Prophets of Islam

Muslims regard as prophets of Islam ( Arabic نبي‎) those non-divine humans chosen by Allah (the standard Arabic-language word for "the God"). Humans rely on revelation or tradition to identify Prophets.

Each prophet brought the same basic ideas of Islam , including belief in a single God and the avoidance of idolatry and sin . Each came to preach Islam and told of the coming of the final law-bearing prophet and messenger of God:Muhammad . Each prophet directed a message to a different group and each prophet taught minor variations in sharia (or the practice of religion) to a different target-audience. These variations constitute applications of Islam: mainstream Muslims do not consider them discrete versions of Islam.

Islamic tradition holds that God sent messengers to every nation . Muslims believe that God sent only Muhammad to convey the divine message to the whole world, whereas he sent other messengers (rusul) to convey their messages to a specific group of people or to an individual nation.

Muslims regard Adam as the first prophet and Muhammad as the last prophet; (from the traditional interpretation of Muhammad's title seal of the Prophets). Islam regards Jesus as a rasul (and sometimes as a nabi) because he received wahy (revelation) from God, through which God revealed the Injil (Gospel) to him.

Main article:Onenss of God (Islam)

Oneness of God or Tawḥīd is the act of believing and affirming that God (Arabic:Allah ) is one and unique (wāḥid). The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the entire creation.According to the Qur'an:

"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (Sura, Yusuf Ali)
Thy Lord is self-sufficient, full of Mercy: if it were God's will, God could destroy you, and in your place appoint whom God will as your successors, even as God raised you up from the posterity of other people." (Sura, Yusuf Ali)

According to Vincent J. Cornell, the Qur'an also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things:"God is the First and the Last, the Outward and the Inward; God is the Knower of everything (Sura)" Some Muslims have however vigorously criticized interpretations that would lead to a monist view of God for what they see as blurring the distinction between the creator and the creature, and its incompatibility with the radical monotheism of Islam.

The indivisibility of God implies the indivisibility of God's sovereignty which in turn leads to the conception of universe as a just and coherent moral universe rather than an existential and moral chaos (as in polytheism). Similarly the Qur'an rejects the binary modes of thinking such as the idea of duality of God by arguing that both good and evil generate from God's creative act and that the evil forces have no power to create anything. God in Islam is a universal god rather than a local, tribal or parochial one; an absolute who integrates all affirmative values and brooks no evil.

Tawhid constitutes the foremost article of the Muslim profession. To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an.Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid

Historical authenticity of the Qur'an

Main article:Historicity of Muhammad# Authenticity of the Qur'an

See also:Origin and development of the Qur'an

Most Muslims believe that the Qur'an is the literal word of God as recited to Muhammad through the angel Gabrial. Muhammad, according to tradition, recited perfectly what the angel Gabriel revealed to him for his companions to write down and memorize. Muslims hold that the wording of the Qur'anic text available today corresponds exactly to that revealed to Muhammad in the years 610–632.

John Wansborugh believes that the Qu’ran is a redaction in part of other sacred scriptures, in particular the Judaeo- Christian scriptures.In their book hagarism:the making of Islamic World ,Patricia Crone and Michael Cook challenge the traditional account of how the Qur'an was compiled, writing that "there is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century." They also question the accuracy of some of the Qur'an's historical accounts. For example, professor Gerd R.Puin's study of ancient Qur'an manuscripts led him to conclude that the Qur'an is a "cocktail of texts", some of which may have been present a hundred years before Muhammad.

Qur'an from the 9th century.
It is an alleged 7th century original of Uthman's edition

Herbert Berg writes that "Despite John Wansbrough's very cautious and careful inclusion of qualifications such as 'conjectural,' and 'tentative and emphatically provisional', his work is condemned. Some of the negative reaction is undoubtedly due to its radicalness... Wansbrough's work has been embraced wholeheartedly by few and has been employed in a piecemeal fashion by many. Many praise his insights and methods, if not all of his conclusions." It is generally acknowledged that the work of Crone and Cook was a fresh approach in its reconstruction of early Islamic history, but the theory has been almost universally rejected. Van Ess has dismissed it stating that "a refutation is perhaps unnecessary since the authors make no effort to prove it in detail...Where they are only giving a new interpretation of well-known facts, this is not decisive. But where the accepted facts are consciously put upside down, their approach is disastrous." R. B. Sergeant states that "[Crone and Cook's thesis]… is not only bitterly anti-Islamic in tone, but anti-Arabian. Its superficial fancies are so ridiculous that at first one wonders if it is just a ‘leg pull’, pure ’spoof’." Francis Edwars peters states that "Few have failed to be convinced that what is in our copy of the Quran is, in fact, what Muhammad taught, and is expressed in his own words"

