times.
[1]
[2]
[3]
Messenger-Prophets were people who have been ordered to convey and propagate what God
revealed to them. To believe in the Messenger-Prophets means to believe that the God has sent
them to creation to guide them, and perfect their life, and their hereafter, and he has aided them with
miracles which demonstrate their truthfulness; and that they have conveyed the message of God;
and have revealed what they were ordered to reveal to the responsible and accountable individuals;
and it is obligatory to respect all of them, and not to discriminate or differentiate between any of
them.
[4]
Muslims believe that God finally sent Muhammad to transmit the message of the Qur'an, which is
universal in its message. Muslims believe that the Qur'an will remain uncorrupted because
previous Islamic holy books (the Torah given to Moses, the Psalms given to David and the Gospel
given to Jesus) were for a particular time and community and because, even if the books were
corrupted, many prophets were still to come who could tell the people of what was correct in the
scripture and warn them of corruptions. Muhammad, being the last Prophet, was vouchsafed a book
which will remain in its true form till the Last Day. Surah 15:9 refers to the Qur'an as the Dhikr,
simultaneously labelling it as an authority given from the God of Abraham himself.
[5]
[5]
Contents
[hide]
1 Etymology
2 General information
o
2.1 Status
2.2 Prophethood in Ahmadiyya
3 Scriptures and other gifts

o
3.1 Holy books
3.2 Holy gifts
4 Prophets and messengers
5 Other persons
o
5.1 Other special persons in the Quran
5.2 Prophets in Islamic literature
6 See also
7 Notes
8 External links
Etymology[edit]
In Arabic and Hebrew, the term nab (plural forms: nabiyyn and anbiy) means "prophet". Forms
of this noun occur 75 times in the Quran. The term nubuwwah (meaning "prophethood") occurs five
times in the Quran. The terms rasl(plural: rusul) and mursal (plural: mursaln) denote "messenger"
or "apostle" and occur more than 300 times. The term for a prophetic
"message", risla (plural: rislt), appears in the Quran in ten instances.
[6]
[7]
The Syriac form of rasl Allh (literally: "messenger of God"), sshs

elih eh d-allh, occurs frequently in
the apocryphalActs of St. Thomas. The corresponding verb for sshs
elih ehsshs
alah, occurs in
connection with the prophets in theHebrew Bible.
[8][9][10][11]
The words "prophet" (Arabic: nab) and "messenger" (Arabic: rasl) appear several times in
the Old Testament and the New Testament.
The following table shows these words in different languages:
[12]
Prophet and Messenger in the Bible
Arabi
c
Arabic
Pronunciatio
n
English
Greek
Greek
pronunciatio
n
Strong
Number
Hebrew
Hebrew
pronunciatio
n
Strong
Number
Nabi
Prophet
prophts
G4396
nby'
H5030
Rasul
Messenger
, Apostle
'n-ge-los, po'-sto-los
G32, G65
2
malkh',
shlah '
H4397,H797
1
In the Hebrew Bible, the word "prophet" (Hebrew: navi) occurs more commonly, and the word
"messenger" (Hebrew: mal'akh) refers to angels (Arabic: ,Malkah), But the last book of the Old
Testament, the Book of Malachi, speaks of a messenger that Christian commentators interpret as a
reference to the future prophet John the Baptist.
[13]
In the New Testament, however, the word "messenger" becomes more frequent, sometimes in
association with the concept of a prophet. "Messenger" may refer to Jesus, to his Apostles and to
John the Baptist.
[14]
General information[edit]
See also: Criteria of True Prophet
In Muslim belief, every prophet preached Islam. The beliefs of charity, prayer, pilgrimage, worship of
God and fasting are believed to have been taught by every prophet who has ever lived. The Quran
itself calls Islam the "religion of Abraham" and refers to Jacob and the Twelve Tribes of Israel as
being Muslim. Isaac, Ishmael, Jesus, Noah, Moses and the disciples of Jesus are just some of the
other figures referred to as Muslims in the Quran.
[15]
[16]
[17]
[18]
The Quran says:

