Prophets and messengers in Islam

Short description: Individuals believed to spread God's word

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Prophets in Islam (Arabic: الأنبياء في الإسلام) are individuals in Islam who are believed to spread God's message on Earth and to serve as models of ideal human behaviour. Some prophets are categorized as messengers (Arabic: رسل, sing. رسول, rasūl), those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger."[1][2] Belief in the Islamic prophets is one of the six articles of the Islamic faith.[3]

Muslims believe that the first prophet was also the first human being, Adam, created by God. Many of the revelations delivered by the 48 prophets in Judaism and many prophets of Christianity are mentioned as such in the Quran but usually with Arabic versions of their names; for example, the Jewish Elisha is called Alyasa', Job is Ayyub, Jesus is 'Isa, etc. The Torah given to Moses (Musa) is called Tawrat, the Psalms given to David (Dawud) is the Zabur, the Gospel given to Jesus is Injil.[4]

The last prophet in Islam is Muhammad 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 and literal word of God, thus immutable and protected from distortion and corruption,[6] destined to remain in its true form until the Last Day.[7]

In Islam, every prophet preached the same core beliefs, the Oneness of God, worshipping of that one God, avoidance of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after death. Prophets and messengers are believed to have been sent by God to different communities during different times in history.

## Contents

* 1 Etymology
* 1.1 Terminology in the Bible and its apocrypha
* 1.2 Terminology in the Quran
* 2 Characteristics
* 2.1 Protection from sin and failure
* 2.2 Female prophets
* 2.3 Prophetic lineage
* 2.4 Monotheism
* 2.5 Eschatology
* 2.6 Signs and divine proofs
* 2.7 Representation and prophetic connection to Muhammad
* 2.8 Obedience
* 3 Scriptures and other gifts
* 3.1 Holy books of Islam
* 3.2 Holy gifts
* 3.3 The nature of revelation
* 4 Known prophets
* 4.1 Prophets and messengers named in the Quran
* 4.2 Figures whose prophethood is debated
* 4.3 Other persons
* 4.3.1 In the Quran
* 4.3.2 In Islamic literature
* 5 Other groups
* 5.1 Prophethood in Ahmadiyya
* 5.2 Prophethood in Baháism
* 6 See also
* 7 References
* 7.1 Citations
* 7.2 Sources
* 8 External links

## Etymology

### Terminology in the Bible and its apocrypha

The words "prophet" and "messenger" appear several times in the Old Testament and the New Testament. The Biblical Hebrew word nabi[8] ("spokesperson, prophet") occurs often in the Hebrew Bible. The biblical word for "messenger", mal'akh, refers today to Angels in Judaism, but originally was used for human messenger both of God and of men, thus it is only somewhat comparable to rasūl. According to Judaism, Haggai, Zaqariah, and Malachi were the last prophets, all of whom lived at the end of the 70-year Babylonian exile. With them, the authentic period of Nevuah ("prophecy") died, and nowadays only the "Bath Kol" (בת קול, lit. daughter of a voice, "voice of God") exists (Sanhedrin 11a).[9]

In the New Testament, however, the word "messenger" becomes more frequent, sometimes in association with the concept of a preacher (apostle or prophet).[10] "Messenger" may refer to Jesus, to his Apostles and to John the Baptist. 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 (Yahya).[11]

The Syriac form of rasūl Allāh (lit. messenger of God), s̲h̲eliḥeh d-allāhā, occurs frequently in the apocryphal Acts of St. Thomas. The corresponding verb for s̲h̲eliḥeh—s̲h̲alaḥ, occurs in connection with the prophets in the Hebrew Bible.[12][13]

### Terminology in the Quran

In Arabic, the term nabī (Arabic plural form: أنبياء, anbiyāʼ) means "prophet". Forms of this noun occur 75 times in the Quran. The term nubuwwah (Arabic: نبوة "prophethood") occurs five times in the Quran. The terms rasūl (Arabic plural: رسل, rusul) and mursal (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.[14]

The following table shows these words in different languages:[15]

Prophet and Messenger in the Bible and Quran  Arabic | Arabic Pronunciation | English | Greek | Greek pronunciation | Strong Number | Hebrew | Hebrew pronunciation | Strong Number

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نَبِيّ | Nabīy | Prophet | προφήτης | prophētēs | G4396 | נְבִיָּא | navi' /nabiʔ/ | H5030
رَسُول or مُرْسَل | Rasūl, Mursal | Messenger, Prophet, Apostle | ἄγγελος,
ἀπόστολος | äggelos,
äpostolos | G32,
G652 | מַלְאָךְ,
שָׁלַח (verb) | mal'ach /malʔak/,
shalah /ʃalaħ/ (verb) | H4397,
H7971

## Characteristics

This section uncritically uses texts from within a religion or faith system 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 2018) (Learn how and when to remove this template message)

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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 the straight path.[16] According to Islamic belief, every prophet preached submission and obedience to God (Islam). There is an emphasis on charity, prayer, pilgrimage, fasting, with the most emphasis given to the strict belief and worship of a singular God.[17] The Quran itself calls Islam the "religion of Abraham" (Ibrahim)[18] and refers to Jacob (Yaqub) and the Twelve Tribes of Israel as being Muslims.[19]

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.”

> --Surah Ash-Shura 42:13

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 the straight path. In one hadith, it was stated: "Among men the prophets suffer most."[20]

### Protection from sin and failure

Classical Islamic teaching, especially Shia Islam,[21] teach that unlike other human beings, prophets have the quality of ʿiṣmah, i.e., are protected by God from making mistakes or committing grave sins.[22] This does not mean that they do not err, rather that they always seek to correct their mistakes. It is argued that sins are necessary for prophets, so they can show the people how to repent.[23]

Some doubt whether there is Quranic basis for ʿiṣmah,[22] but the notion became "mainstream Sunni doctrine" by the ninth century CE.[24][25]

The Quran speaks of the prophets as being the greatest human beings of all time.[17] Quran 4:69 lists various virtuous groups of human beings, among whom prophets (including messengers) occupy the highest rank. Verse 4:69 reads:[14]

> All who obey God and the messenger are in the company of those on whom is the Grace of God—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 4:69[26]

Stories of the prophets in the Quran demonstrate that it is "God's practice" (Sunnat Allah) to make faith triumph finally over the forces of evil and adversity. "We have made the evil ones friends to those without faith."[27] "Assuredly God will defend those who believe."[28][29] The prophets are divinely inspired by God but "share no divine attributes", and possess "no knowledge or power" other than that granted to them by God.[30] Prophets are considered to be chosen by God for the specific task of teaching the faith of Islam.[17]

Age

Some were called to prophesy late in life, such as Muhammad at the age of 40.[31] Some were called to prophesy at a young age, such as John the Baptist.[32] Jesus prophesied while still in his cradle.[33]

### Female prophets

The Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book) mentions that Deborah was a prophetess as well as the fourth Judge of pre-monarchic Israel.

