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In Islam, the terms prophet (Arabic: نبی, Nabi; Greek: προφήτης, prophētēs; Hebrew: נביא, nâbîy) and messenger (Arabic: رسول, Rasul; Greek: ἄγγελος, ä'n-ge-los; Hebrew: מלאך, mal·äk) are two frequently used words to describe the numerous divinely inspired men who conveyed God's message to mankind throughout history. These men include early patriarchs such as Noah[1] and Abraham[2], as well as later figures such as Moses[3] and Aaron[4], right through to the most recent prophets, namely John the Baptist[5], Jesus[6] and Muhammad. But the actual differences between a prophet and a messenger/apostle has continued to rouse debate amongst Muslim scholars, with different people interpreting the phrases differently. Most commonly, however, the two terms are used interchangeably by Muslims as well as Non-Muslims.
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One of the most common views held by scholars is that messengers were recipients of a scripture while prophets simply taught teachings already established through a scripture. Therefore, people of this view believe, for example, that David was a messenger and a prophet as he received the Psalms[7]; his son, Solomon, however, was a prophet[8] but not a messenger as he did not receive any named scripture. The conclusion that scholars of this view come to is that every messenger was a prophet but not every prophet was a messenger. This view, therefore, states that the following prophets were messengers too:
Although many scholars adopt classical views and interpretations, the Qur'an speaks of prophets and messengers as having the following characteristics:
Mankind was one community, and God sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And God by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.
Those to whom We have given the Book, and the law, and the prophethood, if they reject it, then We will entrust it to a people who will not reject it.
Also mention in the Book (the story of) Moses: for he was specially chosen, and he was a messenger (and) a prophet.
And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).
And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet.
It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (in Islam) to God's will, by the rabbis and the doctors of law: for to them was entrusted the protection of God's book, and they were witnesses thereto: therefore fear not men, but fear Me, and sell not My signs for a miserable price. If any do fail to judge by (the light of) what God hath revealed, they are (no better than) unbelievers.
O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and warner.
And We gave him (Abraham) Isaac and Jacob, and ordained among his progeny prophethood and revelation, and We granted him his reward in this life; and he was in the hereafter (of the company) of the righteous.
And We sent Noah and Abraham, and established in their line prophethood and revelation: and some of them were on right guidance. But many of them became rebellious transgressors.
O Prophet! Why holdest thou to be forbidden that which God has made lawful to thee? Thou seekest to please thy consorts. But God is Oft-Forgiving, Most Merciful.
And David and Solomon, when they gave judgment concerning the field, when people's sheep had strayed and browsed therein by night; and We were witnesses to their judgment.
To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave judgment and knowledge; it was Our power that made the hills and the birds celebrate Our praises, with David: it was We who did (all these things).
So peace on him (John) the day he was born, the day that he dies, and the day that he will be raised up to life (again)!
As to those who deny the signs of God and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty.
To every people (was sent) a messenger: when their messenger comes (before them), the matter will be judged between them with justice, and they will not be wronged.
And if they reject thee, so did their predecessors, to whom came their messengers with clear signs, Books of Dark Prophecies, and the Book of Enlightenment.
We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now God leaves straying those whom He pleases and guides whom He pleases: and He is exalted in power, full of wisdom.
(The Messengers) said: "O Lot! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?"
And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and God spoke directly unto Moses;
Although scholars hold different views, the most common conclusion that scholars come to, when analyzing the words purely through their occurrence in the Qur'an, is that 'messenger' and 'prophet' are indeed interchangeable words for each other[30]. The only major difference is that the term 'messenger' is also used for angels, while 'prophet' is used specifically for humans. Therefore, some translators use the alternative phrase, 'apostle', when translating the word 'Rasul' in the context of a human[31].