Why do some Muslims say Muhammad(pbuh) is the final Prophet/Nabi, but not the final messenger?

Question

I thought he was the last Nabi and Rasool. Why do some ppl say that?

Answer 1

Before we get into that detail, I'll have to explain to you the difference between a messenger (rasool) and a prophet (nabi). Every messenger (Abraham, Moses, David, Jesus, Muhammad) is a prophet but not all prophets are messengers. A messenger (rasool) is sent by Allah with a scripture/book confirming those before him.

Now, the problem is due to the misinterpretation of verse 33:40 -

ماكان محمد ابا احد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شئ عليما

"Muhammad is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All Aware of everything."

We know now that a messenger is one who is sent with a scripture/book and since the Quran is the final book, there are no messengers after Muhammad (pbuh). The verse I just provided also shows that Muhammad (pbuh) is the final/last prophet.

It is clear that Muhammad (pbuh) is the final prophet and messenger.

Muhammad K:

You lack the basic knowledge of the Arabic and English language, clearly...

the1qfactor:

Imam Bukhari actually made it clear that he was the final prophet (Khatam Annabiyyeen). The word Khatam means final whereas the word Khatim means ring, so it's the wrong translation. When we are done reading the Quran, there is the Khatam Al-Quran, meaning the ending of the Quran where we make the Dua. The literal meaning of the word Khatam is: end/conclusion/final/last.

You can look at the translations from all of the major Quran translations here, notice all translated it to last/final or seal, which also means a close of, a seal to prophethood:

http://islamawakened.org/Quran/33/40/def...

Muhammad K:

Please stop copying and pasting of Rashad Khalifa's website, it's so boring and pointless. I've read it a million times and it still doesn't prove that it's the other way around.

the1qfactor:

I have all 9 volumes of Sahih Al-Bukhari in the Arabic and English translation and it translates it to seal being the last/final prophet. The first translation you gave: seal, stamp, mark, imprint, impress is a verb in the past tense form. Khaatama is different than Khatama. You will have to look at Khaatama (Idafa) and not Khatama (Fa'ala). The correct translation is final/last in this context and in that conjugating.

You provided the word ختم while in that verse, the word is خاتم. Khaatama and not Khaatem or Khatam.

EDIT:

the1qfactor:

I have the Khan translation of Bukhari. I checked the Hadiths you posted with the word Khaatama, and they are not written in the same conjugation. Again, verse 2:7 is also in a different conjugation yet still carries the same meaning, to seal. This seal is different from the seal you are talking about. The word "seal" here means to close off. As does it in verse 33:40. You cannot assume the same meaning for all the conjugations that come from the same root.

I don't have the book for Hanbal if you can post it in Arabic please so I can see it's conjugation and the context it is in. And which Adam are you referring to?

In Sahih al Bukhari, all the Hadiths you posted are written, again, in different conjugations and not all translate to the same thing. Khaatama in that verse clearly translates to: last/final.

EDIT:

the1qfactor:

Brother, again, the translation is for the word Khatama not Khaatama, that's why you are getting other translations. If you could please provide all those Hadiths in Arabic since I don't have the books for them, it would be great.

http://islamawakened.org/Quran/33/40/def...

If you can look at the translations provided, most of them translate it to final/last. And those like Yusuf Ali and Pickthal translate it to seal as in last, not seal as in a mark, surely some translation would have come with the word mark or greatest in that list, but none have.

The root word Kh ta ma also appears in other places in the Quran, 83:25-26 and this time conjugated as: makhtoom

يسقون من رحيق مختوم

translation: http://islamawakened.org/Quran/83/25/

and Khetaamuhu

http://islamawakened.org/Quran/83/26/

pay attention to the literal translation, than those below...

and some other verses, Nakhtemu:

http://islamawakened.org/Quran/36/65/

yakhtem:

http://islamawakened.org/Quran/42/24/

as you can see, seal in all of these translations has relations to the meaning, seal, close off, final, end...not greatest or mark...make sure you look at the literal translation then look at the translations from all the others. The conjugation again, is used in many different forms with related meanings.

EDIT:

Like what?

Exactly, the literal translations are based of Modern Standard Arabic, not Classical Quranic Arabic. Anyone who knows the old Arabic will understand it means to take up in that context, as it did with the verse 6:60

http://islamawakened.org/Quran/6/60/defa...

It is literally translated, in modern Arabic as die, but look at it's meaning in that context, it changes. And, it is in the same conjugation but different person-narrative.

