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Prophets’ Stories

Stories of the prophets as told in the Qur’an and retold in classical works such as Ibn Kathir’s Qisas al-Anbiya, collected in one place.

  • The People of Nuh and the Flood: How the Qur’an Tells the Story

    The People of Nuh and the Flood: How the Qur’an Tells the Story

    For nine hundred and fifty years Nuh, peace be upon him, called his people, and most of them mocked him. The sky opened, the earth burst with springs, and a small ship carried a few believers through “waves like mountains”.

    This is day six of our Qur’an Stories series. The previous story covered Nuh’s call and the building of the Ark. This one follows the Flood itself, using the verses on Quran.com and the explanation of Ibn Kathir. It is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: When God’s command came, Nuh was told to load “of each [creature] two mates and your family” and the believers, who were “a few” (11:40). His son refused to board and was drowned (11:42-43). Then the earth swallowed its water and the ship “came to rest on the [mountain of] Judiyy” (11:44). The Qur’an calls it “a sign for the worlds” (29:15).

    Where the story appears

    Where the Flood appears in the Qur’an

    • Surah Hud: the boarding, the son, al-Judi and Nuh’s plea for his son (11:40-48).
    • Surah al-Qamar: the gates of heaven, the springs and the ship of “planks and nails” (54:9-17).
    • Surah Nuh: Nuh’s final prayer against the deniers (71:25-28).
    • Surah ash-Shu’ara: “judge between me and them” and “the laden ship” (26:117-120).
    • Surah al-‘Ankabut: “a sign for the worlds” (29:14-15).

    “I am overpowered, so help”

    By the end, the people of Nuh had called him “a madman” and driven him back (54:9).

    So Nuh turned to his Lord with one of the shortest prayers in the Qur’an: “Indeed, I am overpowered, so help” (54:10). Ibn Kathir explains it as: I am weak and cannot resist my people, so help Your religion.

    The gates of heaven open

    The answer came in a single image. “Then We opened the gates of the heaven with rain pouring down, and caused the earth to burst with springs, and the waters met for a matter already predestined” (54:11-12).

    Surah Hud adds a sign: “the oven overflowed” (11:40). Ibn Kathir reports from Ibn ‘Abbas that the tannur here means the face of the earth. Water gushed from every place, even the places where fire was normally lit.

    Who boarded the Ark

    Nuh was told: “Load upon it of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed.” Then the verse adds, simply: “But none had believed with him, except a few” (11:40).

    As they boarded, Nuh said: “Embark therein; in the name of Allah [are] its course and its anchorage” (11:41). Surah al-Qamar calls the ship “a [construction of] planks and nails”, sailing “under Our observation” (54:13-14).

    The son who stayed behind

    The most painful moment of the story is a conversation between a father and his son. “It sailed with them through waves like mountains, and Noah called to his son who was apart [from them], ‘O my son, come aboard with us and be not with the disbelievers’” (11:42).

    The son answered: “I will take refuge on a mountain to protect me from the water.” Nuh replied: “There is no protector today from the decree of Allah, except for whom He gives mercy.” Then “the waves came between them, and he was among the drowned” (11:43).

    Ibn Kathir notes that the “family” excepted in 11:40 were those of Nuh’s household who did not believe, among them this son and Nuh’s wife. The Qur’an itself names the wife of Nuh as an example of those who disbelieved (66:10).

    The water subsides and the ship rests

    Then came the end of the Flood. “O earth, swallow your water, and O sky, withhold [your rain].” The water subsided, “the matter was accomplished”, and the ship “came to rest on the [mountain of] Judiyy. And it was said, ‘Away with the wrongdoing people’” (11:44).

    Ibn Kathir passes on a saying from Mujahid that al-Judi is a mountain in al-Jazirah, the upper Mesopotamia region. The Qur’an names the mountain but does not say where it is.

    “He is not of your family”

    After the Flood, Nuh spoke to his Lord about his son. “My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges” (11:45).

    The answer was firm and gentle at once: “O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge” (11:46).

    Ibn Kathir explains that the promise was to save those of Nuh’s family who believed. He reports from Ibn ‘Abbas that the boy was truly Nuh’s son, but opposed him in deeds and intention. Nuh at once sought refuge and forgiveness (11:47), and was told to “disembark in security” (11:48).

