Prophethood: Difference between revisions

The doctrine of prophethood counts as a [[principle of religion]], the belief in which is considered as a necessary condition of being a Muslim. In [[Islam]], the doctrine refers to the prophethood of the [[Prophet Muhammad (s)]] and other prophets referred to in the Qur'an or the Prophet Muhammad's (s) [[tradition]]. The prophethood began with [[Adam (a)]], and according to explicit [[verse]]s of the Qur'an, it ended with the Prophet Muhammad (s). This belief is shared by [[Shi'a]]s and [[Sunni]] Muslims. By an appeal to Quranic verses and [[hadith]]s from the Infallibles (a), the Shi'as believe that after the end of prophethood, [[God]] has selected the [[Imams (a)]] to protect and explain the [[religion]].

a "rasul" (Arabic: {{ia|رسول}}, divine messenger): while every "rasul" is also a "nabi", not all "nabis" are "rasuls".<ref>Muṣṭafawī, ''al-Taḥqīq fī kalamāt al-Qurʾān'', vol. 3, p. 116.</ref> A "rasul" receives revelations in both waking and sleeping times, but a "nabi" only receives them while dreaming.<ref>ʿAskarī, ''Muʿjam al-furūq al-lughawīyya'', p. 362; Kulaynī, ''al-Kāfī'', vol. 1, p. 176.</ref> Moreover, a revelation to a "rasul" is more transcendent than the one to a "nabi", since a revelation to a "rasul" is delivered by [[Jabra'il]], while a revelation to a "nabi" is delivered by other angels or by an [[inspiration]] to the heart or through a true dream.<ref>Jurjānī, ''al-Taʿrīfāt'', p. 105.</ref> However, some people take "rasul" and "nabi" to be synonymous.<ref>Māwardī, ''Aʿlām al-nubuwwa, p. 51.</ref>

==Reasons for the Necessity of Prophethood==

The Qur'an has emphasized the necessity of prophethood due to the human needs, including their need for [[justice]], purification, and learning.<ref>Ismāʿīlī, "Ḍarūrat-i risālat", p. 70-74.</ref> This is explained by the fact that human beings cannot realize justice in their communities on their own and without guidance by prophets, since the realization of justice in all aspects of life requires the clarification of its various instances by the prophets. Moreover, it requires that a justice-based law guarantees the rights of all people in all aspects. It also requires a just, fair enforcer who is not under the influence of his psychological desires and personal needs.<ref>Ismāʿīlī, "Ḍarūrat-i risālat", p. 70-74.</ref> Since all these conditions require prophethood, they are considered as reasons for its necessity. Prophethood is also considered as a preliminary for other human needs, such as education and training.<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, 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==

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 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>

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==

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.

===Prophets who Had a Divine Book===

The [[Shi'as]] appeal to several Quranic [[verse]]s and [[hadiths]], such as [[Hadith al-Thaqalayn]], to hold that after the end of prophethood, [[God]] has preserved the last religion—Islam—by [[Imams]] who are supposed to protect the religion. They believe that the [[Imam al-Mahdi (a)|last Imam]] who is still alive and lives anonymously will [[Zuhur|someday]] be commissioned to rule the whole world with Islam and guide the human beings to their perfections.