Abraham in Islam - Wikipedia20161203233723

Abraham in Islam - Wikipedia
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https://en.wikipedia.org/w/index.php?title=Abraham_in_Islam&printab...
Abraham in Islam
From Wikipedia, the free encyclopedia
Ibrahim (Arabic: , translit. Ibrhm,

pronounced [brahim]), known as Abraham in the
Hebrew Bible, is recognized as a prophet and messenger
in Islam [1][2] of God. Abraham plays a prominent role as
an example of faith in Judaism, Christianity, and Islam. In
Muslim belief, Abraham fulfilled all the commandments
and trials wherein God nurtured him throughout his
lifetime. As a result of his unwavering faith in God,
Abraham was promised by God to be a leader to all the
nations of the world.[3] The Quran extols Abraham as a
model, an exemplar, obedient and not an idolator.[4] In
this sense, Abraham has been described as representing
"primordial man in universal surrender to the Divine
Reality before its fragmentation into religions separated
from each other by differences in form".[5] The Islamic
holy day Eid al-Adha is celebrated in memory of the
bravery of Abraham, and Muslims perform the pilgrimage
to pay homage at the Kaaba, which they believe Abraham
had set up and reformed.[6]
Islamic Prophet
Ibrhm
Abraham
The name Ibrhm written in Islamic calligraphy

followed by "peace be upon him".
Born

c. 2510 BH (c. 1813 BCE)
Ur Kadim, Chaldea
Died
Muslims believe that the prophet Abraham became the

leader of the righteous in his time and it was through him
that the people of both the Arabian Peninsula and Israel
Resting place
came. Abraham, in the belief of Islam, was instrumental
in cleansing the world of idolatry at the time. Paganism
Other names
was cleared out by Abraham in both Arabia and Canaan.
He spiritually purified both places as well as physically
sanctifying the houses of worship. Abraham and Ismail
Spouse(s)
(Ishmael) further established the rites of pilgrimage,[7] or
Hajj, which are still followed by Muslims today. Muslims
Children
maintain that Abraham further asked God to bless both
the lines of his progeny, of Ismail (Ishmael) and Ishaq
(Isaac), and to keep all of his descendants in the protection of God. They
also believe that Muhammad is a descendant of Abraham through Ishmael.
c. 2335 BH (c. 1644 BCE) (aged

approximately 175)
Hebron, the West Bank, Al-Sham
Ibrahimi Mosque, Hebron
Friend of God (
Abraham ()
Hajar (Hagar), Sarah, Keturah
Ismail (Ishmael), Iaq (Isaac)
Contents
1 Family
2 Personality and wisdom
3 Life according to the Quran and Islamic tradition
3.1 Youth
3.2 Searching for the truth
3.3 The great fire
3.4 Confrontation with Nimrod
3.5 Sacrifice
3.6 Miracles
4 Title
Abraham's grave in his Mosque

in Hebron.
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4.1 Khalil Allah

5 Abraham and the Kaaba
6 Scrolls of Abraham
7 Significance as a patriarch
7.1 Commemoration
8 Burial place
9 Narrative in the Quran
9.1 References to Abraham in the Quran
9.2 Verses in the Quran
10 See also
11 Notes
12 References
12.1 Further reading
12.1.1 General
12.1.2 Abraham and the Kaaba
12.1.3 Abraham's life
13 External links
Family
Muslims maintain that Abraham's father was Aazar (Arabic: , translit. zar),[8][9] which could be derived
from the Syriac Athar,[10] who is known in the Hebrew Bible as Terah. Other Muslims maintain that Azar
was his paternal uncle.[11] Commentators and scholars believed that Abraham himself had many children,
but Ismail (Ishmael) and Ishaq (Isaac) were the only two who became prophets. Abraham's two wives are
believed to have been Sarah and Hjar, the latter of whom was originally Sarah's handmaiden.[12] Abraham's
nephew is said to have been the messenger Lut (Lot), who was one of the other people who migrated with
Abraham out of their community. Abraham himself is said to have been a descendant of Nuh through his son
Shem.[13]
Personality and wisdom

Abraham's personality and character is one of the most in-depth in the whole Quran, and Abraham is
specifically mentioned as being a kind and compassionate man.[14] Abraham's father is understood by
Muslims to have been a wicked, ignorant and idolatrous man who ignored all of his son's advice. The
relationship between Abraham and his father, who in the Quran is named Azar, is central to Abraham's story
as Muslims understand it to establish a large part of Abraham's personality. The Quran mentions that
Abraham's father threatened to stone his son to death if he did not cease in preaching to the people.[15]
Despite this, the Quran states that Abraham in his later years prayed to God to forgive the sins of all his
descendants and his parents. Muslims have frequently cited Abraham's character as an example of how kind
one must be towards people, and especially one's own parents. A similar example of Abraham's
compassionate nature is demonstrated when Abraham began to pray for the people of Sodom and Gomorrah
after hearing of God's plan through the angel Gabriel for them. Although the angel Gabriel told Abraham
that God's plan was the final word, and therefore Abraham's prayers would be of no effect, the Quran
nonetheless reinforces Abraham's kind nature through this particular event.[16]
Life according to the Quran and Islamic tradition