I can't say anything about that, as I do not have the Arabic translation of those Hadiths, I will wait for you to post them when you find it.

EDIT:

No, the word means taken up, not specifying to soul or soul and body unless it's written within the context...for an example, in verse 6:60, taken up and returned, we know that is is specifying to the soul only since our bodies still remain. As for the verse of Jesus being taken up, there are verses that suggest he will return, you can have a look at this website:

http://us2.fmanager.net/api_v1/productDe...

That shows that Jesus will return, not in another body, but in his own body, he will descend body and soul in his second coming. So, no, the word tawaffa does not only mean die, again, that is a modern Arabic translation, it has deeper and more varied meanings in Classical Arabic.

When I first said he descended up to heaven with his soul, I was basing it on an interpretation for the wrong person, I should have looked at the Hadith as well. Overall, we know the soul is taken up for sure, and according to Hadiths, body as well.

And brother, it's not you taking Lexicon's word over mine, it's you taking their word over the majority of translations.

Maria:

Sister, the creed "La ilaha illallah Muhammadur RasoolAllah" does not translate to what you said it does. It translates to There is no God but/except Allah, Muhammad is the messenger of Allah. There is no last/final here, but it is in the Quran.

Answer 2

well there isn't any difference between a Prophet and  a Messenger

Answer 3

because they re not Muslims, only a lunatic will say that.

Answer 4

he's the final nabi and the final rasool....

Answer 5

who says that?  

Answer 6

No Muslim can say that! It is the Qadiyanis who say that the Prophet Mohammad (SAW) was only the last/final Prophet/Nabi and not the final messenger.

Muslims believe that Prophet(SAW) was the last/final Prophet, Nabi and messenger sent by God/Allah to mankind.

I am pasting the answer of sister Sara holondia

Praise be to Allaah.

The scholars (may Allaah have mercy on them) differed concerning the difference between a Prophet and a Messenger. The majority of scholars are of the view that a Prophet is one who received Revelation from Allaah but was not commanded to convey it, whereas a Messenger is one who received Revelation and was commanded to convey it.

But despite this difference of opinion, they are unanimously agreed that a Messenger is superior to a Prophet, and that a Messenger attained the honour of Prophethood and more. Hence they said: Every Messenger is a Prophet, but not every Prophet is a Messenger.

Thus it is clear that everything which says that the Prophet Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets and that there is no Prophet after him indicates that there is no Messenger after him either, because there cannot be any Messenger who is not also a Prophet.

If the text said that the Messenger Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Messengers, that would not suggest that there would be no Prophet after him, because it would be possible for there to be a Prophet who was not a Messenger.

But, the text states that the Messenger Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets and that there will be no Prophet after him and this means that there can be no Prophet after him and no Messenger after him.

Ibn Katheer (may Allaah have mercy on him) said:

“but he is the Messenger of Allaah and the last (end) of the Prophets” [al-Ahzaab 33:40]. This verse states that there will be no Prophet after him, and if there will be no Prophet after him, then there can be no Messenger after him either, because the status of Messenger is higher than the status of Prophet; a Messenger is also a Prophet but the converse is not necessarily the case.

Tafseer Ibn Katheer (3/645).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If he was the Seal of the Prophets then he was also the Seal of the Messengers for sure, because there is no Messenger who is not also a Prophet. Hence it is said: Every Messenger is a Prophet but not every Prophet is a Messenger. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (1/250).

And Allaah knows best.

IF IF (naozobillah) there would have been a chance of a prophet-, Mirza can not qualify for this.

Bcoz prophet can not use that dirty language what mirza has used for his oponents.

and prophet can not insult other prophets the way mirza insulted Esa (As)

there r hundreds of reasons ,mirza doesn't qualifyfor prophethood.

Answer 7

If you bring a message of someone , aren't u a messenger of that person?

The same way Prophet Muhammad (saww) brought the message of Islam, so shouldn't He be the Messenger of Allah?

He's the last Nabi, Rasool and The Messenger of Allah and therefore the Prophethood ends on Him.

Answer 8

According to the Qur'an, he is only the last law bearing Prophet.  Meaning, Prophets/Messengers can still come but they MUST be subordinate to Muhammad (sa) and must follow the perfect and final Qur'an.  Prophet and Messenger are the same thing.

If they bring a new Shariah or change the Qur'an, they will be false.

