Author: wafaakids

is islam older than christianity? An Eternal Message: Is Islam Older Than Christianity? The question “is islam older than christianity” is one of the most common and fascinating questions in comparative religion. On the surface, the answer seems like a straight forward matter of looking at a historical timeline. If you ask a historian “is christianity older than islam,” they will give you a clear and fact-based answer. However, in the Islamic tradition, the answer is far more profound and complex. It requires understanding the fundamental difference between “Islam” as a specific, organized religion and “islam” as the timeless act of submission to God. To truly answer this question, we must explore both definitions. One answer is based on historical dates, prophets, and scriptures as they appeared in sequence. The other is based on a theological concept that stretches back to the very first human being . The Theological Concept: An Answer in Faith The Arabic word ‘islam’ comes from the root s-l-m, which means “peace” and “submission.” Therefore, “Islam” is not just the name of a religion; it is the act of willfully submitting one’s will to the One True God.   A “Muslim,” by extension, is “one who submits.”   In this theological sense, Islam is not a new religion that began in the 7th century. Rather, it is the original, primordial, and eternal faith of all prophets sent by God since the beginning of time. According to the Quran, the core message of every single prophet sent to humanity was the same: “Worship God alone, and have no other gods beside Him.” This message is Islam.   Adam, the First Muslim: When Adam, the first man, was created, he was in a state of pure submission to his creator. Therefore, in the Islamic view, Adam was the first Muslim.   Noah, Abraham, and Moses as Muslims: The Quran explicitly states that all the great prophets were “Muslims” in this sense.   Noah (Nuh) preached submission to God.   Moses (Musa) brought the Torah, which, in its original form, was a message of submission (Islam) for the Children of Israel. Abraham (Ibrahim) is given a place of special honor. The Quran says of him: “He was not a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah]. And he was not one of the polytheists.” (Quran 3:67) This “chain of prophecy” is a non-negotiable pillar of Islamic belief. All prophets are seen as brothers, carrying the same light from the same source, each sent to their own people to restore this one true faith. Teaching these core beliefs and the stories of all the prophets is our passion. Our beautifully illustrated ebooks at wafaakids.com bring the lives of these great messengers, from Adam to Muhammad, to life for your children. The Role of Prophet Muhammad (ﷺ) So, if Islam is the eternal faith, why was Prophet Muhammad needed? From the Islamic perspective, the original messages revealed to previous prophets (like the Torah and the Gospel) were corrupted, altered, or lost over time. God, in His infinite mercy, sent a final messenger, Prophet Muhammad, for two primary purposes: To Restore: To restore the original, pure, and simple message of submission (Islam) that had been taught by all prophets. To Complete: To deliver the final, complete, and perfectly preserved revelation—the Quran—that would be a guide for all of humanity for all time, not just for one tribe or nation. This is why Prophet Muhammad is not seen as the “founder” of Islam, but as the “seal” or the final prophet in the long chain of messengers. He did not bring a new religion; he brought the final version of the one and only religion, Islam. Conclusion: Two Answers to One Question So, is Islam older than Christianity? The answer depends entirely on your definition. From a theological, Islamic perspective: Yes. The message of Islam—the pure and willful submission to the One True God—is the eternal, original, and only faith sent to all prophets since Adam. It is the message preached by Abraham, Moses, and Jesus, making it the oldest faith of all. Understanding this distinction is the key to understanding the Islamic worldview. It explains why a Muslim can simultaneously believe that the religion of Islam is the final revelation, while also believing that the act of islam is the original faith of all humanity. Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet story using the ai. 