Human knowledge is limited in scope, and cannot provide comprehensive information about the universe and man’s role in it. Therefore, Allah, in His wisdom and mercy sent us messengers to direct us to what is beneficial. These messengers were men at various times and in various communities whom Allah inspired with guidance for their people. The Muslim who wishes to draw nearer to Allah should therefore follow the prophets and those who emulate their way. The Final Messenger, Muhammad sallallahu `alayhe wa-sallam, in particular, is a role model for us. “Indeed, there is an excellent example for you in the Messenger of Allah, for anyone whose hope is in Allah and the Last day, and who remembers Allah much.” [(33) Al-Ahzab, 21] And, in general, all the messengers are examples for us to follow, as long as what they did has not been prohibited in the law of the Final Prophet. “They (the prophets) are those whom Allah has guided, so follow their guidance.” [(6) Al-An`aam, 91]
Difference between a nabiyy and a rasool
The favored opinion is that a nabiyy (prophet) is man who has received inspiration from Allah. “And We have not sent before you (any) but men to whom We gave inspiration.” [(21) Al- Anbiyaa’, 7] He is, in addition, a rasool (messenger) if he received at least one ruling which was different from the shari`ah (law) of the prophet before him. “(Jesus said,) (I have come to you) confirming that which came before me of the Torah, and in order to make lawful for you some of that which was forbidden for you.” [(3) Aal-`Imraan, 50] Thus, Jesus `alayhis- salaam was a rasool as well as a nabiyy.
Distinction in belief
All the prophets and messengers were supported by signs and miracles from Allah, and it is a requirement of faith to accept every one of them, and to believe that they were following the clear truth. This is the meaning of saying that we make no distinction between the prophets, i.e. we make no distinction in believing in them, unlike the Jews, Christians and others who accept some and reject others. So, anyone who rejects, for example, Adam, or Noah, or Moses, or Jesus, or Muhammad (peace and blessings be upon them all), is a disbeliever, though he may claim to believe in the other prophets. “Verily, those who disbelieve in Allah and His Messengers, seeking to make a distinction between (believing in) Allah and (believing in) His Messengers, saying, ‘We believe in some and reject others,’ seeking to take a path between (belief and rejection) - they are truly disbelievers. And We have prepared for the disbelievers a disgraceful punishment.” [(4) An-Nisaa’, 150-151]
Distinction in rank
However, making no distinction between belief in the prophets does not mean that they are all equal in rank, and the Qur’an itself is clear about this. “Those are the messengers, We have caused some of them to excel over others. Among them are those to whom Allah spoke, and He raised some of them by ranks. We gave Jesus, son of Mary, clear proofs, and supported him with the Holy Spirit.” [(2) Al-Baqarah, 253] “And indeed, We have caused some prophets to excel over others, and We gave David the Zaboor.” [(17) Al-Israa, 54]

The most distinguished of all the prophets and messengers is the Final Prophet, Muhammad, sallallahu `alayhe wa-sallam. He has said, “I am the master of the Children of Adam on the Day of Resurrection, and (I say this) without pride.” (Related by Tirmidhi, Ibn Maajah and Ahmad). Next are Abraham, Moses, Jesus and Noah `alayhimus-salaam. These five prophets are known as “The Resolute Ones” (Ulul-`Azm). Although distinctions exist between the ranks of the prophets, we should not single out any two prophets to say that one is better than the other. Although that may in fact be the case, it is disrespectful to the prophet of lower rank.
How many prophets?
Some scholars are of the view that there were a total of 124,000 prophets, but others have regarded the hadeeth which states this to be weak. The safer position is therefore to refrain from fixing their exact number with certainty. The Qur’an is quite clear that there were “messengers whom We have mentioned to you before, and messengers whom We have not mentioned to you.” [(4) An-Nisaa’, 164]