The same religion has He established for you as that which He enjoined on Noahthe which We
have sent by inspiration to theeand that which We enjoined on Abraham, Moses, and Jesus:
Namely, that ye should remain steadfast in religion, and make no divisions therein:...
Quran, sura 42 (Ash-Shura), ayah 13
[19]
Status[edit]
The Quran speaks of the prophets as being the greatest human beings of all time. A prophet, in the
Muslim sense of the term, is a person whom God specially chose to teach the faith of Islam. Before
man was created, God had specifically selected those men whom He would use as prophets. This
[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]
Prophethood in Ahmadiyya [edit]

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

Holy books[edit]
See also: Islamic holy books
The revealed books are the records which Muslims believe were dictated by God to various Islamic
prophets throughout the history of mankind. All these books promulgated the code and laws of Islam.
The belief in all the revealed books is an article of faith in Islam and Muslims must believe in all the
scriptures to be a Muslim. Muslims believe the Quran, the final holy scripture, was sent because all
the previous holy books had been either corrupted or lost. Nonetheless, Islam speaks of respecting
all the previous scriptures, even in their current forms.
[24]
[25]
The Quran mentions some Islamic scriptures by name, which came before the Quran:
Tawrat (Torah): According to the Quran, the Tawrat (Torah) was revealed to Moses, but
Muslims believe that the current Pentateuch, although it retains the main message, has
suffered corruption over the years. Moses and his brother Haroon (Aaron) used the Torah to
preach the message to the Children of Israel. The Quran implies that the Torah is the longestused scripture, with the Jewish people still using the Torah today, and that all
the Hebrew prophets would warn the people of any corruptions that were in the scripture.
Jesus, in Muslim belief, was the last prophet to be taught the Mosaic Law in its true form.
[26]
[27]
[28]
Zabur (Psalms): The Quran mentions the Psalms as being the holy scripture revealed
to David. Scholars have often understood the Psalms to have been holy songs of praise. The
current Psalms are still praised by many Muslim scholars, but Muslims generally assume that
some of the current Psalms were written later and are not divinely revealed.
[29]
[30]
Book of Enlightenment: The Quran mentions a Book of Enlightenment, which has

alternatively been translated as Scripture of Enlightenment or theIlluminating Book. It mentions
[31]
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)
Prophets and messengers[edit]
Prophets and messengers in the Qur'an
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]
Pharaoh and his

establishment [90]
[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]
"For We assuredly sent amongst every People a messenger, ..."
[99]
Other special persons in the Quran[edit]
Caleb (Kaleb): In the Quran Caleb is mentioned in the 5th Surah of the Quran (5:20-26).
Dhul-Qarnayn: Dhul-Qarnayn, often identified with Alexander the Great or Cyrus the Great, is
a revered ruler in Islam. His narrative, which parallels that ofAlexander in the Alexander
romance, does not explicitly denote him as a prophet but some Muslims believe he was a
prophet as well.
[100]
Joachim (Imran): The Family of Imran (Arabic: ) is the 3rd chapter of