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does the quran say to kill non believers​? Context and Controversy: Does the Quran Say to Kill Non-Believers? This question is perhaps one of the most serious and persistent accusations leveled against the Islamic faith. It is a question that fuels fear, justifies prejudice, and is often employed by both extremist groups and vocal critics of Islam to paint the religion as inherently violent. The Foundation: Peace, Justice, and “No Compulsion” Before addressing the verses on fighting, it is critical to establish the normative relationship between Muslims and non-Muslims as defined by the Quran. The baseline is one of peace and justice. The most famous and unequivocal statement on this matter is: “There is no compulsion in religion. Truly, the right path has become clearly distinct from the wrong.” (Quran 2:256) This verse is not a mere suggestion; it is a foundational legal principle. It explicitly forbids forcing one’s faith upon another. This principle is reinforced by the command given to the Prophet Muhammad himself:       “Say, ‘O you who disbelieve, I do not worship what you worship, nor do you worship what I worship… To you your religion, and to me, mine.‘” (Quran 109:1-6) This is a clear declaration of coexistence. The Quran even goes further, outlining how Muslims should interact with non-Muslims who are peaceful: “Allah does not forbid you from being good and just to those who have not fought you over religion and have not driven you out of your homes. Indeed, Allah loves those who are just.” (Quran 60:8) This verse makes a crucial distinction: there are non-believers who are peaceful, and there are those who actively fight Muslims and drive them from their homes. The Quran commands kindness and justice toward the former. Addressing the “Verses of Violence” If the foundation is peace, then why do people ask, does the quran say to kill non believers? This question arises from a handful of verses, most famously Surah At-Tawbah (Chapter 9), verse 5, often dubbed the “Verse of the Sword”: “…then slay the polytheists (mushrikeen) wherever you find them, and besiege them, and sit in wait for them at every place of ambush.” (Quran 9:5) Viewed in isolation, this verse is terrifying. It appears to be the exact “blanket command” that critics claim it is. But no verse in the Quran is an isolated command. It exists within a textual and historical context that completely changes its meaning. Instilling these deep values of faith and identity starts when children are young. At Wafaakids.com, our beautifully illustrated Islamic ebooks help you teach children the foundational stories of our faith and prophets. The Critical Importance of Context Historical Context: Surah At-Tawbah was one of the last chapters revealed to the Prophet Muhammad. It was revealed at a time when the nascent Muslim community in Medina had been in a state of near-constant warfare for years. They were facing persecution, torture, and military campaigns from the polytheistic tribes of Mecca who had repeatedly broken treaties and sought to exterminate the new faith. This chapter was not revealed in a vacuum; it was a wartime declaration against specific, belligerent enemies who had declared war first.   Textual Context (The “Off-Ramp”): The verses immediately before and after 9:5 are almost always ignored by critics. Verse 9:4 explicitly makes an exception: “Except for those polytheists with whom you have a treaty, and who have not failed you in anything… then fulfill your treaty with them to its term.” The command to fight did not even apply to non-believers who were peaceful and honored their agreements. Verse 9:6 provides a clear “off-ramp” that nullifies the “kill on sight” interpretation: “And if any one of the polytheists seeks your protection, then grant him protection, so that he may hear the words of Allah. Then deliver him to his place of safety.”   This is the very opposite of an order for genocide. The verse commands that if an enemy soldier—in the middle of a battle—asks for asylum, the Muslim soldier must stop fighting, grant him protection, escort him to safety, and let him go. This verse alone dismantles the argument that 9:5 is a universal command. Understanding these foundational concepts is key to a sound Islamic education. We must teach our children the core, peaceful message from the very beginning. At wafaakhttps://www.google.com/search?q=ids.com, our ebooks simplify the beautiful, peaceful message of the Quran and the Prophets for young hearts. Let’s build a foundation of understanding, not misconception, for the next generation. The Rules of War vs. Murder The Quranic verses on fighting, therefore, are not about “killing non-believers” but about the permissible rules of warfare in self-defense. This concept is known as Jihad.   