Prophets in Islam (Arabic:ٱلْأَنْبِيَاء فِي ٱلْإِسْلَام,romanized: al-anbiyāʾ fī al-islām) are individuals inIslam who are believed to spreadGod's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized asmessengers (Arabic:رُسُل,romanized: rusul; sing.رَسُول,rasool), those who transmitdivine revelation, most of them through the interaction of anangel. Muslims believe that many prophets existed, including many not mentioned in theQuran. The Quran states: "And for every community there is a messenger."[1][2] Belief in the Islamic prophets is one of thesix articles of the Islamic faith.[3]
The last prophet in Islam isMuhammad ibn ʿAbdullāh, whom Muslims believe to be the "Seal of the Prophets" (Khatam an-Nabiyyin), to whom the Quran was revealed in a series of revelations (and written down by his companions).[5] Muslims believe the Quran is the divine word of God, thus immutable and protected from distortion and corruption,[6] destined to remain in its true form until theLast Day.[7] Although Muhammad is considered the last prophet, some Muslim traditions also recognize and veneratesaints (though modern schools, such asSalafism andWahhabism, reject the theory of sainthood).[8]
In Islam, every prophet preached the same core beliefs: theOneness of God, worshipping of that one God, avoidance ofidolatry andsin, and the belief in theDay of Resurrection or theDay of Judgement and lifeafter death. Prophets and messengers are believed to have been sent by God to different communities during different times inhistory.
InArabic, the termnabī (Arabic plural form:أنبياء,anbiyāʼ) means "prophet". Forms of this noun occur 75 times in the Quran. The termnubuwwah (Arabic:نبوة "prophethood") occurs five times in the Quran. The termsrasūl (Arabic plural:رسل,rusul) andmursal (Arabic:مرسل,mursal, pl:مرسلون,mursalūn) denote "messenger with law given by/received from God" and occur more than 300 times. The term for a prophetic "message" (Arabic:رسالة,risālah, pl:رسالات,risālāt) appears in the Quran in ten instances.[10]
The following table shows these words in different languages:[11]
Exegetes usually distinguish the messenger angels (rasūl), who carry out divine decrees between heaven and earth, from the angels in heaven (karubiyin).[18][19] In the Quran andtafsir, the termrasūl is also used for messengers from among the angels. The term is used inQuran81:19,Quran11:69–11, andQuran51:26–11, and is also used for the servants of theAngel of Death.[20]
Characteristics
In Islam, the Quran is believed to be a revelation from the last prophet in the Abrahamic succession, Muhammad, and its contents detail what Muslims refer to as thestraight path.[21] According to Islamic belief, every prophet preached submission and obedience to God (Islam). There is an emphasis oncharity, prayer, pilgrimage, fasting, with the most emphasis given to the strict belief and worship of asingular God.[22] The Quran itself calls Islam the "religion ofAbraham" (Ibrahim)[23] and refers toJacob (Yaqub) and theTwelve Tribes of Israel as being Muslims.[24]
The Quran says:
He has ordained for you ˹believers˺ the Way which He decreed for Noah, and what We have revealed to you ˹O Prophet˺ and what We decreed for Abraham, Moses, and Jesus, ˹commanding:˺ "Uphold the faith, and make no divisions in it."