    Close by bloodClose by faith
    WhoNuh’s son and wifeThe few who believed
    What they didRefused the callBoarded with Nuh
    Outcome in the versesAmong the drowned (11:43)Saved in the ship (26:119)
    Two kinds of closeness in the story

    Nuh’s final prayer

    Surah Nuh records his prayer as the story closed. The deniers “were drowned and put into the Fire, and they found not for themselves besides Allah [any] helpers” (71:25).

    Nuh asked that none of the deniers be left on the earth, “if You leave them, they will mislead Your servants” (71:26-27). Ibn Kathir says Nuh said this from what he knew of them after nine and a half centuries. He closed with a prayer of forgiveness for “the believing men and believing women” (71:28).

    Warning

    A note on disputed reports. Ibn Kathir passes on a report from Ibn ‘Abbas that about eighty people were on board, and names the son as Yam. Some reports mention which birds and animals boarded first and last, and some say the Ark stayed visible on al-Judi for early generations. The Qur’an says only “a few” and gives no names or numbers. Scholars also differ on how far the Flood reached. These details are reports, some from earlier scriptures (Isra’iliyyat), and we mention them only as reports, not as fact.

    Lessons for the heart

    • Mockery doesn’t delay God’s decree. The chiefs laughed at a ship on dry land until the water came.
    • Kinship can’t save the one who refuses. Even a prophet’s son was “among the drowned”.
    • Turn to God in weakness. “I am overpowered, so help” is a prayer anyone can make.

    What comes next

    The series moves on to the nations that came after Nuh. Until then, browse the Qur’an Stories series.

    Sources

    Verse wording: Saheeh International, ranges linked above, each opened 28 Oct 2026: 11:36-48, 54:9-17, 71:21-27 (with 71:28), 26:116-120, 29:14-15 and 66:10. Tafsir: Ibn Kathir on 11:40, 11:44, 11:45, 54:11 and 71:26.

  • Prophet Nuh and the Ark: 950 Years of Calling His People to God

    Prophet Nuh and the Ark: 950 Years of Calling His People to God

    Nuh, peace be upon him, called his people to worship God alone for nearly a thousand years. He spoke to them in public and in private, by night and by day. Most of them turned away. Then God told him to build a ship on dry land, and the mockery only grew louder.

    This is day five of our Qur’an Stories series. We follow the verses on Quran.com and the explanation of Ibn Kathir. This post covers Nuh’s call and the building of the Ark. The Flood itself is the next story in the series. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: The Qur’an says Nuh “remained among them a thousand years minus fifty years” (29:14), calling his people “night and day” (71:5). Their leaders called him “a man like ourselves” and mocked his followers (11:27). God then revealed that no more of them would believe, and told him: “construct the ship under Our observation and Our inspiration” (11:37).

    Where the story appears

    Key passages

    • Surah Nuh: his whole method of calling, in his own words (71:1-12) and his complaint to God (71:21-24).
    • Surah Hud: the argument with the leaders (11:25-28, 11:32-34) and the building of the Ark (11:36-39).
    • Surah ash-Shu’ara: “I do not ask you for it any payment” (26:105-118).
    • Surah al-Mu’minun: “if Allah had willed… He would have sent down angels” (23:23-24).
    • Length of his mission: “a thousand years minus fifty years” (29:14).

    The call: night and day, open and secret

    Surah Nuh opens with God sending Nuh to “warn your people before there comes to them a painful punishment” (71:1). His message was simple: “worship Allah, fear Him and obey me”, with a promise attached: “He will forgive you of your sins” (71:3-4).

    Then Nuh tells God, in his own words, how he went about it. “My Lord, indeed I invited my people night and day. But my invitation increased them not except in flight” (71:5-6). Every time he called them, “they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant” (71:7). So he changed his approach. “Then I invited them publicly. Then I announced to them and also confided to them secretly” (71:8-9).

    He even spoke to their worldly hopes: ask forgiveness, and God would “send rain from the sky upon you” and “give you increase in wealth and children” (71:10-12).

    Ibn Kathir explains that Nuh “presented the clear call… and the comprehensive invitation in various ways”, sometimes by encouragement and sometimes by warning. Nuh adapted his method; he never changed his message.