The term “Jihad” itself is widely misunderstood. Its literal meaning is “to struggle” or “to strive.” The “Greater Jihad” (Jihad al-Akbar) is the personal, internal struggle to be a better person. The “Lesser Jihad” (Jihad al-Asghar) is the physical, armed struggle, but it is bound by strict, non-negotiable rules. When warfare was permitted, the Prophet Muhammad, drawing from Quranic principles, laid down strict rules of engagement that are the antithesis of “kill all non-believers”: Do not kill women. Do not kill children. Do not kill the elderly or the infirm. Do not kill priests, monks, or rabbis in their places of worship. Do not destroy homes, crops, or livestock. Do not mutilate the bodies of the dead. Do not harm those who have surrendered. This is a clear ethical framework for a just war, limited to combatants on a battlefield. It is a far cry from the modern, nihilistic violence of terrorist groups who completely ignore these rules. Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet story using the ai. Learn More What is islam​ Course​ 7 – 16 Years Old ​ Discover the beauty, history, and teachings of Islam in our What is Islam Course—a

why do islamic women wear a hijab? A Sacred Symbol: Why Do Islamic Women Wear a Hijab? In a world of diverse cultures and visible identities, few symbols are as immediately recognizable—or as widely misunderstood—as the hijab. For many, the sight of an Islamic woman in a headscarf prompts a spectrum of assumptions, from oppression to piety. But for the more than one billion Muslims in the world, the answer is far deeper. The question, “Why do Islamic women wear a hijab?” unveils a complex and profound intersection of faith, identity, and personal choice. While cultural interpretations vary, the primary motivation for wearing the hijab is not cultural, political, or social. It is, first and foremost, a religious and spiritual act—an act of obedience to God and a declaration of a deeply held faith.   This article explores the theological roots, the spiritual philosophy, and the personal liberation that lie at the heart of this sacred practice. 1. The Divine Command: The Quranic Foundation  The most direct answer to “why do Islamic women wear a hijab” is simple: because they believe God (Allah) has commanded it. For a believing woman, the hijab is an act of worship (ibadah), just like daily prayers (Salah) or fasting in Ramadan (Sawm). It is a submission to a divine wisdom that transcends societal trends and personal preferences. This instruction is found in the Quran, Islam’s holy book. While the Quran does not use the modern word “hijab” (which literally means “barrier” or “curtain”), it lays down the principles of modesty and covering. The two key verses are:    Surah An-Nur (The Light) 24:31: In this verse, God commands the believing men to “lower their gaze and guard their private parts.” He then addresses the believing women, telling them to do the same and “not display their adornment except what [ordinarily] appears thereof and to draw their veils [khumur] over their bosoms…” This verse establishes that modesty is a requirement for both men and women and specifically instructs women on a method of covering.   Surah Al-Ahzab (The Combined Forces) 33:59: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.”   From these verses, Islamic scholars have derived the religious obligation for a woman to cover her body, with most agreeing this includes everything except the face and hands, in the presence of men who are not close relatives. The primary motivation, therefore, is to fulfill a divine commandment. 2. Haya: The Inner Dimension of Modesty The physical scarf is only one part of the equation. It is the outward manifestation of an inner, foundational Islamic value: Haya. Haya is a rich term often translated as modesty, shyness, self-respect, and God-consciousness. It is a quality of the heart and character that applies to both men and women. A Muslim man expresses haya through his speech, his conduct, and by lowering his gaze. A Muslim woman expresses it in the same ways, with the hijab serving as a physical extension of that inner state.   A woman who wears the hijab is, in essence, making a statement: “I am a woman of haya.” She is signaling that she wishes to be interacted with on a level of intellect and character, not on the basis of her physical appearance or sexual appeal. It is a deliberate choice to shift the focus from her external beauty to her internal worth. Instilling these deep values of faith and identity starts when children are young. At Wafaakids.com, our beautifully illustrated Islamic ebooks help you teach children the foundational stories of our faith and prophets. 3. Identity, Protection, and Pride  In a world where one’s identity can be fluid, the hijab is a constant, unambiguous declaration: “I am a Muslim.” It is a source of immense pride and a clear marker of her faith. This connects back to the verse in Surah Al-Ahzab: “…that they will be known…” In wearing it, a Muslim woman is instantly “known” as a follower of Islam. This serves two functions: A Form of Protection: By being clearly identified as a woman of faith who values modesty, she sets clear boundaries. It is a sign that she expects to be treated with respect and not be “abused” or objectified. It is a shield, not from the world, but from the kind of attention that degrades a woman to her physical form. An Ambassador of Faith: She becomes a walking representative of Islam. This responsibility often encourages her to be even more mindful of her conduct, knowing that her actions reflect upon her faith. Many women report that wearing the hijab empowers them to be more patient, kind, and honest, as they are visibly “on duty” as Muslims. 