Youth
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Ibrahim was born in a house of idolaters in the ancient city of Ur in Chaldea (present-day Iraq). His father
Azar was a well known idol sculptor that his people worshipped. As a young child, Ibrahim used to watch his
father sculpting these idols from stones or wood. When his father was done with them, Ibrahim would ask
his father why they could not move or respond to any request and then would mock them; therefore, his
father always ground him for not following his ancestors's rituals and mocking their idols.[17]
Despite his opposition to idolatry, his father Azar would still send Ibrahim to sell his idols in the marketplace.
Once there, Ibraham would call out to passersby, "Wholl buy my idols? They wont help you and they cant
hurt you! Wholl buy my idols?" Then Ibrahim would mock the idols. He would take them to the river, push
their faces into the water and command them, "Drink! Drink!" Once again, Ibrahim asked his father, "How
can you worship what doesnt see or hear or do you any good?" Azar replied, "Dare you deny the gods of
our people? Get out of my sight!" Ibrahim replied, "May God forgive you. No more will I live with you and
your idols." After this, Ibrahim left his father's home for good.
During one of the many festivals that would take place in the city, the people would gather in their temple
and place offerings of food before their idols. Ibrahim would ask them, "What are you worshipping? Do
these idols hear when you call them? Can they help you or hurt you?" The people would reply, "It is the way
of our forefathers." Ibrahim declared "I am sick of your gods! Truly I am their enemy."[18] After several
years, Ibrahim became a young man. He still could not believe that his people were worshipping the statues.
He laughed whenever he saw them entering the temple, lowering their heads, silently offering the statues the
best of their food, crying and asking forgiveness from them. He started feeling angry towards his people,
who could not realize that these are only stones that could neither benefit nor harm them.[19]
Searching for the truth

One night, Ibrahim went up to the mountain, leaned against a rock, and looked up to the sky. He saw a
shining star and said to himself, "Could this be my Lord?" But when it set he said: "I don't like those that
set." The star had disappeared so it could not be God. God is always present. Then he saw the moon rising in
splendor and said, "Could this be my Lord?" but the moon also set. At daybreak, he saw the sun rising and
said, "Could this be my Lord? This is the biggest and brightest!" But when the sun also set he said, "O my
people! I am free from all that you join as partners with Allah! I have turned my face towards Allah who
created the heavens and the earth and never shall I associate partners with Allah. Our Lord is the creator of
the heavens and the earth and everything in between. He has the power to make the stars rise and set." After
this declaration, Ibrahim then heard Allah calling him, "O Ibrahim!" Ibrahim trembled and said, "Here I am
O my Lord!" Allah replied, "Submit to Me! Be a Muslim!" Ibrahim fell to the ground, crying. He said: "I
submit to the Lord of the universe!" Ibrahim kept prostrating himself until nightfall. He then got up and went
back to his home, in peace and full of conviction that Allah has guided him to the truth.[20]
A new life started for Ibrahim. His mission now was to call his people to monotheism. He started with his
father, the closest person to him and whom he loved greatly. He said to him in the softest and kindest voice:
"O father! Why do you worship that which doesn't hear, doesn't see, and cannot avail you in anything? O
father, I have got knowledge which you have not, so follow me. I will guide you to a straight path." His
father replied angrily: "Do you reject my gods, O Ibrahim? If you don't stop I will stone you to death! Get
away from me before I punish you!" Ibrahim replied: "Peace be on you! I will ask forgiveness of my Lord
for you."
The great fire

The decision to have Ibrahim burned at the stake was affirmed by the temple priests and the king of
Babylon, Nimrod. The news spread like fire in the kingdom and people were coming from all places to watch
the execution. A huge pit was dug up and a large quantity of wood was piled up. Then the biggest fire people
ever witnessed was lit. The flames were so high up in the sky that even the birds could not fly over it for fear
of being burnt themselves. Ibrahim's hands and feet were chained, and he was put in a catapult, ready to be
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thrown in. During this time, Angel Jibreel came to him and said: "O Ibrahim! Is there anything you wish
for?" Ibrahim could have asked to be saved from the fire or to be taken away, but Ibrahim replied, "Allah is
sufficient for me, He is the best disposer of my affairs." The catapult was released and Ibrahim was thrown
into the fire. Allah then gave an order to the fire, "O fire! Be coolness and safety for Ibrahim." A miracle
occurred, the fire obeyed and burned only his chains. Ibrahim came out from it as if he was coming out from
a garden, peaceful, his face illuminated and not a trace of smoke on his clothes. People watched in shock
and exclaimed: "Amazing! Ibrahim's God has saved him from the fire!"
Confrontation with Nimrod

