The origin of the word “Nabi” is the word “Naba” that means a message or the name of the message and “Nabi” refers to the apostle of God because he delivers the message of God to the people. It is also said that his word is derived from the word “nabuwa” which means loftiness so it is used for Anbiya because they have an elevated status.

The word “Rasul” is derived from the word ‘Reslon” which means to act with calmness according to Raghib in Mafuradat or to move with steadfastness or resolution in the sense that these people are ordained to act with kindness with the people and they are known as Rasul”. The word “Rasul” however has vast meanings that includes all the angels and the prophets, and is used in the Qura’n for both.

Qura’n has used the two words (Nabi and Rasul) and at times they have been merged together as a new word. What is the difference between a “Nabi” and a “Rasul” There is a long discussion about it.

The hadiths from the Ahlulbait tell us about the difference between a “Nabi” and a “Rasul” a “Nabi” is one who has visions in his dreams (they receive their revelations in them. He hears the voices (of the angels) but does not see them. The Rasul is he who hears the voices, has visions in his dreams and sees the angels. (1)

Some people think that a “Nabi” is a person who receives the messages or revelations but is not responsible for delivering them but he answers to question when he is asked.

The “Rasul” is the one who brings new laws and he is entrusted to deliver these laws without people asking him.

In other words a “Nabi” is like a specialist doctor to whom the patients or sick people go but he does not go to them and treats them fully when they ask him to.

The Rasul is like a doctor on the road who goes to the cities, villages, hamlets and deserts searching for patients to treat. He is like a water spring that searches for the thirsty and not like a river that waits for the thirst to come to it.

This has been said only to make matters simple to understand though both of them are very heavily responsible people. Both receive the revelations or in other words the manner of revelation in their cases may differ. The Nabi (Prophet) has visions in his dreams or hears the voice of the angel but the Rasul (Messenger) sees the angels even when he is wide awake.

Some people think that the Rasuls are the bearer of new laws but his is not imperative for a Nabi.

A notable point is that both these terms have been used for a single person at times in the Qura’n like our Messenger who has been mentioned in the Qura’nic verses as a prophet as well as a messenger.(2)

There are other apostles of God who are both Prophets and Messengers and this is why they had the features of both as described by the Qura’n.

Some verses however mention them as opposites or with different meanings. Verse 52 of Surah Hajj says:

“We never sent a Messenger or Prophet before you but when he recited the revelation or spoke the Satan mixed some falsehood in his words. But God eradicates the evil that Satan infuses. Then God establishes His revelations. And He is the all-knower, all-wise.”

As a prophet he need not preach the message but as a Rasul it is important for him to deliver to the people what God has revealed to him

We can conclude that both these words have two meanings and can be attached to the same person and may be used for opposites also.

1. Kuleni has recorded this hadith in Vol.1 page 176 of Usul Kafi and this has also been recorded on the authority of Imam Reza (but with a little difference). There are other two hadiths one from Imam Baqir and the second from both the Imams Imam Baqir and Imam Sadiq in Usul Kafi but with a few changes. See Usul Kafi Vol.1 pages 176 to 178.

2. Verse 157 of Surah A’raf says about The Messenger: “Those who follow the Messenger, the prophet who cannot read or write.” And in verse 45 of Surah Ahzab the book says: “O Prophet! Verily We have sent you as a witness and a bearer of glad tidings. The verse 51 of Surah Maryam speaks about Moses: “Mentioned in this book is Moses. Verily he was chosen as a messenger and a prophet.” Verse 54 of the same Surah speaks about Ishmael: “And mentioned in the book is Ishmael. Verily he was true to his promise and he was a messenger and a prophet.” So these verses are ample proof of both the titles being used for the same person.