It is obligatory, however, to believe in those prophets who are mentioned by name in the Qur’an, and whom the scholars unanimously agree were prophets. The following names appear in the Qur’an : Aadam (Adam), Idrees, Nooh (Noah), Hood (sent to the `Aad people), Saalih (sent to Thamood), Ibraaheem (Abraham), Loot (Lot), Ismaa`eel (Ishmael) and Is-haaq (Isaac) the two sons of Ibraaheem, Ya`qoob (Jacob) also known as Israa’eel (Israel), the son of Is-haaq, Yoosuf (Joseph) son of Ya`qoob, Ayyoob (Job), Shu`ayb (sent to Madyan), Moosaa (Moses), Haaroon (Aaron) the brother of Moosaa, Dhul-Kifl (Ezekiel), Daawood (David), Sulaymaan (Solomon) the son of Daawood, Al-Yasa`a, Ilyaas (Elias), Yoonus (Jonah), Zakariyyaa (Zacharias), Yahyaa (John) son of Zakariyyaa, al-Maseeh `Eesaa (The Messiah, Jesus), and Muhammad (`alayhim as-salaatu was-salaam). There are two individuals about whom scholars have differed as to whether they were prophets or just pious men; they are `Uzayr and Khadir (the companion of Moses in Surah al-Kahf, whose name is mentioned in the hadeeth, but not in the Qur’an.)
Characteristics of the Prophets
All prophets of Alllah share the following attributes:
1. Truthfulness
Prophets always tell the truth. They never lie, because this would make them unreliable as transmitters of a message. As for the ahadith informing us Prophet Abraham told three lies, these must be understood in their proper context. The first ‘lie’ was when his people asked him to come with them to their festival of idol-worship, and he refused. “He took a glance at the stars, and then said, ‘I am sick.’” [(37) As-Saaffaat, 88-89] This was not strictly a lie; rather it was a half- truth. He meant, ‘I am sick at your worshipping inanimate, useless stones, rather than the Creator of these magnificent heavens.’ The second ‘lie’ was after he smashed all of his people’s idols except the biggest of them, whereupon his people asked him, “‘Have you done this to our gods, O Abraham?’ He said, ‘In fact, this, the biggest of them has done it.’” Again, this is a clever use of words. The biggest idol was responsible for the smashing of the others because it had infuriated Abraham `alayhis-salam, and by these words, he led his people to reflect over the folly and worthlessness of their religion. The third ‘lie’ is mentioned in a hadith, and it is that Abraham `alayhis-salam was asked by the king about his wife, Sarah, `alayhas-salam, and he replied that she is his sister, meaning ‘his sister in faith.’ So, the ‘lies’ uttered by Abraham `alayhis- salam were not real lies, but half-truths uttered in very specific circumstances, and this is permissible, although it is disliked if there is no real reason for it.
2. Impeccability
Prophets are impeccable, meaning that they never commit sins. This is only rational, for Allah has ordered us to follow their example. “They are those whom Allah has guided, so follow their guidance.” [(6) Al-An`aam, 91] Thus, if it were conceivable for them to sin, it would be permissible for us, also, to sin, which is clearly absurd. “Say, ‘Allah does not command shamefulness.’” [(7) Al- A`raaf, 28] So, those incidents which, on the surface may seem to suggest that some of the prophets sinned, must be interpreted in relative terms. Something which is praiseworthy for a wicked sinner might be blameworthy for a very pious person, because they are at different levels. Thus, although the prophets did not sin, they may have done something which, although permissible, was not the most optimal deed for the situation.

Misconception #1 : Adam and Eve were expelled from the Garden for their sin
First of all, they did not sin. Adam merely forgot about Allah’s warning to keep away from the Forbidden Tree. “And, verily, We made a covenant with Adam before, but he forgot.” [(20) Ta Ha, 115] Forgetting, although it is not the best thing to do, is not a sin, for it is involuntary. Mention of this incident is actually a mark of honor for Adam `alayhis-salam, for it shows us that he usually did not forget, such that when he forgot this one time, it was noteworthy. Then, this Allah forgave Adam for this lapse. “Then, his Lord chose him, and forgave him and guided him.” [(20) Ta Ha, 122] The real reason why Adam and Eve were sent into the world is that this was the purpose of their creation. “And (remember) when your Lord said to the angels : I am goin to place a viceroy upon the earth.” [(2) Al-Baqarah, 30]

Misconception #2 : The Prophet sinned by turning away from the blind man
Once, the Prophet sallallahu `alayhe wa-sallam was busy discussing Islam with some of the chiefs of Quraysh. It was clearly a crucial situation, for if they were to embrace Islam, it would pave the way for wholesale acceptance of Islam by the common people. During this important dialogue, a blind Muslim named `Abdullah ibn Umm Maktum came to ask the Prophet sallallahu `alayhe wa- sallam a question. As is quite natural, the Prophet sallallahu `alayhe wa- sallam was annoyed at being disturbed from such critical business, and so he frowned and turned away from `Abdullah. It is worth noting that since `Abdullah was blind, he did not realize that this was the Prophet’s reaction. Yet, Allah made mention of this incident in the Qur’an [Surah `Abasa (80)] to show us that, when resources are limited, it is preferable to concentrate one’s propagation efforts on those who are more receptive to the message, even if they are insignificant, lowly people. However, it is not sinful to try to win over the important dignitaries.

