In religion, a prophet is an individual who is regarded as being in contact with a divine being and is said to speak on that entity's behalf, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called a prophecy.
In the name of Allah
Such Hadith is not narrated in major Shia sources.
However, there is a similar Hadith in the more recent Shia books (like Bihar al-Anwar), narrated (without a chain) from the Prophet -peace be upon him and his Ahlul Bayt- that conveys a different meaning:
عُلَمَاءُ أُمَّتِي كَأَنْبِيَاءِ بَنِي إِسْرَائِيلَ
The Scholars of My Ummah are like the prophets of Bani-Israel.
This hadith does not state superiority, but similarity. There are different interpretations as to the meaning of this analogy and to whom the prophet is referring when he says "Scholars".
Some experts believe that "scholars" is only referring to the Infallible Imams, and the hadith means that the Imams are Hujjah (Proofs of Allah) to the people, just as those prophets were Hujjah to the people of their time.
Other experts expand the meaning to non-infallible scholars and belive the hadith is stating that just as those prophets were guardians of their people's faith and beliefs, Islamic scholars will guard and preserve the religiosity and beliefs of the Muslim community.
The abovementioned Hadith is narrated in:
Bihar al-Anwar - v2, p22
Mustadrak ul-Wasail - v17, p320
There is contradiction at all. Allah (SWT) grants everlasting life to the martyrs (2:154) and (3:169). The Prophets and Infallible Imams are much higher in degree from the martyrs, so, their continuous life is very obvious. Every Muslim salutes in his Salah, the Prophet السلام عليك أيها النبي ورحمة الله وبركاتهand all Pious servants of Allah السلام علينا وعلى عباد الله الصالحين
This means that they are alive to receive and respond to our salutations.
Allah (SWT) Has created the rules of this universe, but, His will is above all te rules. He made the fire cool and peace on Ibrahim, and He made Easa able to revive dead to alive. He ordered continuous life for His most humble servants.
Yes, every prophet had a successor who leads his Ummah after the Prophet and all of them are infallible. The Hadeeth لكل نبي وصي is narrated in Shia and Sunni books. Among Sunni scholars who narrated this Hadeeth are Ibn Hanbal in Fadha'l al-Sahabah, Sibt Ibn al-Jawzi in Tathkirat al-Khawaass, Ibn al-Maghaazili in al-Manaaqib, al-Tabaraani in al-Mo'jam al-Kabeer and Ibn Asaakir in Tareekh Dimishq and many others.
Prophethood is a post of huge responsibility and a very big burden.
The prophets are required to face the objection of the tyrants and all
their followers and the prophets need to argue and strive and can be
tortured and even many prophets were been killed. The prophets need to
fight against the enemies of Allah SWT and lead wars to defend the
faith and that it is not practical to send a female as a prophet
because it won’t be appropriate for a female to do such harsh,
difficult and hard responsibility.
It must be also mentioned that the prophet cannot be a female because
the female is usually under the control of her husband or father or
the men of her family while the prophet should be in control of all
the society and not under control of anyone.
Also the female cannot be prophet because most of the females have
natural menstrual cycle during which they suffer from some symptoms
and also females usually have pregnancy and childbirth and have to
look after the infants and that all will have effect on her health and
mentality and this will not be appropriate with the responsibilities
of leading the whole community and the prophethood.
The prophet is supposed to be the teacher of all people and it is not
appropriate for a female to be a teacher of all because usually many
of the scholars from the men will not accept to be students of a
In the Holy Qur’an in Surah al-Anmbiyah verse number 7, Allah SWT said
: “We did not send before you but men to whom we have revealed”
(ARABIC TEXT). Which is very clear that all those who were sent by
Allah to be the messengers and prophets are men.
We in Islam believe in the great pious ladies like the status of Lady
Maryam and the status of mother of Prophet Musa and the status of
mother Prophet Ishaaq as we read in the Holy Qur’an that Allah SWT has
sent the angels to speak to them but angels speaking to a servant of
Allah SWT does not mean that this servant becomes a prophet.
Some Sunni Ulama Abul Hassan al-Ashari and like Ibn Hazm and like
al-Qurtubi claimed that Lady Maryam and other ladies were prophets and
their claim was because of angels talking to some pious ladies. This
claim has been refuted by almost the vast majority of Sunni Ulama and
all the Shia Ulama as well.
The well known Sunni scholar al-Nawawi mentioned in his book al-Azkaar
from Imam al-Harmain that there is Ijmaa among the Ulama that Maryam
was not a prophet.
The greatness of Fatemah (AS) in fact is more than the status of all
the prophets except her father which means that Islam has given the
highest status to Fatemah (AS) because she was entitled to that status
and because she is part of her father Muhammad (SAWA) who is the best
of all the human kind.
Those who claim that Islam does not give enough respect to the women
because in Islam there are no female prophets, you ask them do they
have in Torah or Bible any evidence that and female prophet was sent
by Allah to guide people?
Islam is the most practical and most realistic religion and that is
why it gives every responsibility to the appropriate person who can
as salam alaikum
we can mention two points worth to be noted in this regard:
1) there is nothing new to be revealed today as the most perfect of revelations has been sent down with the Qur'an.
2) the Qur'an has been preserved in its original form so there is no need to send other prophets with new revelations.
With prayers for your success.