4. Liberation from Societal Standards This is perhaps the most misunderstood aspect of the hijab, especially in Western societies that often equate “liberation” with “uncovering.” From an Islamic perspective, the hijab is the ultimate form of liberation. How? It liberates a woman from: The Tyranny of Beauty Standards: Modern society places an immense, often crushing, pressure on women to conform to ever-changing and unrealistic standards of beauty. Women are in a constant state of being judged, ranked, and valued based on their bodies.   Objectification and the Male Gaze: The hijab is a powerful rejection of this objectification. It is a woman’s way of seizing control of her own body, choosing who gets to see it, and forcing the world to engage with her mind. The Commodification of the Female Body: In media and advertising, the female body is often used as a tool to sell products. The hijab is a direct protest against this commodification, stating that a woman’s body is her own, sacred and not for public consumption.   For these women, true freedom is not the “freedom” to display their bodies, but the freedom not to. It is the freedom to be valued for one’s intelligence, piety, kindness, and contributions to society,

when was prophet muhammad born islamic date When Was Prophet Muhammad Born Islamic Date? The birth of Prophet Muhammad (ﷺ) is not just a historical event; it is the dawn of a new era for humanity, the arrival of the final messenger who would bring the last and complete revelation from Allah (God). For Muslims around the world, understanding his life, or Sirah, is an essential part of faith. It begins, naturally, with his birth. The question, “when was Prophet Muhammad born Islamic date,” is one of the most frequently asked by those seeking to connect with the origins of Islam. It’s a question that opens a fascinating window into history, scholarly tradition, and the very way early Muslims prioritized information. While a specific date is widely celebrated, the precise answer is a subject of rich scholarly discussion. What we find is that some details about his birth are absolutely certain, while others are matters of historical investigation. Let’s explore the certainties, the probabilities, and the profound lessons we can learn from this noble event. The Certainties: The Year and the Day of the Week   While the exact calendar date is debated, two crucial pieces of information are overwhelmingly agreed upon by historians and scholars.   1. The Year: ‘Am al-Fil (The Year of the Elephant)   This is the most solid historical anchor for the Prophet’s (ﷺ) birth. It is unanimously agreed that he was born in the “Year of the Elephant.” What was this event? This was a major, disruptive event in pre-Islamic Arabian history. Abraha, the Abyssinian viceroy of Yemen, built a grand cathedral in Sana’a and demanded that the Arab tribes perform their pilgrimage there instead of at the Kaaba in Makkah. When the Arabs refused, an enraged Abraha amassed a massive army, complete with at least one war elephant (a creature the Arabs had never seen in battle), to march on Makkah and destroy the Kaaba. The Makkans, including the Prophet’s (ﷺ) grandfather, ‘Abd al-Muttalib,were powerless against such a force. As Abraha’s army advanced, Allah (SWT) intervened directly. He sent flocks of birds that pelted the army with “stones of baked clay” (Sijjeel), utterly destroying them. This miraculous event is immortalized in the Quran in Surah Al-Fil (Chapter 105). This event was so profound that the Arabs used it as a calendar marker.”The Year of the Elephant” became “Year One” for them, and it is in this year, approximately 570 CE (or 571 CE by some calculations), that Prophet Muhammad (ﷺ) was born. His birth in this year was a sign in itself—as the Kaaba was being saved from a physical attack, the child was born who would save it, and the world, from the spiritual sickness of idolatry.   2. The Day of the Week: Monday   The second certainty, and one that comes from the Prophet (ﷺ) himself,is the day of his birth. In a well-authenticated Hadith recorded in Sahih Muslim, the Prophet (ﷺ) was asked why he fasted on Mondays. He replied: “On it I was born, and on it (the first) Revelation came to me.” (Sahih Muslim) This is a direct and unambiguous statement. His birth, and the beginning of his Prophethood with the first revelation in the Cave of Hira, both occurred on a Monday. This blesses the day of Monday for all time and gives us a concrete, divinely-confirmed piece of the puzzle. Any correct Islamic date for his birth, therefore, must fall on a Monday.   