Prophets in Islam are exemplars to ordinary humans. They exhibit model characteristics of righteousness and moral conduct. Prophetic typologies shared by all prophets include prophetic lineage, advocating monotheism, transmitting God's messages, and warning of the eschatological consequences of rejecting God. Prophetic revelation often comes in the form of signs and divine proofs. Each prophet is connected to one another, and ultimately support the final prophetic message of Muhammad. The qualities prophets possess are meant to lead people towards thestraight path. In onehadith, it was stated: "Among men the prophets suffer most."[25]
Throughout the Quran, prophets such as Moses and Jesus often perform miracles or are associated with miraculous events. The Quran makes clear that these events always occur through God and not of the prophet's own volition. Throughout the Meccan passages there are instances where the Meccan people demand visual proofs of Muhammad's divine connection to God to which Muhammad replies "The signs are only with Allah, and I am only a plain warner." (Q29:50) This instance makes clear that prophets are only mortals who can testify to God's omnipotence and produce signs when he wills it.[26] Furthermore, the Quran states that visual and verbal proofs are often rejected by the unbelievers as beingsihr ("magic") The Quran reads: "They claim that he tries to bewitch them and make them believe that he speaks the word of God, although he is just an ordinary human being like themselves. (Q74:24-25)
Sin and protection
In the early years of Islam, prophets were not considered infallible or sinless.[27] Every greater prophet, with exception toJesus, was accused of sin.[28] Not only was it possible for prophets to sin, their sins hadsoteriological significance.[29][30] For example,Moses in Islam needs forgiveness after he killed an innocent person.[31] Adam regretted his sin in Garden Eden, which is supposed to teach humans how to repent.[32]
By the ninth century CE,Sunni Islam began to consider prophets to be sinless.[33] It became a major concern to ensure the reliablity of the revelation.[33] This doctrine probably developed under influence ofShia Islam from the doctrine of theinfallible Shia Imams (ʿiṣmah).[34][35] LaterMutazilites agree to this view and hold that prophets are protected from both minor sins and major sins.[36] From among theAsharites it has been argued that prophets are protected from sinning in their function as a messenger.al-Baqillani stated that prophets are mainly protectd from deception and lying when they convey God's message and from major sins, but are not generally sinless.[37] The majority of theologians subscribed to this opinion.[33]
Later, especiallyMuhammad is described as infallable amongSufis. When asked how Muhammad was not affected by the touch of thedevil,Rumi compares devils to a dog's salvia poured into an ocean, the ocean symbolizing Muhammad's greatness. Other people, on the other hand, are like a cup filled with water. The dog cannot affect the ocean, but the dog's salvia affects the cup of water.[38]
Wisdom
Muhammad was given a divine gift of revelation through the angel Gabriel. This direct communication with the divine underlines the human experience but the message of the Quran dignifies this history of revelation with these select people in human history the foundation for Muhammed's prophetic lineage.
The Quran mentions various divinely-bestowed gifts given to various prophets. These may be interpreted as books or forms of celestial knowledge. Although all prophets are believed by Muslims to have been immensely gifted, special mention of "wisdom" or "knowledge" for a particular prophet is understood to mean that some secret knowledge was revealed to him. The Quran mentions that Abraham prayed for wisdom and later received it.[39] It also mentions that Joseph[40] and Moses[41] both attained wisdom when they reached full age; David received wisdom with kingship, after slayingGoliath;[42]Lot (Lut) received wisdom whilst prophesying inSodom and Gomorrah;[43] John the Baptist received wisdom while still a mere youth;[44] and Jesus received wisdom and was vouchsafed the Gospel.[45]
Abraham is widely recognized for being the father of monotheism in the Abrahamic religions. In the Quran, he is recognized as a messenger, a spiritual examplar to mankind, Quran2:24 and a link in the chain of Muslim prophets. Muhammad, God's final messenger and the revelator of the Quran, is a descendant of Abraham, and Muhammad completes Abraham's prophetic lineage. This relationship can be seen in theQuranic chapter 6:
That is Our Argument which We imparted to Abraham against his people. We raise up in degrees whomever We please. Your Lord is indeed Wise, All-Knowing. And We granted him Isaac and Jacob, and guided each of them; and Noah We guided before that, and of his progeny, [We guided] David, Solomon, Job, Joseph, Moses and Aaron. Thus We reward the beneficent. And Zechariah, John, Jesus and Elias, each was one of the righteous. And Ishmael, Elijah, Jonah and Lot; each We exalted above the whole world. [We also exalted some] of their fathers, progeny and brethren. And We chose them and guided them to a straight path.6:83-87