the Qur'an. Imran is Arabic for the biblical figure Amram, the father of Moses andAaron, who is
regarded by Muslims as being the ancestor of Mary and Jesus through his son Aaron.
In Muslim belief, however, the Christian Joachim has been attributed the name Imran as well.
Khidr: The Quran also mentions the mysterious Khidr, identified at times with Melchizedek,
who is the figure that Moses accompanies on one journey. Although most Muslims regard him as
an enigmatic saint, some see him as a prophet as well.
[100]
Luqman: The Quran mentions the sage Luqman in the chapter named after him, but does
not clearly identify him as a prophet. The most widespread Islamic belief views Luqman as
a saint, but not as a prophet. The Arabic term wali (Arabic , plural Awliy' )is commonly
translated into English as "Saint". However, the wali should not be confused with the Christian
tradition of sainthood. A key difference is that the wali continues what a prophet taught without
any change. However, other Muslims regard Luqman as a prophet as well.
[101]
[102]
Mary (Maryam): A few scholars (such as Ibn Hazm) see Maryam (Mary) as a nabi and a
prophetess, since God sent her a message via an angel. The Quran, however, does not
explicitly identify her as a prophet. Islamic belief regards her as one of the holiest of women, but
not as a prophet.
[103]
[104]
Three persons of the town: These three unnamed person, who were sent to the same town,
are referenced in chapter 36 of the Quran.
[105]
Saul (Talut): Saul is not considered a prophet, but a divinely appointed king.
Sons of Jacob: These men are sometimes not considered to be prophets, although most
exegesis scholars consider them to be prophets, citing the hadith of Muhammad and their status
as prophets in Judaism. The reason that some do not consider them as prophets is because of
their behaviour with Yousif (Joseph) and that they lied to their father.
Terah (Azar): Menitoned in 6:74.
[106]
Prophets in Islamic literature[edit]
Numerous other prophets have been mentioned by scholars in the Hadith, exegesis, commentary as
well as in the famous collections of Qisas Al-Anbiya (Stories of the Prophets). These prophets
include:
Cain and Abel (Qabil and Habil)
Daniel (Danial)
Elizabeth (Alyassabat)
Hosea
Isaiah (Ishiya)
Jeremiah (Irmiya)
All Jesus's disciples referred as "helpers to the work of God".
Seth (Sheeth)
Shem
Zechariah, son of Berekiah
[107]
[108]
[109]
[110]
[15]
[111]
[112][113][113]
[114]
[115]
[107]
See also[edit]
Biblical narratives and the Quran
False prophet
Legends and the Quran
Major prophets in the Bible
Table of prophets of Abrahamic religions
Twelve Minor Prophets
Ulu'l azm prophets
Notes[edit]
1.
2.
Jump up^ The Qur'an Surah 14:4
3.
4.
Jump up^ Shaatri, A. I. (2007). Nayl al Rajaa' bisharh' Safinat an'najaa'. Dar Al Minhaj.
5.
^ Jump up to:a b The Qur'an Surah 15:9
6.
Jump up^ The Hebrew root nun-vet-alef ("navi") is based on the two-letter root nun-vet which denotes
hollowness or openness; to receive transcendental wisdom, one must make oneself "open". Cf. Rashbam's comment
to Genesis 20:7
7.
^ Jump up to:a b Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an
8.
Jump up^ Exodus 3:13-14, 4:13
9.
Jump up^ Isaiah 6:8
10.
Jump up^ Jeremiah 1:7
11.
Jump up^ A. J. Wensinck, "Rasul", Encyclopaedia of Islam
12.
Jump up^ Strong's Concordance
13.
Jump up^ Albert Barnes under Malachi 2:7 and 3:1
14.
Jump up^ Hebrews 3:1; John 17:3; Matthew 11:10; Mark 1:2; Ephesians 3:5,4:11; First Epistle to the
Corinthians 28:12
15.
^ Jump up to:a b c d Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets"
16.
Jump up^ Quran 3:67
17.
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.
Jump up^ Quran 4:69
23.
Jump up^ Ahmad, Mirz Ghulm (September 1904). "My Claim to Promised Messiahship".Review of
Religions 3 (9). ISSN 0034-6721. As reproduced in Ahmad, Mirz Ghulm (January 2009). "My Claim to Promised
Messiahship" (PDF). Review of Religions 104 (1): 16. ISSN 0034-6721.
24.
Jump up^ Concise Encyclopedia of Islam, Cyril Glasse, "Holy Books"
25.
Jump up^ Concise Encyclopedia of Islam, Cyril Glasse[page needed]
26.
27.
28.
Jump up^ Quran 5:44
29.
Jump up^ Encyclopedia of Islam, "Psalms"
30.
Jump up^ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary[page needed]; Martin
Lings, Mecca[page needed]; Abdul Malik, In Thy Seed[page needed]
31.
Jump up^ Quran 3:184 and 35:25
32.
33.
Jump up^ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary, Appendix: "On the Injil"
34.
Jump up^ Encyclopedia of Islam, "Injil"
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.
Jump up^ Numbers 21:14
39.
40.
41.
42.
43.
44.
45.
Jump up^ Quran 3:48
46.
47.
48.
Jump up^ Quran 9:70
49.
50.
51.
52.
^ Jump up to:a b c d Quran 42:13
53.
Jump up^ Quran 2:31
54.
^ Jump up to:a b c d e f g h Quran 6:89
55.
56.
57.
58.
59.
60.
Jump up^ Quran 9:30
61.
62.
Jump up^ Quran 7:65
63.
64.
65.
66.
Jump up^ Quran 7:85
67.
68.
69.
^ Jump up to:a b c Quran 46:35
70.
^ Jump up to:a b c Quran 33:7
71.
72.
Jump up^ Quran 61:6
73.
74.
Jump up^ Quran 3:39
75.
76.
77.
78.
79.
Jump up^ Quran 6:86
80.
81.
Jump up^ Quran 7:80
82.
83.
84.
85.
86.
Jump up^ Quran 42:7
87.
88.
89.
90.
91.
92.
Jump up^ Quran 7:73
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.
^ 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.
106.
Jump up^ (6:74)
107.
^ Jump up to:a b The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Note 364: "Examples
of the Prophets slain were: "the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of
Zacharias, son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35)
108.
Jump up^ Wheeler, B. M. "Daniel". Historical Dictionary of Prophets in Islam and Judaism.Daniel is not
mentioned by name in the Qur'an but there are accounts of his prophethood in later Muslim literature...
109.
Jump up^ Women in the Qur'n, Traditions, and Interpretation. Oxford University Press. 1994. pp. 6869.
110.
Jump up^ Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60
111.
Jump up^ Tafsir al-Qurtubi, vol 3, p 188; Tafsir al-Qummi, vol 1, p 117.
112.
Jump up^ Qur'an 3:4953
113.
^ Jump up to:a b Historical Dictionary of Prophets In Islam And Judaism, Brandon M. Wheeler,Disciples of Christ:
"Muslim exegesis identifies the disciples as Peter, Andrew, Matthew, Thomas, Philip, John, James, Bartholomew, and
Simon"
114.
Jump up^ Stories of the Prophets, Ibn Kathir, "Adam"
115.
Jump up^ A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"

