Assalamualaikum Waramatullahi Wabarakatu,


a prophet is an individual who has been contacted by, or has encountered, the supernatural or the divine, and serves as an intermediary with humanity, delivering this newfound knowledge from the supernatural entity to other humans.

According to the Qur'an, Allah has sent many prophets to mankind. However, a messenger entertains a 'rank' higher than a prophet, bringing a new Sharia to the people, while prophets reinforce old ones.

now this lead us to the conclussion that the defination and difference between prophet and messenger clear shows that we have female prophets,

According to the defination of a prophet: which says:

a prophet is an individual who has been contacted by, or has encountered, the supernatural or the divine, and serves as an intermediary with humanity, delivering this new found knowledge from the supernatural entity to other humans.

now, we have some women in islam that where prophets,

such as


1. Mariam The Mother of Isa ( Mary Mother of Jesus),

in suratul AL-imran

And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the 'Alamin (mankind and jinns) (of her lifetime)."

O Mary! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irka'i (bow down etc.) along with Ar-Raki'un (those who bow down etc.)."

she is the best women on heart (chosen above the women of mankind) this shows she is a prophet,

Whose definition is that?

Alhamdu li Llahi. But Maryam [R.A.] is not a prophet of Allah. No female Prophet was mentioned in the Qur'an

Does that really mark her as a Prophet? No.

Definitely not

muhsin:

Does that really mark her as a Prophet? No.

Islam is a non prophet religious system. One of the first issues we must deal with is Mohammed himself. Mohammed claimed to be a prophet, a warner of the idol worshipers in his time. At the same time he claimed that he was the last of the prophets which included Moses, Noah, Abraham, Ishmael, David, and Jesus. If Mohammed claimed only to be a prophet without regard to those before him, there would be less of a problem in evaluating him. But as long as he claimed to be in this particular prophetic tradition, we must look at some of the problems with this claim.
First, prophets in the Old Testament always called the Israelite people back to the Law and the Covenant. This was the major theme and calling of the prophets. Read any prophetic book of the Old Testament and one will find this theme, calling a rebellious people back to the worship of Yahweh, the Creator and Redeemer. Mohammed does not fit the mold. He does not call people back to the law and covenant that God had established, but he has a message that in effect replaces the old revelation with his own. The earlier revelation is seen as important only as far as it can serve to support or authenticate his own by the claim that it is in agreement with what came before.
Second, the prophets themselves did not take vengeance on the people. When one reads Jeremiah, Isaiah, or Amos, there is the prophetic word that Yahweh will bring judgment on the disbelieving people. Jeremiah proclaimed that Babylon was the instrument of God to chastise the Israelites. Jeremiah did not recruit a private army to bring his own judgment. However, Mohammed did. In contrast to him, there is in the message of the Biblical prophets no jihad against unbelieving people in general. Nothing is said about a jihad against the Egyptians, the Babylonians, the Greeks, or anyone else.
Third, the prophets of the Old Testament lived with rejection, slander, persecution, and even death. No prophet attempted to defend himself. In contrast, Mohammed could not tolerate rejection. He did not permit adversaries. This was true in regard to individual people as well as large groups. An example of the individual rejection concerns a Jew by the name of Ka’b Ibn Al-Ashraf who wrote sarcastic poems about Mohammed. Mohammed one day asked, "Who will deliver me from Ka’b?" Five men, including Mohammed Ibn Maslama, laid a trap for Ka’b. They coaxed him out of his house, cut off his head, and brought it to Mohammed with the worshipful cry, "Allah is great!" and Mohammed agreed with them.[1]
But more serious is the case of the Jews in Medina and other surrounding towns. In the year 7 of Mohammed’s regime, a campaign was carried on against the Jews in Khaibar. In Medina Mohammed dealt most severely with the Jews who opposed him. The Jews ridiculed his understanding of the Old Testament and to them it was obvious that he knew little of it, although he has a passage in the Qur’an that the Old Testament was to be read and honored.[2] The first episode was against a Jewish tribe by the name of Banu Kainuka. A Jew played a prank on a married Arab woman by fastening the skirt of her dress to her shoulder. The Jew was killed by a Muslim, and the murdering Muslim was then killed by the Jews. After that the Jews were locked in their quarters by Mohammed. They were forced to surrender all their possessions to him, and then were allowed to move to Syria.
The men of the tribe, Banu Karaiza, were not as fortunate. They had not supported Mohammed during the Meccan siege of Medina. The judgment against this tribe was that all the men of the tribe were to be put to death, and all the women and children were to be sold into slavery. There were over 600 men massacred in this vengeance. Andrae says about this slaying and its commentary on Mohammed’s personality, "One must see Mohammed’s cruelty toward the Jews against the background of the fact that their scorn and rejection was the greatest disappointment of his life, and for a time they threatened completely to destroy his prophetic authority."[3]
Mohammed was criticized by the Jews and the Meccans for not producing miracles as it was acknowledged that many prophets had. He claimed that the Qur’an was his miracle. Since the Qur’an commands that people look to the existing Scriptures in that time, the Old and New Testaments, we have some rather startling contrasts to make between Mohammed being a prophet and what we find in the Old Testament about the legitimacy of a prophet. Consider a passage often quoted by Muslims in support of Mohammed as a prophet. Deuteronomy 18:15 declares that God would raise up a prophet like Moses "from among you, from your brethren." This prophecy is restricted to the Jews in the first place, but the passage continues with the comment of Moses, "and if you say in your heart, ‘how may we know the word which the Lord has spoken?’ When a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word which the Lord has not spoken, the prophet has spoken it presumptuously, you need not be afraid of him."

@experts; are u still interested in this discussion?