    The leaders’ objections

    The Qur’an gives the chiefs’ arguments in their own words, and they still sound familiar. “We do not see you but as a man like ourselves,” they said, “and we do not see you followed except by those who are the lowest of us” (11:27). Elsewhere: “if Allah had willed to send a messenger, He would have sent down angels. We have not heard of this among our forefathers” (23:24).

    Nuh’s answer was gentle and firm. He would not drive away the poor believers: “I am not one to drive away the believers. I am only a clear warner” (26:114-115). He asked them for nothing: “I do not ask you for it any payment. My payment is only from the Lord of the worlds” (26:109). He would not force faith on anyone: “should we force it upon you while you are averse to it?” (11:28).

    In the end the leaders dared him: “bring us what you threaten us, if you should be of the truthful” (11:32). They threatened him too: “If you do not desist, O Noah, you will surely be of those who are stoned” (26:116).

    The idols of Nuh’s people

    Nuh’s complaint names the idols his people refused to leave: “Never leave Wadd or Suwa’ or Yaghuth and Ya’uq and Nasr” (71:23). Ibn Kathir cites a report in Sahih al-Bukhari from Ibn ‘Abbas (Bukhari 4920): these “were all named after righteous men from the people of Nuh”. After those men died, people made images to remember them, and later generations came to worship them.

    The worship of idols began not with hatred of good people but with exaggerated love for them.

    950 years

    Surah al-‘Ankabut says Nuh “remained among them a thousand years minus fifty years” (29:14). Ibn Kathir explains that God told this to the Prophet Muhammad, peace be upon him, as consolation. If Nuh kept calling for so long with so few responding, a caller today shouldn’t despair at slow results.

    Ibn Kathir also reports a view from Ibn ‘Abbas that Nuh was sent at forty and lived some years after the Flood. Scholars report different figures for his total age. The Qur’an’s own figure is the time he spent among his people, and that is the one we rely on here.

    “Construct the ship”

    At last the waiting ended. God revealed: “No one will believe from your people except those who have already believed, so do not be distressed by what they have been doing. And construct the ship under Our observation and Our inspiration” (11:36-37). Ibn Kathir explains “under Our eyes” as “under Our vision”, and “Our revelation” as “We will teach you what to do”.

    So Nuh built a ship far from any sea. “Whenever an assembly of the eminent of his people passed by him, they ridiculed him.” He replied: “If you ridicule us, then we will ridicule you just as you ridicule. And you are going to know who will get a punishment that will disgrace him” (11:38-39).

    Warning

    A note on reports. Ibn Kathir passes on a report from Muhammad ibn Ishaq, “from the Tawrah”, giving the Ark’s wood, its measurements in cubits and three decks. Reports like this come from earlier scriptures (Isra’iliyyat). Scholars treat them as neither confirmed nor denied, and the Qur’an gives no measurements. We mention it only as a report, not as fact.

    Lessons for the heart

    • Keep calling, change the method. Nuh tried public and private, hope and warning.
    • Don’t measure truth by who follows it. The chiefs mocked the believers for being poor, and Nuh refused to turn them away.
    • Sincerity asks for nothing. “My payment is only from the Lord of the worlds.”

    What comes next

    The next story in the series turns to the Flood itself: the boarding, Nuh’s son, and the ship coming to rest. Until then, browse the full Qur’an Stories series, or go back to the first story, Iblis and Adam.

    Sources

    Verse wording: Saheeh International, ranges linked above, checked 25 Oct 2026. Tafsir: Ibn Kathir on 11:37, 29:14 and 71:23. Hadith: Sahih al-Bukhari 4920.

  • Prophet Idris in the Qur’an: Utterly Truthful, Patient and Lifted to a Lofty Place

    Prophet Idris in the Qur’an: Utterly Truthful, Patient and Lifted to a Lofty Place

    Some prophets fill whole surahs. Idris appears in just four verses. The Qur’an tells us no events from his life, no dialogue and no people he was sent to. What it gives instead is a short portrait of character: truthful, patient, righteous, and honoured by God.

    This is day four of our Qur’an Stories series. We read the verses in Arabic on Quran.com, give their meaning in plain English, and follow the explanation of Ibn Kathir. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: The Qur’an says of Idris that “he was utterly truthful, a prophet. And We lifted him to a lofty place” (19:56-57). It also names him with Isma’il and Dhu’l-Kifl: “each of them was among those who endure with patience… they were truly among the righteous” (21:85-86). Scholars differ on what “a lofty place” means; Ibn Kathir reports views including the fourth heaven and Paradise.

