Prophets and messengers in Islam

Prophets in Islam (Arabic: ٱلْأَنْبِيَاء فِي ٱلْإِسْلَام, romanized: al-anbiyāʾ fī al-islām) are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers (Arabic: رُسُل, romanized: rusul; sing. رَسُول, rasool), those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.
Muslims believe that the first prophet was also the first human being Adam, created by God. Many of the revelations delivered by the 48 prophets in Judaism and many prophets of Christianity are mentioned as such in the Quran with the Arabic versions of their names; for example, the Jewish Elisha is called Alyasa', Job is Ayyub, Jesus is 'Isa, etc. The Torah given to Moses (Musa) is called Tawrat, the Psalms given to David (Dawud) is the Zabur, the Gospel given to Jesus is Injil.
The last prophet in Islam is Muhammad ibn ʿAbdullāh, whom Muslims believe to be the "Seal of the Prophets" (Khatam an-Nabiyyin), to whom the Quran was revealed in a series of revelations (and written down by his companions). Muslims believe the Quran is the divine word of God, thus immutable and protected from distortion and corruption, destined to remain in its true form until the Last Day. Although Muhammad is considered the last prophet, some Muslim traditions also recognize and venerate saints (though modern schools, such as Salafism and Wahhabism, reject the theory of sainthood).
In Islam, every prophet preached the same core beliefs: the Oneness of God, worshipping of that one God, avoidance of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after death. Prophets and messengers are believed to have been sent by God to different communities during different times in history.
The Syriac form of rasūl Allāh (lit. 'messenger of God'), s̲h̲eliḥeh d-allāhā, occurs frequently in the apocryphal Acts of St. Thomas. The corresponding verb for s̲h̲eliḥeh—s̲h̲alaḥ, occurs in connection with the prophets in the Hebrew Bible.
In Arabic, the term nabī (Arabic plural form: أنبياء, anbiyāʼ) means "prophet". Forms of this noun occur 75 times in the Quran. The term nubuwwah (Arabic: نبوة "prophethood") occurs five times in the Quran. The terms rasūl (Arabic plural: رسل, rusul) and mursal (Arabic: مرسل, mursal, pl: مرسلون, mursalūn) denote "messenger with law given by/received from God" and occur more than 300 times. The term for a prophetic "message" (Arabic: رسالة, risālah, pl: رسالات, risālāt) appears in the Quran in ten instances.
The following table shows these words in different languages:
Exegetes usually distinguish the messenger angels (rasūl), who carry out divine decrees between heaven and earth, from the angels in heaven (karubiyin). In the Quran and tafsir, the term rasūl is also used for messengers from among the angels. The term is used in Quran 81:19, Quran 11:69–11, and Quran 51:26–11, and is also used for the servants of the Angel of Death.
In Islam, the Quran is believed to be a revelation from the last prophet in the Abrahamic succession, Muhammad, and its contents detail what Muslims refer to as the straight path. According to Islamic belief, every prophet preached submission and obedience to God (Islam). There is an emphasis on charity, prayer, pilgrimage, fasting, with the most emphasis given to the strict belief and worship of a singular God. The Quran itself calls Islam the "religion of Abraham" (Ibrahim) and refers to Jacob (Yaqub) and the Twelve Tribes of Israel as being Muslims.
The Quran says:
Prophets in Islam are exemplars to ordinary humans. They exhibit model characteristics of righteousness and moral conduct. Prophetic typologies shared by all prophets include prophetic lineage, advocating monotheism, transmitting God's messages, and warning of the eschatological consequences of rejecting God. Prophetic revelation often comes in the form of signs and divine proofs. Each prophet is connected to one another, and ultimately support the final prophetic message of Muhammad. The qualities prophets possess are meant to lead people towards the straight path. In one hadith, it was stated: "Among men the prophets suffer most."
Throughout the Quran, prophets such as Moses and Jesus often perform miracles or are associated with miraculous events. The Quran makes clear that these events always occur through God and not of the prophet's own volition. Throughout the Meccan passages there are instances where the Meccan people demand visual proofs of Muhammad's divine connection to God to which Muhammad replies "The signs are only with Allah, and I am only a plain warner." (Q29:50) This instance makes clear that prophets are only mortals who can testify to God's omnipotence and produce signs when he wills it. Furthermore, the Quran states that visual and verbal proofs are often rejected by the unbelievers as being sihr ("magic") The Quran reads: "They claim that he tries to bewitch them and make them believe that he speaks the word of God, although he is just an ordinary human being like themselves. (Q74:24-25)
In the early years of Islam, prophets were not considered infallible or sinless. Every greater prophet, with exception to Jesus, was accused of sin. Not only was it possible for prophets to sin, their sins had soteriological significance. For example, Moses in Islam needs forgiveness after he killed an innocent person. Adam regretted his sin in Garden Eden, which is supposed to teach humans how to repent.