The question of Mary's prophethood has been debated amongst Muslim theologians. The Zahirite ("literalist") school argued that Mary as well as Sara the mother of Isaac, and Asiya, the mother of Moses are not considered as prophets. The Zahirites-based this determination on the instances in the Quran where angels spoke to the women and divinely guided their actions.[34] According to the Zahirite Ibn Hazm of Cordova (d. 1064) women could be placed under the categorization of nubuwwa ("prophethood") but not under risala ("messengerhood") which could only be attained by men.[34] Ibn Hazm also based his position on Mary's prophethood on Qurān 5:75 which refers to Mary as "a woman of truth" just as it refers to Joseph as a "man of truth" in Q12:46. Other linguistic examples which augment scholarship around Mary's position in Islam can be found in terms used to describe her. For example, In Q4:34 Mary is described as being one of the "qanitin", or one who exhibits "qunut" ("devout obedience"). This is the same term used for male prophets in the masculine gender plural of Arabic. The feminine plural, which is not used, would be "qanitat".[35]

Challenges to Mary's prophethood have often been based on Q12:109 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.[35]

The majority of scholars, particularly in the Sunni tradition, have rejected this doctrine as bid'a ("heretical innovation").[34]

### Prophetic lineage

Abraham is widely recognized for being the father of monotheism in the Abrahamic religions, however, in the Quran he is recognized as a messenger 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. In the Quran it reads, "He [God] said: 'I am making you [Abraham] a spiritual exemplar to mankind.'" (Q. 2:124) This phrase is affirming Islam as an Abrahamic religion, and further promoting Abraham as an important figure in the history of the Quran. This confirmation of the prophetic relationship (between Abraham and Muhammad) is significant to Abraham's story in the Quran – due to the fact that the last messenger, Muhammad, completes Abraham's prophetic lineage. This relationship can be seen in the Quranic 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." (Q. 6:83-87)

These particular verses support the Quranic narrative for Abraham to be recognized as a patriarch and is supported by his prophetic lineage concluding with Muhammad. Although Muhammad is considered the last prophet, some Muslim traditions also recognize and venerate saints (though modern schools, such as Salafism and Wahhabism, reject the theory of sainthood).[36]

The Quran presents the world of Abraham as interlocking dramas or 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 inclusive of the ever-changing events in of individual lives and those of the prophets.[16] This is the situation that calls the faith of the Prophets to follow and reclaim the message of the Straight path and this is characterization of the conflicts between the two dramas. The 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.[16] This the key feature to the authority of their revelation because not only is the source of revelation is God but it produces texts that are seen as distinctive than other poetry but it fits within the Abrahamic tradition. Poetry especially, in the Arabian context, connects the Quran to Pre-Islamic poetry which originates from the jihn; however, the Quran's place within other religious contexts gives the revelation to Muhammed the same authority of the Hebrew texts and the New Testament.[37]

### 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.[38] 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 of nadhir ("warner") and bashir ("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.[39] 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.[39] 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.

### Signs and divine proofs

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.[39] Furthermore, the Quran states that visual and verbal proofs are often rejected by the unbelievers as being sihr ("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)

### 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."[40] 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)

### Obedience

The Quran emphasizes the importance of obedience to prophets in Surah 26 Ash-Shu'ara, in which a series of prophets preaching fear of God and obedience to themselves.

* verse 108 has Noah saying 'fear God and Obey me'
* verse 126 has Hud saying 'fear God and obey me'
* verse 144 has Salih saying 'fear God and obey me'
* verse 163 has Lot saying 'fear God and obey me'
* verse 179 has Shu'ayb saying 'fear God and obey me'[41][42]

## Scriptures and other gifts

### Holy books of Islam

See also: Religion: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. Islam speaks of respecting all the previous scriptures.[43]

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 an Islamic holy book believed by Muslims to have been given by God to the prophets and messengers amongst the Children of Israel. When referring to traditions from the Tawrat, Muslims have not only identified it with the Pentateuch, but also with the other books of the Hebrew Bible as well as with Talmudic and Midrashim writings.[44]

* The Quran mentions the Zabur, interpreted as being the Book of Psalms,[45] as being the holy scripture revealed to King David (Dawud). Scholars have often understood the Psalms to have been holy songs of praise, and not a book administering law.[46] The current Psalms are still praised by many Muslim scholars.[47][48] Quran 21:105 and Psalm 37:29 are direct counterparts.[49]
* Books of Divine Wisdom (Arabic: possibly identified as الْزُبُر az-Zubur): The Quran mentions certain Books of Divine Wisdom,[50] 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 (Quran 35:25) - the plural for the word "Scriptures", comes from the same source as the Arabic Zabur for the Psalms.
* The Injil (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.[51] Therefore, according to Muslim belief, the Gospel was the message that Jesus, being divinely inspired, preached to the Children of Israel. The current canonical 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.[52]
* Quran: The Quran (Arabic: القرآن‎) was the revelation revealed to Muhammad.
* Scrolls of Abraham (Arabic: صحف إبراهيم‎, Ṣuḥuf ʾIbrāhīm)[53] are believed to have been one of the earliest bodies of scripture, which were given to Abraham (Ibrāhīm),[54] and later used by Ishmael (Ismā‘īl) and Isaac (Isḥāq). Although usually referred to as "scrolls", many translators have translated the Arabic suhuf as "books".[47][55] The verse mentioning the "Scriptures" is in Quran 87:18-19 where they are referred to, alongside the Scrolls 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 the Quran. They are part of the religious scriptures of Islam. Jordanian scholar and professor of philosophy Ghazi bin Muhammad mentions that the "Scrolls of Moses" are identical to the Torah of Moses.[56]
* Book of Enlightenment (Arabic: الكِتَابُ ٱلْمُنِير): The Quran mentions a Book of Enlightenment,[57] which has alternatively been translated as Scripture of Enlightenment or the Illuminating Book.

### Holy gifts

This section uncritically uses texts from within a religion or faith system 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) (Learn how and when to remove this template message)

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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.[58] It also mentions that Joseph[59] and Moses[60] both attained wisdom when they reached full age; David received wisdom with kingship, after slaying Goliath;[61] Lot (Lut) received wisdom whilst prophesying in Sodom and Gomorrah;[62] John the Baptist received wisdom while still a mere youth;[63] and Jesus received wisdom and was vouchsafed the Gospel.[64]

### The nature of revelation

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.[65] 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.[37] 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.[37]

## Known prophets

### Prophets and messengers named in the Quran

All messengers mentioned in the Quran are also prophets, but not all prophets are messengers.[66]

Prophets and messengers in the Quran  No. | Name  | Arabic (transl.)  | Equiv. | Prophet
(nabī)  | Messenger
(rasūl)  | Arch-prophet
(ʾulu al-ʿazm) | Law
(Sharia) | Book | Lived
during | Sent to  | Notes

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1  | Adam  | آدَم
(ʾĀdam)  | Adam | ✓ [67] | ✓ [67] | ―  | ―  | ―  | Birth of humanity  | Earth[68] | First Prophet and father of all the human beings
2  | Idris  | إِدْرِيس
(ʾIdrīs)  | Enoch?  | ✓ [69] | ―  | ―  | ―  | ―  | ?  | Never stated, later traditions claim Babylon |

"Raised... to an exalted place".

* Historically taken to imply entering Heaven alive, strengthening an identification with Enoch,[70][71] though some modern scholars dispute this.[72]