The Quran presents the world as full of interlocking dramas and conflicts. The divine drama concerns the events of creation and banishment from the garden; while the human drama concerns the life and history of humanity but, also includes the events in the life of the prophets.[21] Islamic morality is founded on this virtuous living through faith in the life ordained by the divine. This is the divine task given to believers accompanied by the divine gift that the Prophets had in revelation and perspective of ayat.[21] The prophets are called to follow and reclaim the message of the straight path. This is the key feature of the authority of their revelation, which fits within the Abrahamic tradition. The Quran's place within the broader Abrahamic context gives the revelation to Muhammed the same authority as theTawrat and theInjil.[46]
Representation and prophetic connection to Muhammad
There are patterns of representation of Quranic prophecy that support the revelation of Muhammad. Since Muhammad is in Abraham's prophetic lineage, they are analogous in many aspects of their prophecy. Muhammad was trying to rid the Pagans of idolatry during his lifetime, which is similar to Abraham. This caused many to reject Muhammad’s message and even made him flee from Mecca due to his unsafety in the city. Carl Ernest, the author of How to Read the Qur’an: A New Guide, with Select Translations, states, "The Qur’an frequently consoles Muhammad and defends him against his opponents."[47] This consolation can also be seen as parallel to Abraham's encouragement from God. Muhammad is also known to perform miracles as Abraham did. Sura 17 (al-isrā) briefly describes Muhammad's miraculous Night Journey where he physically ascended to the Heavens to meet with previous prophets. This spiritual journey is significant in the sense that many Islamic religious traditions and transformations were given and established during this miracle, such as the ritual of daily prayer. (Q17:78-84) Muhammad is a descendant of Abraham; therefore, this not only makes him part of the prophetic lineage, but the final prophet in the Abrahamic lineage to guide humanity to the Straight Path. In Sura 33 (al-ahzāb) it confirms Muhammad and states, "Muhammad is not the father of any of your men, but is the Messenger of Allah and the seal of the Prophets. Allah is Cognizant of everything". (Q33:40)
Female prophets
The question ofMary's prophethood has been debated by Muslim theologians. SomeZahirite theologians argue that Mary, as well asSara, the mother of Isaac, andAsiya, the mother of Moses, are prophets. They base this determination on the instances in the Quran where angels spoke to the women and divinely guided their actions.[48] According to the ZahiriteIbn Hazm (d. 1064), women could possess prophethood (Arabic:نبوة,romanized: nubuwwah) but not messengerhood (Arabic:رسالة,romanized: risālah) which could only be attained by men.[48] Ibn Hazm also based his position on Mary's prophethood onQ5:75 which refers to Mary as "a woman of truth" just as it refers to Joseph as "a man of truth" inQ12:46. Other linguistic examples which augment scholarship around Mary's position in Islam can be found in terms used to describe her. For example, InQ4:34 Mary is described as being one of the devoutly obedient (Arabic:قَانِتِين,romanized: qānitīn), the same description used for male prophets.[49]
Challenges to Mary's prophethood have often been based onQ12:109 which reads "We have only sent men prior to you". Some scholars have argued that the use of the term "rijal" or men should be interpreted as providing a contrast between men and angels and not necessarily as contrasting men and women.[49] The majority of scholars, particularly in the Sunni tradition, have rejected this doctrine asheretical innovation (Arabic:بدعة,romanized: bid'ah).[48]
Duty, Emphasis, and Obedience
Monotheism
The Quran states,
"And (remember) Abraham, when he said to his people: 'Worship Allah and fear Him; that is far better for you, if only you knew. Indeed, you only worship, apart from Allah, mere idols, and you invent falsehood. Surely, those you worship, apart from Allah, have no power to provide for you. So, seek provision from Allah, worship Him and give Him thanks. You shall be returned unto Him.'" (Q. 29:16-17)
This passage promotes Abraham's devotion to God as one of his messengers along with his monotheism. Islam is a monotheistic religion, and Abraham is one who is recognized for this transformation of the religious tradition. This prophetic aspect of monotheism is mentioned several times in the Quran. Abraham believed in one true God (Allah) and promoted an "invisible oneness" (tawḥīd) with him. The Quran proclaims, "Say: 'My lord has guided me to a Straight Path, a right religion, the creed of Abraham, an upright man who was no polytheist.'" (Q. 6:161) One push Abraham had to devote himself to God and monotheism is from the pagans of his time. Abraham was devoted to cleansing the Arabian Peninsula of this impetuous worship.[50] His father was a wood idol sculptor, and Abraham was critical of his trade. Due to Abraham's devotion, he is recognized as the father of monotheism.
