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《出埃及记》确立了亚伦祭司职分，即来自利未支派的祭司谱系，以亚伦为首位大祭司。这一祭司制度被赋予特定的职责，执行献祭制度并在会幕中服事。参见 Exodus 28–29。
《古兰经》完全省略了特定祭司谱系的概念。它将亚伦描绘为先知，但并未赋予他或其后裔在献祭或祭司制度中的独特角色。
Surah 19:53 - "And We gave him back his brother Aaron as a prophet."
Surah 25:35 - "And We gave Moses the Book and appointed his brother Aaron with him as a minister."
这种缺席反映了《古兰经》对特定世袭祭司制度的一般性拒绝，转而支持一种所有信徒均可享有的普世敬拜概念。《古兰经》用先知职分取代了圣经故事中所有的祭司制度。
祭司制度预表基督——那终极的大祭司，他一次献上永远的完美祭物。伊斯兰教否认为上帝与人类之间作中保的需要，只推崇先知职分，并切断了上帝与以色列之约的关系纽带。
Hebrews 4:14–16: Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.
Hebrews 7:23–27: And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable. Wherefore also he can save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.
For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself.
《新约》表明，耶稣是永恒的祭司，并非依靠血统继承，而是出于上帝的任命。他的祭司职分优于亚伦的祭司体系，因为：
祭司制度是《圣经》中反复出现的重要主题，其中在旧约中有玛基洗德、亚伦、以利和撒督等重要人物，在新约中则有撒迦利亚、亚那、该亚法和亚拿等。
《古兰经》为了迎合真主——他显然与耶和华不同——而巧妙地回避了所有这些内容。因此，便需要声称《圣经》（真主先前的经典）已被犹太人和基督徒篡改。
真主据称能使他的先知免于犯罪，却无力阻止其神圣的经典被篡改三次——《讨拉特》、《引支勒》和《祖尔》。