3  | Nuh  | نُوح
(Nūḥ)  | Noah  | ✓ [73] | ✓ [74] | ✓ [75] | ✓ [76] | ―  | Great Flood | People of Noah[77] | Survivor of the Great Flood
4  | Hud  | هُود
(Hūd)  |  | ✓ [78] | ✓ [78] | ―  | ―  | ―  | c. 2400 BC[79] | ʿĀd tribe[80] | Merchant
5  | Salih  | صَالِح
(Ṣāliḥ)  |  | ✓ [81] | ✓ [81] | ―  | ―  | ―  | ?  | Thamud tribe[82] | Camel breeder
6  | Ibrahim  | إِبْرَاهِيم
(ʾIbrāhīm)  | Abraham | ✓ [83] | ✓ [84] | ✓ [85] | ✓ [76] | Scrolls of Abraham[86] | ?  | People of
Iraq and Syria[87] | Builder of the Kaaba
7  | Lut  | لُوط
(Lūṭ)  | Lot  | ✓ [88] | ✓ [89] | ―  | ―  | ―  | ?  | "People of
Lot"[90]
(Sodom and Gomorrah)  | Did not live in Palestine, but was considered "brethren" by its inhabitants.
8  | Ismail  | إِسْمَاعِيل
(ʾIsmāʿīl)  | Ishmael  | ✓ [91] | ✓ [91] | ―  | ―  | ―  | ?  | Pre-Islamic Arabia
(Mecca)  | Founder of the Arabian people
9  | Ishaq  | إِسْحَاق
(ʾIsḥāq)  | Isaac  | ✓ [92] | ―  | ―  | ―  | ―  | ?  | Canaan | Founders of the Israelite people
10  | Yaqub  | يَعْقُوب
(Yaʿqūb)  | Jacob  | ✓ [92] | ―  | ―  | ―  | ―  | ?  | Twelve Tribes
of Israel
11  | Yusuf  | يُوسُف
(Yūsuf)  | Joseph  | ✓ [93] | ✓ [94] | ―  | ―  | ―  | ?  | Egypt | Possessed a gift for prophecy.
12  | Ayyub  | أَيُّوب
(ʾAyyūb)  | Job  | ✓ [93] | ―  | ―  | ―  | ―  | ?  | Edom  | Known for his patience.[95]
13  | Shuʿayb  | شُعَيْب
(Shuʿayb)  |  | ✓ [96] | ✓ [96] | ―  | ―  | ―  | ?  | Midian[97] | Shepherd
14  | Musa  | مُوسَىٰ
(Mūsā)  | Moses | ✓ [98] | ✓ [98] | ✓ [75] | ✓ [76] | Tawrah (Torah); Scrolls of Moses[99] | c. 1400s BCE – c. 1300s BCE, or c. 1300s BCE – c. 1200s BCE | Pharaoh and his establishment[100] | Challenged the Pharaoh; lead the migration back to Israel
15  | Harun  | هَارُون
(Hārūn)  | Aaron  | ✓ [101] | ✓ [98] | ―  | ―  | ―  | ?  | Pharaoh and his establishment  | Vizier, brother of Moses
16  | Dawud  | دَاوُۥد \ دَاوُود
(Dāūd)  | David | ✓ [73] | ✓[73] | ―  | ―  | Zabur[102]
(Psalms)  | c. 1000s BCE – c. 971 BCE | Jerusalem | Military commander, 2nd king of Israel
17  | Sulayman  | سُلَيْمَان
(Sulaymān)  | Solomon | ✓ [73] | ―  | ―  | ―  | ―  | c. 971 BCE – c. 931 BCE | Jerusalem  | Copperworker, 3rd and last king of the United Monarchy; built the First Temple; Son of Dawud
18  | Ilyas  | إِلْيَاس
(ʾIlyās)  | Elijah  | ✓ [73] | ✓ [103] | ―  | ―  | ―  | ?  | "People of
Ilyas"[104]
(Children of Israel)  | Silk weaver
19  | Alyasa  | ٱلْيَسَع
(Alyasaʿ)  | Elisha  | ✓ [73] | ―  | ―  | ―  | ―  | ?  | Children
of Israel  | ―
20  | Yunus  | يُونُس
(Yūnus)  | Jonah  | ✓ [73] | ✓ [105] | ―  | ―  | ―  | ?  | "People of
Yunus"[106]
(Nineveh)  | Swallowed by
a giant fish
21  | Dhu al-Kifl  | ذُو ٱلْكِفْل
(Ḏū l-Kifli)  |

Disputed

* Ezekiel
* Isaiah[107][108]
* Obadiah[108]
* Buddha[109][110][111]

| ✓ [112] | ―  | ―  | ―  | ―  | ?  | Unknown, due in part to uncertain identity  | Identity still unknown.
22  | Zakariyya  | زَكَرِيَّا
(Zakariyyā)  | Zechariah  | ✓ [73] | ―  | ―  | ―  | ―  | ?  | Jerusalem  | Father of Yahya; was assassinated
23  | Yahya  | يَحْيَىٰ
(Yaḥyā)  | John the Baptist | ✓ [113] | ―  | ―  | ―  | ―  | ?  | Jerusalem  | Was assassinated
24  | Isa  | عِيسَىٰ
(ʿĪsā)  | Jesus | ✓ [114] | ✓ [115] | ✓ [76] | ✓ [75] | Injil[116]
(Gospel)  | c. 4 BCE – c. 30 CE | Children of
Israel[117] | The Messiah
25  | Muhammad  | مُحَمَّد
(Muḥammad)  |  | ✓ [118][119] | ✓ [120] | ✓ [85] | ✓ [76] | Quran[121] | 570 – 632  | All humanity
and jinn[122] | Shepherd, merchant, founder of Islam; Seal of the Prophets

### Figures whose prophethood is debated

Figures whose prophethood is debated  Name  | Arabic

(transliteration)

| Equivalent | Sent to | Note

|
|
|
|

Shayth[123] | شَيْث

(Šayṯ)

| Seth  | Mankind[124] | He is not mentioned in the Quran, but he is mentioned in Hadith, and is revered within Islamic tradition.
Kaleb  | كالب

(Kaleb)

| Caleb  | Israel  | In the Quran, Caleb is mentioned in the 5th surah of the Quran (Q5:20-26).
Yusha bin Nun  | يُوشَع

(Yūšaʿ')

| Joshua  | Israel[125][126] | Yusha (Joshua) is not mentioned by name in the Quran, but his name appears in other Islamic literature and in multiple Hadith. He is also named as a prophet in the Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book). In the Quranic account of the conquest of Canaan, Joshua and Caleb are referenced, but not named, as two men, on whom God "had bestowed His grace". Yusha is regarded by most scholars as to the prophetic successor to Musa (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' 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.
Khidr | ٱلْخَضِر

(al-Khaḍir)

| Unknown, sometimes identified as Melchizedek, and sometimes equated with Elijah[127] | The seas,[128] the oppressed peoples,[128] Israel, [Quran 18:65-82] Mecca,[129] and all lands where a prophet exists[130] | The Quran also mentions the mysterious Khidr (but does not name him), identified at times with Melchizedek, who is the figure that Moses accompanies on one journey. Although most Muslims regard him as an angel or enigmatic saint,[131] some see him as a prophet as well.[132]
Luqman | لُقْمَان

(Luqmān)

| \-  |  | 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[135] views Luqman as a saint, but not as a messenger, however, other Muslims regard Luqman as a messenger as well.[136] The Arabic term wali is commonly translated into English as "Saint". This should not be confused with the Christian tradition of sainthood.
Samuil  | صَمُوئِيل

(Ṣamūʾīl)

| Samuel  |  | Not mentioned by name, only referred to as a messenger/prophet sent to the Israelites and who anoints Saul as a king.[125][126]
Talut  | طَالُوت

(Ṭālūt)

| Saul[137] or Gideon  |  | Some Muslims refer to Saul as Talut, and believe that he was the commander of Israel. Other scholars, however, have identified Talut as Gideon. According to the Qur'an, Talut was chosen by Samuel to lead them into war. Talut led the Israelites to victory over the army of Goliath, who was killed by Dawud (David). He is also named as a prophet in the Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book). According to some, Saul is not considered a prophet, but a divinely appointed king.[139]
Irmīyyah[140] | إِرْمِيَا

(ʾ'Irmiyā)

| Jeremiah  | Israel[141] | 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 the Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book). Some non-canonical hadith and tafsirs narrate that the Parable of the Hamlet in Ruins is about Irmiya.[142]
Hizqil  | حِزْقِيل

(Ḥizqīl)

| Ezekiel  | Babylon  | He is often identified as being the same figure as Dhul-Kifl,[143] Although not mentioned in the Qur'an by the name, Muslim scholars, both classical[144] and modern[145] have included Ezekiel in lists of the prophets of Islam.
Daniyal[146] | دَانِيَال

(Dāniyāl)

| Daniel  | Babylon[147] | 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.[148][149] He is also named as a prophet in the Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book).
Dhu al-Qarnayn  | ذُو ٱلْقَرْنَيْن