The Heart of the Debate: The Month and the Date   This is where the scholarly discussion begins. When we ask “when was Prophet Muhammad born Islamic date,” we are usually looking for the month and the number of the day.   The Famous Date: 12th Rabi’ al-Awwal   The most famous and widely celebrated date for the Prophet’s (ﷺ) birth is the 12th day of the month of Rabi’ al-Awwal. This date is the basis for Mawlid an-Nabi (the Prophet’s Birthday) celebrations in many parts of the Muslim world. It is a date that has been ingrained in Muslim culture for centuries. This opinion was mentioned by early historians like Ibn Ishaq, who wrote one of the first major biographies of the Prophet (ﷺ). However, it’s important to understand that in classical Islamic scholarship,”famous” (shuhrah) does not always mean “most authentic” (sahih). Many prominent classical and modern scholars have respectfully disagreed with this date, based on their own analysis of historical reports and calculations. 📚 A Pause for Our Future Generation Before we dive deeper into the historical analysis of the different dates, we must ask why we seek this knowledge. We learn about the Prophet’s (ﷺ) life to love him, to admire him, and to follow his example. And most importantly, we learn it so we can pass this love and this example on to our children. How do we take these complex historical events—the Year of the Elephant,the debates of scholars, the profound stories of the Sirah—and make them engaging and understandable for a child? How do we build that foundation of love? At Wafaakids.com, we believe that the stories of our faith are the greatest tools we have. We have dedicated ourselves to creating a beautiful,engaging, and authentic collection of Islamic ebooks for children. We transform the timeless lessons of the Quran and the Sirah into adventures that capture your child’s imagination. Our ebooks bring the prophets to life, explain the pillars of Islam in simple terms, and instill the noble character traits of Prophet Muhammad (ﷺ). If you want your child to grow up loving their Deen (religion) and understanding their history, you need the right resources. Visit Wafaakids.com today to explore our library of Islamic ebooks. Give your child the gift of knowledge and plant the seed of faith that will last a lifetime. Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet

Are There Prophets Today? An Islamic Perspective on the Finality of Prophethood Are there prophets today? No. But this “no” is not an admission of absence. It is not that God has abandoned humanity. Instead, it is a declaration of completion. The Islamic belief in the end of prophethood is not a story of a locked door, but the story of a building that has been perfectly and finally completed. The Decisive Proof: The “Seal of the Prophets” The core belief that no prophets will come after Prophet Muhammad (ﷺ) is known as Khatm an-Nubuwwah—the “Finality” or “Seal of Prophethood.” This is not a concept created by scholars centuries later; it is an explicit doctrine stated in the Holy Quran itself. Allah says in Surah Al-Ahzab: “Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets (Khatam an-Nabiyyin). And Allah is ever All-Aware of all things.” (Quran 33:40) The Arabic word used here, Khatam, is powerful. It means a “seal,” like the wax seal used by a king to close a letter. It Signifies Finality: When a document is sealed, it is finished. Nothing can be added to it. It Signifies Authentication: The seal authenticates the message, confirming it is the official and final word. By naming Prophet Muhammad (ﷺ) the “Seal of the Prophets,” Allah declared that the process of divine revelation through new prophets was finished. The message was complete. This single verse is the definitive and absolute answer to the question, “are there any prophets today?” The Prophet’s Own Testimony The Prophet Muhammad (ﷺ) himself, whose task was to deliver and explain the Quran, spoke about his finality in the clearest possible terms, leaving no room for misinterpretation. His most beautiful explanation is the “Parable of the House.” He said: “My likeness and the likeness of the prophets before me is that of a man who built a house and completed it and made it beautiful, except for the space of one brick in a corner. The people went around it and admired it, but they said, ‘If only this one brick were put in its place!’ I am that brick, and I am the Seal of the Prophets.” (Narrated by Al-Bukhari) This powerful analogy illustrates that prophethood was a single, continuous structure built by Allah throughout history. Each prophet was a “brick,” and Prophet Muhammad (ﷺ) was the final brick that perfected and completed the entire edifice. Any claim of a new brick (a new prophet) after him implies the house was left incomplete, which contradicts the wisdom of Allah. In another, even more direct hadith, he stated simply: “There will be no prophet after me (La Nabiyya ba’di).” (Narrated by Al-Bukhari & Muslim) Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet story using the ai. Learn More What is islam​ Course​ 7 – 16 Years Old ​ Discover the beauty, history, and teachings of Islam in our What is Islam Course—a clear and engaging introduction for anyone who wants to understand the world’s fastest-growing faith. Learn More “Why Are There No Prophets Today?” — The Rationale of Completion This leads to the most important question: why are there no prophets today? Why did the chain stop? The answer lies in the reasons why prophets were sent in the first place. Prophets were historically sent for two main reasons: To correct a corrupted message: A previous prophet’s teachings (like the Torah or the Gospel) were altered, forgotten, or intentionally corrupted by people over time. A new prophet was needed to restore the original truth of Tawhid. To deliver a message to a specific people: Most prophets, like Hud, Salih, or Shu’ayb, were sent to their own specific tribe or nation. Their message was limited by time and place. The message of Prophet Muhammad (ﷺ) and the revelation he brought, the Holy Quran, eliminated both of these needs forever.   1. The Message is Perfectly Preserved   Unlike any scripture before it, the Quran comes with a divine guarantee of its own preservation. Allah Himself promises: “Indeed, it is We who sent down the Quran, and indeed, We will be its guardian.” (Quran 15:9) For over 1,400 years, not a single word or letter of the Quran has been changed. It remains today exactly as it was revealed to the Prophet (ﷺ). Because the final message is perfectly preserved and incorruptible, there is no need for a new prophet to come and “correct” it.   2. The Message is Universal and Eternal   Prophet Muhammad (ﷺ) was not sent to the Arabs alone. He was sent to all of humanity, for all time. Allah describes him as: “And We have not sent you (O Muhammad) except as a mercy to all the worlds.” (Quran 21:107) His message is not for one tribe, one nation, or one century. It is the final, universal, and eternal guidance for every human being from his time until the Day of Judgment. Because the message is universal and applies to everyone, there is no need for new, regional prophets to be sent to different nations.   What About Apostles? “Are There Apostles and Prophets Today?”   This is an important clarification. Some people ask, “are there apostles and prophets today?” making a distinction between the two. In Islamic terminology, the two roles are related: Nabi (Prophet): A man who receives revelation from Allah. Rasul (Apostle/Messenger): A Nabi who is also commanded to deliver a new sacred law (Shari’ah), like Musa (as) with the Torah or ‘Isa (as) with the Injil. Therefore, every Rasul (Apostle) is also a Nabi (Prophet). When the Quran and Hadith state that the Nabi (the general category) is sealed, it automatically means the Rasul (the specific category) is also sealed. There can be no new apostles or prophets. The only exception, which

How Many Prophets in Islam? A Journey Through Revelation  One of the foundational pillars of Islamic faith (Iman) is the belief in all the prophets and messengers sent by Allah (God). This belief, known as Risalah, forms an unbroken chain of guidance that began with the first man, Adam, and concluded with the final prophet, Muhammad (peace and blessings be upon them all). A common and natural question that arises from this belief is, “How many prophets in islam ?” It’s a question of numbers, but the answer opens up a profound understanding of Allah’s universal mercy and guidance for all humanity. This article will explore the answer to this question, the distinction between a prophet and a messenger, and the core figures mentioned in the Quran. The Famous Number: 124,000 When Muslims and non-Muslims alike ask, “how many prophets are there in islam?” the most widely cited figure is 124,000 prophets. This number comes from a well-known, though debated, hadith (a saying of Prophet Muhammad ﷺ). In one narration, recorded in Musnad Ahmad and other collections, the companion Abu Dharr asked the Prophet Muhammad (ﷺ): “O Messenger of Allah, how many prophets were there?” The Prophet (ﷺ) replied: “One hundred and twenty-four thousand (124,000), and from among them, three hundred and fifteen (315) were messengers.” This hadith provides a fascinating and specific