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, Fatima 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 JUdgment day 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 lightThe 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.
K 560 prophets and prophethood