(Ḏū l-Qarnayn)

| Traditionally believed to be a reference to Alexander the Great.[150] (Non-traditional theories about his identity include: Cyrus the Great,[151] Imru'l-Qays,[152] Messiah ben Joseph,[153] Darius the Great,[154] Oghuz Khagan[155])  | The people he met on his travels[156] | He appears in the Quran 18:83-101 as one who travels to east and west and erects a barrier between mankind and Gog and Magog (called Ya'juj and Ma'juj).[157]
Uzair  | عُزَيْر

(ʿUzayr)

| Ezra | Israel  | He is mentioned in the Quran,[158] but he is not specified to have been a prophet, although many Islamic scholars hold Uzair to be one of the prophets.[159][160] He is also named as a prophet in the Tawrat (the Arabic-language name for the Torah within its context as an Islamic holy book).
Imran  | عِمْرَان

(ʿImrān)

| Joachim | Israel  | The Family of Imran (Arabic: آل عمران) is the 3rd chapter of the Quran. Imran, not to be confused with Amram,[161] is Arabic for the biblical figure Joachim, the father of Mary and maternal grandfather of Jesus.
Maryam  | مَرْيَم

(Maryam)

| Mary  | Israel  | Some scholars[162][163] regard Maryam (Mary) as a messenger and a prophetess, since God sent her a message through an angel and because she was a vessel for divine miracles. Islamic belief regards her as one of the holiest of women, but the matter of her prophethood continues to be debated.[164]

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 truth.

### Other persons

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...."[165]
* "For We assuredly sent amongst every People a messenger, ..."[166]

#### 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.
* Three persons of the town: These three unnamed person, who were sent to the same town, are referenced in chapter 36 of the Quran.[167][original research?]

#### In Islamic literature

Numerous other people have been mentioned by scholars in the Hadith, exegesis, commentary. These people include:

## Other groups

### Prophethood in Ahmadiyya

The Ahmadiyya Community does not believe that messengers and prophets are different individuals. They interpret the Quranic words warner (nadhir), prophet, and messenger 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.[173][174] The Ahmadiyya Community recognizes Mirza Ghulam Ahmad (1835–1908) as a prophet of God and the promised Messiah and Imam Mahdi of the latter days.[175] The Lahore Ahmadiyya Movement rejects his status as a prophet, instead considering him to be a renewer of the faith.[174] However, all other Muslims and their scholars argue that the Ahmadiyya community are not Muslim.[176][177][174]

### Prophethood in Baháism

Further information: Baháʼí and Muhammad in the Baháʼí Faith

In contrast to the Muslims, Baháʼís[178] do not believe that Muhammad is the final messenger of God,[178][179] or rather define eschatology and end 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 the Seal 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".

## See also

## References

### Citations

1. ↑ Quran 10:47
2. ↑ "Qur'an: The Word of God | Religious Literacy Project". https://rlp.hds.harvard.edu/religions/islam/quran-word-god.
3. ↑ "BBC - Religions - Islam: Basic articles of faith" (in en-GB). http://www.bbc.co.uk/religion/religions/islam/beliefs/beliefs.shtml.
4. ↑ Campo, Juan Eduardo (2009). Encyclopedia of Islam. Infobase Publishing. pp. 559–560. ISBN 9780816054541. https://books.google.com/books?id=OZbyz_Hr-eIC&pg=PA559.
5. ↑ Denffer, Ahmad von (1985). Ulum al-Qur'an : an introduction to the sciences of the Qur an (Repr. ed.). Islamic Foundation. p. 37. ISBN 978-0860371328.
6. ↑ Understanding the Qurán \- Page xii, Ahmad Hussein Sakr - 2000
7. ↑ Quran 15:9
8. ↑ 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
9. ↑ According to the Vilna Gaon, based on the opinion that Nechemyah died in Babylon before 9th Tevet 3448 (313 BCE). Nechemya was governor of Persian Judea under Artaxerxes I of Persia in the 5th century BCE. The Book of Nehemiah describes his work in rebuilding Jerusalem during the Second Temple period. Gaon, Vilna, Babylonian Talmud, Sanhedrin 11a, Yom.9a/Yuch.1.14/Kuz.3.39,65,67/Yuch.1/Mag.Av.O.C.580.6
10. ↑ See, for example:

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

11. ↑ Albert Barnes under Malachi 2:7 and 3:1
12. ↑ See, for example:

