Much debate has been had regarding what is the difference between a nabi (prophet) and a rasool (messenger). Some claim that the terms are interchangeable, and some claim they have different meanings. In this article, we will systematically go through the distinction between these two words using the verses of the Quran.
In summary here are the main takeaways:
Prophet (nabi) and messenger (rasool) are categorically different
Prophets (nabi) are a subcategory of messengers (rasool)
Prophets (nabi) are given scripture (ata kitab) from God
Messengers (rasool) disseminate information from God
Are The Terms Nabi and Rasool Synonymous?
Some claim that the terms prophet and messenger are synonymous. If the two words are the same then we would not expect these words to be used in conjunction with one another. In Sura 19 there is a distinct pattern where the verse ends by using two unique descriptors for the individual it is describing. For example in the following verse we read:
19:41 Mention in the scripture Abraham; he was a saint, a prophet.
From these examples, firstly, we see that the two terms are not the same and that there is a specific distinction between a saint and a prophet. Secondly, the first descriptor is more general while the second descriptor is more specific. Such that the second category is a subset of the more general first category.
This is because the term translated as “saint” ṣiddīqan ( صِدِّيقًا) is more general than the term “prophet” nabi ( نَبِيًّا) which is more specific. Since saint is a more general category, then we can say that prophets are saints, but not all saints are prophets. For instance, we see that Mary is also called a saint, but nowhere in the Quran is she described as a prophet (nabi).
5:75 The Messiah, son of Mary, is no more than a messenger like the messengers before him, and his mother was a saint. Both of them used to eat the food. Note how we explain the revelations for them, and note how they still deviate!
So in this Sura, the more general category is specified first, then the subcategory. In the same Sura, we see there are two verses where individuals have been identified as a “messenger” rasool ( رَسُولًا) “prophet” nabi ( نَبِيًّا).
19:51 Mention in the scripture Moses. He was devoted, and he was a messenger (rasūlan) prophet (nabiyyan).
There is a categorical difference between a messenger (rasool) and a prophet (nabi)
A prophet (nabi) are a subcategory of a messenger (rasool)
Therefore prophets are messengers, but messengers are not necessarily prophets
Human and Angel Messengers and Prophets
We see similar examples in other places in the Quran when the messengers are described as human messengers, and not as messenger humans. This is because not all humans are messengers, but messengers are a subcategory within the human population.
17:93 “Or unless you own a luxurious mansion, or unless you climb into the sky. Even if you do climb, we will not believe unless you bring a book that we can read.” Say, “Glory be to my Lord. Am I any more than a human (basharan) messenger (rasūlan)?”
17:94 What prevented the people from believing when the guidance came to them, is their saying, “Did GOD send a human (basharan) messenger (rasūlan)?”
Nowhere in the Quran are the angels ever described as messenger angels. Again this is because messengers are a subcategory of angels, as not all angels are messengers. So therefore from the above examples, we see that the broader categories are humans and angels while the subcategory is messengers.
Among the messengers specified in the Quran, we see that this term is used towards the humans and angels who are authorized by God, like in the verses mentioned above. But messengers can also be utilized towards individuals who are not messengers of God. An example of a messenger that is not authorized by God in the Quran can be found in Sura 12 when the king sent his “messenger” rasool ( الرَّسُولُ) to Joseph.
12:50 The king said, “Bring him to me.” When the messenger came to him (Joseph), he said, “Go back to your lord and ask him to investigate the women who cut their hands. My Lord is fully aware of their schemes.”
This shows that a function of a messenger has a general function that can be served by humans and angels who are authorized by God or not. If we contrast this with the term prophet (nabi), we never see this in reference to anyone other than a human authorized by God called a prophet (nabi).
Based on this information, we can draw the following conclusions:
There are messengers among the humans and angels
There are messengers who are authorized by God
There are also messengers that are not authorized by God
The function of a messenger can serve a divine purpose or a worldly purpose
Only humans authorized by God are called prophets within the Quran
Objection To Order of Specificity
Some claim that the Arabic style of the following verse shows that a messenger (rasool) is more exclusive than a prophet (nabi) because of the use of the phrase وَلَا (wa-la), which means “and not.”
22:52 We did not send before you any messenger, nor a prophet, without having the devil interfere in his wishes. GOD then nullifies what the devil has done. GOD perfects His revelations. GOD is Omniscient, Most Wise.
They claim from the Arabic grammar that firstly this infers that messenger is a more narrow category than prophet and secondly that messenger is of a higher status than prophet. Both these points can easily be refuted using examples from the verses of the Quran.
Regarding the first point, it is common in speech that in an expression like the one mentioned in 22:52 to mention the more exclusive item after the more general item. In English, this is typically utilized with the expression “let alone”, which is used to indicate that something is far less likely, possible, or suitable than the previous thing mentioned. Below are examples of wa-la used in this context.
49:2 O you who believe, (1) do not raise your voices above the voice of the prophet, nor (2) shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.
The above verse shows that raising one’s voice is a broader category than shouting.
29:48 And not you recited from before it any book nor you wrote it with your right hand. In that case, the rejectors would have had reason to harbor doubts.
The above verse shows that reciting a book is more general than writing it with one’s own hand.
35:11 GOD created you from dust, then from a tiny drop, then He causes you to reproduce through your spouses. No female becomes pregnant, nor gives birth, without His knowledge. No one survives for a long life, and no one’s life is snapped short, except in accordance with a pre-existing record. This is easy for GOD.