In 2006, legal scholar Liaquat Ali Khan claimed that Crone and Cook later explicitly disavowed their earlier book. Patricia Crone in an article published in 2006 provided an update on the evolution of her conceptions since the printing of the thesis in 1976. In the article she acknowledges that Muhammad existed as a historical figure and that the Quran represents "utterances" of his that he believed to be revelations. However she states that the Qur'an may not be the complete record of the revelations. She also accepts that oral histories and Muslim historical accounts cannot be totally discounted, but remains skeptical about the traditional account of the Hijrah and the standard view that Muhammad and his tribe were based in Mecca. She describes the difficulty in the handling of the hadith because of their "amorphous nature" and purpose as documentary evidence for deriving religious law rather than as historical narratives.

A Christian Arab named Al-Kindi claimed that the narratives in the Qur'an were "all jumbled together and intermingled" and that this was "an evidence that many different hands have been at work therein, and caused discrepancies, adding or cutting out whatever they liked or disliked" Bell and Watt suggested that the variation in writing style throughout the Qur'an, which sometimes involves the use of rhyming, may have indicated revisions to the text during its compilation. They claimed that there were "abrupt changes in the length of verses; sudden changes of the dramatic situation, with changes of pronoun from singular to plural, from second to third person, and so on" At the same time, however, they noted that "[i]f any great changes by way of addition, suppression or alteration had been made, controversy would almost certainly have arisen; but of that there is little trace." They also note that "Modern study of the Qur'an has not in fact raised any serious question of its authenticity. The style varies, but is almost unmistakable. So clearly does the whole bear the stamp of uniformity that doubts of its genuineness hardly arise."

Names of God in the Qur'an

The 99 Names of Allah, also known as The 99 Most Beautiful Names of God (Arabic: أسماء الله الحسنى‎ ʾasmāʾ allāh al-Ḥusnā), are the Name of God (specifically, attributes) by which Muslims regard God and which are traditionally maintained as described in the Qur'an and Sunnah, amongst other places.There is, according to hadith, a special group of 99 names but no enumeration of them. Thus the exact list is not agreed upon, and the names of God (as adjectives, word constructs, or otherwise) exceed 99 in the Qur'ān and Sunnah. Some of the names of God have been hidden from mankind, therefore there are not only 99 names of God but there are more.

Below is a list of the 99 Names of God according to the tradition of Islam.

