Distortion of the Image of the Prophets in the Torah and the Gospel
and Their Complete Exoneration in the Noble Qur’an
A Comparative Critical Doctrinal Study

Introduction

Muslims believe that the prophets are the elite of creation. Allah the Exalted chose them to guide humanity, supported them with revelation, and made them exemplars in creed, morals, and conduct. Prophethood is a great divine station of honor, incompatible with lying, immorality, treachery, polytheism, or moral deviation.

However, one who reflects on the texts of the Torah and the Gospel in their forms circulated today finds many narratives that attribute grave vices to the prophets—vices that undermine the concept of infallibility and exemplary status at its foundation, and that compromise both monotheism and morality.

The Noble Qur’an comes, as the final divine Book and the guardian over what preceded it, to correct these narratives, restore the prophets to their true rank, and completely exonerate them in a manner consistent with reason, sound natural disposition, and the concept of divine selection.

First: The Concept of Infallibility in Islam

Infallibility in Islam means that the prophets are protected from major sins, vices, and faults that contradict the station of prophethood. They do not commit disbelief, polytheism, immorality, or treachery, nor anything that would impugn their integrity or undermine trust in their message.

At the same time, they are human beings who may commit unintended errors of judgment, whereupon Allah the Exalted hastens to correct and cultivate them. This results in an increase in their perfection, not a diminution of their rank. Thus, Islam combines the perfection of example with the humanity of the prophet.

Second: The Difference Between Sin and Transgression

Islam clearly distinguishes between an individual sin that is subject to repentance, and the Christian conception of what is called “original sin,” which is inherited by all humanity due to the error of Adam (peace be upon him).

The Noble Qur’an rejects the idea of collective inheritance of sin and affirms that every person is responsible only for his own deeds, and that Adam repented and Allah accepted his repentance, chose him, and guided him:

“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (Al-Baqarah 2:37)

“Then his Lord chose him and turned to him in forgiveness and guided [him].” (Ta-Ha 20:122)

This preserves the justice and wisdom of Allah the Exalted.

Third: A Comparison of the Image of the Prophets in the Torah, the Gospel, and the Noble Qur’an

(1) Adam (peace be upon him)
The Torah portrays him as the origin of the “original sin,” bearing the burden of humanity’s sin, and mentions that he hid from God after the transgression (Genesis 3), which constitutes an affront to monotheism.
The Noble Qur’an, however, affirms that Adam was a prophet who erred, then repented, and that his Lord chose him, accepted his repentance, and guided him, while denying the inheritance of sin.

(2) Idris (peace be upon him)
The Torah mentions him as “Enoch” without a clear message or prophetic status (Genesis 5).
The Noble Qur’an elevates him to the rank of prophethood and describes him as truthful and of high standing (Maryam 19:56–57).

(3) Nuh (Noah, peace be upon him)
The Torah attributes to him drinking wine to the point of intoxication, exposing himself, and cursing one of his sons or grandsons (Genesis 9:20–25).
The Noble Qur’an presents him as a grateful servant, steadfast in his prolonged mission (Al-Isra’ 17:3; Hud 11:36–48).

(4) Hud (peace be upon him)
There is no mention of him in the Torah or the Gospel.
The Noble Qur’an mentions him as a messenger calling to monotheism and warning against polytheism (Al-A‘raf 7:65; Hud 11:50–60).

(5) Salih (peace be upon him)
He is entirely absent from both Testaments.
The Noble Qur’an mentions him as a prophet supported by a sign and the miracle of the she-camel (Hud 11:61–68).

(6) Ibrahim (Abraham, peace be upon him)
The Torah attributes to him lying about his wife out of fear for himself, thereby exposing her to kings (Genesis 12:10–20; 20:2–13).
The Noble Qur’an exonerates him and makes him the intimate friend of Allah and the leader of the monotheists (An-Nisa’ 4:125; An-Nahl 16:120).

(7) Lut (Lot, peace be upon him)
The Torah attributes to him drinking wine, committing adultery with his daughters, and fathering children from them (Genesis 19:30–36).
The Noble Qur’an completely absolves him and attributes the obscenity to his people, not to him (Al-A‘raf 7:80–84; As-Saffat 37:133–136).

(8) Isma‘il (Ishmael, peace be upon him)
The Torah portrays him as the son of the expelled bondwoman and describes him as harsh (Genesis 16:12; 21).
The Noble Qur’an describes him as a prophet true to his promise (Maryam 19:54–55).

(9) Ishaq (Isaac, peace be upon him)
The Torah attributes to him lying, cowardice, weak insight, and material inclination (Genesis 25–27).
The Noble Qur’an mentions him as a righteous, blessed prophet among those endowed with strength and insight (Sad 38:45; As-Saffat 37:112).

