Prophets and messengers in Islam

The Syriac form of rasūl Allāh ({{lit|messenger of God|lk=no}}), 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.A. J. Wensinck, "Rasul", Encyclopaedia of Islam

In Arabic, the term nabī (Arabic plural form: {{lang|ar|أنبياء}}, {{Transliteration|ar|anbiyāʼ}}) means "prophet". Forms of this noun occur 75 times in the Quran. The term nubuwwah ({{Langx|ar|نبوة}} "prophethood") occurs five times in the Quran. The terms rasūl (Arabic plural: {{lang|ar|رسل}}, {{Transliteration|ar|rusul}}) and mursal (Arabic: {{lang|ar|مرسل}}, {{Transliteration|ar|mursal}}, pl: {{lang|ar|مرسلون}}, {{Transliteration|ar|mursalūn}}) denote "messenger with law given by/received from God" and occur more than 300 times. The term for a prophetic "message" (Arabic: {{lang|ar|رسالة}}, {{Transliteration|ar|risālah}}, pl: {{lang|ar|رسالات}}, {{Transliteration|ar|risālāt}}) appears in the Quran in ten instances.Uri Rubin, "Prophets and Prophethood", Encyclopedia of the Qur'an

The following table shows these words in different languages:Strong's Concordance

Exegetes usually distinguish the messenger angels (rasūl), who carry out divine decrees between heaven and earth, from the angels in heaven ({{transliteration|ar|karubiyin}}).Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200Imam Abu Hanifa’s Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu ’l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf" In the Quran and tafsir, the term rasūl is also used for messengers from among the angels. The term is used in {{Cite quran|81|19|s=ns}}, {{Cite quran|11|69|e=11|s=ns}}, and {{Cite quran|51|26|e=11|s=ns}}, and is also used for the servants of the Angel of Death.Mehdi Azaiez, Gabriel Said Reynolds, Tommaso Tesei, Hamza M. Zafer The Qur'an Seminar Commentary / Le Qur'an Seminar: A Collaborative Study of 50 Qur'anic Passages / Commentaire collaboratif de 50 passages coraniques Walter de Gruyter GmbH & Co KG, 07.11.2016

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.Wheeler, Historical Dictionary of Prophets in Islam and Judaism, "Prophets" The Quran itself calls Islam the "religion of Abraham" (Ibrahim){{qref|3|67|b=y}} and refers to Jacob (Yaqub) and the Twelve Tribes of Israel as being Muslims.{{qref|2|123-133|b=y}}

The Quran says:

{{blockquote|He has ordained for you ˹believers˺ the Way which He decreed for Noah, and what We have revealed to you ˹O Prophet˺ and what We decreed for Abraham, Moses, and Jesus, ˹commanding:˺ "Uphold the faith, and make no divisions in it."|{{qref|42|13|c=y}} }}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."{{cite book |title=The Origin and the Overcoming of Evil and Suffering in the World Religions |date=2013 |publisher=Springer Netherlands |isbn=9789401597890}}

{{main|Islamic view of miracles|Miracles of Muhammad}}

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.Schöck, C. (2021). Adam im Islam (Vol. 168). Walter de Gruyter GmbH & Co KG. p. 90 (German) 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.Abu l-Lait as-Samarqandi's Commentary on Abu Hanifa al-Fiqh al-absat Introduction, Text and Commentary by Hans Daiber Islamic concept of Belief in the 4th/10th Century Institute for the Study of Languages and Cultures of Asia and Africa p. 243-245 For example, Moses in Islam needs forgiveness after he killed an innocent person.Schöck, C. (2021). Adam im Islam (Vol. 168). Walter de Gruyter GmbH & Co KG. p. 141 (German) Adam regretted his sin in Garden Eden, which is supposed to teach humans how to repent.Stieglecker, H. (1962). Die Glaubenslehren des Islam. Deutschland: F. Schöningh. p. 194 (German)