    Where Idris appears in the Qur’an

    Key takeaways

    • Passages: 19:56-57 in Surah Maryam and 21:85-86 in Surah al-Anbiya.
    • Described as: “utterly truthful, a prophet.”
    • Listed among: “those who endure with patience” and “the righteous.”
    • Honour: “We lifted him to a lofty place.”

    The Qur’an does not tell us when he lived, where, or to whom he was sent. In keeping with this series, we do not fill those gaps.

    “Utterly truthful, a prophet”

    Surah Maryam brings a run of prophets before the reader, each with a command to remember. For Idris it says (19:56):

    وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

    Meaning: Recall in the Scripture Idris: he was utterly truthful, a prophet.

    The Arabic word is siddiq, from sidq, truthfulness. It describes someone whose truth runs through speech, intention and action. Ibn Kathir notes that Allah praised Idris as truthful and a prophet, and told of raising him to a high place (Tafsir Ibn Kathir, 19:56).

    “We lifted him to a lofty place”

    The next verse is just as short (19:57):

    وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا

    Meaning: And We lifted him to a lofty place.

    The verse itself does not explain what the lifting was.

    ViewReported fromNote
    The fourth heavenMujahid, via Ibn KathirLinked to the Night Journey hadith below
    ParadiseAl-Hasan and others, via Ibn KathirAlso reported in Ibn Kathir’s tafsir
    How the commentators read 19:57

    Both views are recorded by Ibn Kathir. We present them side by side, as he does, without choosing between them.

    The Night Journey hadith

    In the hadith of the Isra and Mi’raj, in the fourth heaven the Prophet ﷺ greeted Idris, who said: “Welcome, brother and prophet.” (Sahih al-Bukhari 3207, graded sahih). A narration in Sahih Muslim 162a, also sahih, mentions Idris in the fourth heaven and then quotes 19:57.

    “Among those who endure with patience”

    Surah al-Anbiya mentions Idris again, this time in a group (21:85-86):

    وَإِسْمَـٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ ۖ كُلٌّ مِّنَ ٱلصَّـٰبِرِينَ

    Meaning: And Isma’il, Idris and Dhu’l-Kifl: each of them was among those who endure with patience.

    وَأَدْخَلْنَـٰهُمْ فِى رَحْمَتِنَآ ۖ إِنَّهُم مِّنَ ٱلصَّـٰلِحِينَ

    Meaning: We brought them into Our mercy; they were truly among the righteous.

    The order is worth noticing. Enduring with patience comes first, then being brought into God’s mercy, then the description of righteousness. The verses do not say what each one was patient through.

    What we leave out

    Many older books add details about Idris: that he was the biblical Enoch, the first to write with a pen or sew clothes, or stories of how he was taken up. Some English translations even render his name in these verses as “Enoch”; the Arabic says Idris, and the link is not established. These details come largely from Isra’iliyyat (reports from earlier traditions) and cannot be confirmed from the Qur’an or sahih hadith. This series does not present them as fact.

    Truthfulness and patience together

    Read together, the two passages give us a small but complete picture. In Surah Maryam, Idris is utterly truthful. In Surah al-Anbiya, he is among those who endure with patience. Truth without patience can turn harsh, and patience without truth can become mere silence. Together they mark a servant God chose to raise.

    Lessons for the traveller of the heart

    Four reflections from Idris

    1

    Be known for truth: the first thing said of him is that he was siddiq, utterly truthful.

    2

    Hold steady: he is counted among “those who endure with patience.”

    3

    Seek mercy, not fame: “We brought them into Our mercy.”

    4

    Let God raise you: the verse says “We lifted him.” Rank is a gift, not a grab.

    Tip

    For a later, well-documented story of truthfulness, read our post on Ka’b ibn Malik and how telling the truth saved him. A short evening muhasaba is a gentle way to check your own words each day.

    FAQ

    Where is Prophet Idris mentioned in the Qur’an?

    In Surah Maryam, 19:56-57, and Surah al-Anbiya, 21:85-86.

    What does “lifted to a lofty place” mean?

    The verse does not say. Ibn Kathir reports that Mujahid said it means the fourth heaven and that al-Hasan and others said it means Paradise.

