The Torah given to Moses (Musa) is called Tawrat, the Psalms given to David (Dawud) is the Zabur, the Gospel given to Jesus is Injil.
[5] Muslims believe the Quran is the divine word of God, thus immutable and protected from distortion and corruption,[6] destined to remain in its true form until the Last Day.
The term for a prophetic "message" (Arabic: رسالة, risālah, pl: رسالات, risālāt) appears in the Quran in ten instances.
[9] The following table shows these words in different languages:[10] مُرْسَل mursal, pronounced [ˈmʊrsæl] In the Quran and tafsir, the term rasūl is also used for messengers from among the angels.
[20] In Islam, the Quran is believed to be a revelation from the last prophet in the Abrahamic succession, Muhammad, and its contents detail what Muslims refer to as the straight path.
[22] The Quran itself calls Islam the "religion of Abraham" (Ibrahim)[23] and refers to Jacob (Yaqub) and the Twelve Tribes of Israel as being Muslims.
[28] Some doubt whether there is Quranic basis for ʿiṣmah,[27] but the notion became mainstream Sunni doctrine by the ninth century CE.
[32] Prophets are believed to be chosen by God for the specific task of teaching the faith of Islam.
[22] Stories of the prophets in the Quran demonstrate that it is God's practice to make faith triumph over the forces of evil and adversity.
Other linguistic examples which augment scholarship around Mary's position in Islam can be found in terms used to describe her.
For example, In Q4:34 Mary is described as being one of the devoutly obedient (Arabic: قَانِتِين, romanized: qānitīn), the same description used for male prophets.
[36] The majority of scholars, particularly in the Sunni tradition, have rejected this doctrine as heretical innovation (Arabic: بدعة, romanized: bid'ah).
The Quran's place within the broader Abrahamic context gives the revelation to Muhammed the same authority as the Tawrat and the Injil.
[37] Although Muhammad is considered the last prophet, some Muslim traditions also recognize and venerate saints (though modern schools, such as Salafism and Wahhabism, reject the theory of sainthood).
The Quran proclaims, "Say: 'My lord has guided me to a Straight Path, a right religion, the creed of Abraham, an upright man who was no polytheist.'"
Prophets and messengers in Islam often fall under the typologies of nadhir ("warner") and bashir ("announcer of good tidings").
Many prophets serve as vessels to inform humanity of the eschatological consequences of not accepting God's message and affirming monotheism.
[40] A verse from the Quran reads: "Verily, We have sent thee [Muhammad] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire."
[40] The warnings and promises transmitted by God through the prophets to their communities serve to legitimize Muhammed's message.
(Q29:50) This instance makes clear that prophets are only mortals who can testify to God's omnipotence and produce signs when he wills it.
Sura 17 (al-isrā) briefly describes Muhammad's miraculous Night Journey where he physically ascended to the Heavens to meet with previous prophets.
This spiritual journey is significant in the sense that many Islamic religious traditions and transformations were given and established during this miracle, such as the ritual of daily prayer.
[44] The Quran mentions some Islamic scriptures by name: Muhammad was given a divine gift of revelation through the angel Gabriel.
His birthplace, Mecca, was a central pilgrimage site and a trading center where many tribes and religions were in constant contact.
Though it is seen as the direct word of God, it came through to Muhammad in his own native language of Arabic, which could be understood by all the peoples in the peninsula.
They interpret the Quranic words warner (nadhir), prophet, and messenger as referring to different roles that the same divinely appointed individuals perform.
[179][180] The Ahmadiyya Community recognizes Mirza Ghulam Ahmad (1835–1908) as a prophet of God and the promised Messiah and Imam Mahdi of the latter days.
[181] The Lahore Ahmadiyya Movement rejects his status as a prophet, instead considering him to be a renewer of the faith.
Although, in common with Islam, the title the Seal of the Prophets is reserved for Muhammad, Baháʼís interpret it differently.