* Exodus 3:13-14, 4:13
* Isaiah 6:8
* Jeremiah 1:7

13. ↑ A. J. Wensinck, "Rasul", Encyclopaedia of Islam
14. ↑ 14.0 14.1 Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an
15. ↑ Strong's Concordance
16. ↑ 16.0 16.1 16.2 Kazmi, Yadullah (1998). "THE NOTION OF HISTORY IN THE QUR'ĀN AND HUMAN DESTINY". Islamic Studies 37: 183–200.
17. ↑ 17.0 17.1 17.2 Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets"
18. ↑ Quran 3:67
19. ↑ Quran 2:123-133
20. ↑ The Origin and the Overcoming of Evil and Suffering in the World Religions. Springer Netherlands. 2013. ISBN 9789401597890.
21. ↑ al-Shaykh al-Saduq (1982). A Shiite Creed. Fyzee (3rd ed.). WOFIS. OCLC 37509593.
22. ↑ 22.0 22.1 Brown, Rethinking tradition in modern Islamic thought, 1996: p.60
23. ↑ Abu l-Lait as-Samarqandi's Commentary on Abu Hanifa al-Fiqh al-absat Introduction, Text and Commentary by Hans Daiber Islamic concept of Belief in the 4th/10th Century Institute for the Study of Languages and Cultures of Asia and Africa p. 243-245
24. ↑ Brown, Rethinking tradition in modern Islamic thought, 1996: p.61
25. ↑ Schimmel, And Muhammad is His Messenger, 56-60. "The polemic of al-Baqillani (d.1012) show that the doctrine was in wide circulation during the ninth century." cited in Brown, Rethinking tradition in modern Islamic thought, 1996: p.61
26. ↑ Quran 4:69
27. ↑ Quran 7:27
28. ↑ Quran 22:49-133
29. ↑ Rosskeen Gibb, Hamilton Alexander; Pellat, Charles; Schacht, Joseph; Lewis, Bernard (1973). The Encyclopaedia of Islam. Brill. p. 84.
30. ↑ Al-Amriki, Yusuf Talal Ali; Ullah, Qazi Thanaa (1985). Essential Hanafi Handbook of Fiqh. Lahore, Pakistan: Kazi Publications. pp. 23–25.
31. ↑ Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Noah"
32. ↑ Quran 19:12
33. ↑ Quran 19:30-33
34. ↑ 34.0 34.1 34.2 Stowasser, Barbara Freyer, 1935-2012. (1994). Women in the Quran, traditions, and interpretation. New York: Oxford University Press. ISBN 978-0195084801. OCLC 29844006.
35. ↑ 35.0 35.1 Ali, Kecia (2017). "Destabilizing Gender, Reproducing Maternity: Mary in the Qurʾān". Journal of the International Qur'anic Studies Association 2: 89–109. doi:10.5913/jiqsa.2.2017.a005. ISSN 2474-8390.
36. ↑ Radtke, B., Lory, P., Zarcone, Th., DeWeese, D., Gaborieau, M., F. M. Denny, Françoise Aubin, J. O. Hunwick and N. Mchugh, "Walī", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.
37. ↑ 37.0 37.1 37.2 Lawson, Todd (1999). "Duality, Opposition and Typology in the Qur'an: The Apocalyptic Substrate". Journal of Quranic Studies 10: 23–49.
38. ↑ Richter, Rick (2011). Comparing the Qur'an and the Bible: What They Really Say about Jesus, Jihad, and More. Baker Books. pp. 18–21. ISBN 9780801014024.
39. ↑ 39.0 39.1 39.2 The Cambridge companion to Muḥammad. Brockopp, Jonathan E., 1962-. Cambridge: Cambridge University Press. 2010. ISBN 9780511781551. OCLC 723454970.
40. ↑ Ernst, Carl (2011). How to Read the Qur'an: A New Guide, with Select Translations. The University of North Carolina Press. pp. 35. ISBN 9781469609768.
41. ↑ Burton, John (1990). The Sources of Islamic Law: Islamic Theories of Abrogation. Edinburgh University Press. p. 165. ISBN 0-7486-0108-2. http://www.almuslih.org/Library/Burton, J - The Sources of Islamic Law.pdf. Retrieved 21 July 2018.
42. ↑ Quran 26:
43. ↑ Concise Encyclopedia of Islam, Cyril Glasse
44. ↑ Isabel Lang Intertextualität als hermeneutischer Zugang zur Auslegung des Korans: Eine Betrachtung am Beispiel der Verwendung von Israiliyyat in der Rezeption der Davidserzählung in Sure 38: 21-25 Logos Verlag Berlin GmbH, 31.12.2015 ISBN:9783832541514 p. 98 (German)
45. ↑ "Zabur - Oxford Islamic Studies Online" (in en). http://www.oxfordislamicstudies.com/article/opr/t125/e2548.
46. ↑ Encyclopaedia of Islam, Psalms
47. ↑ 47.0 47.1 Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary
48. ↑ Martin Lings, Mecca; Abdul Malik, In Thy Seed.
49. ↑ "Psalms - Oxford Islamic Studies Online" (in en). http://www.oxfordislamicstudies.com/article/opr/t125/e1887.
50. ↑ Quran 3:184
51. ↑ Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary, Appendix: "On the Injil"
52. ↑ Encyclopedia of Islam, "Injil"
53. ↑ Alternatives: Arabic: صُحُفِ إِبْرَاهِيم Ṣuḥufi ʾIbrāhīm and/or الصُّحُفِ ٱلْأُولَىٰ Aṣ-Ṣuḥufi 'l-Ūlā \- "Books of the Earliest Revelation"
54. ↑ Quran 87:19
55. ↑ Marmaduke Pickthall, The Meaning of the Glorious Koran
56. ↑ Bin Muhammad, Ghazi (29 January 2018). "A Thinking Person's Guide to Islam: The Essence of Islam in 12 Verses from the Qur'an". Turath Publishing. https://books.google.com/books?id=tZNsEAAAQBAJ&dq=Ghazi+ibn+Muhammad+scrolls+of+moses&pg=PT15.
57. ↑ Quran 3:184 and 35:25
58. ↑ Quran 26:83
59. ↑ Quran 10:22
60. ↑ Quran 28:14
61. ↑ Quran 2:251
62. ↑ Quran 21:74
63. ↑ Quran 19:14
64. ↑ Quran 3:48
65. ↑ Saeed, Abdullah (1999). "Rethinking 'Revelation' as a Precondition for Reinterpreting the Qur'an: A Qur'anic Perspective". Journal of Qur'anic Studies 1: 93–114. doi:10.3366/jqs.1999.1.1.93.
66. ↑ Morgan, Diane (2010). Essential Islam: A Comprehensive Guide to Belief and Practice. ABC-CLIO. p. 38. ISBN 9780313360251. https://archive.org/details/essentialislamco0000morg. Retrieved 24 June 2015. "all prophet are messengers but not all messengers are prophets."
67. ↑ 67.0 67.1 Quran 2:31 Quran 2:31
68. ↑ Quran 4:1 Quran 4:1
69. ↑ Quran 19:56 Quran 19:56
70. ↑ A Dictionary of Islam, T.P. Hughes, Ashraf Printing Press, repr. 1989, pg. 192
71. ↑ Zaid H. Assfy Islam and Christianity: connections and contrasts, together with the stories of the prophets and imams Sessions, 1977 p122
72. ↑ 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."
73. ↑ 73.0 73.1 73.2 73.3 73.4 73.5 73.6 73.7 Quran 6:89
74. ↑ Quran 26:107
75. ↑ 75.0 75.1 75.2 Quran 46:35 and Quran 33:7
76. ↑ 76.0 76.1 76.2 76.3 76.4 Quran 42:13
77. ↑ Quran 26:105
78. ↑ 78.0 78.1 Quran 26:125
79. ↑ "Hud (prophet)". https://www.mtholyoke.edu/projects/lrc/arabic/women_deceit/texts/Hud.html#:~:text=few believers emerged.-,Some Muslims believe that Hud lived for about 150 years,prophethood sometime around 2400 BC..
80. ↑ Quran 7:65
81. ↑ 81.0 81.1 Quran 26:143
82. ↑ Quran 7:73
83. ↑ Quran 19:41
84. ↑ Quran 9:70
85. ↑ 85.0 85.1 Quran 2:124
86. ↑ Quran 87:19
87. ↑ Quran 22:43
88. ↑ Quran 6:86
89. ↑ Quran 37:133
90. ↑ Quran 7:80
91. ↑ 91.0 91.1 Quran 19:54
92. ↑ 92.0 92.1 Quran 19:49
93. ↑ 93.0 93.1 Quran 4:89
94. ↑ Quran 40:34
95. ↑ Encyclopedia of Islam, A. Jefferey, Ayyub
96. ↑ 96.0 96.1 Quran 26:178
97. ↑ Quran 7:85
98. ↑ 98.0 98.1 98.2 Quran 20:47
99. ↑ Quran 53:36
100. ↑ Quran 43:46
101. ↑ Quran 19:53
102. ↑ Quran 17:55
103. ↑ Quran 37:123
104. ↑ Quran 37:124
105. ↑ Quran 37:139
106. ↑ Quran 10:98
107. ↑ Yuksel, Edip; al-Shaiban, Layth Saleh; Schulte-Nafeh, Martha (2007). Quran: A Reformist Translation. United States of America: Brainbow Press. ISBN 978-0-9796715-0-0. "Recall Ishmael, Elisha, and Isaiah; all are among the best. (38:48)"
