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Prophethood: Difference between revisions
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The necessity of prophethood has been expressed in hadiths in different ways. In reply to a question, [[Imam al-Sadiq (a)]] referred to the impossibility of a direct relation between [[God]] and people and considered the prophets to be messengers who should be among people to let them know about divine commands and prohibitions.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 168.</ref> In another hadith, [[Imam 'Ali (a)]] considered the reasons for prophethood to include the confirmation of the human intellect, revival of [[fitra]] (human initial nature), prevention of ignorance, as well as reminding divine blessings.<ref>Ismāʿīlī, "Ḍarūrat-i risālat", p. 70-74.</ref> | The necessity of prophethood has been expressed in hadiths in different ways. In reply to a question, [[Imam al-Sadiq (a)]] referred to the impossibility of a direct relation between [[God]] and people and considered the prophets to be messengers who should be among people to let them know about divine commands and prohibitions.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 168.</ref> In another hadith, [[Imam 'Ali (a)]] considered the reasons for prophethood to include the confirmation of the human intellect, revival of [[fitra]] (human initial nature), prevention of ignorance, as well as reminding divine blessings.<ref>Ismāʿīlī, "Ḍarūrat-i risālat", p. 70-74.</ref> | ||
In [[Islamic mysticism]], [[philosophy]], and [[kalam]]: in the Islamic philosophy, the necessity of prophethood has been explained in mundane, this-worldly terms. They take prophethood to be necessary because human beings are social and civil creatures, and a social life requires prophets.<ref>Naṣīrī, "Muqāyisi-yi ḍarūrat-i nubuwwat", p. 59.</ref> In Islamic theology or kalam, the necessity of prophethood is explained, ''inter alia'', by the [[Principle of Kindness]] (Qa'ida al-Lutf). According to this principle, since God is required to help His servants to obey Him and to avoid [[sin]]s, He is required to send prophets. In Islamic mysticism, the necessity of prophethood is explained in terms of a heavenly outlook according to which the existence of a [[Perfect Man]] (al-Insan al-Kamil) is necessary, and thus, prophethood is necessary. In other words, Muslims mystics take the prophet to be a complete manifestation of the [[Greatest Name]] (al-Ism al-A'zam) of God, and thus, maintain that the presence of such a person is necessary. | In [[Islamic mysticism]], [[philosophy]], and [[kalam]]: in the Islamic philosophy, the necessity of prophethood has been explained in mundane, this-worldly terms. They take prophethood to be necessary because human beings are social and civil creatures, and a social life requires prophets.<ref>Naṣīrī, "Muqāyisi-yi ḍarūrat-i nubuwwat", p. 59.</ref> In Islamic theology or kalam, the necessity of prophethood is explained, ''inter alia'', by the [[Principle of Kindness]] (Qa'ida al-Lutf). According to this principle, since God is required to help His servants to obey Him and to avoid [[sin]]s, He is required to send prophets.<ref>Bakhshī, "Nubuwwat dar āyinih ʿilm kalam", p. 18.</ref> In Islamic mysticism, the necessity of prophethood is explained in terms of a heavenly outlook according to which the existence of a [[Perfect Man]] (al-Insan al-Kamil) is necessary, and thus, prophethood is necessary. In other words, Muslims mystics take the prophet to be a complete manifestation of the [[Greatest Name]] (al-Ism al-A'zam) of God, and thus, maintain that the presence of such a person is necessary.<ref>Naṣīrī, "Muqāyisi-yi ḍarūrat-i nubuwwat", p. 59.</ref> | ||
==Goals of Prophethood== | ==Goals of Prophethood== | ||