By the ninth century CE, Sunni Islam began to consider prophets to be sinless.It became a major concern to ensure the reliablity of the revelation. This doctrine probably developed under influence of Shia Islam from the doctrine of the infallible Shia Imams (ʿiṣmah). Later Mutazilites agree to this view and hold that prophets are protected from both minor sins and major sins. From among the Asharites it has been argued that prophets are protected from sinning in their function as a messenger. al-Baqillani stated that prophets are mainly protectd from deception and lying when they convey God's message and from major sins, but are not generally sinless. The majority of theologians subscribed to this opinion.
Later, especially Muhammad is described as infallable among Sufis. When asked how Muhammad was not affected by the touch of the devil, Rumi compares devils to a dog's salvia poured into an ocean, the ocean symbolizing Muhammad's greatness. Other people, on the other hand, are like a cup filled with water. The dog cannot affect the ocean, but the dog's salvia affects the cup of water.
Muhammad was given a divine gift of revelation through the angel Gabriel. This direct communication with the divine underlines the human experience but the message of the Quran dignifies this history of revelation with these select people in human history the foundation for Muhammed's prophetic lineage.
The Quran mentions various divinely-bestowed gifts given to various prophets. These may be interpreted as books or forms of celestial knowledge. Although all prophets are believed by Muslims to have been immensely gifted, special mention of "wisdom" or "knowledge" for a particular prophet is understood to mean that some secret knowledge was revealed to him. The Quran mentions that Abraham prayed for wisdom and later received it. It also mentions that Joseph and Moses both attained wisdom when they reached full age; David received wisdom with kingship, after slaying Goliath; Lot (Lut) received wisdom whilst prophesying in Sodom and Gomorrah; John the Baptist received wisdom while still a mere youth; and Jesus received wisdom and was vouchsafed the Gospel.
Abraham is widely recognized for being the father of monotheism in the Abrahamic religions. In the Quran, he is recognized as a messenger, a spiritual examplar to mankind, Quran 2:24 and a link in the chain of Muslim prophets. Muhammad, God's final messenger and the revelator of the Quran, is a descendant of Abraham, and Muhammad completes Abraham's prophetic lineage. This relationship can be seen in the Quranic chapter 6:
The Quran presents the world as full of interlocking dramas and conflicts. The divine drama concerns the events of creation and banishment from the garden; while the human drama concerns the life and history of humanity but, also includes the events in the life of the prophets. Islamic morality is founded on this virtuous living through faith in the life ordained by the divine. This is the divine task given to believers accompanied by the divine gift that the Prophets had in revelation and perspective of ayat. The prophets are called to follow and reclaim the message of the straight path. This is the key feature of the authority of their revelation, which fits within the Abrahamic tradition. The Quran's place within the broader Abrahamic context gives the revelation to Muhammed the same authority as the Tawrat and the Injil.
There are patterns of representation of Quranic prophecy that support the revelation of Muhammad. Since Muhammad is in Abraham's prophetic lineage, they are analogous in many aspects of their prophecy. Muhammad was trying to rid the Pagans of idolatry during his lifetime, which is similar to Abraham. This caused many to reject Muhammad’s message and even made him flee from Mecca due to his unsafety in the city. Carl Ernest, the author of How to Read the Qur’an: A New Guide, with Select Translations, states, "The Qur’an frequently consoles Muhammad and defends him against his opponents." This consolation can also be seen as parallel to Abraham's encouragement from God. Muhammad is also known to perform miracles as Abraham did. Sura 17 (al-isrā) briefly describes Muhammad's miraculous Night Journey where he physically ascended to the Heavens to meet with previous prophets. This spiritual journey is significant in the sense that many Islamic religious traditions and transformations were given and established during this miracle, such as the ritual of daily prayer. (Q17:78-84) Muhammad is a descendant of Abraham; therefore, this not only makes him part of the prophetic lineage, but the final prophet in the Abrahamic lineage to guide humanity to the Straight Path. In Sura 33 (al-ahzāb) it confirms Muhammad and states, "Muhammad is not the father of any of your men, but is the Messenger of Allah and the seal of the Prophets. Allah is Cognizant of everything". (Q33:40)
The question of Mary's prophethood has been debated by Muslim theologians. Some Zahirite theologians argue that Mary, as well as Sara, the mother of Isaac, and Asiya, the mother of Moses, are prophets. They base this determination on the instances in the Quran where angels spoke to the women and divinely guided their actions. According to the Zahirite Ibn Hazm (d. 1064), women could possess prophethood (Arabic: نبوة, romanized: nubuwwah) but not messengerhood (Arabic: رسالة, romanized: risālah) which could only be attained by men. Ibn Hazm also based his position on Mary's prophethood on Q5:75 which refers to Mary as "a woman of truth" just as it refers to Joseph as "a man of truth" in Q12:46. Other linguistic examples which augment scholarship around Mary's position in Islam can be found in terms used to describe her. For example, In Q4:34 Mary is described as being one of the devoutly obedient (Arabic: قَانِتِين, romanized: qānitīn), the same description used for male prophets.
Challenges to Mary's prophethood have often been based on Q12:109 which reads "We have only sent men prior to you". Some scholars have argued that the use of the term "rijal" or men should be interpreted as providing a contrast between men and angels and not necessarily as contrasting men and women. The majority of scholars, particularly in the Sunni tradition, have rejected this doctrine as heretical innovation (Arabic: بدعة, romanized: bid'ah).