Thus, everything which prophets did was either obligatory, recommended, or neutrally permissible. In reality, though, they only did obligatory and recommended deeds, because when they did neutrally permissible deeds, it was to show their permissibility to the ummah, and so they were thereby fulfilling an obligation. Similarly, we can also make all of our neutrally permissible deeds into sources of reward. For example, if we eat with the intention of strengthening our bodies for the worship of Allah, we will be rewarded for eating. If we sleep with the intention of resting ourselves in order to be able to worship Allah better, this will also count to our credit. So, we should always be mindful, even of seemingly small things, for we do not know what sins of ours may cancel out our good deeds, or which little good deed may prove sufficient to tip the scales in our favor on the Day of Judgement. Those people who engage in neutrally permissible deeds without any intention, like mere animals, are clearly losing out on a great deal.
3. Delivery of the message
All the prophets conveyed the message of Allah to their people, as they were commanded. “O Messenger! Convey that which has been revealed to you from your Lord. And, if you do not do that, then you have not conveyed His message.” [(5) Al-Ma’idah, 67] “Those who convey the messages of Allah, and fear Him and fear none but Allah. And Allah suffices as a reckoner.” [(33) Al-Ahzab, 39] They did not hide anything, nor keep any of the message secret for only a selected, private group. In the Farewell Sermon, the Prophet sallallahu `alayhe wa-sallam called to Allah to bear witness that he had conveyed the message.
4. Intellectuality
All of the prophets were very intelligent, intellectual people, for they had to debate with the disbelievers. They had to convince others of the truth, and could not be defeated. We see, for example, the incident which occurred between Prophet Abraham and Nimrod, a king in Palestine. “[Abraham] said, ‘My Lord is the One Who gives life and death.’” [(2) Al-Baqarah, 258] Nimrod, in his arrogance, summoned two prisoners, then ordered one of them to be killed and the other to be set free. “He said, ‘I give life and death.’” When Prophet Abraham saw Nimrod’s obstinacy, he presented a more potent argument which could not possibly be argued. “Abraham said, ‘Indeed, Allah brings the sun from the east, so bring it from the west.’ Thus, the disbeliever was confounded.” [(2) Al-Baqarah, 258]

Consider also the exchange between Moses `alayhis-salam and Pharoah. Pharoah asked Moses, “Who, then, is the lord of you two, O Moses?” Moses replied, “Our Lord is He Who gave everything its nature and then guided [it].” This drove home the reality that Pharoah could not create anything, and it is therefore understandable that Pharoah should try to change the subject. “He said, ‘What, then, is the fate of the former generations?’” Moses `alayhis-salam very cleverly answers this question, but at the same time steers the conversation back to the main point, namely: Tawheed. “[Moses] said : Knowledge of them is with my Lord in a record. My Lord neither errs nor forgets. [He is] the One Who has made the earth a cradle for you, and threaded roads for you therein, and sent down rain from the sky.” [(20) Ta Ha, 49-53] This incident contains a valuable lesson for us, which is that we should be careful not to be sidetracked into peripheral issues, such as polygamy, slavery or hijab, when we are making da`wah. These side- issues should not be the focus of our da`wah, and we should therefore not lose sight of the focus, which is Tawheed.

Having familiarized ourselves with the attributes of prophets, it should be evident that the opposites of these attributes : lying, sinning, concealment of the message and stupidity, can never be attributed to them. Similarly, it is not possible for them to be afflicted with any repulsive or contagious disease which would cause dispersion of people from around them, since this would not allow them to convey the message. However, any other mortal attributes which do not diminish from respectability or accessibility, such as hunger, thirst and non-repulsive diseases, are plausible for them.