108. ↑ 108.0 108.1 Quran 38:48 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."
109. ↑ "The Prophets" (in en). https://www.alislam.org/book/study-of-islam/prophets-2/.
110. ↑ "Buda'nın Peygamber Efendimizi bin yıl önceden müjdelediği doğru mudur?" (in tr). 2015-01-26. https://sorularlaislamiyet.com/budanin-peygamber-efendimizi-bin-yil-onceden-mujdeledigi-dogru-mudur.
111. ↑ "Buda Peygamber mi?" (in tr). 2006-01-30. https://ebubekirsifil.com/okuyucu-sorulari/buda-peygamber-mi/.
112. ↑ Quran 21:85-86
113. ↑ Quran 3:39
114. ↑ Quran 19:30
115. ↑ Quran 4:171
116. ↑ Quran 57:27
117. ↑ Quran 61:6
118. ↑ 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."
119. ↑ Quran 33:40
120. ↑ Quran 33:40
121. ↑ Quran 42:7
122. ↑ Quran 21:107
123. ↑ Stories of the Prophets, Ibn Kathir, "Adam"
124. ↑ Ibn Kathir, Al-Bidāya wa-n-nihāya
125. ↑ 125.0 125.1 125.2 Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary, Note 278 to verse 246: "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."
126. ↑ 126.0 126.1 126.2 Quran Search Engine, Ayat Search Samuel.Phonetic Search Engine. القرآن الكريم in Arabic, Urdu, English Translation Al-Baqara [2:247, 248 & 251]
127. ↑ Al-Tabari (1991). The History of al-Tabari. Albany: State University of New York. p. 3.
128. ↑ 128.0 128.1 M. C. Lyons The Arabian Epic: Volume 1, Introduction: Heroic and Oral Story-telling Cambridge University Press 2005 ISBN:9780521017381 p. 46
129. ↑ Al-Kulayni, Abu Ja’far Muhammad ibn Ya’qub (2015). Kitab al-Kafi. South Huntington, NY: The Islamic Seminary Inc.. ISBN 9780991430864.
130. ↑ 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
131. ↑ Jill Caskey, Adam S. Cohen, Linda Safran Confronting the Borders of Medieval Art BRILL 2011 ISBN:978-9-004-20749-3 page 124
132. ↑ Noegel, Scott B.; Wheeler, Brannon M. (2010-04-01). The A to Z of Prophets in Islam and Judaism. Lanham: Scarecrow Press. pp. 196–197. ISBN 9781461718956. OCLC 863824465.
133. ↑ Ibn Kathir, Hafiz, Tafsir Ibn Kathir, Dar-us-Salam Publications, 2000 (original ~1370)
134. ↑ Al-Halawi, Ali Sayed, Stories of the Qurʼan by Ibn Kathir, Dar Al-Manarah
135. ↑ A-Z of Prophets in Islam, B. M. Wheeler, "Luqman"
136. ↑ Concise Encyclopaedia of Islam, Cyril Glasse, "Prophets in Islam"
137. ↑ M. A. S. Abdel Haleem: The Qur'an, a new translation, note to 2:247.
138. ↑ Quran 2:246-252
139. ↑ "Saul - Oxford Islamic Studies Online" (in en). http://www.oxfordislamicstudies.com/article/opr/t125/e2115.
140. ↑ Tafsir al-Qurtubi, vol 3, p 188; Tafsir al-Qummi, vol 1, p 117.
141. ↑ Wensinck, A.J.. 1913-1936.
142. ↑ Tafsir al-Qurtubi, vol. 3, p. 188; Tafsir al-Qummi, vol. 1, p. 117.
143. ↑ Reisebeschreibung nach Arabian Copenhagen, 1778, ii. 264–266
144. ↑ Ibn Kutayba, Ukasha, Tabari, Ibn Kathir, Ibn Ishaq, Masudi, Kisa'i, Balami, Thalabi and many more have all recognized Ezekiel as a prophet.
145. ↑ The greatest depth to the figure is given by Abdullah Yusuf Ali, in his commentary; his commentary's note 2743: "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)."
146. ↑ Wheeler, 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..."
147. ↑ Tabari, i, 665-668, 717
148. ↑ A-Z of Prophets in Islam and Judaism, B.M. Wheeler, Daniel
149. ↑ "21. The Ethos of Prophet Daniel". 8 June 2015. https://www.al-islam.org/ethics-prophets-mohammad-mehdi-taj-langaroodi/21-ethos-prophet-daniel.
150. ↑ Griffith, Sidney (2021). "The Narratives of "the Companions of the Cave," Moses and His Servant, and Dhū 'l-Qarnayn in Sūrat al-Kahf". Journal of the International Qur'anic Studies Association 6: 137–166. https://lockwoodonlinejournals.com/index.php/jiqsa/article/view/2056.
151. ↑ Azad 1990, p. 205.
152. ↑ Ball 2002, p. 97-98.
153. ↑ Wasserstrom 2014, p. 61-62.
154. ↑ Pearls from Surah Al-Kahf: Exploring the Qur'an's Meaning, Yasir Qadhi Kube Publishing Limited, 4 Mar 2020, ISBN:9781847741318
155. ↑ "Oğuz Kağan Aslında Zülkarneyn Peygamber mi?" (in tr). https://www.onaltiyildiz.com/?haber,6232.
156. ↑ Quran 18:83-101
157. ↑ Netton 2006, p. 72.
158. ↑ Quran 9:30
159. ↑ Ashraf, Shahid (2005). "Prophets 'Uzair, Zakariya and Yahya (PBUT)". Encyclopaedia of Holy Prophet and Companions
160. ↑ Ibn Kathir. "'Uzair (Ezra)". Stories of the Quran.
161. ↑ 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.
162. ↑ Farooq, Mohammad Omar. "Imam Ibn Hazm: On Prophethood of Women". http://www.globalwebpost.com/farooqm/study_res/islam/gender/women_prophethood.html.
163. ↑ Ibrahim, Mohammed Zayki (2015). "Ibn Ḥazm's theory of prophecy of women: Literalism, logic, and perfection". Intellectual Discourse (IIUM Press) 23 (1): 76–77. ISSN 0128-4878.
164. ↑ Beyond The Exotic: Women's Histories in Islamic Societies, p. 402. Ed. Amira El-Azhary Sonbol. Syracuse University Press, 2005. ISBN:9780815630555
165. ↑ Quran 40:78
166. ↑ Quran 16:36
167. ↑ Quran 36:13-21
168. ↑ 168.0 168.1 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)
169. ↑ A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"
170. ↑ Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60
171. ↑ Historical Dictionary of Prophets in Islam and Judaism, B. M. Wheeler, "Appendix II"
172. ↑ Women in the Qur'ān, Traditions, and Interpretation. Oxford University Press. 1994. pp. 68–69.
173. ↑ Brand, Alexa (2016). "Placing the Marginalized Ahmadiyya in Context with the Traditional Sunni Majority". Journal of Mason Graduate Research 3 (3): 122–123. doi:10.13021/G8730T. ISSN 2327-0764. https://journals.gmu.edu/jmgr/article/download/1330/1142.
174. ↑ 174.0 174.1 174.2 "Ahmadis - Oxford Islamic Studies Online" (in en). http://www.oxfordislamicstudies.com/article/opr/t125/e85.
175. ↑ "Mirza Ghulam Ahmad | Biography & Facts" (in en). Encyclopædia Britannica. https://www.britannica.com/biography/Mirza-Ghulam-Ahmad. Retrieved 2018-10-06.
176. ↑ Ahmad, Mirzā Ghulām (September 1904). "My Claim to Promised Messiahship". Review of Religions 3 (9). ISSN 0034-6721. As reproduced in Ahmad, Mirzā Ghulām (January 2009). "My Claim to Promised Messiahship". Review of Religions 104 (1): 16. ISSN 0034-6721. http://reviewofreligions.org/download/RR200901.pdf#page=16. Retrieved 12 May 2015.
177. ↑ "The Ahmadiyyah Movement - Islamic Studies - Oxford Bibliographies - obo" (in en). http://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0004.xml.
178. ↑ 178.0 178.1 Fazel, Seena; Fananapazir, Khazeh (1993). "A Baháʼí Approach to the Claim of Finality in Islam". Journal of Baháʼí Studies (Association for Baha'i Studies North America) 5 (3): 17–40. doi:10.31581/JBS-5.3.2(1993). http://bahai-library.com/fananapazir_fazel_finality_islam. Retrieved Dec 15, 2015.
179. ↑ Wittman, Brian (2001). "Keys to the Proper Understanding of Islam in The Dispensation of Baha'u'llah". Lights of Irfan (Wilmette, IL: Irfan Colloquia) 2: 135–48. http://bahai-library.com/wittman_understanding_islam.html. Retrieved Dec 15, 2015.