#	Arabic	Transliteration	Translation (can vary based on context)	Qur'anic usage
1	الرحمن	Ar-Rahmān	The All Beneficent, The Most Merciful in Essence, The Compassionate, The Most Gracious	Beginning of every chapter except one, and in numerous other places. Name frequently used in Surah 55, Ar-Rahman.
2	الرحيم	Ar-Rahim	The Most Merciful, The Most Merciful in Actions	Beginning of every chapter except one, and in numerous other places
3	الملك	Al-Malik	The Owner, The Sovereign, The True and Ultimate King	59:23, 20:114
4	القدوس	Al-Quddus	The Most Holy, The Most Pure, The Most Perfect	59:23, 62:1
5	السلام	As-Salam	The Peace and Blessing, The Source of Peace and Safety, The Most Perfect	59:23
6	المؤمن	Al-Mu'min	The Guarantor, The Self Affirming, The Granter of Security, The Affirmer of Truth	59:23
7	المهيمن	Al-Muhaymin	The Guardian, The Preserver, The Overseeing Protector	59:23
8	العزيز	Al-Aziz	The Almighty, The Self Sufficient, The Most Honorable	3:6, 4:158, 9:40, 48:7, 59:23
9	الجبار	Al-Jabbār	The Despot, The Irresistible, The Compeller, The Most Lofty, The Restorer/Improver of Affairs	59:23
10	المتكبر	Al-Mutakabbir	The Supremely Great, The Possessor of all Rights, The Perfection of Greatness.	59:23
11	الخالق	Al-Khāliq	The Creator	6:102, 13:16, 39:62, 40:62, 59:24
12	البارئ	Al-Bāri'	The Rightful	59:24
13	المصور	Al-Musawwir	The Fashioner of Forms	59:24
14	الغفار	Al-Ghaffār	The Ever Forgiving	20:82, 38:66, 39:5, 40:42, 71:10
15	القهار	Al-Qahhār	The All Compelling Subduer	13:16, 14:48, 38:65, 39:4, 40:16
16	الوهاب	Al-Wahhāb	The Bestower	3:8, 38:9, 38:35
17	الرزاق	Ar-Razzāq	The Ever Providing	51:58
18	الفتاح	Al-Fattāh	The Opener, The Victory Giver	34:26
19	العليم	Al-'Alīm	The All Knowing, The Omniscient	2:158, 3:92, 4:35, 24:41, 33:40
20	القابض	Al-Qābid	The Restrainer, The Straightener	2:245
21	الباسط	Al-Bāsit	The Extender / Expander	2:245
22	الخافض	Al-Khāfid	The Abaser	95:5
23	الرافع	Ar-Rāfi'	The Exalter	58:11, 6:83
24	المعز	Al-Mu'izz	The Giver of Honour	3:26
25	المذل	Al-Mu'dhell	The Giver of Dishonour	3:26
26	السميع	As-Samī	The All Hearing	2:127, 2:256, 8:17, 49:1
27	البصير	Al-Basīr	The All Seeing	4:58, 17:1, 42:11, 42:27
28	الحكم	Al-Hakam	The Judge, The Arbitrator	22:69
29	العدل	Al-`Adl	The Utterly Just	6:115
30	اللطيف	Al-Latīf	The Gentle, The Subtly Kind	6:103, 22:63, 31:16, 33:34
31	الخبير	Al-Khabīr	The All Aware	6:18, 17:30, 49:13, 59:18
32	الحليم	Al-Halīm	The Forbearing, The Indulgent	2:235, 17:44, 22:59, 35:41
33	العظيم	Al-'Azīm	The Magnificent, The Infinite	2:255, 42:4, 56:96
34	الغفور	Al-Ghafūr	The All Forgiving	2:173, 8:69, 16:110, 41:32
35	الشكور	Ash-Shakūr	The Grateful	35:30, 35:34, 42:23, 64:17
36	العلي	Al-'Aliyy	The Sublimely Exalted	4:34, 31:30, 42:4, 42:51
37	الكبير	Al-Kabīr	The Great	13:9, 22:62, 31:30
38	الحفيظ	Al-Hafīz	The Preserver	11:57, 34:21, 42:6
39	المقيت	Al-Muqīt	The Nourisher	4:85
40	الحسيب	Al-Hasīb	The Bringer of Judgment	4:6, 4:86, 33:39
41	الجليل	Al-Jalīl	The Majestic	55:27, 39:14, 7:143
42	الكريم	Al-Karīm	The Bountiful, The Generous	27:40, 82:6
43	الرقيب	Ar-Raqīb	The Watchful	4:1, 5:117
44	المجيب	Al-Mujīb	The Responsive, The Answerer	11:61
45	الواسع	Al-Wāsi'	The Vast, The All Encompassing	2:268, 3:73, 5:54
46	الحكيم	Al-Hakim	The Wise	31:27, 46:2, 57:1, 66:2
47	الودود	Al-Wadūd	The Loving	11:90, 85:14
48	المجيد	Al-Majīd	The All Glorious	11:73