Eschatology
Prophets and messengers in Islam often fall under the typologies ofnadhir ("warner") andbashir ("announcer of good tidings"). Many prophets serve as vessels to inform humanity of the eschatological consequences of not accepting God's message and affirming monotheism.[26] A verse from the Quran reads: "Verily, We have sent thee [Muhammad] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire." (Q2:119) The prophetic revelations found in the Quran offer vivid descriptions of the flames of Hell that await nonbelievers but also describe the rewards of the gardens of Paradise that await the true believers.[26] The warnings and promises transmitted by God through the prophets to their communities serve to legitimize Muhammed's message. The final revelation that is presented to Muhammed is particularly grounded in the belief that the Day of Judgement is imminent.
Obedience
Stories of the prophets in the Quran often revolve around a certain pattern, according to which a prophet is sent to a group of people, who then reject or attack him, and ultimately suffer extinction as God's punishment. However, the Quran, given its paraenetic character, does not offer a full narrative; but rather offers a parabolic reference to the doom of previous generations, assuming the audience is familiar with the told stories.[51]The Quran emphasizes the importance of obedience to prophets in Surah 26Ash-Shu'ara, in which a series of prophets preaching fear of God and obedience to themselves.
During the time of Muhammad's revelation, the Arabian peninsula was made up of many pagan tribes. His birthplace, Mecca, was a central pilgrimage site and a trading center where many tribes and religions were in constant contact. Muhammad's connection with the surrounding culture was foundational to the way the Quran was revealed. Though it is seen as the direct word of God, it came through to Muhammad in his own native language of Arabic, which could be understood by all the peoples in the peninsula. This is the key feature of the Quran which makes it unique to the poetry and other religious texts of the time. It is considered immune to translation and culturally applicable to the context of the time it was revealed.[54] Muhammad was criticized for his revelation being poetry which, according to the cultural perspective, is revelation purely originating from the jihn and the Qurash but the typology of duality and its likeness to the other prophets in the Abrahamic line affirms his revelation. This likeness is found in the complexity of its structure and its message of submission of faith to the one God, Allah.[46] This also revels that his revelation comes from God alone and he is the preserver of the Straight Path as well as the inspired messages and lives of other prophets, making the Quran cohesive with the monotheistic reality in the Abrahamic traditions.[46]
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 anarticle of faith in Islam and Muslims must believe in all the scriptures to be a Muslim. Islam speaks of respecting all the previous scriptures.[55]
The Quran mentions some Islamic scriptures by name:
The "Tawrat" (also Tawrah or Taurat;Arabic:توراة) is the Arabic name for the Torah within its context as anIslamic holy book believed byMuslims to have been revealed to the prophets and messengers amongst theChildren of Israel. When referring to traditions from theTawrat, Muslims have not only identified it with thePentateuch, but also with the other books of theHebrew Bible as well as withTalmudic andMidrashim writings.[56]
The Quran mentions theZabur, interpreted as being theBook of Psalms,[57] as being the holy scripture revealed toKing David (Dawud). Scholars have often understood the Psalms to have been holy songs of praise, and not a book administering law.[58]Quran21:105 andPsalm 37:29 are direct counterparts.[59]
Books of Divine Wisdom (Arabic: possibly identified asالْزُبُرaz-Zubur): The Quran mentions certainBooks of Divine Wisdom.[60]
The Injil (Gospel) was the holy book revealed to Jesus, according to the Quran. Although many lay Muslims believe theInjil 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.[61] 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.[62]
Quran: The Quran (Arabic:القرآن,romanized: al-Qurʼān) was the revelation revealed to Muhammad.
