Jirjis (a)
| Name inthe Qur'an: | None |
|---|---|
| Name in the Bible: | None |
| Place(s) of Residence: | Palestine or Rome |
| Before: | Prophet Muhammad (s) |
| After: | Prophet Jesus (a) |
| Book: | None |
| Miracle(s): | Coming back to life after being killed three times by the King of Sham |
| Religion: | Monotheism |
Jirjīs al-Nabī (a) (Arabic: جِرْجیس النَبی) was, according to some Islamic sources, a prophet who emerged after Prophet Jesus (a) and before Islam.[1] According to some other sources, he was a righteous servant of God who hid his faith. He is also introduced as one of the Apostles of Jesus (a).[2] In his Bihar al-anwar, al-Allama al-Majlisi cites the story of Jirjis (a), but considers it as undocumented because it is not confirmed in hadiths from the Infallibles (a),[3] although in some books of supplications, "Jirjis" is mentioned along with other prophets.[4]
In historical sources, Jirjis (a) is said to be from Palestine[5] or Rome.[6] He was a generous merchant who frequently donated money to needy people.[7]
On some accounts, Jirjis (a) went to Syria to guide its idol-worshiping unjust king to the right path.[8] However, there are other accounts according to which he donated his money and migrated to Syria and its ruler in order to protect his faith.[9] After meeting the king of Syria, Jirjis (a) called him to worship God and abandon idolatry.[10] When Jirjis (a) refused to honor the idols, the king ordered his torture and execution.[11]
After the murder, Jirjis (a) came to life again. The king ordered his execution again. This happened three times. In the fourth time, he cursed the king of Syria and his people and asked God to let him die to be emancipated from pains.[12]
Some sources take the story of Jirjis (a) to be inspired by the character of Saint George, who was known among Christians as a Divine and legendary figure.[13]
Notes
- ↑ Jazāʾirī, al-Nūr al-mubīn, p. 631.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259.
- ↑ Majlisī, Biḥār al-anwār, vol. 14, p. 447.
- ↑ See: Ibn Ṭāwūs, Iqbāl al-aʿmāl, vol. 2, p. 660; Majlisī, Zād al-maʿād, p. 30.
- ↑ Ibn Athīr al-Jazarī, al-Kāmil fī l-tārīkh, vol. 1, p. 367; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259.
- ↑ Rāwandī, Qiṣaṣ al-anbīyāʾ, p. 238.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259.
- ↑ Jazāʾirī, al-Nūr al-mubīn, p. 631.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259; Jazāʾirī, al-Nūr al-mubīn, p. 631.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259; Jazāʾirī, al-Nūr al-mubīn, p. 631.
- ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 24; Nuwayrī, Nihāyat al-ʾarab, vol. 14, p. 259; Jazāʾirī, al-Nūr al-mubīn, p. 631.
- ↑ Dāʾirat al-maʿārif-i fiqh-i Islāmī, Dānishnāmah-yi Jahān Islām, vol. 1, p. 4617.
References
- Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. Al-Kāmil fī l-tārīkh. Beirut: Dār Ṣādir.
- Ibn Ṭāwūs, ʿAlī b. Mūsā. Iqbāl al-aʿmāl. Tehran: Dār al-Kutub al-Islāmīyya, 1409 AH.
- Jazāʾirī, Niʿmat Allāh b. Abd Allāh al-. Al-Nūr al-mubīn fī qiṣaṣ al-anbīyāʾ wa l-mursalīn. Tehran: Farḥān, 1381 Sh.
- Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut: Muʾassisat al-Wafāʾ, 1403 AH.
- Majlisī, Muḥammad Bāqir al-. Zād al-maʿād. Beirut: ʿAlāʾ al-Dīn al-Aʿlamī, 1423 AH.
- Nuwayrī, Aḥmad b. ʿAbd al-Wahhāb. Nihāyat al-ʾarab fī funūn al-ʾadab. Cairo: Dār al-Kutub wa al-Wathāʾiq al-Qawmīyya, 1423 AH.
- Rāwandī, Saʿīd b. Hibat Allāh. Qiṣaṣ al-anbīyāʾ. Mashhad: Āstān-i Quds-i Raḍawī, [n.d].
- Ṭabarī, Muḥammad b. Jarīr al-.Tārīkh al-umam wa l-mulūk. Edited by Muḥammad Abu l-faḍl Ibrāhīm. Second edition. Beirut: [n.p], [n.d].