49	الباعث	Al-Bā'ith	The Raiser of The Dead	22:7
50	الشهيد	Ash-Shaid	The Witness	4:166, 22:17, 41:53, 48:28
51	الحق	Al-Haqq	The Truth, The Real	6:62, 22:6, 23:116, 24:25
52	الوكيل	Al-Wakīl	The Trustee, The Dependable	3:173, 4:171, 28:28, 73:9
53	القوى	Al-Qawwiyy	The Strong	22:40, 22:74, 42:19, 57:25
54	المتين	Al-Matīn	The Firm, The Steadfast	51:58
55	الولى	Al-Waliyy	The Protecting Friend, Patron and Helper	4:45, 7:196, 42:28, 45:19
56	الحميد	Al-Hamīd	The All Praiseworthy	14:8, 31:12, 31:26, 41:42
57	المحصى	Al-Muhsi	The Accounter, The Numberer of All	72:28, 78:29, 82:10-12
58	المبدئ	Al-Mubdi'	The Producer, Originator, and Initiator of All	10:34, 27:64, 29:19, 85:13
59	المعيد	Al-Mu'īd	The Restorer, The Reinstater Who Brings Back All	10:34, 27:64, 29:19, 85:13
60	المحيى	Al-Muhyi	The Giver of Life	7:158, 15:23, 30:50, 57:2
61	المميت	Al-Mumīt	The Bringer of Death, The Destroyer	3:156, 7:158, 15:23, 57:2
62	الحي	Al-Hayy	The Ever Living	2:255, 3:2, 25:58, 40:65
63	القيوم	Al-Qayyūm	The Self Subsisting Provider of All	2:255, 3:2, 20:111
64	الواجد	Al-Wājid	The Perceiver, The Finder, The Unfailing	38:44
65	الماجد	Al-Mājid	The Illustrious, The Magnificent	85:15, 11:73,
66	الواحد	Al-Wāhid	The One, The Indivisible	2:163, 5:73, 9:31, 18:110
67	الاحد	Al-'Ahad	The One, The Unique	112:1
68	الصمد	As-Samad	The Eternal, The Eternally Besought of All, The Everlasting, The Uncaused Cause of All Being	112:2
69	القادر	Al-Qādir	The All Able	6:65, 36:81, 46:33, 75:40
70	المقتدر	Al-Muqtadir	The All Determiner, The Dominant	18:45, 54:42, 54:55
71	المقدم	Al-Muqaddim	The Expediter, He Who Brings Forward	16:61, 17:34,
72	المؤخر	Al-Mu'akhkhir	The Delayer, He Who Puts Far Away	71:4
73	الأول	Al-'Awwal	The First (Alpha)	57:3
74	الأخر	Al-'Akhir	The Last (Omega)	57:3
75	الظاهر	Az-Zāhir	The Manifest, The All Victorious	57:3
76	الباطن	Al-Bātin	The Hidden, The All Encompassing	57:3
77	الوالي	Al-Wāli	The Patron	13:11, 22:7
78	المتعالي	Al-Mutā'ali	The Self Exalted	13:9
79	البر	Al-Barr	The Most Kind and Righteous	52:28
80	التواب	At-Tawwāb	The Ever Returning, Ever Relenting	2:128, 4:64, 49:12, 110:3
81	المنتقم	Al-Muntaqim	The Avenger	32:22, 43:41, 44:16
82	العفو	Al-Afuww	The Pardoner, The Effacer of Sins	4:99, 4:149, 22:60
83	الرؤوف	Ar-Ra'ūf	The Compassionate, The All Pitying	3:30, 9:117, 57:9, 59:10
84	مالك الملك	Mālik-ul-Mulk	The Owner of All Sovereignty	3:26
85	ذو الجلال والإكرام	Dhū-l-Jalāli wa-l-'ikrām	The Lord of Majesty and Generosity	55:27, 55:78
86	المقسط	Al-Muqsiţ	The Equitable, The Requiter	7:29, 3:18
87	الجامع	Al-Jāmi	The Gatherer, The Unifier	3:9
88	الغني	Al-Ghaniyy	The All Rich, The Independent	3:97, 39:7, 47:38, 57:24
89	المغني	Al-Mughni	The Enricher, The Emancipator	9:28
90	المانع	Al-Māni'	The Withholder, The Shielder, the Defender	67:21
91	الضار	Ad-Dārr	The Distressor, The Harmer, The Afflictor	6:17
92	النافع	An-Nāfi	The Propitious, The Benefactor, The Useful	30:37
93	النور	An-Nūr	The One Who Creates the Light of Belief in the Hearts of All the Believers	24:35
94	الهادي	Al-Hādi	The Guide	25:31
95	البديع	Al-Badī	The Incomparable, The Originator	2:117, 6:101
96	الباقي	Al-Bāqi	The Ever Enduring and Immutable	55:27
97	الوارث	Al-Wārith	The Heir, The Inheritor of All	15:23
98	الرشيد	Ar-Rashīd	The Guide, Infallible Teacher and Knower	2:256
99	الصبور	As-Sabur	The Patient, The Timeless.	2:153, 3:200, 103:3