answer. However, it’s crucial to understand the scholarly view on this. Hadith specialists have classified this narration differently; some, like Ibn Kathir, have noted potential weaknesses in its chain of transmission, while others have accepted it as hasan (good) or at least illustrative. So, what does this mean for a Muslim’s belief? The most important takeaway is that the exact number is not an article of faith. It is not a sin to be unaware of this number, nor is it a requirement to believe this specific figure dogmatically. The core, obligatory belief is what Allah states clearly in the Quran: “And We have already sent messengers before you. Among them are those [whose stories] We have related to you, and among them are those We have not related to you…” (Quran 40:78) This verse is the definitive answer. It confirms that many prophets were sent, so many that Allah only told us the stories of a select few. The wisdom in not knowing the exact number is that it prevents us from denying a prophet we haven’t heard of. We affirm our belief in every single prophet Allah sent, whether we know their name, their story, their time, or their place. So, while the 124,000 figure is a popular and circulated answer to “how many prophets are in islam,” the more precise theological answer is “Only Allah knows the exact number, and we believe in all of them.” Prophets vs. Messengers: A Key Distinction The hadith of Abu Dharr brings up another critical question: “how many prophets and messengers in islam?” It gives two different numbers: 124,000 prophets (Nabi) and 315 messengers (Rasul). This implies a clear difference between the two titles. What is that difference? A Prophet (Nabi): A Nabi is an individual who receives revelation (Wahy) from Allah. They are chosen to guide people, often by confirming, upholding, and teaching the sacred law (Shari’ah) that was revealed to a messengerwho came before them. For example, many prophets of Bani Israel (the Children of Israel) after Musa (Moses), like Harun (Aaron) or Dhul-Kifl, were Nabiyeen who judged and ruled by the law of the Torah. A Messenger (Rasul): A Rasul is also a prophet who receives revelation, but they are distinguished by being given a new or updated sacred law (Shari’ah) and are commanded to deliver this new message to a specific nation or, in the case of Prophet Muhammad (ﷺ), to all of humanity. They often bring a holy book. For example, Musa (Moses) was a Rasul who brought the Torah, ‘Isa (Jesus) was a Rasul who brought the Injil (Gospel), and Muhammad (ﷺ) was a Rasul who brought the Quran. Therefore, we can understand the relationship like this: Every Messenger (Rasul) is also a Prophet (Nabi), but not every Prophet (Nabi) is a Messenger (Rasul). This is why the number of messengers (315) is so much smaller than the total number of prophets (124,000). The messengers were the major figures who established new dispensations of divine law, while the prophets worked to preserve, teach, and revive that law among the people. The 25 Prophets Named in the Quran While the total number is a matter of the unseen, Allah, in His wisdom, has explicitly named 25 prophets in the Quran for us to know, study, and learn from. We are required to believe in each of these 25 by name. Their stories are not simple fairy tales; they are powerful, real-life lessons in faith, patience, perseverance, and the unwavering message of Tawhid (the Oneness of Allah). The 25 named prophets are: Adam (Adam) Idris (Enoch) Nuh (Noah) Hud (Hud) Salih (Saleh) Ibrahim (Abraham) Lut (Lot) Isma’il (Ishmael) Ishaq (Isaac) Ya’qub (Jacob) Yusuf (Joseph) Ayyub (Job) Shu’ayb (Jethro) Musa (Moses) Harun (Aaron) Dhul-Kifl (Ezekiel) Dawud (David) Sulayman (Solomon) Ilyas (Elias) Al-Yasa (Elisha) Yunus (Jonah) Zakariyya (Zechariah) Yahya (John the Baptist) ‘Isa (Jesus) Muhammad (Muhammad) (Peace and blessings be upon them all) Among these, five are given the special title of Ulu al-‘Azm (The Possessors of Firm Will). They are singled out for their extraordinary patience and steadfastness in the face of immense hardship and opposition. They are: Nuh, Ibrahim, Musa, ‘Isa, and Muhammad. Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet story using the ai. Learn More What is islam​ Course​ 7 – 16 Years Old ​ Discover the beauty, history, and teachings of Islam in our What is Islam Course—a clear and engaging introduction for anyone who wants to understand the world’s fastest-growing faith. Learn More The Universal Purpose of Prophethood