Music which is usually used by the sinners is forbidden. Even praising Allah (SWT) and the Prophet (SAWA) and Ahlul Bayt (AS) is not allowed if it comes with music which is usually used by sinners.
The prophets and their successors are infallible and they are the most humble servants of Allah (SWT). Their life is not limited to this world but continues as we read in Quran ( and don't think that those who were martyred in the way of Allah are dead, nay, they are alive with their Lord getting sustenance. (Sura 3, Verse 169). Prophets and their successors are higher in degree than the martyrs, so, they are alive with Allah.
Every Muslim salutes the Prophet in every Salaah ( ASSALAMU ALAYKA AYYUHAN NABIYYU WA RAHMATULLAH WA BARAKATUH) which means that the Prophet is alive.
We have many authentic Hadeeths that the Prophets are alive in their graves. ( الانبياء أحياء في قبورهم يصلون)
Seeking help from them after their demise is just like seeking help from them before their demise, as Allah (SWT) grants them the ability to help sincere believers by His permission.
Yes, it is true that the Prophet (SAWA) and Infallible Imams used to worship Allah for very long hours in the nights ( two thirds or half or one third of the night) and in special nights for the whole night.
We are not supposed to spend the whole night in worshipping and leave our responsibilities in studying and working , but need to spend some time in the night in worshipping Allah (SWT), thanking His Bounties and preparing ourselves for our real future (Aakhirah).
Thank you for your question. They (as) spent the whole of specific nights in worship, but slept in the night on a regular basis. Part of their night was always spent in prayer. A small amount of praying per night should not negatively effect most people's health.
May you always be successful
Temporary marriage is the solution for sexual needs of human beings who are unable to have permanent marriage . It is the way to save them from sinful acts.
As the need was existing all the times, no doubt, the prophets have guided people to the same solution.
The Imams have clarified that only Allah (swt) has 'ilm al-ghayb, but when they wish to know something, Allah (swt) makes it known to them, and then it is no longer classified as 'ilm al-ghayb.
In Nahj al-Balāgha, Imam ‘Alī (as) defines 'ilm al-ghayb by beginning with a prediction of the coming of the Mongol invasion of the Muslim world:
‘I can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed shall take place freely til the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner.’ One of his companions said to him, ‘O Amir al-Mu’minīn, you have been given knowledge of hidden things.’ Whereupon Amir al-Mu’minīn laughed and said to the man who belonged to the tribe of Bani Kalb: ‘O brother of Kalb! This is not knowledge of hidden things (‘ilm al-ghayb). These matters have been acquired from him (namely the Prophet) who knew them. As regards knowledge of hidden things, that means knowledge of the Day of Judgment, and matters touched upon by Allah in the verse, ‘Verily, Allah is He with Whom is knowledge of the Hour’ (31:34). Therefore, Allah alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of hidden things, which is not known by anybody except Allah. All else is that whose knowledge Allah passed on to his Prophet and he passed it on to me, and prayed for me that my chest may retain it and my ribs may hold it.’ (Sermon 127, p. 304).
This is confirmed by the verse in the Qur’an: ‘(He alone is) the Knower of the Unseen, neither does he reveal His secrets unto any (one else) save unto one of the Messengers that He chooses.’ (72:26-27)
There are three types of knowledge:
* The genuine unseen. This is what Allah knows only.
* Knowledge that is restricted but not completely unknown. For instance, when the Prophet (S) went on the mi'raj, he saw things that are generally inaccessible to living human beings. Most human beings also do not directly see or hear the angel Jibra'il. Etc.
* Knowledge that is conventionally accessible. For instance, a book in a library - it can be read by anyone who can read the language and access the book.
This question seems to hinge on the second and third types of knowledge.
Shi'is have held a range of views regarding the knowledge possessed by the prophets and Imams. It is not necessary to adhere to a specific view on this in order to be a Shi'i, although a general bare minimum view for the Ithna Ashari tradition is that the prophets and Imams do not make mistakes and always offer correct guidance, especially although not only on religious matters.
However, my understanding of Ithna Ashari Shi'i texts is that the Prophet Muhammad (S), the twelve Imams (A), and Fatima al-Zahra (A) possessed or had the ability to access all the knowledge possessed by the previous prophets, and also had a comprehensive knowledge of the world and worldly matters, religious law, the true meanings of the Qur'an, metaphysical matters (as much as is possible), and knowledge of the past and future. Therefore, they would not make mistakes or misguide people or lose people's confidence by saying something wrong. This persists in their otherworldly condition, although perhaps, since Allah is infinite, their knowledge of metaphysical realities can continue to expand.
This view is based on narrations in books such as al-Kafi with respect to the discussions of their knowledge in this life as well as things such as the world of pre-creation. Of course, in the afterlife, all of our knowledge will expand because we will see new realities and will become aware of the truth of some things that were hidden from us or which we were confused about in this world.
Here is a short treatment of the subject with some narrations: https://www.al-islam.org/imamate-and-leadership-sayyid-mujtaba-musavi-lari/lesson-21-sources-imams-knowledge
However, if someone is genuinely committed to following the Imams, I think it is good for them to think this over personally rather than to just to take someone's word for it; it is good to spend time reading and pondering over what is narrated, asking Allah for guidance, and coming to their own understanding. We live in an age where these materials are readily available to us.