The Quran discusses a certain conversation between an unrighteous ruler and Abraham. Although
identification for the unnamed king has been recognized as being least important in the narrative, many
historical sources suggest that it was Nimrod,[21] the king who had ordered the building of the Tower of
Babel.
According to the narrative, Nimrod became extremely arrogant due to his wealth and power, to the point
that he made the claim that he possessed the power of creation. Claiming divinity for himself, Nimrod
quarreled with Ibrahim but the Quran describes that he only deepened in confusion. According to RomanoJewish historian Flavius Josephus, Nimrod was a man who set his will against that of God. Nimrod
proclaimed himself as a living god and was worshipped as such by his subjects. Nimrod's consort Semiramis
was also worshipped as a goddess at his side. (See also Ninus.) Before Abraham was born, a portent in the
stars tells Nimrod and his astrologers of the impending birth of Abraham, who would put an end to idolatry.
Nimrod therefore orders the killing of all newborn babies. However, Abraham's mother escapes into the
fields and gives birth secretly.
Flavius Josephus mentions that Abraham confronts Nimrod and tells him face-to-face to cease his idolatry,
whereupon Nimrod orders him burned at the stake. Nimrod has his subjects gather enough wood so as to
burn Abraham in the biggest fire the world had ever seen. Yet when the fire is lit and Abraham is thrown into
it, Abraham walks out unscathed. In Islam, it is debated whether the decision to have Ibrahim burned at the
stake came from Nimrod and the temple priests or whether the people themselves became vigilantes and
hatched the plan to have him burned at the stake.
According to Muslim commentators, after Ibrahim survived the great fire, notoriety in society grew bigger
after this event. Nimrod, who was the King of Babylon felt that his throne was in danger, and that he was
losing power because upon witnessing Ibrahim coming out of the fire unharmed, a large part of society
started believing in Allah and Ibrahim being a prophet of Allah. Up until this point, Nimrod was pretending
that he himself was a God. Nimrod wanted to debate with him and show his people that he, the king is
indeed the god and that Ibrahim was a liar. Nimrod asked Ibrahim, "What can your God do that I cannot?"
Ibrahim replied, "My Lord is He who gives life and death." Nimrod then shouted, "I give life and death! I
can bring a person from the street and have him executed, and I can grant my pardon to a person who was
sentenced to death and save his life." Ibrahim replied, "Well, my lord Allah makes the sun rise from the East.
Can you make it rise from the West?" Nimrod was confounded. He was beaten at his own game, on his own
territory and in front of his own people. Prophet Ibrahim left him there speechless and went back to his
important mission, calling people to worship the one and only God, Allah.[22][23]
This event has been noted as particularly important because, in the Muslim perspective, it almost
foreshadowed the prophetic careers of future prophets, most significantly the career of Moses. Abraham's
quarrel with the king has been interpreted by some to be a precursor to Moses's preaching to Pharaoh. Just
as the ruler who argued against Abraham claimed divinity for himself, so did the Pharaoh of the Exodus,
who refused to hear the call of Moses and perished in the Red Sea. In this particular incident, scholars have
further commented on Abraham's wisdom in employing "rational, wise and target-oriented" speech, as
opposed to pointless arguments.[24]
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Abraham, in the eyes of many Muslims, also symbolized the highest moral values essential to any person.
The Quran details the account of the angels coming to Abraham to tell him of the birth of Isaac. It says that,
as soon as Abraham saw the messengers, he "hastened to entertain them with a roasted calf."[25] This action
has been interpreted by all the scholars as exemplary; many scholars have commentated upon this one
action, saying that it symbolizes Abraham's exceedingly high moral level and thus is a model for how men
should act in a similar situation. This incident has only further heightened the "compassionate" character of
Abraham in Muslim theology.[26]
Sacrifice
In the mainstream narrative, it is assumed that Abraham's dream of
sacrificing his son was a command by God. The verse in reference i.e.
(37:104-105) is in Surah As-Saffat and the quoted ayahs are translated by
known Islamic scholar Abul A'la Maududi as "We cried out O' Ibraheem
you have indeed fulfilled your dream. Thus do we award the good do-ers."
However, the words of the Quran never explicitly state that Abraham's
dream was a Divine command. The Quran only states that Abraham had a
dream, which he interpreted as a command from God, and Abraham was
eventually stopped by God Himself from "sacrificing" his son. This is in
stark contrast to the Jewish/Christian narratives, and also the mainstream
Sunni/Shia narratives which assume the biblical narrative is true. According
to Islam, the problem with this interpretation is that it yields a logical
contradiction, as it is clearly stated that no life can be taken without a just