    Is Idris the same as Enoch?

    The Qur’an does not say so. The link comes from later reports, and it is not confirmed by the Qur’an or sahih hadith.

    Last checked: 26 October 2026 (Asia/Riyadh) against Qur’an 19:56-57 and 21:85-86 (Arabic text verified against the Uthmani text on Quran.com; English meanings are our own plain rendering), Tafsir Ibn Kathir (Abridged) for 19:56, Sahih al-Bukhari 3207 and Sahih Muslim 162a. Educational reflection only, not a religious ruling.

    Related

    Sources

  • The Two Sons of Adam: The Qur’an’s Story of Envy and the Crow

    The Two Sons of Adam: The Qur’an’s Story of Envy and the Crow

    The story of the two sons of Adam is short. It takes only six verses of Surah al-Ma’idah. Yet it holds the first killing in human history, the first grave and one of the most quoted principles in the Qur’an: that taking one innocent life is like killing all of humanity.

    This is day three of our Qur’an Stories series. The earlier stories showed pride in Iblis and repentance in Adam. Here the same struggle passes to the next generation. We read the verses on Quran.com in the Saheeh International translation and follow the explanation of Ibn Kathir. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: Two sons of Adam each made an offering to God; “it was accepted from one of them but was not accepted from the other” (Qur’an 5:27). The rejected brother threatened to kill the other, who refused to fight back. He killed him anyway, then watched a crow scratch the ground and learned how to bury his brother. The passage ends with the principle that “whoever kills a soul… it is as if he had slain mankind entirely” (5:32).

    Where the story appears in the Qur’an

    Key takeaways

    • Passage: 5:27-32, in Surah al-Ma’idah, the only place the story is told.
    • Characters: “Adam’s two sons.” The Qur’an does not name them.
    • Turning point: one offering accepted, one not, and envy in response.
    • Principle: one life carries the weight of all humanity (5:32).

    What were their names?

    The names Habil and Qabil (Abel and Cain) are not in the Qur’an. They come from tafsir and from earlier traditions. Ibn Kathir uses them in his tafsir of 5:27, as many early commentators did. In this post we simply say “the two sons,” as the Qur’an does.

    “Recite to them the story, in truth”

    The passage opens with a command to the Prophet ﷺ: “And recite to them the story of Adam’s two sons, in truth” (5:27). Ibn Kathir explains that “in truth” means told clearly, without change, addition or confusion.

    Two offerings

    “They both made an offering [to Allāh], and it was accepted from one of them but was not accepted from the other” (5:27). The Qur’an does not say what the offerings were, how acceptance was shown, or what led to them.

    Commentators report a longer background involving a dispute over marriage. Ibn Kathir records these reports, but they rest on narrations from earlier traditions, and scholars differ on them. We leave them aside and keep to what the verses say.

    The verses do give one reason, in the words of the accepted brother: “Indeed, Allāh only accepts from the righteous [who fear Him].” Acceptance depends on the heart of the giver, not on the size of the gift.

    “I shall not raise my hand”

    The rejected brother answered with a threat: “I will surely kill you.” His brother’s reply is one of the most striking in the Qur’an: “If you should raise your hand toward me to kill me – I shall not raise my hand toward you to kill you. Indeed, I fear Allāh, Lord of the worlds” (5:28).

    He added a warning: “I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers” (5:29).

    The accepted brotherThe rejected brother
    Response to the outcomePointed to taqwa: God accepts from the righteousEnvy and a threat
    Response to the threat“I shall not raise my hand”Let his soul make the murder seem acceptable
    What he fearedGod, Lord of the worldsLosing to his brother
    EndSpoke the truth to the last“Became among the losers” and “of the regretful”
    Two brothers, two hearts

    “His soul permitted to him”

    “And his soul permitted to him the murder of his brother, so he killed him and became among the losers” (5:30). The wording is precise. It was his own soul that made the crime seem acceptable to him.

    The crow

    “Then Allāh sent a crow searching [i.e., scratching] in the ground to show him how to hide the disgrace of his brother” (5:31).

    His words afterwards are full of bitterness: “O woe to me! Have I failed to be like this crow and hide the disgrace [i.e., body] of my brother?” The verse ends, “And he became of the regretful.” The Qur’an records his regret, but it does not describe him turning to God, which sets this regret apart from Adam’s repentance in the story before.