Scrolls of Abraham (Arabic: صحف إبراهيم,Ṣuḥuf ʾIbrāhīm)[63] are believed to have been one of the earliest bodies of scripture, which were given toAbraham (Ibrāhīm).[64] Although usually referred to as "scrolls", many translators have translated theArabicsuhuf as "books".[65][66] The verse mentioning the "Scriptures" is inQuran 87:18-19 where they are referred to, alongside theScrolls of Moses, to have been "Books of Earlier Revelation".
Scrolls of Moses (Arabic:صُحُفِ مُوسَىٰ,Ṣuḥuf Mūsā) are an ancient body of scripture mentioned twice in theQuran. They are part of the religious scriptures ofIslam. Jordanian scholar and professor of philosophyGhazi bin Muhammad mentions that the "Scrolls of Moses" are identical to the Torah ofMoses.[67]
Book of Enlightenment (Arabic:الكِتَابُ ٱلْمُنِير,romanized: Kitābul-Munīr): The Quran mentions aBook of Enlightenment,[68] which has alternatively been translated asScripture of Enlightenment or theIlluminating Book.
Known prophets
Prophets and messengers named in the Quran
All messengers mentioned in theQuran are also prophets, but not all prophets are messengers.[69]
Sent toJerusalem. Copperworker who became the fourth king of the Israel and Judah (reigned around 1000 – 971BCE).[104] Built theFirst Temple; Son of Dawud.
Sent to Israel, Yusha (Joshua) is not mentioned by name in theQuran, but his name appears in other Islamic literature and in multiple Hadith. He is also named as a prophet in the Tawrat. In the Quranic account of the conquest of Canaan, Joshua and Caleb are referenced, but not named, as two men, on whomGod "had bestowed His grace". Yusha is regarded by most scholars as to the prophetic successor toMusa (Moses). Joshua is the assistant of Moses when he visits al Khidr, and according to the Torah and the Bible, he was one of the two tribe messengers, along with Caleb that brought news that Jerusalem was habitable for the Jews. Joshua is also Moses's successor as the leader of the Jews, who led them to settle in Israel after Moses' death. Joshua (Yusha) entering into Jerusalem is also mentioned in the Hadith.
Sent to the seas,[129] the oppressed peoples,[129] Israel,Quran18:65-82 Mecca,[130] and all lands where a prophet exists[131] The Quran mentions the mysterious Khidr (but does not name him). He is sometimes identified withMelchizedek, who is the figure that Moses accompanies on one journey. Although most Muslims regard him as anangel or enigmatic saint,[132] some see him as a prophet as well.[133]
Sent to Ethiopia.[135][136] The Quran mentions thesage Luqman inthe chapter named after him, but does not clearly identify him as a prophet. The most widespread Islamic belief[137] views Luqman as asaint, but not as a messenger, however, other Muslims regard Luqman as a messenger as well.[138] The Arabic termwali is commonly translated into English as "Saint". This should not be confused with the Christian tradition of sainthood.
Some Muslims refer to Saul as Talut, and believe that he was the commander of Israel. Other scholars, however, have identified Talut asGideon. According to theQur'an, Talut was chosen bySamuel to lead them into war. Talut led the Israelites to victory over the army ofGoliath, who was killed byDawud (David). He is also named as a prophet in the Tawrat. According to some, Saul is not a prophet, but a divinely appointed king.[139][140]
He does not appear in the Quran or any canonical hadith, but his narrative is fleshed out in Muslim literature and exegesis. He is also named as a prophet in theTawrat (the Arabic-language name for the Torah within its context as an Islamic holy book). Some non-canonical hadith and tafsirs narrate that theParable of the Hamlet in Ruins is about Irmiya.[143][144]
He is often identified as being the same figure asDhul-Kifl,[145] Although not mentioned in theQur'an by the name,Muslim scholars, both classical[146] and modern[147] have included Ezekiel in lists of the prophets of Islam.