Imam Bukhari himself makes clear that 33:40 does not mean that no more Prophets can come.  Imam Bukhari has commented on this verse and said this means a mark on the Prophet (saw) holy person.

"Prophet Muhammad (saw) is Khatam in the sense that he is the possessor of the Seal of Prophets, without whose certification no one can even be considered to be a true prophet. He is Khatam in the sense that he is the best and quintessential example of a prophet. He is Khatam in the sense that like the signet ring he wore and used to seal documents,[2] he can create an impression of his character on whomsoever is worthy of receiving it. He is Khatam as he bore a birthmark[3] on his back that allowed Hazrat Salman Farsi (ra) to declare he was a true prophet. This birthmark was literally referred to as “Khatam An-Nubuwwa.”

You'll notice that not even once does Imam Bukhari say that it means end of Prophets.  Rather, he further validates the right meaning of seal by saying that one can only be a prophet by carrying the seal of Muhammad (sa).

EDIT:

@Sister Rumaitha -  And below I reproduce the meaning of Khatam according to authentic Arabic lexicons.  They too testify that Imam Bukhari had the right meaning.

Arabic Lexicons ((Lane); (Aqrab); (Mufradat); (Fath); (Zurqani) state that Khatam can mean 1) seal, stamp, mark, imprint, impress; 2) best and most perfect, embellishment or ornament; 3) to secure, protect oneself against a thing; 4) signet ring; 5) produce an impression or effect upon a thing; 6) the end or last part of a thing.

As you can see the very last definition means last but the primary and thus proper definitions mean exactly what Imam Bukhari is saying.  

Hence, as Imam Bukhari clearly points out, Khatamanabiyyeen cannot possibly mean last.

EDIT:

@Sister Rumaitha - Just out of curiosity, who is the translator of the Imam Bukhari collection you have?  

2:7 and 33:40 are prime examples of seal (closed) and Seal (validation).  In 2:7 khatama is used while in 33:40 khaatama is used.  Nowhere else in the Qur'an is Khaatama used.  If Allah intended it to mean seal (closed) then why not just use Khatama like He had been using?

Furthermore the Hadeeth too testify that Khaatama means Seal (validation, highest, summit) rather than last.  I still don't understand your point about Imam Bukhari because the Bukhari tafseer I've cited makes very clear what he understood 33:40 to mean.  But furthermore, I present more Hadeeth that show that Khaatama cannot possibly mean last.

“I am Abdullah Khataman Nabiyyin from that time when Adam was yet in the nascent stage.” (Masnad Ahmad bin Hanbal Vol. III, p. 128; Vol. IV, p. 127)

How can Prophet Muhammad be the last prophet IN TIME when he was Khataman Nabiyyin even before Adam was born?  So here the Prophet (sa) is himself pointing out that even at the time befor Adam, he was Khaatam.  The only way this can make sense is that he was the Validaiton and Greatest prophet always.  To say that he was last at the time when even the first Prophet hadn't come, then naudhobillah it means that all Prophets after the time Muhammad (sa) was Khaatamanabiyyeen are invalid.

The title of Khaatamul Muhajireen (seal of refugees) was used for Hazrat Abbas (ra) by Prophet Muhammad (saw).  (Kanzul Ummal Vol. VI, p. 178)

The title of Khaatam-al-Auliyaa (seal of saints) was used for Hazrat Ali (ra) (Tafsir Safi, Chapter Al Ahzab). Ibn Khaldun says this phrase means that Hazrat Ali (ra) was a perfect saint and not the last. (Muqaddama, Vol. II, pp. 165-167)

So here are numerous examples when the Prophet (sa) himself used the term Khaatama, even in reference to himself, and never once did it mean last or final, but only meant Validation and Greatest.

There are many more Hadeeth as well but I wanted to cite these particular ones because they deal with the particular term in question.  I've cited the Prophets (sa) own usage 3 different times to show us what its true meaning is.

EDIT:

@Sister Rumaitha -

Sister you keep saying it means seal as in to close off.  I understand you have excellent arabic knowledge but I cited 5 authentic arabic lexicon scholars and none of them cite khaatam to mean last except as one of the weakest definitions.  I'm sorry but I have to take their word for it over yours.

I'll do my best to find the Hanbal in arabic for you.

I didn't refer to any Adam but since the Holy Prophet (sa) didn't give any other indication, to think that his comment was for anything But the Adam (as) of this dispensation doesn't add up or hold any water.  We can't assume things that aren't there.

