CHAPTER 5
PROPHETS

Nabī and Rasūl

The next article of faith in the Muslim catechism is belief in the prophets. The Arabic word for prophet is nabī, which is derived from naba’, meaning an announcement of great utility: imparting knowledge of a thing (R.). It is added by the same authority that the word naba’ is applied only to such information as is free from any liability to untruth.1 One lexicologist explains the word nabī as meaning an ambassador between God and rational beings from among His creatures (R.) According to another, a nabī is the man who gives information about God (Q.)2 A nabī is also called a rasūl, which means an apostle or messenger.3 The two words nabī and rasūl are used interchangeably in the Holy Qur’ān, the same person being sometimes called nabī and sometimes rasūl; while occasionally both names are combined. The reason seems to be that the prophet has two capacities, viz., he receives information from God, and he imparts the message to mankind. He is called a nabī in his first, and a rasūl in his second capacity, but there is one difference. The word rasūl has a wider significance, being applicable to every messenger in a literal sense; and the angels are called Divine “messengers”,4 because they are also bearers of Divine messages when complying with His Will.

Faith in Divine messengers

It has already been stated that a faith in Divine revelation is one of the essentials of Islām, and since revelation must be communicated through a man, faith in the messenger is a natural sequence, and is mentioned in the Holy Qur’ān along with faith in the revealed books.5 In fact there is a deeper significance underlying faith in the prophets, and hence the greater stress is laid upon this article of faith. The prophet is not only the bearer of the the Divine message but he also shows how that message is to be interpreted in practical