User:Nsoufraji/sandbox

Female Prophets

The question of Mary's prophethood has been debated amongst Muslim theologians. The Zahirite ("literalist") school argued that Mary as well as Sara the mother of Isaac and the mother of Moses are to be considered as prophets. The Zahirites based this determination on the instances in the Qur’ān where angels spoke to the women and divinely guided their actions[28] According to the Zahirite Ibn Hazm of Cordova (d. 1064) women could be placed under the categorization of nubuwwa ("prophethood") but not under risala ("messengerhood") which could only be attained by men. [29] Ibn Hazm also based his position on Mary's prophethood on Chapter 5, Verse 75 of the Qur’ān which refers to Mary as "a woman of truth" just as it refers to Joseph as a "man of truth" in Chapter 12, Verse 46. Sunni theology has largely rejected this doctrine as bid'a ("heretical innovation") [30]

Eschatology[edit]

Prophets and messengers in Islam often fall under the typologies of nadhir ("warner") and bashir ("announcer of good tidings"). Many prophets serve as vessels to inform humanity of the eschatological consequences of not accepting Allah's message and affirming monotheism.[38] A verse from the Qur’ān reads: "Verily, We have sent thee [Muhammad] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire" (Q. 2:119). The prophetic revelations found in the Qur’ān offer vivid descriptions of the flames of Hell that await nonbelievers but also describe the rewards of the gardens of Paradise that await the true believers.[39] The warnings and promises transmitted by Allah through the prophets to their communities serve to legitimize Muhammed's message. The final revelation that is presented to Muhammed is particularly grounded in the belief that the Day of Judgement is imminent. (Norah)

Signs and Divine Proofs[edit]

Throughout the Qur’ān, prophets such as Moses and Jesus often perform miracles or are associated with miraculous events. The Qur’ān makes clear that these events always occur through Allah and not of the prophet's own volition. Throughout the Meccan passages there are instances where the Meccan people demand visual proofs of Muhammad's divine connection to Allah to which Muhammad replies "The signs are only with Allah, and I am only a plain warner."(Q.29:50). This instance makes clear that prophets are only mortals who can testify to Allah's omnipotence and produce signs when He wills it. [39] Furthermore the Qur’ān states that visual and verbal proofs are often rejected by the unbelievers as being sihr ("enchantment")[39] The Qur’ān reads: "They claim that he tries to bewitch them and make them believe that he speaks the word of God, although he is just an ordinary human being like themselves (Q 74:24-25). (Norah)