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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.<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, | 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, Muslim 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== | ||
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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> | 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 | 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 punished 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.<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> | 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> | ||
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"Wahy" (or revelation)—the conveyance of God's words to prophets—is, according to the Qur'an, a common characteristic of all prophets, including Noah (a), [[Ibrahim (a)]], [[Isma'il (a)]], [[Jesus (a)]], and [[Muhammad (s)]].<ref>Ranjbar, "Barisī wa taḥqīq pīrāmūn-i wazhih waḥy dar Qurʾān", p. 18-19.</ref> God conveys religious doctrines and orders to guide people to prophets through [[Jabra'il]] or without any mediation.<ref>Ranjbar, "Barisī wa taḥqīq pīrāmūn-i wazhih waḥy dar Qurʾān", p. 15.</ref> | "Wahy" (or revelation)—the conveyance of God's words to prophets—is, according to the Qur'an, a common characteristic of all prophets, including Noah (a), [[Ibrahim (a)]], [[Isma'il (a)]], [[Jesus (a)]], and [[Muhammad (s)]].<ref>Ranjbar, "Barisī wa taḥqīq pīrāmūn-i wazhih waḥy dar Qurʾān", p. 18-19.</ref> God conveys religious doctrines and orders to guide people to prophets through [[Jabra'il]] or without any mediation.<ref>Ranjbar, "Barisī wa taḥqīq pīrāmūn-i wazhih waḥy dar Qurʾān", p. 15.</ref> | ||
=== | ===Miracles=== | ||
{{main|Miracle}} | {{main|Miracle}} | ||
A miracle is an extraordinary act performed by prophets to prove their prophethood—such acts are the ones that cannot be done by ordinary people.<ref>Mufīd, ''al-Nukat al-iʿtiqādīyya'', p. 35.</ref> Various verses of the [[Qur'an]] refer to miracles by prophets.<ref>Qadrdān Malikī, "Chīstī wa fāʿil-i muʿjizih", p. 48.</ref> The majority of [[Shiite]] theologians believe that miracles are directly performed by God. On the contrary, the majority of the philosophers maintain that prophets can perform miracles because of the extraordinary power of their souls.<ref>Qadrdān Malikī, "Chīstī wa fāʿil-i muʿjizih", p. 48.</ref> | |||
===Infallibility=== | ===Infallibility=== | ||
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The first prophet was [[Adam (a)]] who was created, together with his wife, [[Eve]], in [[Heaven of Adam (a)|heaven]], and was ousted from there because of eating the "[[Forbidden Tree|forbidden fruit]]". And the last prophet was Muhammad (s) who was born in 570 in [[Mecca]]. | The first prophet was [[Adam (a)]] who was created, together with his wife, [[Eve]], in [[Heaven of Adam (a)|heaven]], and was ousted from there because of eating the "[[Forbidden Tree|forbidden fruit]]". And the last prophet was Muhammad (s) who was born in 570 in [[Mecca]]. | ||
Five prophets are considered as [[Ulu l-'Azm]], that is, they brought a new [[religion]] with new rulings. Other prophets [[propagation|propagated]] the religion of their Ulu al-'Azm predecessors.<ref>Sabziwārī, ''Shrḥ al-asmāʾ al-ḥusnā'', p. 552, 553.</ref> Prophets have different degrees.<ref>Qurʾān, 2:253 .</ref> The Qur'an has only mentioned 26 prophets. | |||
In most of the [[hadith]]s, the number of prophets is said to be 124000, 313 of which are "rasuls". According to other hadiths, there were 8000 prophets. According to [[al-'Allama al-Majlisi]], these 8000 people were prominent prophets.<ref>Majlisī, ''Biḥār al-anwār'', vol. 11, p. 31.</ref> | In most of the [[hadith]]s, the number of prophets is said to be 124000, 313 of which are "rasuls". According to other hadiths, there were 8000 prophets. According to [[al-'Allama al-Majlisi]], these 8000 people were prominent prophets.<ref>Majlisī, ''Biḥār al-anwār'', vol. 11, p. 31.</ref> | ||
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Khatamiyya (or Finality of Prophethood) is a theological notion and a doctrine shared by all Muslims. According to this doctrine, there will be no prophets after the Prophet Muhammad (s) and thus, there will be no new religion after [[Islam]]. The term has its origin in the Qur'an. According to the verse 40 of [[Sura al-Ahzab]], Muhammad (s) was the last prophet. | Khatamiyya (or Finality of Prophethood) is a theological notion and a doctrine shared by all Muslims. According to this doctrine, there will be no prophets after the Prophet Muhammad (s) and thus, there will be no new religion after [[Islam]]. The term has its origin in the Qur'an. According to the verse 40 of [[Sura al-Ahzab]], Muhammad (s) was the last prophet. | ||
The belief in the finality of prophethood was a widely-accepted doctrine both in the period of the Prophet Muhammad (s) and later | The belief in the finality of prophethood was a widely-accepted doctrine both in the period of the Prophet Muhammad (s) and later.<ref>Āmadī, ''Ghāyat al-marām'', p. 360.</ref> It has always been considered as an essential part of Islam, that is, if someone denies the finality of prophethood, then they will be [[excommunication|excommunicated]] from Islam and it would be as if they have not accepted the prophethood of the Prophet Muhammad (s).<ref>Baghdādī, Kitāb uṣūl al-dīn, p. 162; also see: Fāḍil al-mighdād, ''al-Iʿtimād fī sharḥ wājib al-iʿtiqād'', p. 84; Ālūsī, ''Rūḥ al-maʿānī'', vol. 22, p. 34.</ref> | ||
==Imamate== | ==Imamate== | ||