cause, and there was no just cause for Abraham to take the life of his son.
There are non-mainstream translations and expositions of the Quran which
Ibrahim's Sacrifice. Timurid
harmonize the incident of Abraham's sacrifice and make the narrative of
Anthology, 1410-11.
these verses consistent with the Quran's own laws, such as the one by
Ghulam Ahmed Pervez, who translates the key verses as follows: 'We
immediately removed this thought from Abrahams mind and called out to
him, O Abraham. You considered your dream as Allah's command and laid your son for the purpose of
slaughtering him! This was not Our command, but merely a dream of yours. Therefore We have saved you
and your son from this. We have done so because We keep those who lead their lives according to Divine
guidance safe from such mishaps.' (37: 104-105).[27] As for the term "sacrifice", the meaning of this term as
it relates to Ishmael in the following verses is explained as: "As far as the son is concerned, We saved him
for a far greater and tremendous sacrifice. (This great sacrifice refers to the fact that instead of keeping his
leadership confined to Syria, We wanted him to become the custodian of Our House Kaaba, which was
located in the far off barren land of Arabia and which had to become the center and gathering place of all
those the world over, who believed in the unity of God (internal reference 14:37.))" [27]
On the other hand, in the mainstream narrative, it is assumed that Abraham dreamt God ordered him to
sacrifice his son Ishmael, he agreed to follow God's command and perform the sacrifice, however, God
intervened and informed him that his sacrifice had been accepted. Unlike the Bible, there is no mention in
the Qur'an of an animal (ram) replacing the boy, rather he is replaced with a 'great sacrifice' (Zibhin
azeem).[28] Since the sacrifice of a ram cannot be greater than that of Abraham's son (and a prophet in Islam
at that), this replacement seems to point to either the religious institutionalization of sacrifice itself, or to the
future self-sacrifices of the Islamic prophet Muhammad and his companions (who were destined to emerge
from the progeny of Ishmael) in the cause of their faith. From that day onwards, every Eid al-Adha once a
year Muslims around the world slaughter an animal to commemorate Abraham's sacrifice and to remind
themselves of self-abnegation in the way of Allah. This is called Qurbani ("sacrifice").[29]
Miracles
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Abraham encountered several miracles of God during his lifetime. The Quran records a few main miracles,
although different interpretations have been attributed to the passages. Some of the miracles recorded in the
Quran are:
Abraham was shown the kingdom of the Heavens and the Earth.[30]
Abraham and the miracle of the birds.[31]
Abraham was thrown into a fire, which became "cool" and "peaceful" for him.[32]
The first passage has been interpreted both literally, allegorically and otherwise. Although some
commentators feel that this passage referred to a physical miracle, where Abraham was physically shown the
entire kingdom of Heaven (Jannah),[33] others have felt that it refers to the spiritual understanding of
Abraham; these latter scholars maintain that the Chaldeans were skilled in the observance of the stars, but
Abraham, who lived amongst them, saw beyond the physical world and into a higher spiritual realm. The
second passage has one mainstream interpretation amongst the Quranic commentators, that Abraham took
four birds and cut them up, placing pieces of each on nearby hills; when he called out to them, each piece
joined and four birds flew back to Abraham.[34] This miracle, as told by the Quranic passage, was a
demonstration by God to show Abraham how God gave life to the dead. As the physical cutting of the birds
is not implied in the passage, some commentators have offered alternative interpretations, but all maintain
that the miracle was for the same demonstrative purpose to show Abraham the power God has to raise the
dead to life.[35] The third passage has also been interpreted both literally and metaphorically, or in some
cases both. Commentators state that the 'fire' refers to main aspects. They maintained that, firstly, the fire
referred to the physical flame, from which Abraham was saved unharmed. The commentators further stated
that, secondly, the fire referred to the 'fire of persecution', from which Abraham was saved, as he left his
people after this with his wife Sarah and his nephew Lot.[36]
Title
Khalil Allah
Abraham is given the title Khalilullah (Arabic:
Quran says:
, translit. all All, lit. 'Friend of Allah') in Islam.
[2][37] The
Who can be better in religion than one who submits his whole self to Allah, does good, and
follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend.
Quran, sura 4 (An-Nisa) ayat 125[38]
This particular title of Abraham is so famous in Muslim culture and tradition that, in the areas in and around
Mecca, Abraham is often referred to solely as The Friend.[39] This title of Friend of God is not exclusive to
Islamic theology. Although the other religious traditions do not stress upon it, Abraham is called a Friend of
God in the second Book of Chronicles and the Book of Isaiah in the Hebrew Bible (Old Testament)[40] as
well as in the New Testament.[41]
Abraham and the Kaaba

One of Abraham's most important features in Islamic theology is his role as the constructor of the Kabba.
Although tradition recounts that Adam constructed the original Kabba, which was demolished by the Great
Flood at the time of Noah, Abraham is believed to have rebuilt it in its original form. The Quran, in the
Muslim perspective, merely confirms or reinforces the laws of pilgrimage. The rites were instituted by
Abraham and for all Muslims, as they perform the pilgrimage, the event is a way to return to the perfection
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of Abraham's faith.[42] Just as Medina is referred to as the

"City of the Prophet [Muhammad]" or simply the "City of
Muhammad", Mecca is frequently cited as the "City of
Abraham", because Abraham's reformation of the purified
monotheistic faith took place purely in Mecca.[43]
Scrolls of Abraham
The Quran refers to certain Scrolls of Abraham, which have
alternatively been translated as the Books of Abraham. All
Muslim scholars have generally agreed that no scrolls of
Abraham survive, and therefore this is a reference to a lost
body of scripture.[44] The Scrolls of Abraham are understood
by Muslims to refer to certain revelations Abraham received,
which he would have then transmitted to writing. The exact
contents of the revelation are not described in the Quran.
The Kaaba, which remains the most

significant mosque in Islam, is believed to
have been constructed by Abraham and
Ishmael.
The 87th chapter of the Quran, sura Al-Ala, concludes saying the subject matter of the sura has been in the
earlier scriptures of Abraham and Moses. It is slightly indicative of what were in the previous scriptures,
according to Islam:
Therefore give admonition in case the admonition profits (the hearer).
The admonition will be received by those who fear (Allah):
But it will be avoided by those most unfortunate ones,
Who will enter the Great Fire,
In which they will then neither die nor live.
But those will prosper who purify themselves,
And glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.
Nay (behold), ye prefer the life of this world;
But the Hereafter is better and more enduring.
And this is in the Books of the earliest (Revelation),The Books of Abraham and Moses.
Quran, sura 87 (Al-Ala), ayah 9-19 [45]
Chapter 53 of the Quran, sura An-Najm, mentions some more subject matters of the earlier scriptures of
Abraham and Moses.
Nay, is he not acquainted with what is in the Books of MosesAnd of Abraham who fulfilled his engagements?Namely, that no bearer of burdens can bear the burden of another;
That man can have nothing but what he strives for;
That (the fruit of) his striving will soon come in sight:
Then will he be rewarded with a reward complete;
That to thy Lord is the final Goal;
That it is He Who granteth Laughter and Tears;
That it is He Who granteth Death and Life;
That He did create in pairs,- male and female,
From a seed when lodged (in its place);
That He hath promised a Second Creation (Raising of the Dead);
That it is He Who giveth wealth and satisfaction;
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That He is the Lord of Sirius (the Mighty Star);

And that it is He Who destroyed the (powerful) ancient 'Ad (people),
And the Thamud nor gave them a lease of perpetual life.
And before them, the people of Noah, for that they were (all) most unjust and most insolent
transgressors,
And He destroyed the Overthrown Cities (of Sodom and Gomorrah).
So that (ruins unknown) have covered them up.
Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?
This is a Warner, of the (series of) Warners of old!
The (Judgment) ever approaching draws nigh:
No (soul) but Allah can lay it bare.
Do ye then wonder at this recital?
And will ye laugh and not weep,Wasting your time in vanities?
But fall ye down in prostration to Allah, and adore (Him)!
Quran 53 (An-Najm), ayat 36-62 [46]
Yet some scholars suggested it to be a reference to Sefer Yetzirah, as Jewish tradition generally ascribed its
authorship to Abraham. Other scholars, however, wrote of a certain Testament of Abraham, which they
explained was available at the time of Muhammad.[47] Both of these views are disputed. And if those would
have existed, according to clear instructions in the Quran and hadith, no verification should take place.
The Quran contains numerous references to Abraham, his life, prayers and traditions and has a dedicated
chapter named Ibrahim. On a relevant note, sura Al-Kahf was revealed as an answer from God to the Jews
who inquired of Muhammad about past events. Here God directly instructed Muhammad in sura Al-Kahf,
not to consult the Jews for verifying the three stories about which they inquired.
Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor
consult any of them about (the affair of) the Sleepers.
Quran, sura 18 (Al-Kahf), ayat 22 [48]
The reason being God declaring He Himself is relating what needs to be verified in another verse of sura
Al-Kahf:
We relate to thee their story in truth: they were youths who believed in their Lord, and We
advanced them in guidance:
Quran, sura 18, (Al-Kahf), ayat 13[49]
Regarding consultation with the People of the Book, it is also narrated by Abu Hurairah in Hadith literature:
Narrated Abu Huraira: The people of the Scripture (Jews) used to recite the Torah in Hebrew
and they used to explain it in Arabic to the Muslims. On that Allah's Apostle said, "Do not
believe the people of the Scripture or disbelieve them, but say:-- "We believe in Allah and what
is revealed to us."
Muhammad al-Bukhari, Sahih al-Bukhari [50]
Therefore, relating to any ascription of the Scrolls of Abraham by the people of the book is not required.
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Significance as a patriarch
Abraham is also extremely important as a leader of Islam and as a patriarch of the Islamic faith. Muslims
recognize Abraham as the ancestor through whom many other prophets and saints (Wali) came, including
Moses, Jesus (Isa) and Muhammad. The Quran lists, in the sixth chapter, some of the greatest figures to have
through Abraham's progeny:
That was the reasoning about Us, which We gave to Abraham (to use) against his people: We
raise whom We will, degree after degree: for thy Lord is full of wisdom and knowledge.
We gave him Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among
his progeny, David and Solomon and Job and Joseph and Moses and Aaron: thus do We reward
those who do good:
And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous:
And Isma'il and Elisha, and Jonah, and Lot: and to all We gave favour above the nations:
(To them) and to their fathers, and progeny and brethren: We chose them, and we guided them
to a straight way.
Quran, sura 6 (Al-An'am), ayat 83-87[51]
Abraham's narrative in the Quran indirectly refers to his role as one of the great patriarchs. The Quran says
that God made Abraham "an Imam to the Nations."[3] and his narrative records him praying for his
offspring.[52] The Quran further states that Abraham's descendants were given "the Book and Wisdom,",[53]
and this fact is reinforced in a verse which states that Abraham's family was one of those in which the gift of
prophecy was established as a generic trait.[54] The Quran emphasizes upon Abraham's significance as it
states that Abraham's family, Noah, Adam and the family of Amram were the four selected by God above all
the worlds.[55] As a result of his significance as a patriarch, Abraham is sometimes given the misleading title
Father of the Prophets, which contradicts the teachings of the Quran, which establishes that many prophets,
such as Noah, lived before Abraham. Of Abraham's immediate sons, the Quran repeatedly establishes the
gifts God bestowed upon them. Ishmael, along with Elisha and Dhul-Kifl (possibly Ezekiel), is regarded as
being "of the Company of the Good."[56] and one of the men who was given "favour above the nations."[57]
In addition, Ishmael is described as being "true to what he promised, and he was a messenger (and) a
prophet."[58] Likewise, the Quran says of Isaac that he was "of the company of the Elect and the Good."[59]
and was a "a prophet,- one of the Righteous."[60] and further describes him as "of Power and Vision."[61]
Commemoration
Abraham is commemorated by all Muslims. As is the case with every prophet and apostle, it is Islamic
custom to say "Peace be upon him" after saying Abraham's name. Abraham's unique position as the
constructor of the Kabba as well as the establisher of the pilgrimage rites is indirectly commemorated when
Muslims perform the pilgrimage, or Hajj, in Mecca. Muslims sacrifice (Qurban) a domestic animal on Eid
al-Adha, which is done in part to remember Abraham's bravery during his trial of the near-sacrifice of his
son. Muslims further mention Abraham in their canonical prayer everyday, in which they ask God to bless
Muhammad's family as He blessed Abraham's family.
Burial place
Some Muslims believe that Abraham was buried, along with his wife Sarah, at the Cave of the Patriarchs in
Hebron. Known to Muslims as the Sanctuary of Abraham it is also thought to be the burial site of Isaac, his
wife Rebecca and Jacob and his wife Leah.
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Narrative in the Quran