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Islamic view of angels

From Wikipedia, the free encyclopedia

3 Verses in the Quran that directly name angels

Jibrail/Jibril (Judeo-Christian, Gabriel), the angel of revelation. Jibril is the archangel

Quran, sura 66 (At-Tahrim), ayah 6

Muhammad al-Bukhari, Sahih al-Bukhari, Volume 4, Book 54, Number 455

The angels of the Seven Heavens.

Hafaza, (The Guardian Angel):

Jundullah, those who help Muhammad in the battlefield

Those who gently draw out the souls of the blessed,

Those angels who drive the clouds.

The Angel of the Mountains

Munkar and Nakir, who question the dead in their graves.

Maalik is the chief of the angels who govern Jahannam (Hell)

Zabaniah are 19 angels who torment sinful persons in hell

Verses in the Quran that directly name angels[edit]

Beast of the Last Days

(the Messiah Second Coming)

Gog and Magog

" the Day of Resurrection")

1 Six articles of faith

2.1 Last Judgment in the Qur'an

4 Major and minor signs

4.1 Minor signs

4.2 Major signs

5.1.1 Sunni and Shi'ite perspectives on the Mahdi

5.1.2 Claimants of the Mahdi

5.4 Ya'juj and Ma'juj

6.1 Desertion of Medina / Destruction of Mecca / Beast of the Earth

6.2 Resurrection of the dead

6.3 Separation of the righteous and the damned at al-Qiyamah

7 Islamic eschatology in literature

Six articles of faith[edit]

Last Judgment in the Qur'an[edit]

2. Muhammad cannot bring it forward.

Major and minor signs[edit]

3. The taking away of knowledge and the prevalence of religious ignorance.

7. Rejection of Sunnah (Hadith).

9. The widespread and condoning of music.

10.The decoration of mosques as a matter of pride and competition.

13.Frequent occurrences of disgrace, distortion, and defamation.

15.Jews fighting Muslims.

16.When paying charity becomes a burden.

17.People will compete in the construction of very tall buildings.

19.Seeking knowledge from misguided and astray scholars.

22.The emergence of indecency (obscenity), enmity among relatives and neighbours.

23.The rise of idolatry and polytheists, in the community.

24.The Euphrates will uncover a mountain of gold.

30.Evil People will be expelled from Al-Madinah.

33.There will be a special greeting for the people of distinction.

42.Voices are raised in the mosques.

43.The leader of a people is the worst of them.

4. The return of Isa, from the second sky to kill Dajjal

6. Mecca will be attacked and the Kaaba will be destroyed.

Main article: Mahdi

Sunni and Shi'ite perspectives on the Mahdi[edit]

Main articles: The Occultation and Muhammad al-Mahdi

Claimants of the Mahdi[edit]

Main article: Jesus in Islam

Ya'juj and Ma'juj[edit]

The seventh sign is written in the Ahadith,

Resurrection of the dead[edit]

Separation of the righteous and the damned at al-Qiyamah[edit]

Islamic eschatology in literature[edit]