41:47 With Him is the knowledge about the Hour (end of the world). No fruits emerge from their sheaths, nor does any female conceive or give birth, without His knowledge. The day will come when He asks them: “Where are those idols that you set up beside Me?” They will say, “We proclaim to You that none of us bears witness to that.”
More women conceive than give birth, therefore again, this shows that the broader category is mentioned first.
Regarding the second claim that 22:52 shows that God is placing the role of the messenger higher than the role of a prophet and therefore, this signifies that a messenger is more exclusive than a prophet since it is getting preferential treatment in the verse can be disproven by the following examples from the Quran.
26:88 That day, neither money nor children can help.
(٨٨) يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ
58:17 Never it will help them, their money nor their children, against GOD in anything. They have incurred the hellfire, wherein they abide forever.
Ask most any parent if they care for the money more or children, and most sensible people will tell you that they would give up all their money for their children.
40:43 “There is no doubt that what you invite me to do has no basis in this world, nor in the Hereafter, that our ultimate return is to GOD, and that the transgressors have incurred the hellfire.
Based on the above verse, there is no doubt that the Hereafter is the real life and by far more valuable than the life of this world.
Roots of Rasool and Nabi
Up until this point we have been able to make some high-level assessments regarding these words and their function, but now let’s try to understand the meaning of each of these words, God willing.
The root for the word rasool (messenger) is ر س ل, and this root is typically associated with the act of sending, like in the word أَرْسَلَ (arsala) which would be translated as “he sent”.
The root for the word nabi (prophet) is ن ب ا, and this root is typically associated with the act of informing like in the verb نَبِّئْ (nabbi), but more specifically with new information.
In addition, to the above meaning extracted from the Quran, we see the etymology of the word nabi dates back to the 1st millennium BC and the Babylonians. Nabu was the name given to the deity who was considered the deity of scribes, literacy, and more specifically writing. His symbol included a stylus resting on a tablet. So in addition to new information, the term nabi also has connotations toward written words.
Rasool and Nabi in Relation to God
While the above details are informative, the question is how does this apply to individuals chosen by God as either prophets or messengers. Based on the above definitions we can say that a messenger (rasool) disseminates God’s message, while a prophet (nabi) is informed of God’s message, in the form of kitab (scripture), which are God’s actual written words for mankind.
This definition also sheds light on why the Quran does not reference anyone other than humans selected by God as prophets. This is because only prophets are given scripture by God, and we do not have any indication in the Quran that anyone other than authorized humans are given direct words from God in the form of kitab (scripture). This makes sense as angels do not need a scripture to hear God’s words since angels are allowed to be in God’s presence, unlike humans who will not be able to see God until the Hereafter.
This also resolves another point that all prophets by default are messengers, but not all messengers are prophets. This is because we do not have any examples in the Quran of a prophet being given scripture (kitab) who did not disseminate this information to his people. So when the prophet is given scripture by God, this is what makes them a prophet, but when they share the words of God they received with their people then they are acting in the capacity of a messenger (rasool).
The clearest verse in the Quran showing the distinction between prophet (nabi) and messenger (rasool) is 3:81.
3:81 GOD took a covenant from the prophets, saying, “I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him.” He said, “Do you agree with this, and pledge to fulfill this covenant?” They said, “We agree.” He said, “You have thus borne witness, and I bear witness along with you.”
The above verse informs us that the prophets are given (ata) scripture (kitab), while the messengers confirm (sadaq), or more accurately, proclaim the truth of the scripture.
Consistently in the Quran, we see that only prophets (nabi) are given scripture (ata kitab). Never in the Quran do we see the expression that God gave scripture (ata kitab) to a messenger (rasool). Messengers can be given ayat (signs), wahi (inspiration), baynat (clear proof), zikr (reminder/proof), boran (evidence), hikma (wisdom), huda (guidance), as well as communication with the angel Gabriel via Ruh (Spirit), but messengers are never indicated in the Quran as to be “given” (ata) scripture (kitab).
3:79 Never would a human being whom GOD gave him the scripture, wisdom, and prophethood say to the people, “Idolize me beside GOD.” Instead, (he would say), “Devote yourselves absolutely to your Lord alone,” according to the scripture you preach and the teachings you learn.
6:89 Those were the ones to whom we have given the scripture, wisdom, and prophethood. If these people disbelieve, we will substitute others in their place, and the new people will not be disbelievers.
45:16 We have given the Children of Israel the scripture, wisdom, and prophethood, and provided them with good provisions; we bestowed upon them more blessings than any other people.
This highlights a fundamental distinction between a prophet (nabi)—the first person in humanity to receive scripture through direct revelation (wahi) from God—and an ordinary person who acquires scripture through non-supernatural means (6:20). A prophet not only receives the scripture (kitab) through divine revelation but is also given wisdom (hikma) and prophethood (nabuwa) along with the scripture. Therefore, if someone gives their neighbor a copy of the Quran, this does not make the neighbor a prophet because the scripture was already in circulation and not delivered through divine revelation (wahi) but by another human, nor was the neighbor given the wisdom (hikma) or prophethood (nabuwa) in this process.
Take away:
Prophets (nabi) are given new information from God in the form of kitab; the direct written words of God
Prophets are given scripture (kitab), wisdom (hikma), and prophethood (nabuwa)
Messengers (rasool) disseminate any details from God
All prophets are messengers, but not all messengers are prophets
The Function of the Messengers
So, if being given a scripture from God is what makes someone a prophet, then what are the functions of a messenger?
2:101 Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD’s scripture behind their backs, as if they never had any scripture.