References to Abraham in the Quran
There are numerous references to Abraham in the Quran, including, twice,
to the Scrolls of Abraham;[62] in the latter passage, it is mentioned that
Abraham "fulfilled his engagements?-",[63] a reference to all the trials that
Abraham had succeeded in. In a whole series of chapters, the Quran relates
In the mosque at the Cave of
how Abraham preached to his community as a youth and how he
the Patriarchs in Hebron, this
specifically told his father, named Azar,[64] to leave idol-worship and come
grate allows visitors to look
[65]
to the worship of God.
Some passages of the Quran, meanwhile, deal
down into a shaft measuring 40
with the story of how God sent angels to Abraham with the announcement
feet (12 metres), which leads to
of the punishment to be imposed upon Lot's people in Sodom and
the ground level of the cave
[66]
where Abraham and Sarah are
Gomorrah.
Other verses mention the near-sacrifice of Abraham's
[28]
buried.
son,
whose name is not given but is presumed to be Ishmael as the
[67]
following verses mention the birth of Isaac. The Quran also repeatedly
establishes Abraham's role as patriarch and mentions numerous important descendants who came through
his lineage, including Isaac,[68] Jacob[69] and Ishmael.[70] In the later chapters of the Quran, Abraham's role
becomes yet more prominent. The Quran mentions that Abraham and Ishmael were the reformers who set
up the Kabba in Mecca as a center of pilgrimage for monotheism[71] The Quran consistently refers to Islam
as "the Religion of Abraham" (millat Ibrahim)[72] and Abraham is given a title as Hanif (The Pure, "true in
Faith" or "upright man").[73] The Quran also mentions Abraham as one whom God took as a friend
(Khalil),[38] hence Abraham's title in Islam, Khalil-Allah (Friend of God). The term is considered by some
to be a derivation of the patriarch's Hebrew title, Kal El (-), which means "voice of God".[74][75] Other
instances in the Quran which are described in a concise manner are the rescue of Abraham from the fire into
which he was thrown by his people';[76][77] his pleading for his father;[78] his quarrel with an unrighteous and
powerful king[79] and the miracle of the dead birds.[31]
All these events and more have been discussed with more details in Muslim tradition, and especially in the
Stories of the Prophets and works of universal Islamic theology.[80] Certain episodes from the life of
Abraham have been more heavily detailed in Islamic text, such as the arguments between Abraham and the
evil king, Nimrod, the near-sacrifice of his son, and the story of Hagar and Ishmael, which Muslims
commemorate when performing pilgrimage in Mecca. An important Islamic religious holiday, Eid al-Adha,
commemorates Abraham's willingness to sacrifice his son Ishmael as an act of obedience to God, before God
intervened to provide him with a sheep to sacrifice instead.[81] In some cases, some believe these legends in
Islamic text may have influenced later Jewish tradition.[82]
Verses in the Quran

Abraham's attributes: 2:124 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/002-qmt.php#002.124), 11:75123 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/016-qmt.php#016.120)
Abraham's religion: 2:130 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
3.12.2016 23:36
11 od 16