    What we leave out

    Many details in older books, such as how long he carried the body, where it happened, or what punishment followed in this life, come from Israiliyat (reports from earlier traditions). They cannot be confirmed, so this series does not present them as fact.

    One life, all of humanity

    The story closes with a principle: “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely” (5:32).

    Ibn Kathir explains in his tafsir of 5:32 that this is because there is no difference between one life and another. Whoever protects a single innocent life, and holds it sacred, has in effect kept all people safe from himself.

    Lessons for the traveller of the heart

    Four reflections from the story

    1

    Look at the heart, not the gift: “Allāh only accepts from the righteous.”

    2

    Watch envy early: the killing began as resentment of someone else’s blessing.

    3

    Refuse to answer wrong with wrong: the accepted brother held back his hand out of fear of God.

    4

    Know regret from repentance: sorrow for the consequences is not the same as turning back to God.

    Tip

    Envy is cured by good character. When you notice it, pray for the person you envy. See our post on good character (husn al-khuluq), and try a short evening muhasaba.

    FAQ

    Where is the story of the two sons of Adam in the Qur’an?

    In Surah al-Ma’idah, 5:27-32.

    Does the Qur’an name the two sons of Adam?

    No. The names Habil and Qabil come from tafsir and earlier traditions, not from the Qur’an.

    Last checked: 23 October 2026 (Asia/Riyadh) against Qur’an 5:27-32 (Saheeh International translation) and Tafsir Ibn Kathir (Abridged) for 5:27 and 5:32. Educational reflection only, not a religious ruling.

    Related

    Sources

  • Adam and the Forbidden Tree: The Qur’an’s First Story of Repentance

    Adam and the Forbidden Tree: The Qur’an’s First Story of Repentance

    The story of Prophet Adam and the forbidden tree is the first account in the Qur’an of a human being who slips and then turns back to God. It is told in three surahs: al-Baqarah, al-A’raf and Ta-Ha.

    This is day two of our Qur’an Stories series. Day one told how Iblis refused to bow to Adam out of pride. We read the verses on Quran.com in the Saheeh International translation and follow the explanation of Ibn Kathir. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: God told Adam, “dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree” (Qur’an 2:35). Satan whispered to them and swore he was a sincere adviser. They ate, realised their mistake and said, “Our Lord, we have wronged ourselves” (7:23). God accepted Adam’s repentance and sent them down to earth with a promise of guidance.

    Where the story appears in the Qur’an

    Key takeaways

    • The garden, the slip and the words of repentance: 2:35-39, in Surah al-Baqarah.
    • Satan’s whisper, his oath and Adam’s prayer: 7:19-25, in Surah al-A’raf.
    • The forgotten promise and “the tree of eternity”: 20:115-123, in Surah Ta-Ha.
    • Lesson: a slip followed by sincere repentance becomes a return to God.

    Life in the garden

    After the angels’ prostration, God gave Adam and his wife a home of ease. In Surah Ta-Ha He describes it: “Indeed, it is [promised] for you not to be hungry therein or be unclothed. And indeed, you will not be thirsty therein or be hot from the sun” (20:118-119).

    Ibn Kathir, in his tafsir of 20:115, notes that these pairs cover inner and outer hardship alike.

    There was only one limit. “Do not approach this tree, lest you be among the wrongdoers” (7:19). Ibn Kathir describes this command as a test.

    Which tree was it?

    The Qur’an does not name the tree, and neither does the authentic Sunnah. Older commentators suggested grapes, wheat, figs and other plants, so scholars differ. Ibn Kathir, in his tafsir of 2:35, agrees with Ibn Jarir al-Tabari that the correct view is that we do not know. The name of Adam’s wife, Hawwa’, likewise comes from hadith and tafsir, not the Qur’an.

    The whisper

    Satan did not attack in the open. “Satan whispered to them,” the Qur’an says, and he offered them something that sounded good: “Your Lord did not forbid you this tree except that you become angels or become of the immortal” (7:20). In Ta-Ha he calls it “the tree of eternity and possession that will not deteriorate” (20:120).

    Then he added an oath: “Indeed, I am to you from among the sincere advisors” (7:21). Ibn Kathir comments in his tafsir of 7:20 that a believer can sometimes be taken in by deceit, especially when it is sworn in God’s name.