Usually considered by Muslims to be a prophet; he is not mentioned in the Qur'an, nor in Sunni Muslim hadith, but he is a prophet according to Shia Muslim hadith.[149][150] He is also named as a prophet in the Tawrat.[151]
He appears in the Quran18:83-101 as one who travels to east and west and erects a barrier between mankind andGog and Magog (called Ya'juj and Ma'juj).[153]
He is mentioned in the Quran,[159] but he is not specified to have been a prophet, although many Islamic scholars hold Uzair to be one of the prophets.[160][161] He is also named as a prophet in theTawrat (the Arabic-language name for the Torah within its context as an Islamic holy book).
The Quran mentions 25 prophets 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...."[174]
"For We assuredly sent amongst every People a messenger, ..."[175]
In the Quran
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 behavior with Yusuf (Joseph) and that they lied to their father.
TheAhmadiyya Community does not believe that messengers and prophets are different individuals. They interpret the Quranic wordswarner (nadhir),prophet, andmessenger as referring to different roles that the same divinely appointed individuals perform. Ahmadiyya 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 subordinate to Muhammad continues.[182][183] The Ahmadiyya Community recognizesMirza Ghulam Ahmad (1835–1908) as a prophet of God and the promisedMessiah andImamMahdi of the latter days.[184] TheLahore Ahmadiyya Movement rejects his status as a prophet, instead considering him to be a renewer of the faith.[183] However, all other Muslims and their scholars argue that the Ahmadiyya community are not Muslim.[185][186][183]
In contrast to the Muslims, Baháʼís[187] do not believe that Muhammad is the final messenger of God,[187][188] or rather defineeschatology andend times references as metaphorical for changes in the ages or eras of mankind but that it and progress of God's guidance continues. Although, in common with Islam, the title theSeal of the Prophets is reserved for Muhammad, Baháʼís interpret it differently. They believe that the term Seal of the Prophets applies to a specific epoch, and that each prophet is the "seal" of his own epoch. Therefore, in the sense that all the prophets of God are united in the same "Cause of God", having the same underlying message, and all "abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith", they can all claim to be "the return of all the Prophets".
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^Abdullah Yusuf Ali,The Holy Qur'an: Text, Translation and Commentary C2508: "Idris is mentioned twice in the Quran, viz.; here and in 21:85, where he is mentioned among those who patiently persevered. His identification with the Biblical Enoch, who "'walked with God' (Gen. 5:21-24), may or may not be correct. Nor are we justified in interpreting verse 57 here as meaning the same thing as in Gen. 5:24 ("God took him"), that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station."
^Yuksel, Edip; al-Shaiban, Layth Saleh; Schulte-Nafeh, Martha (2007).Quran: A Reformist Translation. United States of America: Brainbow Press.ISBN978-0-9796715-0-0.Recall Ishmael, Elisha, and Isaiah; all are among the best. (38:48)
^abQuran38:48 Footnote: "Scholars are in disagreement as to whether Ⱬul-Kifl was a prophet or just a righteous man. Those who maintain that he was a prophet identify him with various Biblical prophets such as Ezekiel, Isaiah, and Obadiah."
^"The Prophets".Islam.Archived from the original on 21 November 2016. Retrieved19 December 2020.
^Page 50 "As early as Ibn Ishaq (85-151 AH) the biographer of Muhammad, the Muslims identified the Paraclete - referred to in John's ... "to give his followers another Paraclete that may be with them forever" is none other than Muhammad."
^abAbdullah Yusuf Ali,The Holy Qur'an: Text, Translation and Commentary, Note278 to verse246: "This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines had made a great attack and defeated Israel with great slaughter. The Israelites, instead of relying on Faith and their own valor and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the enemy captured it, carried it away, and retained it for seven months. The Israelites forgot that wickedness cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies of the faith. The enemy found that the Ark brought nothing but misfortune for themselves, and were glad to abandon it. It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I. Samuel, 7:2. Meanwhile, the people pressed Samuel to appoint them a king. They thought that a king would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in the cause of Allah."