(10) Ya‘qub (Jacob, peace be upon him)
The Torah portrays him as a deceiver who stole the blessing, and even mentions his wrestling with God and prevailing over Him (Genesis 27; 32).
The Noble Qur’an presents him as a noble prophet among the chosen righteous (Yusuf 12:6; Sad 38:47).

(11) Yusuf (Joseph, peace be upon him)
The Torah does not highlight the aspect of chastity and moral trial as presented in the Noble Qur’an.
The Noble Qur’an makes him a model of purity, patience, and chastity (Yusuf 12:23–34).

(12) Shu‘ayb (peace be upon him)
Absent from both Testaments.
The Noble Qur’an mentions him as a prophet of justice and a combatant of economic corruption (Hud 11:84–95).

(13) Ayyub (Job, peace be upon him)
The Book of Job portrays the prophet objecting to God and disputing with Him (Job 3, 10, 40).
The Noble Qur’an presents him as an example of patience and proper etiquette with Allah (Al-Anbiya’ 21:83–84; Sad 38:41–44).

(14) Dhu al-Kifl (peace be upon him)
There is no mention of him in the two Testaments.
The Noble Qur’an describes him as righteous and patient (Al-Anbiya’ 21:85).

(15) Musa (Moses, peace be upon him)
The Torah attributes to him intentional killing, disobedience, and bloodshed (Exodus; Numbers).
The Noble Qur’an clarifies that the killing was an unintentional error and describes him as distinguished before Allah and chosen (Al-Qasas 28:15–16; Al-Ahzab 33:69).

(16) Harun (Aaron, peace be upon him)
The Torah accuses him of making the golden calf (Exodus 32).
The Noble Qur’an absolves him and mentions his condemnation of his people (Ta-Ha 20:90–94).

(17) Dawud (David, peace be upon him)
The Torah attributes to him adultery and plotting murder (2 Samuel 11).
The Noble Qur’an describes him as a just, oft-returning prophet (Sad 38:17–26).

(18) Sulayman (Solomon, peace be upon him)
The Torah mentions his worship of his wives’ gods (1 Kings 11).
The Noble Qur’an denies disbelief and polytheism of him and describes him as a righteous servant (Al-Baqarah 2:102; Sad 38:30–40).

(19) Ilyas (Elijah, peace be upon him)
The Torah portrays him as despairing, fearful, and wishing for death (1 Kings 19).
The Noble Qur’an praises him and counts him among the messengers (As-Saffat 37:123–132).

(20) Al-Yasa‘ (Elisha, peace be upon him)
The Torah attributes to him cursing and causing death (2 Kings 2).
The Noble Qur’an mentions him among the righteous (Al-An‘am 6:86).

(21) Yunus (Jonah, peace be upon him)
He appears in the Old Testament resentful of God’s mercy (Jonah 4).
The Noble Qur’an mentions him as a prophet who repented, so Allah accepted his repentance and chose him (Al-Anbiya’ 21:87–88).

(22) Zakariyya (peace be upon him)
The Gospel of Luke mentions his doubt in the power of God (Luke 1).
The Noble Qur’an describes him as sincere and hastening to good deeds (Al ‘Imran 3:38–41).

(23) Yahya (John the Baptist, peace be upon him)
The Gospels portray him as a forerunner and subordinate to ‘Isa, with indications of doubt regarding the message of the Messiah (Matthew 3:11; Matthew 11:3).
The Noble Qur’an presents him as an independent prophet of great rank, characterized by purity, nobility, and righteousness (Al ‘Imran 3:39).

(24) ‘Isa (Jesus, peace be upon him)
The Gospels attribute to him divine sonship, crucifixion, and atonement, and allude to casting doubt on his lineage (John 8:41; Matthew 27).
The Noble Qur’an absolves him of all of that, affirms his servitude to Allah, and denies his crucifixion (An-Nisa’ 4:157–171).

(25) Muhammad (peace and blessings of Allah be upon him) ﷺ
He was foretold in texts of the Torah and the Gospel (Deuteronomy 18:18; John 16:12–14).
The Noble Qur’an explicitly states that he is the Seal of the Prophets and a mercy to the worlds (Al-Ahzab 33:40; Al-Anbiya’ 21:107).

Conclusion

It becomes clear from this presentation that the Torah and the Gospel, in their circulated forms, attribute to the prophets grave moral and doctrinal vices—such as adultery, drunkenness, lying, killing, polytheism, and objection to God—whereas the Noble Qur’an came as a corrector and guardian, exonerating the prophets, preserving their rank, and presenting an image consistent with reason, sound natural disposition, and the concept of divine selection. This radical contrast is a strong proof that the Noble Qur’an is a preserved revelation.

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