Value of Islam in different Country.

Islam in Asia

• Indian Subcontinent
• China
• Southeast

Islam in Africa

• Islam in Maghreb
• Islam in East Africa
• Islam in West Africa

Islam in Asia

• Indian Subcontinent

Islamic rule came to the region in the 8th century, when Muhmmed bin Qasim conquered sindh, (Pakistan). Muslim conquests were expanded under Mahmud and the Ghaznavids until the late twelfth century, when the Ghurids overran the Ghaznavids and extended the conquests in Northern India.Qutb-ud-din Aybak conquered Delhi in 1206 and began the reign of the Delhi Sultanates.

In the fourteenth century,Alauddin Khilji extended Muslim rule south to Gujarat, Rajasthan and Deccan. Various other Muslim dynasties also formed and ruled across India from the 13th to the 18th century such as the Qutb Shahi and the Bahmani, but none rivalled the power and extensive reach of the Mughal Empire at its peak.

• China

China has never been a Muslim country, but, it has a substantial Muslim community.

• Southeast

Islam reached the islands of Southeast Asia through Indian Muslim traders from Gujarat near the end of the 13th century^. Soon, many SufiSufi literature from Arabic and Persian into Malay. Coupled with the composing of original Islam literature in Malay, this led the way to the transformation of Malay into an Islamic language^. By 1292, when Marco Polo visited Sumatra, most of the inhabitants had converted to Islam. The Sultanate of Malacce was founded by Parameswara , a Srivijayan Prince in the Malay peninsula. Through trade and commerce, Islam spread to Borneo and Java,Indonesia. By the late 15th century, Islam had been introduced to the Philippines. missionaries translated classical

As Islam spread, three main Muslim political powers emerged.Aceh, the most important Muslim power, was based firmly in Northern Sumatra. It controlled much of the area between Southeast Asia and India. The Sultunate also attracted Sufi poets. The second Muslim power was the Sultanate of Malacca on the Malay peninsula. The Sultanate of Demak was the third power, appearing in Java, where the emerging Muslim forces defeated the local Majaphit kingdom in the early 16th century. Although the sultanate managed to expand its territory somewhat, its rule remained brief.

Portugueseforces captured Malacca in 1511 under the naval general Afonso de Albuquerque . With Malacca subdued, the Aceh Sultanate and Brunei established themselves as centers of Islam in Southeast Asia. Brunei's sultanate remains intact even to this day.

Islam in Africa

• Islam in Maghreb

This part of Islamic territory has had independent governments during most of Islamic history, with a number being of historical importance.

The Idrisid dynasty were the first Arab rulers in the western Maghreb (Morocco), ruling from 788 to 985. The dynasty is named after its

first sultan Idris I .

The Almoravid dynasty was a Barber dynasty from the Sahara that flourished over a wide area of North- Western Africa and the Iberianpeninsula during the 11th century. Under this dynasty the Moorish empire was extended over present-day Morocco,Western Sahara ,Mauritania,Gibraltar, Tlemcen (in Algeria ) and a great part of what is nowl Senegal and Mali in the south, and Spain and Portugalin the north.

• Islam in East Africa

Islam in the East Africa can be dated back to the founding of the religion and the beginning with the hijra Abyssinia; in 615, when a group of Muslims were counseled by Muhammad to escape persecution in Mecca and travel to Abyssinia (an act known as the First migration to ), which was ruled by, in Muhammad's estimation, a pious Christian king named al-Najashi (Negus,king of Abyssinia) . Moreover, Islamic tradition states that the first muezzin Bilal al-Habeshi , one of the foremost companions of Muhammad, was from Abyssinia (Habasha).