^abM. C. LyonsThe Arabian Epic: Volume 1, Introduction: Heroic and Oral Story-telling Cambridge University Press 2005ISBN9780521017381 p. 46
^Al-Kulayni, Abu Ja’far Muhammad ibn Ya’qub (2015).Kitab al-Kafi. South Huntington, NY: The Islamic Seminary Inc.ISBN9780991430864.
^İmam Muhammed bin Muhammed bin Süleyman er-Rudani,Büyük Hadis Külliyatı, Cem'ul-fevaid min Cami'il-usul ve Mecma'iz-zevaid, c.5., s.18
^Jill Caskey, Adam S. Cohen, Linda SafranConfronting the Borders of Medieval Art BRILL 2011ISBN978-9-004-20749-3 page 124
^Noegel, Scott B.; Wheeler, Brannon M. (1 April 2010).The A to Z of Prophets in Islam and Judaism. Lanham: Scarecrow Press. pp. 196–197.ISBN9781461718956.OCLC863824465.
^Al-Tabari (1991).The History of al-Tabari. Albany: State University of New York. p. 3.
^Reisebeschreibung nach Arabian Copenhagen, 1778, ii. 264–266
^Ibn Kutayba, Ukasha, Tabari, Ibn Kathir, Ibn Ishaq, Masudi, Kisa'i, Balami, Thalabi and many more have all recognized Ezekiel as a prophet.
^The greatest depth to the figure is given byAbdullah Yusuf Ali, in his commentary; his commentary's note2743: "If we accept "Dhul al Kifl" to be not an epithet, but an Arabicised form of "Ezekiel", it fits the context, Ezekiel was a prophet in Israel who was carried away to Babylon by Nebuchadnezzar after his second attack on Jerusalem (about BCE 599). His Book is included in the English Bible (Old Testament). He was chained and bound and put into prison, and for a time he was dumb. He bore all with patience and constancy and continued to reprove boldly the evils in Israel. In a burning passage, he denounces false leaders in words that are eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken ...... etc. (Ezekiel, 34:2–4)."
^abWheeler, B. M. "Daniel".Historical Dictionary of Prophets in Islam and Judaism.Daniel is not mentioned by name in the Quran but there are accounts of his prophethood in later Muslim literature...
^A-Z of Prophets in Islam and Judaism, B.M. Wheeler,Daniel
^Ashraf, Shahid (2005). "Prophets 'Uzair, Zakariya and Yahya (PBUT)".Encyclopaedia of Holy Prophet and Companions
^Ibn Kathir. "'Uzair (Ezra)".Stories of the Quran.
^A. J. Wensinck (Penelope Johnstone), "Maryam" in C. E. Bosworth, E. van Donzel, W. P. Heinrichs & Ch. Pellat (Eds.), The Encyclopaedia Of Islam (New Edition), 1991, Volume VI, p. 630. Maryam is called a sister of Hārūn (sūra XIX, 29), and the use of these three names 'Imrān, Hārūn, and Maryam has led to the supposition that the Kur'ān does not clearly distinguish between the two Maryams, of the Old and the New Testaments. The Kur'ān names two families as being specially chosen: those of Ibrāhim and of 'Imrān (sūra III, 32). It is the family of 'Imrān, important because of Moses and Aaron, to which Maryam belongs. It is not necessary to assume that these kinship links are to interpret in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage, can indicate extended kinship, descendants, or spiritual affinity. This second 'Imrān, together with Harun, can be taken as purely Kur'ānic... Muslim tradition is clear that there are eighteen centuries between the Biblical 'Amram and the father of Marya.
^Ibrahim, Mohammed Zayki (2015). "Ibn Ḥazm's theory of prophecy of women: Literalism, logic, and perfection".Intellectual Discourse.23 (1). IIUM Press:76–77.CiteSeerX10.1.1.831.1259.eISSN2289-5639.ISSN0128-4878.
^Dickinson, Eerik (2001).The development of early Sunnite hadīth criticism: the Taqdima of Ibn Abī Ḥātim al-Rāzī (240/854-327/938). BRILL.ISBN978-90-04-11805-8.
^abThe 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)
^A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"
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