/060-qmt.php#060.004)
God tried Abraham: 2:124 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.102)
Abraham's preaching: 2:130231 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.085),37:89 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
3.12.2016 23:36
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/060-qmt.php#060.004)
Development of the Kaaba: 2:127 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/002-qmt.php#002.127)
Abraham's pilgrimage: 2:128 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/022-qmt.php#022.027)
Abraham as God's friend: 4:125 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/004-qmt.php#004.125)
Punishment to Abraham's people: 9:70 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/009-qmt.php#009.070)
Moving to Syam: 21:71 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/029-qmt.php#029.026)
Abraham, Hagar, and Ismael: 14:37 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.101)
Dreaming of resurrecting a dead body: 2:260 (http://www.usc.edu/org/cmje/religious-texts/quran
/verses/002-qmt.php#002.260)
Arguing with Nimrod: 2:258 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/002-qmt.php#002.258)
Abraham and his father
Abraham preached to his father: 6:74 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/043-qmt.php#043.026)
His father's idolatry: 6:74 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/026-qmt.php#026.071)
Abraham asked forgiveness for his father: 14:41 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/014-qmt.php#014.041), 19:47 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/019-qmt.php#019.047), 60:4 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/060-qmt.php#060.004)
Arguing with the people: 21:6263 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/021-qmt.php#021.065)
Abraham moved away from the people: 19:4849 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/019-qmt.php#019.048), 29:26 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/029-qmt.php#029.026), 37:99 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/037-qmt.php#037.099), 43:26 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/043-qmt.php#043.026), 60:4 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/060-qmt.php#060.004)
Abraham's warnings for the idols: 21:5758 (http://www.usc.edu/org/cmje/religious-texts/quran
/verses/021-qmt.php#021.057), 21:60 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.093)
Thrown into the fire: 21:68 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.097)
Saved from the fire: 21:6970 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
3.12.2016 23:36
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/037-qmt.php#037.098)
Good news about Isaac and Jacob: 6:84 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/051-qmt.php#051.028)
Dreaming of his son's sacrifice: 37:102103 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/037-qmt.php#037.102)
See also
Biblical narratives and the Quran
Legends and the Quran
Muhammad in the Quran
Notes
1. Quran 87:19 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/087-qmt.php#087.019)
2. Siddiqui, Mona. "Ibrahim the Muslim view of Abraham". Religions. BBC. Retrieved 3 February 2013.
5. Concise Encyclopedia of Islam, C. Glasse, p. 18
6. Concise Encyclopedia of Islam, C. Glasse, Kaaba
8. Prophet, Ibrahim. "Father". Islamicity. Retrieved 31 January 2013.
9. Ibrahim, Prophet. "Father". Haq Islam. Retrieved 31 January 2013.
10. Geiger 1898 Judaism and Islam: A Prize Essay (https://books.google.com/books?id=4d81AQAAMAAJ&
pg=PA101).,p. 100
11. "SURAH AL-ANAAM-6 Makkah. 20 Sections. 165 verses.Ayyah 74-81". alahazrat.net.
12. Lings, Martin. "Muhammad". House of God Chap. I (cf. Index: "Abraham"), Suhail Academy Co.
13. "Ibrahim". Encyclopedia of Islam, Online version.
16. Lives of the Prophets, L. Azzam, Suhail Academy Co.
17. http://www.qtafsir.com/index.php?option=com_content&task=view&id=2637&Itemid=76 abraham opposition to
idols
18. "Abraham and the Idols (Middle Eastern, Islamic, Muslim Legends, Stories)". aaronshep.com.
19. Pan India Internet Pvt Ltd. "Ibrahim - Father of Prophets - Prophets of Muslim community - Prophet Ibrahim".
festivalsofindia.in.
20. "Prophet Ibrahim The Father of all the Prophets". missionislam.com.
21. History of the Prophets and Kings, Tabari, Vol. I: Prophets and Patriarchs
22. "The Father of the Prophets". islamicity.com.
23. "Ibn Kathir: Story of Prophet Ibrahim/Abraham (pbuh)". islamawareness.net.
24. Book 1: The Prophet Abraham, Harun Yahya, The Unbeliever Advised By Abraham, Online. web.
26. Book 1: The Prophet Abraham, Harun Yahya, Angels Who Visited Abraham, Online. web.
27. http://www.tolueislam.org/Parwez/expo/expo_037.htm
3.12.2016 23:36
14 od 16
29. Deeper Meaning of Sacrifice in Islam (http://www.aaiil.org/text/books/mga/khutbahilhamiyya

