Encyclopedia of Islam

prophets and prophethood

  

559  J

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nor is she a law-bringer. There is a history of theo-

logical debate about her status, and the question of 

the possibility of a woman being a prophet. For the 

Shia, F

atima

 al-Zahra (“the Radiant”), the historic 

mother of Muhammad’s only male descendants 

(Hasan and Husayn) attains an almost transcendent 

theological role as Fatima Fatir (“Creator,” one of 

the divine attributes), the cosmic progenetrix of the 

Imams. In the Shii tradition (whether Twelver or 

Ismaili) theologically she occupies a role similar to 

Mary for the Sunni tradition, the indirect vehicle/

receiver of divine “revelation.”

Prophethood (nubuwwa) is a fundamental 

aspect of Islamic teaching and belief, as reflected 

in the 

shahada

, which declares Muhammad God’s 

messenger (rasul Allah). It is understood in Islamic 

tradition to have a variety of associative qualities 

and attributes. A prophet (1) is divinely elected; 

(2) possesses knowledge of the unseen (al-ghayb) 

through divine inspiration (wahy) and dream 

visions (ruya); (3) is often rejected and persecuted 

by his own people; (4) has extraordinary moral vir-

tue or sinlessness (isma), which still allows human 

fault, but not intentional wrongdoing; (5) displays 

truthfulness and probity, thus his leadership can be 

trusted (as in Muhammad’s nickname, al-Amin, the 

trustworthy) and the revelations he brings cannot 

be doubted; (6) is simultaneously a warner of the 

coming J

Udgment

 d

ay

 and a bringer of glad tidings 

(Q 6:48) about the blessings of the 

aFterliFe

; and 

(7) stands as a witness (shahid) to God of the righ-

teousness of his community on Judgment Day.

Individual prophets can also have special gifts 

from God that function as “signs” (sing. 

aya

) and 

“proofs” (bayyinat) in support of their prophetic 

mission. Some signs are supernatural or miraculous 

abilities, like Solomon’s command of the winds and 

the jinn (Q 34:12–13; 38:34–39), Moses’s magical 

ability to overcome the Pharaoh’s priests (for exam-

ple, Q 7:104–126; 20:65–73), and Jesus’s extraordi-

nary healing abilities and power to animate a bird 

made of clay and raise the dead (Q 3:49). Other 

prophetic qualities are interior principles, such as 

Abraham’s being hanif (a pre-Islamic monotheist) 

and  khalil Allah (the “friend of God,” Q 4:125); 

Moses’s quality of near communion with God at 

the burning bush, making him kalim Allah (“one 

to whom God spoke,” Q 4:164); and Muhammad’s 

being regarded as both the lover and beloved of 

God (habib Allah) by later Islamic tradition.

Prophecy is said to be kin to illumination, 

as God’s essence is light, and He sheds that light 

on the world through 

revelation

 (Q 24:35). In 

hadith

 and mystical literature, Muhammad and 

the Shii Imams are said to be composed of divine 

light (nur muhammadi) or to be a pillar of light 

The Tree of the Prophets, showing Adam at the base 

of the trunk and Muhammad at the top, just under the 

moon, which proclaims God as the light of heaven and 

Earth. The lower trunk and branches include prophets 

mentioned in the Quran, while the upper branches 

have leaves bearing the names of the first four caliphs.

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