Islam in West Africa

Usman dan Fodio after the Fulani War, found himself in command of the largest state in Africa, the Fulani Empite . Dan Fodio worked to establish an efficient government, one grounded in Islamic laws. Already aged at the beginning of the war, dan Fodio retired in 1815 passing the title of Sultan of Sultan of Sokoto to his son Muhmmed Bello .

Islamic News Channels

Islamic News Channels

Perhaps the most watched programme on the channel, now that the world-famed ‘Agenda’ discussion

programme has been taken off-air.

Islam Channel News is the first-ever attempt to provide global Islamic news in the English language.

Aims of Islam Channel

* Islam Channel aims to be an informational as well as an entertainment medium for

Muslim populations as well as Non-Muslim populations. It aspires to raise public awareness

about Islam, Muslims and issues concerning them, especially in the light of perceived misinformation

prevalent in today’s global community. It aims to form bridges of mutual understanding and awareness

between communities. It also aims to educate Muslims and Non-Muslims about Islam, inviting them to research it further.

* There has been a large demand amongst Muslims to have an alternative media source and television station by which
authentic information on Islam and current affairs can be obtained, as well as a station which is sensitive to Islamic
morals and ethics, and Islam Channel is perceived to be one step towards realising that goal

Now with Islam Box you can now view news from Pakistan .to connect to Islamic Channels like Islam Channel, Ummah, Peace TV Al Jazeera English
Al Majd Holy Quran
Al Majd Space Channel
Express News English
IQRA UK
Islam Channel
Noor TV
Peace TV
Peace TV Urdu
Saudi TV1
and many more. ...
There are also many popular Islamic TV stations, featuring recitations from the Quran, sermons by clerics and talk shows on how to live a proper Muslim life - but no music

History of Islam

History of Islam

This article is about the history of Islam as a culture and polity. For the history of the Islamic faith, see Spread of Islam.
For Islamic civilization, see Islamic civilization. For military conquests, see Islamic conquests.
For chronology, see Timeline of Islamic history.


Muslim history involves the history of the Islamic faith as a religion and as a social institution.
According to Islamic Faith and the Holy Text, it is wrong to say that the history of Islam began
in Arabia with Muslim Prophet Muhammad's first recitations of the Qur'an in the 7th century,
but with Adam and Eve. They are considered the First Apostles of God. Later, Abraham, Moses,
Jesus, all taught the same faith as prophets, albeit in different regions or at different points of time.

Part of a series on

Islam

Beliefs

Allah · Oneness of God Muhammad · Other prophets

Practices

Profession of faith · Prayer Fasting · Charity · Pilgrimage

Like most world religions, the historical evolution of Islam had a significant impact

on the political, economic, and military and beyond its primary geographic areas.

Islam's historical development has affected both inside and outside the Islamic world.

The concept of the Islamic world isuseful in observing the different periods of Islamic history; similarly useful is

an understanding of the identification with a quasi-political community of believers, or ummah, on the part of Islam's practitioners down the centuries. Islamic culture encourages identification with a quasi-political community of believers or the ummah, and this principle has influenced the behavior of a number of players in history. The history of Islam is closely tied to the political, economic, and military.

A century after the death of Muhammad, an Islamic empire extended from the Atlantic Ocean in the west to Central Asia in the east. The subsequent empires of the Umayyads, Abbasids, the Fatimids, the Mughals, the Safavids, and Ottomans were among the largest and most powerful in the world. The Islamic civilization gave rise to many centers of culture and science and produced notable scientists, astronomers, mathematicians, doctors, nurses and philosophers during the Golden Age of Islam. Technology flourished; there was much investment in economic infrastructure, such as irrigation systems and canals; and especially, the importance of reading the Qur'an produced a comparatively high level of literacy in the general populace.



Although affected by various ideologies such as communism, during much of the twentieth century, the Islamic identity and the dominance of Islam on political issues have arguably increased during the early twenty-first century. The fast-growing Western interests in Islamic regions, international conflicts and globalization have changed the influence of Islam on the world of the twenty-first century