By the ninth century CE, Sunni Islam began to consider prophets to be sinless.{{cite book |last1=Brown |first1=Daniel W. |title=Rethinking tradition in modern Islamic thought |date=1999 |publisher=Cambridge Univ. Press |location=Cambridge |isbn=978-0521653947 |pages=61 |edition=1. paperback}} It became a major concern to ensure the reliability of the revelation.{{sfn|Brown|1999|p=60}} This doctrine probably developed under influence of Shia Islam from the doctrine of the infallible Shia Imams (ʿiṣmah).{{cite book |last=al-Shaykh al-Saduq |author-link=Ibn Babawayh |others=Fyzee |title=A Shiite Creed |date=1982 |publisher=WOFIS |edition=3rd |oclc=37509593}}Schimmel, And Muhammad is His Messenger, 56-60. Later Mutazilites agree to this view and hold that prophets are protected from both minor sins and major sins.Schimmel, And Muhammad is His Messenger, 60. 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 protected 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.{{sfn|Brown|1999|p=62}}

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.Schimmel, And Muhammad is His Messenger, 61.

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.{{qref|26|83|b=y}} It also mentions that Joseph{{qref|10|22|b=y}} and Moses{{qref|28|14|b=y}} both attained wisdom when they reached full age; David received wisdom with kingship, after slaying Goliath;{{qref|2|251|b=y}} Lot (Lut) received wisdom whilst prophesying in Sodom and Gomorrah;{{qref|21|74|b=y}} John the Baptist received wisdom while still a mere youth;{{qref|19|14|b=y}} and Jesus received wisdom and was vouchsafed the Gospel.{{qref|3|48|b=y}}

File:Abraham_ready_to_sacrifice_his_son,_Ishmael_(top);_Abraham_cast_into_fire_by_Nimrod_(bottom).jpg. A miniature in the 16th-century Ottoman Turkish manuscript Zubdat Al-Tawarikh]]

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, {{qref|2|24|b=y}} 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:

{{blockquote|That is Our Argument which We imparted to Abraham against his people. We raise up in degrees whomever We please. Your Lord is indeed Wise, All-Knowing. And We granted him Isaac and Jacob, and guided each of them; and Noah We guided before that, and of his progeny, [We guided] David, Solomon, Job, Joseph, Moses and Aaron. Thus We reward the beneficent. And Zechariah, John, Jesus and Elias, each was one of the righteous. And Ishmael, Elijah, Jonah and Lot; each We exalted above the whole world. [We also exalted some] of their fathers, progeny and brethren. And We chose them and guided them to a straight path.{{qref|6|83-87}}}}

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.{{Cite journal|last=Kazmi|first=Yadullah|date=1998|title=The notion of history in the Qur'ān and human destiny|journal=Islamic Studies|volume=37|pages=183–200}} 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."{{Cite book|title=How to Read the Qur'an: A New Guide, with Select Translations|last=Ernst|first=Carl|publisher=The University of North Carolina Press|year=2011|isbn=9781469609768|pages=35}} 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.{{Cite book|title=Women in the Quran, traditions, and interpretation|last=Stowasser, Barbara Freyer, 1935-2012.|date=1994|publisher=Oxford University Press|isbn=978-0195084801|location=New York|oclc=29844006}} According to the Zahirite Ibn Hazm (d. 1064), women could possess prophethood ({{langx|ar|نبوة|nubuwwah}}) but not messengerhood ({{langx|ar|رسالة|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 ({{langx|ar|قَانِتِين|qānitīn}}), the same description used for male prophets.{{Cite journal|last=Ali|first=Kecia|date=2017|title=Destabilizing Gender, Reproducing Maternity: Mary in the Qurʾān|journal=Journal of the International Qur'anic Studies Association|volume=2|pages=89–109|doi=10.5913/jiqsa.2.2017.a005|issn=2474-8390|jstor=10.5913/jiqsa.2.2017.a005}}

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 ({{langx|ar|بدعة|bid'ah}}).

