Prophethood, Akhirah and Muslim Identity
Prophethood — Risalah
Risalah is the Arabic term for prophethood. Muslims believe God has sent a series of prophets to guide human beings at different times in history. The Qur’an teaches that Muslims should make no distinction between the prophets: the passage at surah 2, verse 136 states that believers say they have faith in God and in what was revealed to Ibrahim (Abraham), Ishmael, Ishaq (Isaac), Yaqub (Jacob), and the tribes, and in what was given to Musa (Moses), Isa (Jesus) and all the other prophets. This verse is one of the key scriptural anchors for the doctrine of Risalah.
Islam recognises a long chain of prophets from Adam to Muhammad. Muhammad is called Khatam an-Nabiyyin — the Seal of the Prophets — meaning no prophet will come after him. This is a central belief that distinguishes Islam from traditions that recognise later prophetic figures.
The Key Prophets
Adam is regarded as the first human being and the first prophet. Muslims believe God created Adam from clay and breathed life into him, appointing him as God’s representative (khalifah) on earth. Adam’s story establishes the human being’s accountability to God from the very beginning.
Ibrahim (Abraham) holds a uniquely important place in Islam. He is regarded as the father of monotheism — the belief in one God. Ibrahim rejected idol worship and, together with his son Ishmael, is believed to have rebuilt the Ka’bah in Mecca as a house of worship dedicated to God alone. His willingness to sacrifice his son at God’s command is commemorated every year at the festival of Id-ul-Adha.
Isa (Jesus) is honoured as a prophet and the Messiah in Islam, though Muslims do not believe he is divine or the Son of God. Surah 2, verse 87 of the Qur’an confirms that God gave Isa clear signs and supported him with the Holy Spirit. Muslims believe Isa was born of a virgin (Maryam), performed miracles by God’s permission, and was raised to God rather than crucified — a view that contrasts sharply with Christian doctrine.
Muhammad (peace be upon him) is the final prophet. Born in Mecca around 570 CE, he received the Qur’an through the angel Jibril (Gabriel) over approximately 23 years. Muslims regard the Qur’an as the direct, unchanged word of God — the final revelation. As Khatam an-Nabiyyin, Muhammad’s message is believed to be the complete and perfect version of the guidance that earlier prophets brought in part.
Al-Qadr means divine predestination or decree. Muslims believe God has knowledge of all things, past, present and future, and that nothing happens outside God’s will. This is one of the Six Articles of Faith in Sunni Islam.
The relationship between al-Qadr and human free will is a profound theological question. Most Muslim scholars hold that God’s foreknowledge of events does not remove human responsibility — people still make genuine choices and will be held accountable for them. On the Day of Judgement, every person will be asked about the choices they freely made, even though God knew what those choices would be. Al-Qadr therefore calls Muslims to trust in God while taking full moral responsibility for their actions.
Akhirah — Life After Death
Akhirah means ‘the hereafter’ or life after death. It is one of the most important Islamic beliefs and shapes how Muslims live in this world. The Qur’an teaches extensively about what follows death, including the nature of Yawm al-Qiyamah (the Day of Judgement), and the existence of Jannah (paradise) and Jahannam (hell). Two passages are often used to support it. Surah 46, verse 33 teaches that the God who created the heavens and the earth is able to give life to the dead. In surah 3, verse 16 believers pray for forgiveness and for protection from the punishment of the Fire.
Yawm al-Qiyamah is the Day of Judgement. Muslims believe every person who has ever lived will be resurrected. Their deeds will be weighed and they will answer for every choice they made. Those whose good deeds outweigh their sins will enter Jannah; those whose sins are heavier will face Jahannam.
Jannah is described in the Qur’an in rich, vivid terms — a place of peace, flowing water, companionship and nearness to God. The highest reward is not merely comfort but the direct experience of God’s presence. Jahannam is a place of punishment, described using imagery of fire and torment. Many Muslim scholars interpret these descriptions both literally and symbolically — as real consequences of rejecting God’s guidance. The belief in akhirah motivates Muslims to act justly and generously in this life, because they know they will be held accountable.
The mosque (masjid) is the centre of Muslim community life. Its key architectural features carry significant symbolic meaning. The mihrab is a niche in the wall pointing towards Mecca, indicating the direction (qibla) Muslims must face when praying. The minbar is the raised pulpit from which the imam delivers the Friday sermon (khutbah). Many mosques also have a dome — a practical feature that amplifies sound — and a minaret from which the call to prayer (adhan) is traditionally broadcast.
Mosques serve a range of community functions beyond daily prayer: they host Qur’an classes, Eid gatherings, marriages, funerals, and welfare support. In this way, the mosque embodies the concept of ummah — the global community of Muslims united in faith.
Clothing and Identity
Muslim women’s dress is a topic of real diversity within Islam. The hijab covers the hair and neck. The niqab covers the face except for the eyes. The burkha is a full body covering including a mesh over the eyes. Different Muslim communities interpret modesty requirements differently. Some women wear the hijab as a personal act of faith and identity; others see all forms of face covering as a matter of personal choice; some Muslim scholars argue that only modest dress (not necessarily a specific garment) is required. The diversity of practice within Muslim communities reflects the range of interpretations of Qur’anic guidance on modesty.
Lesser Jihad
The word jihad means ‘struggle’ or ‘striving’. Muslims distinguish between the greater jihad (the inner spiritual struggle to live a righteous life) and the lesser jihad (the external struggle, which can in certain circumstances include armed defence). The Qur’an sets strict conditions for the lesser jihad: surah 2, verse 190 states that Muslims should fight in God’s cause against those who fight them, but should not begin hostilities. The conditions for declaring a lesser jihad are demanding — it must be defensive, declared by legitimate authority, use proportionate force, and avoid harming non-combatants. This contrasts with popular misconceptions that equate jihad simply with warfare.
Islamic Festivals
Id-ul-Adha (the Festival of Sacrifice) commemorates Ibrahim’s willingness to sacrifice his son at God’s command. Muslims across the world slaughter an animal (if they are able), divide the meat into three parts — for the family, neighbours and the poor — and attend special prayers. It coincides with the end of the Hajj pilgrimage.
Id-ul-Fitr (the Festival of Breaking the Fast) marks the end of Ramadan. Muslims gather for communal prayers, exchange gifts and meals, pay Zakat al-Fitr (a special charitable contribution) and celebrate the completion of a month of fasting and increased devotion. Both festivals reinforce the sense of ummah — community solidarity that transcends national and cultural boundaries.
Laylat al-Qadr (the Night of Power) falls within the last ten nights of Ramadan. Muslims believe this is the night on which the first verses of the Qur’an were revealed to Muhammad. Many Muslims spend the night in prayer, Qur’an recitation and reflection. The Qur’an describes this night as ‘better than a thousand months’ (surah 97), making it the most spiritually significant night of the Islamic calendar.