    What God saidWhat Satan said
    About the tree“Do not approach this tree”It brings eternity and a kingdom that never fades
    About Satan“Indeed this is an enemy to you”“I am to you from among the sincere advisors”
    God’s word and Satan’s whisper

    The slip

    “So he made them fall, through deception” (7:22). As soon as they tasted the tree, “their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise.”

    Surah Ta-Ha names the slip directly: “And Adam disobeyed his Lord and erred” (20:121). It also gives its cause: “We had already taken a promise from Adam before, but he forgot; and We found not in him determination” (20:115).

    The words of repentance

    Here is the point where Adam’s story parts from the story of Iblis. Iblis argued and asked for a delay. Adam and his wife admitted the wrong at once: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers” (7:23).

    Surah al-Baqarah says, “Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful” (2:37). In his tafsir of 2:37, Ibn Kathir reports that many early scholars, among them Mujahid, Sa’id ibn Jubayr and Qatadah, said these “words” were the prayer of 7:23. Other reports give different wording, so scholars differ on the exact words, but they agree that God taught them and then accepted them.

    How the return unfolds in the verses

    1

    Admit: “we have wronged ourselves” (7:23).

    2

    Ask: for forgiveness and mercy, naming the loss without it.

    3

    Receive: God gives the words and accepts the repentance (2:37).

    4

    Be chosen: “Then his Lord chose him and turned to him in forgiveness and guided [him]” (20:122).

    Down to earth, with guidance

    The descent to earth came with a promise. “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve” (2:38). Earth would be “a place of settlement and provision for a time” (2:36): “Therein you will live, and therein you will die, and from it you will be brought forth” (7:25).

    What we leave out

    Some older books add details from Israiliyat (reports from earlier traditions), such as how Satan entered the garden or where on earth Adam and his wife landed. These cannot be confirmed, so this series keeps to what the Qur’an says and what Ibn Kathir explains from it.

    Lessons for the traveller of the heart

    Adam’s story is the hopeful twin of the story of Iblis. Both disobeyed a command. One defended himself; the other said “we have wronged ourselves.”

    Tip

    Tonight, try the prayer of 7:23 after a short muhasaba. For how the Sufi masters describe the stages of turning back, see Qushayri on repentance (tawba).

    FAQ

    Where is the story of Adam and the forbidden tree in the Qur’an?

    The main passages are 2:35-39, 7:19-25 and 20:115-123.

    What did Adam say when he repented?

    The Qur’an gives the prayer: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers” (7:23).

    Last checked: 23 October 2026 (Asia/Riyadh) against Qur’an 2:35-39, 7:19-25 and 20:115-123 (Saheeh International translation) and Tafsir Ibn Kathir (Abridged) for 2:35, 2:37, 7:20 and 20:115. Educational reflection only, not a religious ruling.

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  • Iblis Refuses to Bow to Adam: The Qur’an’s First Story of Pride

    Iblis Refuses to Bow to Adam: The Qur’an’s First Story of Pride

    The story of Iblis and Adam is one of the most repeated scenes in the Qur’an. It appears in at least six surahs, each time from a slightly different angle. At its heart is a single moment: a command from God, the angels obeying, and one being who refuses.

    This is day one of our Qur’an Stories series. We read the verses on Quran.com and follow the explanation of the classical scholar Ibn Kathir. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: God told the angels He would place a successor on earth, taught Adam the names, and commanded the angels to prostrate to him. All of them did “except for Iblees. He refused and was arrogant and became of the disbelievers” (Qur’an 2:34, Saheeh International). Iblis claimed he was better because he was made from fire, and he was expelled.

    Where the story appears in the Qur’an

    Each passage adds a detail.

    Key takeaways

    • The announcement and the names: 2:30-34, in Surah al-Baqarah.
    • Iblis’s argument and his vow: 7:11-18, in Surah al-A’raf.
    • Clay, the breath of life, and the reprieve: 15:28-44, in Surah al-Hijr.
    • “Whom You have honored above me”: 17:61-65, in Surah al-Isra’.
    • “He was of the jinn”: 18:50, in Surah al-Kahf.
    • “Created with My hands”: 38:71-85, in Surah Sad.