### Sources

* Brown, Daniel W. (1996). Rethinking tradition in modern Islamic thought. Cambridge University Press. ISBN 0521570778. https://www.scribd.com/document/116836545/Rethinking-Traditions-in-Modern-Islamic-Thought-Daniel-w-Brown. Retrieved 10 May 2018.

## External links

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People and things in the Quran

Characters

Non-humans|

* Allāh ("The God")
* Names of Allah found in the Quran, such as Karīm (Generous)
* Beings in Paradise

| Animals|

| Related|

* The baqarah (cow) of Israelites
* The dhiʾb (wolf) that Jacob feared could attack Joseph
* The fīl (elephant) of the Abyssinians
* Ḥimār (Domesticated donkey)
* The hud-hud (hoopoe) of Solomon
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* The namlah (female ant) of Solomon
* The nūn (fish or whale) of Jonah
* The nāqat (she-camel) of Saleh

|

Non-related|

* ʿAnkabūt (Female spider)
* Dābbat al-Arḍ (Beast of the Earth)
* Ḥimār (Wild ass)
* Naḥl (Honey bee)
* Qaswarah ("Lion", "beast of prey" or "hunter")

Angels|

* Angels of Hell
* Mālik
* Zabāniyah
* Angel of the Trumpet (Isrāfīl or Raphael)
* Jibrīl (Gabriel)
* Ar-Rūḥ ("The Spirit")
* Ar-Rūḥ al-Amīn ("The Trustworthy Spirit")
* Ar-Rūḥ al-Qudus ("The Holy Spirit")
* Mīkāil (Michael)
* Angel of Death (Azrael)
* Bearers of the Throne
* Riḍwān
* Munkar and Nakir
* Harut and Marut
* Kirāman Kātibīn (Honourable Scribes)
* Raqib
* Atid

Others|

* Jinn
* Jann
* ʿIfrīt
* Mārid ("Rebellious one")
* Shayāṭīn (Demons)
* Iblīs the (Chief) Al-Shayṭān
* Qarīn
* Ghilmān or Wildān
* Ḥūr

Prophets|

| Mentioned|

* Ādam (Adam)
* Al-Yasaʿ (Elisha)
* Ayyūb (Job)
* Dāwūd (David)
* Dhūl-Kifl (Ezekiel?)
* Hārūn (Aaron)
* Hūd (Eber?)
* Idrīs (Enoch?)
* Ilyās (Elijah)
* ʿImrān (Joachim the father of Maryam)
* Isḥāq (Isaac)
* Ismāʿīl (Ishmael)
* Dhabih Ullah
* Lūṭ (Lot)
* Ṣāliḥ
* Shuʿayb (Jethro, Reuel or Hobab?)
* Sulaymān ibn Dāwūd (Solomon son of David)
* ʿUzair (Ezra?)
* Yaḥyā ibn Zakariyyā (John the Baptist the son of Zechariah)
* Yaʿqūb (Jacob)
* Isrāʾīl (Israel)
* Yūnus (Jonah)
* Dhūn-Nūn ("He of the Fish (or Whale)" or "Owner of the Fish (or Whale)")
* Ṣāḥib al-Ḥūt ("Companion of the Whale")
* Yūsuf ibn Ya‘qūb (Joseph son of Jacob)
* Zakariyyā (Zechariah)

| Ulul-ʿAzm|

* Muḥammad
* Aḥmad
* Other names and titles of Muhammad
* ʿĪsā (Jesus)
* Al-Masīḥ (The Messiah)
* Ibn Maryam (Son of Mary)
* Mūsā Kalīmullāh (Moses He who spoke to God)
* Ibrāhīm Khalīlullāh (Abraham Friend of God)
* Nūḥ (Noah)

|

Debatable ones|

* Dhūl-Qarnain
* Luqmān
* Maryam (Mary)
* Ṭālūt (Saul or Gideon?)

Implied|

* Irmiyā (Jeremiah)
* Isma'il Ṣādiq al-Waʿd (Fulfiller of the Promise)?
* Ṣamūʾīl (Samuel)
* Yūshaʿ ibn Nūn (Joshua, companion and successor of Moses)

People of Prophets|

| Good ones|

* Adam's immediate relatives
* Martyred son
* Wife
* Believer of Ya-Sin
* Family of Noah
* Father Lamech
* Mother Shamkhah bint Anush or Betenos
* Luqman's son
* People of Aaron and Moses
* Egyptians
* Believer (Hizbil or Hizqil ibn Sabura)
* Imraʾat Firʿawn (Arabic: امْرَأَت فِرْعَوْن, Āsiyá bint Muzāḥim (Arabic: آسِيَا بِنْت مُزَاحِم) or Wife of Pharaoh, who adopted Moses)
* Magicians of the Pharaoh
* Wise, pious man
* Moses' wife
* Moses' sister-in-law
* Mother
* Sister
* People of Abraham
* Mother Abiona or Amtelai the daughter of Karnebo
* Ishmael's mother
* Isaac's mother
* People of Jesus
* Disciples (including Peter)
* Mary's mother
* Zechariah's wife
* People of Joseph
* Brothers (including Binyāmin (Benjamin) and Simeon)
* Egyptians
* ʿAzīz (Potiphar, Qatafir or Qittin)
* Malik (King Ar-Rayyān ibn Al-Walīd))
* Wife of ʿAzīz (Zulaykhah)
* Mother
* People of Solomon
* Mother
* Queen of Sheba
* Vizier
* Zayd (Muhammad's adopted son)

|

Evil ones|

* Āzar (possibly Terah)
* Firʿawn (Pharaoh of Moses' time)
* Hāmān
* Jālūt (Goliath)
* Qārūn (Korah, cousin of Moses)
* As-Sāmirī
* Abū Lahab
* Slayers of Saleh's she-camel (Qaddar ibn Salif and Musda' ibn Dahr)

Implied or
not specified|

* Abrahah[clarification needed]
* Bal'am/Balaam
* Barsisa
* Caleb or Kaleb the companion of Joshua
* Luqman's son
* Nebuchadnezzar II
* Nimrod
* Rahmah the wife of Ayyub
* Shaddad

Groups|

| Mentioned|

* Aṣḥāb al-Jannah
* People of Paradise
* People of the Burnt Garden
* Aṣḥāb as-Sabt (Companions of the Sabbath)
* Christian apostles
* Ḥawāriyyūn (Disciples of Jesus)
* Companions of Noah's Ark
* Aṣḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim?
* Companions of the Elephant
* People of al-Ukhdūd
* People of a township in Surah Ya-Sin
* People of Yathrib or Medina
* Qawm Lūṭ (People of Sodom and Gomorrah)
* Nation of Noah

| Tribes, ethnicities
or families|

* Aʿrāb (Arabs or Bedouins)
* ʿĀd (people of Hud)
* Companions of the Rass
* Qawm Tubbaʿ (People of Tubba)
* People of Sabaʾ or Sheba
* Quraysh
* Thamūd (people of Saleh)
* Aṣḥāb al-Ḥijr ("Companions of the Stoneland")
* ‘Ajam
* Ar-Rūm (literally "The Romans")
* Banī Isrāʾīl (Children of Israel)
* Muʾtafikāt (The overthrown cities of Sodom and Gomorrah)
* People of Ibrahim
* People of Ilyas
* People of Nuh
* People of Shuaib
* Ahl Madyan People of Madyan)
* Aṣḥāb al-Aykah ("Companions of the Wood")
* Qawm Yūnus (People of Jonah)
* Ya'juj and Ma'juj/Gog and Magog
* Ahl al-Bayt ("People of the Household")
* Household of Abraham
* Brothers of Yūsuf
* Lot's daughters
* Progeny of Imran
* Household of Moses
* Household of Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim
* Daughters of Muhammad
* Muhammad's wives
* Household of Salih
* People of Fir'aun
* Current Ummah of Islam (Ummah of Muhammad)
* Aṣḥāb Muḥammad (Companions of Muhammad)
* Anṣār (Muslims of Medina who helped Muhammad and his Meccan followers, literally 'Helpers')
* Muhajirun (Emigrants from Mecca to Medina)
* People of Mecca
* Wife of Abu Lahab
* Children of Ayyub
* Sons of Adam
* Wife of Nuh
* Wife of Lut
* Yaʾjūj wa Maʾjūj (Gog and Magog)
* Son of Nuh

|

Implicitly
mentioned|

* Amalek
* Ahl as-Suffa (People of the Verandah)
* Banu Nadir
* Banu Qaynuqa
* Banu Qurayza
* Iranian people
* Umayyad Dynasty
* Aus and Khazraj
* People of Quba

Religious groups|

* Ahl al-Dhimmah
* Kāfirūn (Disbelievers)
* Zoroastrians
* Munafiqun (Hypocrites)
* Muslims
* Believers
* Ahl al-Kitāb (People of the Book)
* Naṣārā (Christian(s) or People of the Injil)
* Ruhban (Christian monks)
* Qissis (Christian priest)
* Yahūd (Jews)
* Ahbār (Jewish scholars)
* Rabbani/Rabbi
* Sabians
* Polytheists
* Meccan polytheists at the time of Muhammad
* Mesopotamian polytheists at the time of Abraham and Lot

Locations|

| Mentioned|

* Al-Arḍ Al-Muqaddasah ("The Holy Land")
* 'Blessed' Land
* In the Arabian Peninsula (excluding Madyan)
* Al-Aḥqāf ("The Sandy Plains," or "the Wind-curved Sand-hills")
* Iram dhāt al-ʿImād (Iram of the Pillars)
* Al-Madīnah (formerly Yathrib)
* ʿArafāt
* Al-Ḥijr (Hegra)
* Badr
* Ḥunayn
* Makkah (Mecca)
* Bakkah
* Ḥaraman Āminan ("Sanctuary (which is) Secure")
* Kaʿbah (Kaaba)
* Maqām Ibrāhīm (Station of Abraham)
* Safa and Marwa
* Sabaʾ (Sheba)
* ʿArim Sabaʾ (Dam of Sheba)
* Rass
* Al-Jannah (Paradise, literally "The Garden")
* Jahannam (Hell)
* In Mesopotamia:
* Al-Jūdiyy
* Munzalanm-Mubārakan ("Place-of-Landing Blessed")
* Bābil (Babylon)
* Qaryat Yūnus ("Township of Jonah," that is Nineveh)
* Door of Hittah
* Madyan (Midian)
* Majmaʿ al-Baḥrayn
* Miṣr (Mainland Egypt)
* Salsabīl (A river in Paradise)
* Sinai Region or Tīh Desert
* Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa)
* Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai)
* Al-Buqʿah Al-Mubārakah ("The Blessed Place")
* Mount Sinai or Mount Tabor

| Religious locations|

* Bay'a (Church)
* Miḥrāb
* Monastery
* Masjid (Mosque, literally "Place of Prostration")
* Al-Mashʿar Al-Ḥarām ("The Sacred Grove")
* Al-Masjid Al-Aqṣā (Al-Aqsa Mosque, literally "The Farthest Place-of-Prostration")
* Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca)
* Masjid al-Dirar
* A Mosque in the area of Medina, possibly:
* Masjid Qubāʾ (Quba Mosque)
* The Prophet's Mosque
* Salat (Synagogue)

|

Implied|

* Antioch
* Antakya
* Arabia
* Al-Ḥijāz (literally "The Barrier")
* Black Stone (Al-Ḥajar al-Aswad) & Al-Hijr of Isma'il
* Cave of Hira
* Ghār ath-Thawr (Cave of the Bull)
* Hudaybiyyah
* Ta'if
* Ayla
* Barrier of Dhul-Qarnayn
* Bayt al-Muqaddas & 'Ariha
* Bilād ar-Rāfidayn (Mesopotamia)
* Canaan
* Cave of Seven Sleepers
* Dār an-Nadwa
* Jordan River
* Nile River
* Palestine River
* Paradise of Shaddad

Plant matter|

* Baṣal (Onion)
* Fūm (Garlic or wheat)
* Shaṭʾ (Shoot)
* Sūq (Plant stem)
* Zarʿ (Seed)

| Fruits|

* ʿAdas (Lentil)
* Baql (Herb)
* Ḥabb dhul-ʿaṣf (Corn of the husk)
* Qith-thāʾ (Cucumber)
* Rummān (Pomegranate)
* Tīn (Fig)
* Ukul khamṭ (Bitter fruit or food of Sheba)
* Zaytūn (Olive)
* In Paradise
* Forbidden fruit of Adam

|

Bushes, trees
or plants|

* Plants of Sheba
* Athl (Tamarisk)
* Sidr (Lote-tree)
* Līnah (Tender Palm tree)
* Nakhl (Date palm)
* Rayḥān (Scented plant)
* Sidrat al-Muntahā
* Zaqqūm

Holy books|

* Al-Injīl (The Gospel of Jesus)
* Al-Qurʾān (The Book of Muhammad)
* Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham)
* At-Tawrāt (The Torah)
* Ṣuḥuf-i-Mūsā (Scroll(s) of Moses)
* Tablets of Stone
* Az-Zabūr (The Psalms of David)
* Umm al-Kitāb ("Mother of the Book(s)")

Objects of people
or beings|

* Heavenly Food of Christian Apostles
* Noah's Ark
* Staff of Musa
* Tābūt as-Sakīnah (Casket of Shekhinah)
* Throne of Bilqis
* Trumpet of Israfil

| Mentioned idols
(cult images)|

* 'Ansāb
* Idols of Israelites:
* Baʿal
* The ʿijl (golden calf statue) of Israelites
* Idols of Noah's people:
* Nasr
* Suwāʿ
* Wadd
* Yaghūth
* Yaʿūq
* Idols of Quraysh:
* Al-Lāt
* Al-ʿUzzā
* Manāt
* Jibt and Ṭāghūt

|

Celestial bodies|

Maṣābīḥ (literally 'lamps'):

* Al-Qamar (The Moon)
* Kawākib (Planets)
* Al-Arḍ (The Earth)
* Nujūm (Stars)
* Ash-Shams (The Sun)

Liquids|

* Māʾ (Water or fluid)

* Nahr (River)
* Yamm (River or sea)

* Sharāb (Drink)

Events, incidents,
occasions or times|

* Incident of Ifk
* Laylat al-Qadr
* Event of Mubahala
* Sayl al-ʿArim (Flood of the Great Dam of Marib in Sheba)
* The Farewell Pilgrimage
* Treaty of Hudaybiyyah

| Battles or
military expeditions|

* Battle of al-Aḥzāb ("the Confederates")
* Battle of Badr
* Battle of Hunayn
* Battle of Khaybar
* Battle of Tabouk
* Battle of Uhud
* Conquest of Mecca

|

Days|

* Al-Jumuʿah (The Friday)
* As-Sabt (The Sabbath or Saturday)
* Days of battles
* Days of Hajj
* Doomsday

|

Months of the
Islamic calendar|

12 months:

* Four holy months
* Ash-Shahr Al-Ḥarām (The Sacred or Forbidden Month)
* Ramaḍān

|

Pilgrimages|

* Al-Ḥajj (literally "The Pilgrimage", the Greater Pilgrimage)
* Al-ʿUmrah (The Lesser Pilgrimage)

|

Times for Prayer
or Remembrance|

Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ):

* Al-ʿAshiyy (The Afternoon or the Night)
* Al-Ghuduww ("The Mornings")
* Al-Bukrah ("The Morning")
* Aṣ-Ṣabāḥ ("The Morning")
* Al-Layl ("The Night")
* Al-ʿIshāʾ ("The Late-Night")
* Aẓ-Ẓuhr ("The Noon")
* Dulūk ash-Shams ("Decline of the Sun")
* Al-Masāʾ ("The Evening")
* Qabl al-Ghurūb ("Before the Setting (of the Sun)")
* Al-Aṣīl ("The Afternoon")
* Al-ʿAṣr ("The Afternoon")
* Qabl ṭulūʿ ash-Shams ("Before the rising of the Sun")
* Al-Fajr ("The Dawn")

|

Implied|

* Event of Ghadir Khumm
* Laylat al-Mabit
* The first pilgrimage

|

Note: The names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)

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Original source: https://en.wikipedia.org/wiki/Prophets and messengers in Islam. Read more

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