The Quran states,

"And (remember) Abraham, when he said to his people: 'Worship Allah and fear Him; that is far better for you, if only you knew. Indeed, you only worship, apart from Allah, mere idols, and you invent falsehood. Surely, those you worship, apart from Allah, have no power to provide for you. So, seek provision from Allah, worship Him and give Him thanks. You shall be returned unto Him.{{'"}} (Q. 29:16-17)

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.{{Cite book|title=Comparing the Qur'an and the Bible: What They Really Say about Jesus, Jihad, and More|last=Richter|first=Rick|publisher=Baker Books|year=2011|isbn=9780801014024|pages=18–21}} 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.{{Cite book|title=The Cambridge companion to Muḥammad|date=2010|publisher=Cambridge University Press|others=Brockopp, Jonathan E., 1962-|isbn=9780511781551|location=Cambridge|oclc=723454970}} 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.Hagen, G. (2009). "From Haggadic Exegesis To Myth: Popular Stories Of The Prophets In Islam". In Sacred Tropes: Tanakh, New Testament, and Qur’an as Literature and Culture. Leiden, Niederlande: Brill. https://doi.org/10.1163/ej.9789004177529.i-536.65

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.

• verse 108 has Noah saying 'fear God and Obey me'
• verse 126 has Hud saying 'fear God and obey me'
• verse 144 has Salih saying 'fear God and obey me'
• verse 163 has Lot saying 'fear God and obey me'
• verse 179 has Shu'ayb saying 'fear God and obey me'{{Cite book | first1=John | last1=Burton | title=The Sources of Islamic Law: Islamic Theories of Abrogation | publisher=Edinburgh University Press | year=1990 | isbn=0-7486-0108-2 | url=http://www.almuslih.org/Library/Burton,%20J%20-%20The%20Sources%20of%20Islamic%20Law.pdf | access-date=21 July 2018 | ref=JBSILITA1990 | page=165 | archive-date=4 January 2020 | archive-url=https://web.archive.org/web/20200104171116/http://www.almuslih.org/Library/Burton,%20J%20-%20The%20Sources%20of%20Islamic%20Law.pdf | url-status=dead }}{{qref|26|b=y}}

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.{{Cite journal|last=Saeed|first=Abdullah|date=1999|title=Rethinking 'Revelation' as a Precondition for Reinterpreting the Qur'an: A Qur'anic Perspective|journal=Journal of Qur'anic Studies|volume=1|pages=93–114|doi=10.3366/jqs.1999.1.1.93}} 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.{{Cite journal|last=Lawson|first=Todd|date=1999|title=Duality, Opposition and Typology in the Qur'an: The Apocalyptic Substrate|journal=Journal of Quranic Studies|volume=10|pages=23–49}} 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.

{{See also|Islamic holy books}}

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.Concise Encyclopedia of Islam, Cyril Glasse{{page needed|date=January 2015}}

The Quran mentions some Islamic scriptures by name:

• The "Tawrat" (also Tawrah or Taurat; {{langx|ar|

توراة{{lrm}}}}) is the Arabic name for the Torah within its context as an Islamic holy book believed by Muslims to have been revealed to the prophets and messengers amongst the Children of Israel. When referring to traditions from the Tawrat, Muslims have not only identified it with the Pentateuch, but also with the other books of the Hebrew Bible as well as with Talmudic and Midrashim writings.Isabel Lang Intertextualität als hermeneutischer Zugang zur Auslegung des Korans: Eine Betrachtung am Beispiel der Verwendung von Israiliyyat in der Rezeption der Davidserzählung in Sure 38: 21-25 Logos Verlag Berlin GmbH, 31.12.2015 {{ISBN|9783832541514}} p. 98 (German)

• The Quran mentions the Zabur, interpreted as being the Book of Psalms,{{Cite web|title=Zabur - Oxford Islamic Studies Online|url=http://www.oxfordislamicstudies.com/article/opr/t125/e2548|access-date=2018-07-26|website=www.oxfordislamicstudies.com|language=en|archive-date=19 December 2021|archive-url=https://web.archive.org/web/20211219201751/http://www.oxfordislamicstudies.com/article/opr/t125/e2548|url-status=dead}} as being the holy scripture revealed to King David (Dawud). Scholars have often understood the Psalms to have been holy songs of praise, and not a book administering law.Encyclopaedia of Islam, Psalms {{Cite Quran|21|105|s=ns}} and {{Bibleverse|Psalm|37:29}} are direct counterparts.{{Cite web|title=Psalms - Oxford Islamic Studies Online|url=http://www.oxfordislamicstudies.com/article/opr/t125/e1887|access-date=2018-07-26|website=www.oxfordislamicstudies.com|language=en|archive-date=26 July 2018|archive-url=https://web.archive.org/web/20180726072614/http://www.oxfordislamicstudies.com/article/opr/t125/e1887|url-status=dead}}
• Books of Divine Wisdom (Arabic: possibly identified as الْزُبُر az-Zubur): The Quran mentions certain Books of Divine Wisdom.{{qref|3|184|b=y}}
• The Injil (Gospel) was the holy book revealed to Jesus, according to the Quran. Although many lay Muslims believe the Injil refers to the entire New Testament, scholars have clearly pointed out that it refers not to the New Testament but to an original Gospel, which was sent by God, and was given to Jesus.Abdullah Yusuf Ali, Holy Quran: Text, Translation and Commentary, Appendix: "On the Injil" Therefore, according to Muslim belief, the Gospel was the message that Jesus, being divinely inspired, preached to the Children of Israel. The current canonical Gospels, in the belief of Muslim scholars, are not divinely revealed but rather are documents of the life of Jesus, as written by various contemporaries, disciples and companions. These Gospels contain portions of Jesus's teachings but do not represent the original Gospel, which was a single book written not by a human but was sent by God.Encyclopedia of Islam, "Injil"
• Quran: The Quran ({{Langx|ar|القرآن{{lrm}}|translit=al-Qurʼān}}) was the revelation revealed to Muhammad.
• Scrolls of Abraham (Arabic: صحف إبراهيم{{lrm}}, Ṣuḥuf ʾIbrāhīm)Alternatives: {{langx|ar|صُحُفِ إِبْرَاهِيم}} Ṣuḥufi ʾIbrāhīm and/or {{lang|ar|الصُّحُفِ ٱلْأُولَىٰ}} Aṣ-Ṣuḥufi 'l-Ūlā - "Books of the Earliest Revelation" are believed to have been one of the earliest bodies of scripture, which were given to Abraham (Ibrāhīm).{{Cite quran|87|19|s=ns}} Although usually referred to as "scrolls", many translators have translated the Arabic suhuf as "books".Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary {{Page needed|date=March 2012}}Marmaduke Pickthall, The Meaning of the Glorious Koran The verse mentioning the "Scriptures" is in Quran 87:18-19 where they are referred to, alongside the Scrolls of Moses, to have been "Books of Earlier Revelation".
• Scrolls of Moses ({{langx|ar|صُحُفِ مُوسَىٰ|links=no}}, Ṣuḥuf Mūsā) are an ancient body of scripture mentioned twice in the Quran. They are part of the religious scriptures of Islam. Jordanian scholar and professor of philosophy Ghazi bin Muhammad mentions that the "Scrolls of Moses" are identical to the Torah of Moses.{{Cite book|url=https://books.google.com/books?id=tZNsEAAAQBAJ&dq=Ghazi+ibn+Muhammad+scrolls+of+moses&pg=PT15|title=A Thinking Person's Guide to Islam: The Essence of Islam in 12 Verses from the Qur'an|first=Ghazi|last=Bin Muhammad|date=29 January 2018|publisher=Turath Publishing|isbn=9781906949648|access-date=30 January 2023}}
• Book of Enlightenment ({{Langx|ar|الكِتَابُ ٱلْمُنِير|translit=Kitābul-Munīr}}): The Quran mentions a Book of Enlightenment,{{qref|3|184|b=y}} and {{qref|35|25}} which has alternatively been translated as Scripture of Enlightenment or the Illuminating Book.

All messengers mentioned in the Quran are also prophets, but not all prophets are messengers.{{cite book|last1=Morgan|first1=Diane|title=Essential Islam: A Comprehensive Guide to Belief and Practice|date=2010|publisher=ABC-CLIO|page=[https://archive.org/details/essentialislamco0000morg/page/38 38]|url=https://archive.org/details/essentialislamco0000morg|url-access=registration|quote=all prophet are messengers but not all messengers are prophets.|access-date=24 June 2015|isbn=9780313360251}}

{{reflist|group=lower-alpha|close}}

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:

• "We did aforetime send messengers before thee: of them, there are some whose story We have related to thee, and some whose story We have not related to thee...."{{qref|40|78|b=y}}
• "For We assuredly sent amongst every People a messenger, ..."{{qref|16|36|b=y}}

• Sons of Jacob: These men are sometimes not considered to be prophets, although most exegesis scholars consider them to be prophets, citing the hadith of Muhammad and their status as prophets in Judaism. The reason that some do not consider them as prophets is because of their behavior with Yusuf (Joseph) and that they lied to their father.
• Three persons of the town: These three unnamed persons who were sent to the same town are mentioned in chapter 36 of the Quran.{{qref|36|13-21|b=y}}{{Original research inline|date=October 2018}}

Numerous other people have been mentioned by scholars in the Hadith, exegesis, commentary. These people include:

{{columns-list|

• Abel (Hābīl)
• Shem (Sām)A-Z of Prophets in Islam and Judaism, Appendix: "List of Prophets in Islam"
• Joel (Yūʾīl) {{Citation needed|date=April 2022}}
• Zechariah, son of Berechiah (Zakariyyā ibn Barkhiyyā)The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Note 364: "Examples of the Prophets slain were: "the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35)
• Amos (ʿĀmūs)
• Hosea (Hūshiʿ)Abdullah Yusuf Ali refers to Hosea 8:14 for his notes on Q. 5:60
• Nahum (Nāḥūm)
• Isaiah (Ishaʿyāʾ)Historical Dictionary of Prophets in Islam and Judaism, B. M. Wheeler, "Appendix II"
• Elizabeth (Alyaṣṣābāt){{Cite book|title=Women in the Qur'ān, Traditions, and Interpretation|publisher=Oxford University Press|year=1994|pages=68–69}}

}}

{{main|Prophethood (Ahmadiyya)}}

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.{{Cite journal|last=Brand|first=Alexa|date=2016|title=Placing the Marginalized Ahmadiyya in Context with the Traditional Sunni Majority|url=https://journals.gmu.edu/jmgr/article/download/1330/1142|url-status=live|journal=Journal of Mason Graduate Research|volume=3|issue=3|pages=122–123|issn=2327-0764|archive-url=https://web.archive.org/web/20181006041014/https://journals.gmu.edu/jmgr/article/download/1330/1142|archive-date=2018-10-06|via=Mason Publishing Journals (at George Mason University)|doi=10.13021/G8730T|doi-access=free}}{{cite web|url=http://www.oxfordislamicstudies.com/article/opr/t125/e85|title=Ahmadis - Oxford Islamic Studies Online|website=www.oxfordislamicstudies.com|language=en|access-date=2018-10-06|archive-date=11 October 2018|archive-url=https://web.archive.org/web/20181011112624/http://www.oxfordislamicstudies.com/article/opr/t125/e85|url-status=dead}} 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.{{Cite encyclopedia|url=https://www.britannica.com/biography/Mirza-Ghulam-Ahmad|title=Mirza Ghulam Ahmad {{!}} Biography & Facts|encyclopedia=Encyclopædia Britannica|access-date=2018-10-06|language=en}} 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.{{cite journal |title=My Claim to Promised Messiahship |first=Mirzā Ghulām |last=Ahmad |journal=Review of Religions |issn=0034-6721 |volume=3 |number=9 |date=September 1904 }} As reproduced in {{cite journal |url=http://reviewofreligions.org/download/RR200901.pdf#page=16 |title=My Claim to Promised Messiahship |first=Mirzā Ghulām |last=Ahmad |journal=Review of Religions |issn=0034-6721 |volume=104 |number=1 |date=January 2009 |page=16 |access-date=12 May 2015 |archive-date=17 August 2011 |archive-url=https://web.archive.org/web/20110817055431/http://www.reviewofreligions.org/download/RR200901.pdf#page=16 |url-status=live }}{{Cite news|url=http://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0004.xml|title=The Ahmadiyyah Movement - Islamic Studies - Oxford Bibliographies - obo|access-date=2018-10-06|language=en|archive-date=14 December 2019|archive-url=https://web.archive.org/web/20191214174733/https://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0004.xml|url-status=live}}

{{Further|Baháʼí|Muhammad in the Baháʼí Faith}}

In contrast to the Muslims, Baháʼís{{cite journal | author1 =Fazel, Seena | author2 =Fananapazir, Khazeh | title =A Baháʼí Approach to the Claim of Finality in Islam | journal =Journal of Baháʼí Studies | volume =5 | issue =3 | pages =17–40 | publisher =Association for Baha'i Studies North America | date =1993 | url =http://bahai-library.com/fananapazir_fazel_finality_islam | access-date =Dec 15, 2015 | doi =10.31581/JBS-5.3.2(1993) | doi-access =free | archive-date =19 June 2016 | archive-url =https://web.archive.org/web/20160619035122/http://bahai-library.com/fananapazir_fazel_finality_islam | url-status =live | url-access =subscription }} do not believe that Muhammad is the final messenger of God,{{cite journal | author =Wittman, Brian | title =Keys to the Proper Understanding of Islam in The Dispensation of Baha'u'llah | journal =Lights of Irfan | volume =2 | pages =135–48 | publisher =Irfan Colloquia | location =Wilmette, IL | date =2001 | url =http://bahai-library.com/wittman_understanding_islam.html | access-date =Dec 15, 2015 | archive-date =22 December 2015 | archive-url =https://web.archive.org/web/20151222081938/http://bahai-library.com/wittman_understanding_islam.html | url-status =live }} 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".

{{columns-list|

• The Twelve Imams
• Succession to Muhammad
• Biblical and Quranic narratives
• List of people in both the Bible and the Quran
• Major prophets in the Bible
• Prophets in Christianity
• Prophets in Judaism
• Qisas al-Anbiya
• Table of prophets of Abrahamic religions
• Twelve Minor Prophets
• Peace be upon him

}}

{{reflist|4}}

• {{cite book|last1=Brown |first1=Daniel W.|title=Rethinking tradition in modern Islamic thought |date=1996 |publisher=Cambridge University Press |isbn=0521570778 |url=https://www.scribd.com/document/116836545/Rethinking-Traditions-in-Modern-Islamic-Thought-Daniel-w-Brown |access-date=10 May 2018 |ref=DWBRTMIT1996}}

• [https://www.islamaurquraan.com/2020/05/adam-aleh-salam.html?m=1 First prophet of islam: adam aleh salam]
• [http://lasjan.page.tl/Prophets.htm Prophets in Islam]

{{Prophets in the Quran}}

{{Muslim saints}}

{{Islam topics |collapsed}}

{{Characters and names in the Quran}}

{{DEFAULTSORT:Prophets of Islam}}