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This article deals with al-Fārābī's approach to the identity of the prophet. The science of kalām focuses on issues such as miracles and the attributes of prophets about prophecy. Al-Fārābī, on the other hand, looks at the phenomenon of prophethood differently from the science of kalām. He considers prophecy from psychological and socio-political perspectives. Psychological prophecy is more about the theory of revelation, while socio-political prophecy is more about socio-political leadership. Psychological prophecy is mostly under the influence of Aristotle. Socio-political prophecy, on the other hand, is mostly under the influence of Plato. Al-Fārābī developed a Hellenic-Islamic revelation doctrine, especially thanks to Aristotle's psychology teaching. He did something similar in socio-political prophecy. Al-Fārābī developed the doctrine of social prophecy with the help of Plato. He made Plato's lawgiver, king, and philosopher a prophet. As a result, al-Fārābī followed a multi-faceted philosophical path in order to develop his multi-faceted prophetic teaching. Metaphysic is at the center of this philosophy. Ethics and politics are at the service of metaphysics. Prophetic teaching is shaped in ethics and politics. Prophecy is a matter of the volitional world. Al-Fārābī tries to reconcile philosophy and religion. He made an effort not to conflict with Islam, the religion of the society. For this he developed the theory of social prophecy. Al-Fārābī's social prophecy is a kind of affirmative identification doctrine. According to this, the prophet is a mass philosopher, legislator, first ruler, first sovereign, imam, educator, hero, and soothsayer. These identities are associated with a serious tone of politics. Already, some of them are direct political identities, like the first ruler. Politics in the philosophy of al-Fārābī is the element that establishes the relationship between philosophy and religion. While philosophy is a high occupation, religion is for the common people. Politics, on the other hand, provides the balance between philosophy and religion. Prophecy is twofold: prophecy as revelation and prophecy as political astrology. For al-Fārābī, the prophet is the philosopher of the masses. Perhaps the biggest problem in al-Fārābī’s political philosophy is that Muhammad's philosophical intellectual side was weak. Al-Fārābī tries to close this gap with Plato and Aristotle. The state administrator that he shows as an ideal is Muhammad, who has intellectual knowledge of Plato and Aristotle. In this way, al-Fārābī tries to establish a reconciliation between Islamic and Greek philosophy. In this context, al-Fārābī also benefits from Plato's philosopher-king doctrine. Muhammad is the prophet-king. Muhammad existed as a prophet and state ruler in history. Al-Fārābī adds the philosopher part Muhammed through Aristotle and Plato. The prophet is the legislator. Legislation was a familiar phenomenon in both Greece and Islam. For al-Fārābī, the legislator is the guide on fundamental legal issues. The legislator codifies the law in this aspect. Legislation itself is legal codification. Lawyers, on the other hand, deduce legal provisions from the codifications set by the legislator. Prophet is the first ruler. A manager should have many qualities. For example, the manager must be physically and mentally competent. The prophet is the first sovereign. Sovereignty means state. Religion cannot exist without the state. In terms of al-Fārābī philosophy, Allah sent Muhammad himself as the head of state, in addition to being a prophet. The prophet is the imam. Believers, namely citizens are those who follow the imam. Through to the imam, citizens take place in the hierarchy of the umma, that is, the state. The prophet is the teacher. The prophet himself does not need education. Al-Fārābī develops the doctrine of prophethood through some different identities apart from these identities: priesthood and heroism. Prophecy is twofold: revelation and political astrology. Political success is not achieved without heroism. After al-Fārābī, social prophecy did not receive the attention it deserved. The philosophers' teaching of psychological prophecy received more attention.

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