    The announcement to the angels

    The story begins before Adam is created. In 2:30, God says to the angels, “Indeed, I will make upon the earth a successive authority.” The angels ask, “Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?”

    God answers simply: “Indeed, I know that which you do not know.” Ibn Kathir explains in his tafsir of 2:30 that the angels’ question was a request to understand the wisdom, not an objection to God.

    Adam is taught the names

    Next, God “taught Adam the names, all of them” (2:31). Asked to name these things, the angels reply: “Exalted are You; we have no knowledge except what You have taught us.”

    Scholars differ on exactly what “the names” covered. Ibn Kathir reports the view that it included the names of all things, great and small.

    The command and the refusal

    In Surah al-Hijr and Surah Sad, God says He will create a human being from clay, and that once He has “proportioned him and breathed into him of My [created] soul,” the angels are to “fall down to him in prostration” (15:28-29, 38:71-72).

    “So the angels prostrated, all of them entirely, except Iblees” (15:30-31). Ibn Kathir notes in his tafsir of 18:50 that this was a prostration of respect and honour for Adam, while the obedience itself was to God.

    Was Iblis an angel?

    The Qur’an says plainly that Iblis “was of the jinn” (18:50). Scholars differ on how he came to be among the angels when the command was given. Ibn Kathir’s view, in his tafsir of 2:34, is that he was not an angel but imitated their worship, so he was included in the command.

    “I am better than him”

    God asks Iblis directly: “What prevented you from prostrating when I commanded you?” His answer is the root of the whole story: “I am better than him. You created me from fire and created him from clay” (7:12).

    Ibn Kathir points out that this was a false comparison. Clay, he writes, carries patience, steadiness and growth, while fire carries haste and burning.

    The angelsIblis
    First reactionAsked to understand, then said “we have no knowledge except what You have taught us”Refused
    Reason givenTrust in God’s knowledge“I am better than him”
    RootHumilityPride (kibr)
    OutcomeHonouredExpelled and cursed until the Day of Recompense
    Two responses to the same command

    Expelled, reprieved, and a vow

    God commands Iblis to leave: “Descend from it, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased” (7:13). Iblis does not repent. Instead he asks for a delay “until the Day they are resurrected,” and it is granted until “the Day of the time well-known” (15:36-38).

    He then makes his vow. He will sit in wait on the straight path and come at people “from before them and from behind them and on their right and on their left” (7:16-17). In Surah Sad he swears, “By Your might, I will surely mislead them all, except, among them, Your chosen servants” (38:82-83).

    The promise of protection

    The story does not end with Iblis’s threat. It ends with God’s answer. “Indeed, My servants, no authority will you have over them, except those who follow you of the deviators” (15:42). Surah al-Kahf then asks the reader directly: “Will you take him and his descendants as allies other than Me while they are enemies to you?” (18:50).

    What we leave out

    Older books add names and details about Iblis drawn from Israiliyat (reports from earlier traditions) that cannot be confirmed. This series keeps to what the Qur’an says and what Ibn Kathir explains from it.

    Lessons for the traveller of the heart

    Pride was the first sin. It began quietly, with a comparison: “I am better than him.”

    Four reflections from the story

    1

    Notice comparison: pride often starts with measuring yourself against someone else.

    2

    Ask like the angels: questions asked to understand are not the same as refusal.

    3

    Say “we have no knowledge except what You have taught us”: humility about what we know keeps the heart soft.

    4

    Turn back quickly: Iblis was given time but did not repent; in the next story, Adam slips and does. For more, see our post on repentance (tawba).

    Tip

    Before reading the next story, try a short evening muhasaba: where today did I think “I am better than him”?

    FAQ

    Where is the story of Iblis and Adam in the Qur’an?

    The main passages are 2:30-34, 7:11-18, 15:28-44, 17:61-65, 18:50 and 38:71-85.

    Why did Iblis refuse to prostrate?

    Out of pride. He said, “I am better than him. You created me from fire and created him from clay” (7:12).

    Last checked: 23 October 2026 (Asia/Riyadh) against Qur’an 2:30-34, 7:11-18, 15:28-44, 17:61-65, 18:50 and 38:71-85 (Saheeh International translation) and Tafsir Ibn Kathir (Abridged) for 2:30, 2:34, 7:12 and 18:50. Educational reflection only, not a religious ruling.

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