What is shirk in Islam? What is shirk in Islam? The greatest act of disobedience to God from the creation of creation to this day is associating others with Him, Glory be to Him, to the extent that God described this sin as a great injustice. Shirk is translated literally as “taking a partner,” and it is when a partner other than God is involved as a demanding idol or others, seeking their help, warning them, praying for them, fasting them, or slaughtering them. There are several types of shirk in Islam: Types of shirk in Islam: 1- Shirk in Godliness: which is the belief that there is a disposer of the universe through creation and management along with God. And this polytheism was claimed by Pharaoh for himself: “And he said, ‘I am your Lord, the Most High’” (Al-Nazi’at: 24). 2- Shirk in divinity: which is devoting worship or one of its types to other than God, such as one who seeks nearness through his worship of idols, fetishes, graves, and the like, claiming that it brings him closer to God.  All of this is a form of shirk in divinity, and God has not placed between him and his servants in his worship an intermediary from his creation. Rather, it is obligatory for the servants to draw closer to Him alone, without any intermediary, for He is worthy of all types of worship, from fear, hope, love, prayer, zakat, and other acts of worship of the heart and body. God Almighty said: {Say, “Indeed, my prayer and my ritual sacrifice, my living, and my dying, belong to God, Lord of the worlds. He has no partner, and thus I have been commanded, and I am the first.” Muslims} (Al-An’am: 162-163) 3- Shirk in names and attributes: It is the belief that there is a created being who is characterized by the attributes of God Almighty, just as God is characterized by them, such as someone who believes that a human being has knowledge of the unseen, like the knowledge of God Almighty, or that any of the creation has been endowed with power such that nothing is impossible for him, so his matter is clear. Al-Kaf and Nun, all of this is polytheism to God, and anyone who claims that is a liar and an impostor. Prophets Stories Course 5 – 16 Years Old ​ Your Child will learn The Prophets stories from cartoon and then we will teach them how to create their own prophet story using the ai. Learn More What is islam​ Course​ 7 – 16 Years Old ​ Discover the beauty, history, and teachings of Islam in our What is Islam Course—a clear and engaging introduction for anyone who wants to understand the world’s fastest-growing faith. Learn More Types of minor shirk in Islam: As for minor shirk, it is everything that the Sharia has forbidden, which is a pretext for major shirk and a means to fall into it. In the texts, it is called shirk, such as: 1. Swearing by other than God: for it is a pretext for descending into major shirk, and that is why the Prophet, may God bless him and grant him peace, forbade it and called it shirk. By saying: “Whoever swears by something other than God has committed shirk.” Narrated by Al-Tirmidhi 2. The act of showing off: Such as lengthening the prayer sometimes so that people can see him, or raising his voice when reciting or dhikr sometimes so that people can hear him and praise him. Imam Ahmad narrated with a good chain of transmission on the authority of Mahmoud bin Labid, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said, “The thing I fear most for you is minor shirk: Hypocrisy” https://www.youtube.com/watch?v=CmKpPbWbiXM&pp=ygUWd2hhdCBpcyBzaGlyayBpbiBpc2xhbQ%3D%3D What is the punishment of shirk? The punishment of shirk is the harshest and most severe punishment, which is eternal eternity in hell. God Almighty said in explaining that: {Indeed, whoever associates partners with God, God has forbidden to him Paradise, and his abode is the Fire, and the wrongdoers have no helpers} (Al-Ma’idah: 72) and for every sin the servant dies without repenting from it.  The condition of life, the possibility of pardon and forgiveness therein on the Day of Resurrection is possible, except for shirk and disbelief, for God has cut off the hope of its owner in forgiveness. God Almighty said: {Indeed, God does not forgive that anyone associates anything with Him, but He forgives anything less than that to whomever He will. And whoever associates anything with God has invented a great sin.} (An-Nisa: 48). Minor shirk does not expel its perpetrator from the religion of Islam, but it is a greater sin than adultery and drinking alcohol, even if it does not reach the level of major shirk. Table of Contents Facebook-f Instagram Youtube Popular Posts Meet Our Kids Hassan Abd Hifz 6 years old Yassmin hisham 10 years ols Parents Say About WafaaKids. 4.9 ★★★★★ 5/5 (121 Review) From preply Ifa Singapore 🇸🇬 Alhamdulilah, my son enjoys the lessons. Very systematic learning. If would be great if could include videos of the same topic learnt. Kids learn faster through songs & games insyaAllah. Look forward for the next lesson 👍🏻👏🏼Online Quran Academy Hisham USA 🇺🇸 my 8 years old daughter 1st lesson with WafaaKids, went great. 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