Risalah, Holy Books, Angels and Predestination
Risalah — Prophethood
Risalah means prophethood. Muslims believe Allah did not leave humanity without guidance — He sent prophets to every nation at different times throughout history. Prophets are human beings chosen by Allah; they are not divine, but they are sinless (ma’sum) in the delivery of their message and are perfectly obedient to God. The Qur’an names 25 prophets, though Muslim tradition holds there were many more. Surah 2:136 instructs believers: “We believe in Allah and what was revealed to us and what was revealed to Ibrahim, Isma’il, Ishaq, Ya’qub, and the Tribes — and what was given to Musa and Isa and all the other prophets from their Lord. We make no distinction between any of them.”
Adam was the first human and the first prophet. Allah created Adam from clay and breathed life into him. In Islam, Adam’s sin in the Garden is not inherited by humanity — he repented, was forgiven, and every person is born in a state of fitrah (natural purity). There is no doctrine of original sin in Islam.
Ibrahim (Abraham) is known as Khalilullah — the Friend of Allah. He demonstrated perfect submission by being willing to sacrifice his son when commanded by Allah, who intervened and provided a ram instead. Most Muslim scholars identify the son as Isma’il, though the Qur’an does not name him in this narrative. Ibrahim also rebuilt the Ka’aba in Makkah with Isma’il, establishing the site of annual pilgrimage.
Musa (Moses) received the Tawrat (Torah) and led the Israelites from Egypt. Dawud (David) received the Zabur (Psalms). Isa (Jesus) received the Injil (Gospel) and is regarded in Islam as one of the greatest prophets — born of the virgin Maryam through divine intervention, the Messiah, who performed miracles by Allah’s permission.
Muhammad (born c.570 CE, died 632 CE) is the final prophet — the Seal of the Prophets (Khatam an-Nabiyyin). No prophet will follow him. He received the Qur’an through the angel Jibril over approximately 23 years, beginning in 610 CE. The Hijra (migration from Makkah to Madinah) in 622 CE marks the start of the Islamic calendar.
Surah 2:136 is the Edexcel-named anchor for Risalah. It establishes that Muslims believe in all prophets without distinction — this is what sets Islamic prophethood apart from the idea that only one tradition’s prophets matter. Surah 16:35–36 reinforces this, stating Allah sent a messenger to every nation commanding worship of Him alone.
Kutub — The Holy Books
Kutub means the holy books or scriptures. Muslims believe Allah revealed guidance to humanity through a series of scriptures. Surah 5:43–48 describes how each community received its own scripture and should live by it: “We revealed the Torah, containing guidance and light… We sent Isa, son of Maryam, in their footsteps… and gave him the Injil.” The passage goes on to say the Qur’an was sent to confirm and safeguard what came before.
Tawrat (Torah) — revealed to Musa (Moses). Muslims believe the original Tawrat was the word of Allah, but that it has been altered over time by human hands.
Zabur (Psalms) — revealed to Dawud (David). Again, Muslims hold the original to have been divine but believe the present form is not perfectly preserved.
Injil (Gospel) — revealed to Isa (Jesus). Muslims believe Isa received a pure revelation from Allah, distinct from the four Gospels in the New Testament, which are regarded as human accounts rather than the original divine text.
Qur’an — revealed to Muhammad through the angel Jibril over 23 years. Muslims believe the Qur’an is the final, complete and perfectly preserved word of Allah. Unlike previous scriptures, it has not been changed. Sahifah (scrolls) were also revealed to Ibrahim and Adam but are not preserved as independent texts today.
Malaikah — Angels
Malaikah (angels) are an article of faith in both Sunni and Shi’a Islam. Muslims believe angels were created from divine light, have no free will, do not eat or sleep, and obey Allah perfectly. They are neither male nor female. Believing in the angels is the second of the Six Beliefs of Sunni Islam.
Jibril (Gabriel) is the most important angel in Islamic teaching. He delivered the Qur’anic revelation to Muhammad and brought divine messages to earlier prophets including Ibrahim and Isa. He is known as the “trustworthy spirit” in the Qur’an.
Izra’il is the angel of death. Surah 32:11 refers to him: “The Angel of Death, who has been given charge of you, will take your souls.” Muslims believe Izra’il takes the soul from the body at the appointed moment of death — a moment pre-determined only by Allah.
Mika’il (Michael) is associated with mercy, rain, provisions and natural sustenance. He is responsible for the weather and natural phenomena that sustain life on earth.
Two further angels, Munkar and Nakir, are believed to question the deceased in the grave about their faith. Israfil is the angel who will blow the trumpet on the Day of Judgement.
Surah 32:11 is the Edexcel-named anchor for belief in the angel Izra’il (the Angel of Death): “The Angel of Death, who has been given charge of you, will take your souls.” This verse connects Malaikah (angels) to Akhirah (the afterlife) — the angel’s role at death is the first step in the journey to judgement.
Al-Qadr — Predestination
Al-Qadr is the sixth article of Sunni faith. It means predestination — the belief that Allah has complete knowledge of past, present and future, and that everything that happens is within His will. A hadith recorded in Sahih al-Bukhari 78:685 states that an angel records four things about a person before birth: their provision, their lifespan, their deeds, and whether they will be fortunate or unfortunate. This is written on the “Preserved Tablet” (Lawh al-Mahfuz).
A common misconception is that al-Qadr means humans are puppets with no real choices. Most Sunni Muslims hold that Allah’s foreknowledge is absolute — He knows what every person will do before they do it — but that His knowing does not cause the action. Humans genuinely choose; they simply cannot surprise God. This is how human accountability on the Day of Judgement is preserved.
Shi’a Islam approaches this differently. Rather than naming al-Qadr as a Root of Religion, Shi’a theology names Adl (Divine Justice) — emphasising that because Allah is perfectly just, He would not hold humans accountable for actions they were forced to perform. This framing places the accent on human freedom and divine justice rather than on divine decree.