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She is nameless both in the Bible and in the Quran, but the name Bilqīs or Balqīs comes from Islamic tradition. 1 Kings 10:1: Quran 27:29: Saul the King: Ṭālūt: Sha'ul Literally 'Tall'; Meant to rhyme with Lūṭ or Jālūṭ. 1 Samuel 17:33: Quran 2:247: Devil or Satan: Shaitān / Iblīs: HaSatan Iblīs, literally 'despaired'; Possibly ...
The Fallen Angel (1847) by Alexandre Cabanel. The most common meaning for Lucifer in English is as a name for the Devil in Christian theology.He appeared in the King James Version of the Bible in Isaiah [1] and before that in the Vulgate (the late-4th-century Latin translation of the Bible), [2] not as the name of a devil but as the Latin word lucifer (uncapitalized), [3] [4] meaning "the ...
Iblis is mentioned 11 times in the Quran by name, nine times related to his refusal against God's Command to prostrate himself before Adam. The term šayṭān is more prevalent, although Iblis is sometimes referred to as šayṭān; the terms are not interchangeable. The different fragments of Iblis's story are scattered across the Quran.
Islamic eschatology (Arabic: عِلْم آخر الزمان في الإسلام, ‘ilm ākhir az-zamān fī al-islām) is a field of study in Islam concerning future events that would happen in the end times.
The Bible and the Quran also diverge on the fate of Noah's family. In the Bible, all of Noah's immediate family is saved, including his three sons. But the Quran mentions a son of Noah who rejects the Ark, instead choosing to take refuge on a mountain where he is drowned. Noah asks God to save his son, but God refuses.
The trials and tribulations associated with it are detailed in both the Quran and the hadith, (sayings of Muhammad) which are "diffuse and fragmented". [12] These are elaborated on in creeds, Quranic commentaries (), and theological writing, [13] eschatological manuals and commentaries of the Islamic expositors and scholarly authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al ...
By the 13th century, most Islamic scholars started to reject it on the basis of it being inconsistent with the theological principle of 'iṣmat al-anbiyā (impeccability of the prophets) and the methodological principle of isnad-criticism. [1] According to some Islamic traditions, God sent Satan as a tempter to test the audience.
Ninth century Islamic commentators who invoked significant sections of the Bible in their writings include Ibn Qutaybah (d. 889) and his translation of Genesis 1–3, and Al-Qasim al-Rassi (d. 860) who included a large portion of the Book of Matthew in his Refutation of Christians. [36]