According to Quranic [[verse]]s, all prophets shared some goals, including the call for [[monotheism]] and [[resurrection]], establishing justice, education and training, purification and [[piety]], as well as liberating people from their burdens and shackles. | According to Quranic [[verse]]s, all prophets shared some goals, including the call for [[monotheism]] and [[resurrection]], establishing justice, education and training, purification and [[piety]], as well as liberating people from their burdens and shackles.<ref>Naṣrī, ''Mabānī-yi risālat-i anbyāʾ dar Qurʾān'', p. 33-53.</ref> | ||
The call to monotheism is taken to be the most important goal of prophets. According to the [[Qur'an]], all prophets called people to believe in monotheism and avoid [[polytheism]] and [[idolatry]]. | The call to monotheism is taken to be the most important goal of prophets. According to the [[Qur'an]], all prophets called people to believe in monotheism and avoid [[polytheism]] and [[idolatry]].<ref>Naṣrī, Mabānī-yi risālat-i anbyāʾ dar Qurʾān, p. 33-34; also see: Qurʾān, 16:36 ; 41:14 ; 21:25 ; 43:45 ; 71:2-3 ; 11:50,61.</ref> | ||
According to the Qur'an, the call to resurrection was also a goal of prophets. They warned people about a life after [[death]] in which all human actions will be examined, and so, everyone has to be careful about what they do in order to avoid being tortured in the [[Afterlife]]. | According to the Qur'an, the call to resurrection was also a goal of prophets. They warned people about a life after [[death]] in which all human actions will be examined, and so, everyone has to be careful about what they do in order to avoid being tortured in the [[Afterlife]].<ref>Naṣrī, ''Mabānī-yi risālat-i anbyāʾ dar Qurʾān'', p. 35-37; also see: Qurʾān: 23:35-38 ; 7:59; 26:135 ; 11:84 ; 29:36.</ref> | ||
The Qur'an takes justice to be another goal of prophets. They fought social corruptions and tried to establish justice in their communities. The prophet [[Saleh]]'s fight with extravagance and wastefulness, [[Lot]]'s fight with sexual deviations, and [[Shu'ayb]]'s fight with fraudulent transactions and economical corruptions are instances of attempts made by prophets to establish social justice, as mentioned in the Qur'an. | The Qur'an takes justice to be another goal of prophets. They fought social corruptions and tried to establish justice in their communities.<ref>Naṣrī, ''Mabānī-yi risālat-i anbyāʾ dar Qurʾān'', p. 35-37.</ref> The prophet [[Saleh]]'s fight with extravagance and wastefulness,<ref>See: Qurʾān, 26:151-152.</ref> [[Lot]]'s fight with sexual deviations,<ref>See: Qurʾān, 26:151-152.</ref> and [[Shu'ayb]]'s fight with fraudulent transactions and economical corruptions<ref>See: Qurʾān, 26:181-183.</ref> are instances of attempts made by prophets to establish social justice, as mentioned in the Qur'an.<ref>Naṣrī, ''Mabānī-yi risālat-i anbyāʾ dar Qurʾān'', p. 35-37.</ref> | ||
Purification of the soul and piety are also goals of prophets which, according to the Qur'an, play a significant role in the salvation of the human being. Purification is mentioned as a goal of prophets in at least three Quranic verses. [[Taqwa|Piety]] is also mentioned in various Quranic verses as a goal of prophets. In [[Sura al-Shu'ara']] and [[Sura al-Saffat]], there are verses with the same composition implying that prophets such as [[Noah (a)]], [[Hud (a)]], Saleh (a), Lot (a), Shu'ayb (a), and [[Elijah (a)]] have recommended their people to observe piety. | Purification of the soul and piety are also goals of prophets which, according to the Qur'an, play a significant role in the salvation of the human being. Purification is mentioned as a goal of prophets in at least three Quranic verses. [[Taqwa|Piety]] is also mentioned in various Quranic verses as a goal of prophets. In [[Sura al-Shu'ara']] and [[Sura al-Saffat]], there are verses with the same composition implying that prophets such as [[Noah (a)]]<ref>Qurʾān, 26:106.</ref>, [[Hud (a)]]<ref>Qurʾān, 26:124.</ref>, Saleh (a)<ref>Qurʾān, 26:142.</ref>, Lot (a)<ref>Qurʾān, 26:161.</ref>, Shu'ayb (a)<ref>Qurʾān, 26:177.</ref>, and [[Elijah (a)]]<ref>See: Qurʾān, 37:123-124.</ref> have recommended their people to observe piety.<ref>Naṣrī, Mabānī-yi risālat-i anbyāʾ dar Qurʾān, p. 49-51.</ref> | ||
==Characteristics of Prophets== | ==Characteristics of Prophets== | ||