The Quran states,
This passage promotes Abraham's devotion to God as one of his messengers along with his monotheism. Islam is a monotheistic religion, and Abraham is one who is recognized for this transformation of the religious tradition. This prophetic aspect of monotheism is mentioned several times in the Quran. Abraham believed in one true God (Allah) and promoted an "invisible oneness" (tawḥīd) with him. The Quran proclaims, "Say: 'My lord has guided me to a Straight Path, a right religion, the creed of Abraham, an upright man who was no polytheist.'" (Q. 6:161) One push Abraham had to devote himself to God and monotheism is from the pagans of his time. Abraham was devoted to cleansing the Arabian Peninsula of this impetuous worship. His father was a wood idol sculptor, and Abraham was critical of his trade. Due to Abraham's devotion, he is recognized as the father of monotheism.
Prophets and messengers in Islam often fall under the typologies of nadhir ("warner") and bashir ("announcer of good tidings"). Many prophets serve as vessels to inform humanity of the eschatological consequences of not accepting God's message and affirming monotheism. A verse from the Quran reads: "Verily, We have sent thee [Muhammad] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire." (Q2:119) The prophetic revelations found in the Quran offer vivid descriptions of the flames of Hell that await nonbelievers but also describe the rewards of the gardens of Paradise that await the true believers. The warnings and promises transmitted by God through the prophets to their communities serve to legitimize Muhammed's message. The final revelation that is presented to Muhammed is particularly grounded in the belief that the Day of Judgement is imminent.
Stories of the prophets in the Quran often revolve around a certain pattern, according to which a prophet is sent to a group of people, who then reject or attack him, and ultimately suffer extinction as God's punishment. However, the Quran, given its paraenetic character, does not offer a full narrative; but rather offers a parabolic reference to the doom of previous generations, assuming the audience is familiar with the told stories. The Quran emphasizes the importance of obedience to prophets in Surah 26 Ash-Shu'ara, in which a series of prophets preaching fear of God and obedience to themselves.
During the time of Muhammad's revelation, the Arabian peninsula was made up of many pagan tribes. His birthplace, Mecca, was a central pilgrimage site and a trading center where many tribes and religions were in constant contact. Muhammad's connection with the surrounding culture was foundational to the way the Quran was revealed. Though it is seen as the direct word of God, it came through to Muhammad in his own native language of Arabic, which could be understood by all the peoples in the peninsula. This is the key feature of the Quran which makes it unique to the poetry and other religious texts of the time. It is considered immune to translation and culturally applicable to the context of the time it was revealed. Muhammad was criticized for his revelation being poetry which, according to the cultural perspective, is revelation purely originating from the jihn and the Qurash but the typology of duality and its likeness to the other prophets in the Abrahamic line affirms his revelation. This likeness is found in the complexity of its structure and its message of submission of faith to the one God, Allah. This also revels that his revelation comes from God alone and he is the preserver of the Straight Path as well as the inspired messages and lives of other prophets, making the Quran cohesive with the monotheistic reality in the Abrahamic traditions.
The revealed books are the records which Muslims believe were dictated by God to various Islamic prophets throughout the history of mankind, all these books promulgated the code and laws of Islam. The belief in all the revealed books is an article of faith in Islam and Muslims must believe in all the scriptures to be a Muslim. Islam speaks of respecting all the previous scriptures.
The Quran mentions some Islamic scriptures by name:
All messengers mentioned in the Quran are also prophets, but not all prophets are messengers.
The Quran mentions 25 prophets by name but also tells that God sent many other prophets and messengers, to all the different nations that have existed on Earth. Many verses in the Quran discuss this:
Numerous other people have been mentioned by scholars in the Hadith, exegesis, commentary. These people include:
The Ahmadiyya Community does not believe that messengers and prophets are different individuals. They interpret the Quranic words warner (nadhir), prophet, and messenger as referring to different roles that the same divinely appointed individuals perform. Ahmadiyya distinguish only between law-bearing prophets and non-law-bearing ones. They believe that although law-bearing prophethood ended with Muhammad, non-law-bearing prophethood subordinate to Muhammad continues. The Ahmadiyya Community recognizes Mirza Ghulam Ahmad (1835–1908) as a prophet of God and the promised Messiah and Imam Mahdi of the latter days. The Lahore Ahmadiyya Movement rejects his status as a prophet, instead considering him to be a renewer of the faith. However, all other Muslims and their scholars argue that the Ahmadiyya community are not Muslim.
In contrast to the Muslims, Baháʼís do not believe that Muhammad is the final messenger of God, or rather define eschatology and end times references as metaphorical for changes in the ages or eras of mankind but that it and progress of God's guidance continues. Although, in common with Islam, the title the Seal of the Prophets is reserved for Muhammad, Baháʼís interpret it differently. They believe that the term Seal of the Prophets applies to a specific epoch, and that each prophet is the "seal" of his own epoch. Therefore, in the sense that all the prophets of God are united in the same "Cause of God", having the same underlying message, and all "abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith", they can all claim to be "the return of all the Prophets".