/khutbahilhamiyyadeepermeaningsacrifice.pdf)
33. The Book of Certainty, M. Lings, S. Academy Publishing
34. Stories of the Prophets, Kisa'i/Kathir, Story of Abraham
35. Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 285
36. Quran: Text, Translation, Commentary, Abdullah Yusuf Ali, note. 2703
37. "Title". Answering Islam. Retrieved 1 February 2013.
39. Mecca: From Before Genesis Until Now, M. Lings. Archetype Books
40. Isaiah 41:8 (http://tools.wmflabs.org/bibleversefinder2/?book=Isaiah&verse=41:8&src=) and 2 Chronicles 20:7
(http://tools.wmflabs.org/bibleversefinder2/?book=2%20Chronicles&verse=20:7&src=)
41. James 2:23 (http://tools.wmflabs.org/bibleversefinder2/?book=James&verse=2:23&src=)
42. Mecca: From Before Genesis Until Now, M. Lings, pg. 39, Archetype
43. Concise Encyclopedia of Islam, C. Glasse, Kaaba, Suhail Academy
44. A-Z of Prophets in Islam and Judaism, B. M. Wheeler, Abraham
47. Tafsir and Commentary on 87: 18-19 & 53: 36-37, Abdullah Yusuf Ali and Muhammad Asad
50. Sahih al-Bukhari, 6:60:12 (http://www.usc.edu/org/cmje/religious-texts/hadith/bukhari
/060-sbt.php#006.060.012)
51. Quran 6:8387 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/006-qmt.php#006.083). See also
Islamic view of David, Islamic view of Solomon, Job (prophet) and Islamic view of Joseph
62. Quran 87:1819 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/087-qmt.php#087.018) and
53:3637 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/053-qmt.php#053.036)
65. Quran 37:8389 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/037-qmt.php#037.083), 26:6889
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/026-qmt.php#026.068), 19:4150
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/029-qmt.php#029.016) and 6:7484
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/006-qmt.php#006.074)
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/011-qmt.php#011.069) and 29:31
67. Concise Encyclopedia of Islam, C. Glasse, Ishmael
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/021-qmt.php#021.072), 29:27 (http://www.usc.edu
/org/cmje/religious-texts/quran/verses/029-qmt.php#029.027), 6:84 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/006-qmt.php#006.084), 11:71 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/011-qmt.php#011.071) and 38:4547 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
3.12.2016 23:36
15 od 16
/038-qmt.php#038.045)
(http://www.usc.edu/org/cmje/religious-texts/quran/verses/003-qmt.php#003.065), 3:9597 (http://www.usc.edu
/org/cmje/religious-texts/quran/verses/003-qmt.php#003.095), 4:125 (http://www.usc.edu/org/cmje/religioustexts/quran/verses/004-qmt.php#004.125), 4:2629 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/004-qmt.php#004.026) and 22:78 (http://www.usc.edu/org/cmje/religious-texts/quran/verses
/022-qmt.php#022.078)
74. Weinstein, Simcha (2006). Up, Up, and Oy Vey! (1st ed.). Leviathan Press. ISBN 978-1-881927-32-7
75. World Jewish Digest (Aug, 2006; posted online 25 July 2006): "Superman's Other Secret Identity", by Jeff
Fleischer
76. Quran 37:97 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/037-qmt.php#037.097) and 21:6870
77. 21:5173 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/021-qmt.php#021.051)
80. Stories of the Prophets, Ibn Kathir, Ibrahim; Tales of the Prophets, Kisa'i, Ibrahim
81. Diversity Calendar: Eid al-Adha (http://www3.kumc.edu/diversity/ethnic_relig/eid-al-adha.html) Archived
(https://web.archive.org/web/20121019040746/http://www3.kumc.edu/diversity/ethnic_relig/eid-al-adha.html)
19 October 2012 at the Wayback Machine. University of Kansas Medical Center
82. J. Eisenberg, EI, Ibrahim
References
Saad Assel, Mary (2010). 25 Icons of Peace in the Qur'an: Lessons of Harmony. iUniverse. p. 244.
ISBN 9781440169014.
Mehar, Iftikhar Ahmed (2003). Al-Islam: Inception to Conclusion. AL-ISLAM. p. 240.
ISBN 9781410732729.
Islam Kotob. Stories Of The Prophets By Ibn Kathir. Islamic Books.
Lalljee, compiled by Yousuf N. (1993). Know your Islam (3rd ed.). New York: Taknike Tarsile Quran.
p. 255. ISBN 978-0-940368-02-6.
Further reading
General
P.J. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of
Islam Online. Brill Academic Publishers. ISSN 1573-3912.
Cyril Glasse, Concise Encyclopedia of Islam, Pgs. 1819 (Abraham), Suhail Academy
Abraham and the Kaaba
Martin Lings, Mecca: From Before Genesis Until Now, Archetype
Leila Azzam, Lives of the Prophets, Abraham and the Kaaba, Suhail Academy
Abraham's life
Muhammad ibn Jarir al-Tabari, History of the Prophets and Kings, Vol. II: Prophets and Patriarchs
Ibn Kathir, Stories of the Prophets, Chapter VI: Story of Abraham
External links
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16 od 16
The Story of the Prophet Ibrahim & His Wife Hajar (http://muslimways.com/library/islamic-history
/stories-of-the-prophets/the-story-of-the-prophet-ibrahim-his-wife-hajar.html)
The Sacrifice Of Abraham: Isaac or Ishmael? (http://www.islamic-awareness.org/Quran/Contrad
/MusTrad/sacrifice.html)
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Abraham in Islam - Wikipedia

Ibrahim (Arabic: , translit. Ibrhm,

The name Ibrhm written in Islamic calligraphy

Muslims believe that the prophet Abraham became the

c. 2335 BH (c. 1644 BCE) (aged

Abraham's grave in his Mosque