Author [EN] [PL] [ES] [PT] [IT] [DE] [FR] [NL] [TR] [SR] [AR] [RU] Topic: "THE APOCALYPSE OF ABRAHAM"- Verse 17:1 and The Night Journey "Isra and Miraj"

Offline Mehdi

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Assalamu alaykom all,

In the "THE APOCALYPSE OF ABRAHAM", an Ascension of Prophet ABRAHAM has been described,

With regarde verse 17:1 "Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing."

Some may think that this Verse is talking about Prophet ABRAHAM as"His Servant".

Also the context of the chapter continue by talking about prophet Moses.

Do you think that this is a possibility ?


The apocalyptic part opens with a divine command to Abraham to prepare a sacrifice with
a view to receiving a divine revelation concerning the future (chap. ix.). Abraham,
terrified at the experience, is confronted by the angel Jaoel, who encourages him, and explains
his commission to be with Abraham, and act as his celestial guide. Under the direction of the
angel he proceeds to Horeb, the Mount of God, a journey of forty days (chaps. x.-xii.), and
there, with the help of Jaoel, accomplishes the sacrifice. At this point Azazel, the fallen
archangel and seducer of mankind, intervenes and attempts to dissuade Abraham from his
purpose. In the form of an unclean bird he flies down “upon the carcasses” (cf. Gen. xv. II),
and tries to induce Abraham to leave the holy place, but in vain. Jaoel denounces the evil
spirit, bidding him depart, and telling him that the heavenly garment which was formerly his
has been set aside for Abraham (chaps. xiii.-xiv.).

After this Abraham and the angel ascend on the wings of the unslaughtered birds (of the
sacrifice) to heaven, which is described at length. It is filled with “a strong light” of power
inexpressible, and there they see the angels who are born and disappear daily, after singing
their hymn of praise (chaps. xv.-xvi.). At this point Abraham, hearing the divine voice, falls
prostrate, and, taught by the angel, utters the celestial song of praise, and prays for enlightenment
(chap. xvii.). He sees the divine throne with the Cherubim and the holy Creatures
(hayyoth), of whom a description is given, and particularly of their rivalry which is mitigated by
the activity of Jaoel (chap. xviii.). God now speaks and discloses to Abraham the powers of
heaven in the various firmaments below (chap. xix.). God promises him a seed numerous as
the stars (chap. xx.). In answer to a question by Abraham about Azazel, God shows him a
vision of the world, its fruits and creatures, the sea and its monsters (including Leviathan), the
Garden of Eden, its fruits, streams, and blessedness. He sees also a multitude of human beings
“half of them on the right side of the picture, and half of them on the left” (chap. xxi.).

The fall of man is explained to him, being traced to the sin of Adam and Eve in the Garden, a
vision of which appears in the picture and also of its results upon the destinies of mankind, who
are divided into the people on the right side of the picture, representing the Jewish world, and
the people on the left representing the heathen world. In particular the sin of idolatry resulting
in impurity and murder is sketched and made manifest (chaps. xxii.-xxv.).The question, why
sin is permitted, is answered by God (chap. xxvi.), and this is followed by a vision of judgement
in which the destruction of the Temple is pourtrayed. In answer to Abraham’s anguished
question it is explained to him that this is due to the sin of idolatry on the part of his seed. At
the same time a hint is given him of coming salvation (chap. xxvii.). In answer to the question,
how long shall the judgement last? a description is given of the troubles preceding the
Messianic Age, and the dawn of the latter (chaps. xxviii.-xxix.; the latter chapter contains a
long Christian interpolation). At this point Abraham finds himself “upon the earth,” but
receives a further disclosure regarding the punishment of the heathen and the ingathering of
Israel (chaps. xxx.-xxxi.). A short paragraph repeating the promise of the chosen people’s
deliverance from oppression closes the Book (chap. xxxii.).

Offline Wakas

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I think the evidence for Abraham is poor. The evidence is strongly in favour of the messenger of Quran, see: