THE CHARACTERISTICS OF PROPHETS (AS)

[Taqavi]

What are the characteristics of prophets (AS)?

 

From the Shi'a perspective, divine prophets possess specific characteristics that distinguish them from other human beings. Some of the most important of these characteristics include:

1. Infallibility (Ismah) (Immunity from sin and error)

Infallibility is one of the characteristics of prophets, meaning that prophets are immune from any flaw or defect throughout all stages of their lives.[1] This characteristic enables people to trust the prophets and accept their guidance. [2] Numerous narrations explicitly affirm the infallibility of prophets (AS). Among them is a narration from Imam Baqir (AS) which states: "Prophets do not commit sins; for all of them are infallible and pure, and they do not commit any sin, small or large."[3]

2. Special Knowledge and Awareness

Prophets possess divine knowledge that is granted to them through revelation. Some of the knowledge given to prophets, as stated in the Quran, includes:

1. Teaching of Names and Realities: "And He taught Adam all the names." [4]

2. Teaching the Language and Speech of Birds: "And Solomon inherited from David. He said, 'O people, we have been taught the speech of birds...'"[5]

3. Teaching the Craft of Defensive Armor (Chainmail): "And We taught him [David] the making of coats of mail for you to protect you in your wars..." [6]

4. Teaching the Interpretation of Dreams: "And thus will your Lord choose you and teach you the interpretation of visions..." [7]

5. Teaching Hidden and Unseen News: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen." [8]

According to this verse, Allah informs any prophet He wills, to whatever extent He deems appropriate, of the unseen. It's important to note that the knowledge of the unseen, which is one of the characteristics of prophets, means that prophets are aware of things hidden from others. [9] The Quran also explicitly mentions the knowledge of the unseen of other prophets, such as Prophet Jesus (AS) [10] and Prophet Muhammad (SAW). [11]

3. Trustworthiness (Honesty in Conveying the Message)

Divine prophets were trustworthy individuals and never faltered in delivering God's message. They did not betray the proclamation of religion and conveyed everything they brought from God to the people without any diminution or addition. Therefore, the phrase«اِنِّى لَکُمْ رَسُولٌ اَمِینٌ»  "Indeed, I am to you a trustworthy messenger" is mentioned in the Quran regarding divine prophets like Noah, [12] Hud, [13] Salih, [14] Lot, [15] Shu'ayb, [16] and Moses. [17]

4. Courage and Steadfastness

Prophets were courageous and steadfast, unafraid of any threat or danger in conveying the religion. Prominent examples include Prophet Abraham's (AS) resistance against Nimrod, [18] Prophet Moses's (AS) steadfastness against Pharaoh, [19] and Prophet Muhammad's (SAW) perseverance against the polytheists. [20]

5. Superior Ethics and Spiritual Appeal

Prophets possessed excellent morals, loving conduct, and spiritual attractiveness to draw people towards them. The Quran describes Prophet Muhammad (SAW) saying: "And indeed, you are of a great moral character." [21]

6. Miracle (Ability to Perform Extraordinary Acts)

Miracles are one of the ways to recognize divine prophets and are a sign from Allah to prove their truthfulness. A miracle must be such that all individuals are incapable of performing it. [22]

The Holy Quran mentions many miracles of prophets, such as: Prophet Moses's (AS) miracle: his staff turning into a serpent, [23] Prophet Jesus's (AS) miracle: healing the sick and raising the dead, [24] and Prophet Muhammad's (SAW) miracle: the Holy Quran (which remains a challenge to this day) [25] and more.

Some believe that miracles occur by Allah's will and through the prophet (SAW), while others believe that miracles are the result of a noble spirit and a special power granted by Allah to the prophet (SAW). [26]

 

Conclusion:

From the Shi'a perspective, prophets (AS) are perfect and infallible human beings chosen as intermediaries between Allah and His servants to guide humanity, possessing characteristics such as infallibility, divine knowledge, trustworthiness, courage, good ethics, miracles, and so on. These characteristics make them a complete role model for human life.

 

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[1] . Tas-heeḥ I'tiqādāt al-Imāmiyyah, Al-Shaykh al-Mufīd, Vol: 1, p: 128.

[2] . Āmūzish-e Aqā'id, Misbah Yazdi, pp. 193-194.

[3] . Al-Khiṣāl, Al-Shaykh al-Ṣadūq, Vol: 2, p: 399. «إِنَّ الْأَنْبِيَاءَ لَا يُذْنِبُونَ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ لَا يُذْنِبُونَ وَ لَا يَزِيغُونَ وَ لَا يَرْتَكِبُونَ ذَنْباً صَغِيراً وَ لَا كَبِيراً»

[4] . Baqarah/31: «وَعَلَّمَ آدَمَ الْاَسْماءَ کُلَّها»

[5] . Naml/16: «وَ وَرِثَ سُلَیْمانُ داوُدَ وَ قالَ یا اَیُّهَا النّاسُ عُلِّمْنا مَنْطِقَ الطَّیْرِ...»

[6] . Anbiyā'/80: «وَ عَلَّمْناهُ صَنْعَةَ لَبُوس لَکُمْ لِتُحْصِنَکُمْ مِنْ بَاْسِکُمْ...»

[7] . Yusuf/6: «وَ کَذلِکَ یَجْتَبِیکَ رَبُّکَ وَ یُعَلِّمُکَ مِنْ تَاْوِیلِ الْاَحَادِیثِ...»

[8] . Jinn/26-27: «عالِمُ الْغَیْبِ فَلا یُظْهِرُ عَلی غَیْبِهِ اَحَداً اِلاّ مَنِ ارْتَضی مِنْ رَسُول»

[9] . Al-Tibyān fī Tafsīr al-Qurʾān, Ṭūsī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Vol 2, p 458 _ Al-Ghadīr, Al-ʿAllāmah al-Amīnī, Vol: 5, p: 52.

[10] . Āl ʿImrān/49: «وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ»

[11] . Hūd/49: «تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ»

[12] . Shu'arā'/107.

[13] . Shu'arā'/125.

[14] . Shu'arā'/143.

[15] . Shu'arā'/162.

[16] . Shu'arā'/178.

[17] . Dukhan/18.

[18] . Anbiyā'/57: «وَتَاللّهِ لاَکیدَنَّ أَصْنامَکمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِینَ»

[19] . A'rāf/128: «قالَ مُوسی لِقَوْمِهِ اسْتَعِینُوا بِاللّهِ وَاصْبِرُوا إِنَّ الأَرضَ لِلّهِ یورِثُها مَنْ یشاءُ مِنْ عِبادِهِ وَالعاقِبَةُ لِلْمُتَّقِینَ»

[20] . Hūd/112: «فَاسْتَقِمْ کما أُمِرْتَ وَمَنْ تابَ مَعَک وَل تَطْغَوْا إِنَّهُ بِما تَعْمَلُونَ بَصِیرٌ»

[21] . Qalam/4: «وَإِنَّکَ لَعَلَىٰ خُلُقٍ عَظِیمٍ»

[22] . Al-Nukat al-Iʿtiqādiyyah, Shaykh Mufid, p: 35.

[23] . Tā-Hā/19-20: «أَلْقِها یا مُوسی! فَأَلْقاها فَإِذا هِی حَیةٌ تَسْعی»

[24] . Āl ʿImrān/49: «وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ»

[25] . Baqarah/23: «وَ إِن کُنتُم‌ْ فِی رَیْب‌ٍ مِّمَّا نَزَّلْنَا عَلَی‌َ عَبْدِنَا فَأْتُواْ بِسُورَة‌ٍ مِّن مِّثْلِه‌ِی وَ ادْعُواْ شُهَدَآءَکُم مِّن دُون‌ِ اللَّه‌ِ إِن کُنتُم‌ْ صَـَدِقِین‌َ»

[26] . Chistī va Fā’el-e Mo’jeze az Manzar-e Motekallemān va Falāsefe (What is and what causes miracles from the perspective of theologians and philosophers), Muhammad Hassan Qaderdan Qaramaleki, (article).