Özet:

No doubt, the tribe/nation mentioned the most in the Qur’an is the Israelites. Aside from a few Arabian prophets such as Hud, Salih, Shuayb (PbuH), most of the prophets whose names are mentioned in the Qur’an were from the Israelites, who considered themselves holy/chosen nation. However, the prophethood (as an institution), which was generally inherited from father to son, continued in the hands of some dynasties in the Hebrews with some exceptions. This led the Israelites, whom Allah once made a pact with by giving prophecy and made superior to the realms (contemporaries), to expect a new prophet (savior, messiah, king) from their own people against their enemies. For this reason, the understanding and imagination of prophethood based on inheritance before Islam the reflections of the Prophet (PbuH) on his prophethood were criticized comparatively in this article in connection with the prophet expectations of the Children of Israel along with the issue of prophecy in general terms being inherited or turned into an ongoing institution by inheritance in special terms. In fact, the claims, and discussions of succession in prophethood, which came to the agenda with his adopted son Zayd b. Harise, and with his son Abraham, born from his handmaiden (i.e., his wife) Mariye, were evaluated in the framework of the perception of prophethood of the pre-Islamic and Islamic period Arabs towards the end of the prophecy of the Prophet. It is seen, at the result of the research, that the Arabs of the time of revelation, who were under the influence of pre-Islamic prophethood conceptions, has constructed a close relation between the facts that prophets have had sons to continue their lineage and the continuation of prophethood, or that the Prophet did not have sons to be his heirs (his sons did not live) and that he was the last prophet.

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