Question
While reading over Surah Yasin, I was wondering a little bit about the distinction, if any between a Messenger and a Prophet? It seems as though many people make the argument that Muhammad (pbuh) was the “seal of the prophets” but not of the messengers. They argue that Messengers will continue to come. The verse in Yasin does not seem to imply an end to the coming of messengers…. Could you clarify?
(I am referring to the parable, which is given in the beginning of the Surah. I am not sure whether that parable is in reference to a particular occasion in the past or, as I had understood it initially, is a reference to apostles that come through out time?)
Reply
I do not fully understand your question with particular reference to the parable of Surah Yasin, as I cannot see how can we derive through this parable that the Qur’an has made a distinction between “Prophets” and “Messengers”. Nevertheless, it is quite clear from the Qur’an that the two words can imply two different meanings.
The Qur’an has used the words “Nabi” (literally meaning: “one who informs”) and Rasu’l” (literally meaning: “one who delivers a message”) as terms as well as in their literal meanings. In their literal meaning, these words have also been used interchangeably. However, as terms of the Qur’an the two words have been used in a more qualified and distinct implication.
“Nabi”, as a term of the Qur’an refers to individuals selected by the Almighty for the specific purpose of delivering the message revealed to him from God and to remind people of the Day when they shall be presented before the Almighty and shall have to answer for their deeds. In other words, “Nabi” is an individual who guides his people to the path of the Creator’s liking, in the light of the message revealed to him.
On the other hand, “Rasu’l” (as a term of the Qur’an) is a special position, which was given only to a few of the “Nabis”. Every “Nabi” is not necessarily a “Rasu’l”. According to the details provided by the Qur’an regarding the position of “Rasu’l”, the following points can be derived:
God sends His “Rasu’ls” as symbols of His final Judgment. A “Rasu’l”, in contrast to a “Nabi” is not just a deliverer of God’s message. In addition to being a deliverer of God’s message, he decides the fate of his addressees, on the basis of the response that he receives from them. The Qur’an, regarding “Rasu’ls” says:
“Those who oppose God and His Rasu’ls shall be brought low. God has decreed: I will surely triumph, Myself and My Rasu’ls. God is Most Powerful, Mighty.” (Al-Mujadilah 58: 20, 21)
It should be quite clear from this clarification, that though “Nabi” and “Rasu’l” are separate designations of the Qur’an and all Nabis are not Rasu’l, yet all “Rasu’ls” are “Nabis” too. Thus when the Qur’an said that Mohammad (pbuh) is “the seal of Nabis”, it automatically implies that the Qur’an holds him as the seal of “Rasu’ls” too, because a person who is a “Rasu’l”, according to the Qur’an, has to be a “Nabi” first.
UIUK team
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