Furthermore his hadeeth regarding Hazrat Ali (rz) and Hazrat Abbas (rz) speak volumes.  In no way could that mean that Ali (rz) was the last saint or that Abbas (rz) was the last muhajir.  The Prophtes (sa) own words are the biggest undeniable testimony.

I re emphasize my point, Khaatama in 33:40 is used only once in the entire Holy Qur'an in that format, and I cited you 3 hadeeth where the Prophet (sa) himself uses it to mean Seal (validation, highest, etc) and not last.  If Allah truly meant it to mean last, He would not have used it in that format but in the format as used in 2:7 without ambiguity.  The Hadeeth I cited are further support for its proper meaning of Seal or Highest.

EDIT:

@Sister Rumaitha -

Sister you do realize the website you're sending me is contradictory right?  There are a few flaws in it.  For starters, it does not have all then English translations that are well known and is selective.  But more importantly, the contradictions come in regarding to Isa (as).  Even in the literal translations, it says that Isa (as) has died.  If Isa (as) has died and is not coming back, then a Messiah must come.  As per the Sahi Muslim hadeeth, Messiah will be Nabi'Ullah.  Hence, the issue of Khaatamanabiyyeen is automatically put to rest.

Therefore, even if we agree to use the website you're using as a reference, then we must also agree that, per the website itself, Isa (as) has died (look up 5:117-118 on that website as one example).  So hence, we're back to the point at hand.

However, even without the arabic think about it logically.  Why would the Prophet (sa) call Ali (rz) the last saint or Abbas (rz) the last Muhajir when we know many more saints and muhajirs came after?  I will try to get the arabic as well but think about that, as well as the death of Isa (as) issue that your own website verifies.  Jazakallah.

EDIT:

@Sister Rumaitha - Sister you know better than I do that tawaffa can never mean physically taken up.  Even if we accept that it is in the context of the soul being taken, in no circumstance can it mean the body being taken as well as when a person sleeps and the soul is taken, the body always remains behind.  So even if I agree that the soul was taken up to Allah, it does not account for the body.  Take the modern or the classical, however you want to slice it, the body remains behind, even if we accept that context (which frankly doesn't even exist).  Furthermore, numerous of the translations posted on that website very clearly translate it to mean "to die" without ambiguity.

EDIT:

@Sister Rumaitha - We can pick up the Isa (as) discussion via email like last time - my purpose to bring it up here was that the very website you cited has numerous translations that make clear that Isa (as) has died, including the literal translation.  If the literal translation is wrong, then it's a wrong translation, not literal.  That's the only reason.

Back to the topic at hand, I agree with your desire to stick to the ancient arabic meanings, and not modern arabic.  To that extent,

تقول القاعدة اللغوية :

·       خاتم + جمع العقلاء تعنى الافضل

·       كقول الشاعر: فجع القريض بخاتم الشعراء        ÃƒÂ™Ã‚ˆÃ˜ÂºÃ˜Â¯Ã™ÂŠÃ˜Â± روضته حبيب الطائى

The rule says " Khatam+ plural (for human) " means the best one.  There's no exception to this rule according to ancient arabic.  The Hadeeth I cited are also in ancient arabic and hence this rule is applied without exception.

The Arabian poet elegies another poet using" khatam of poets" and he does not mean that this poet is the last poet and no poets will come in the future but it means the best one and will not come a poet like him…and this is the meaning of khataman Nabiyyin.  It means that Mohammed is the best prophet and never was a prophet like him   and will never come a prophet after him

The Arabic texts of the hadeth:

I am Abdullah Khataman Nabiyyin from that time when Adam was yet in the nascent stage." (Masnad Ahmad bin Hanbal Vol. III, p. 128; Vol. IV, p. 127)

- حدثنا عبد الله حدثني أبي حدثنا عبد الرحمن بن مهدي حدثنا معاوية يعني ابن صالح عن سعيد بن سويد الكلبي عن عبد الله بن هلال السلمي عن عرباض بن سارية قال:

-قال رسول الله صلى الله عليه وسلم إن عبد الله لخاتم النبيين وإن آدم عليه السلام لمنجدل من طينته وسأنبئكم بأول ذلك دعوة أبي إبراهيم وبشارة عيسى بي ورؤيا أمي التي رأت وكذلك أمهات النبيين ترين.

love for all, hatred for none

Answer 9

Muhammad (p.b.u.h.) is indeed the final nabi,rasool.

What does this creed mean:

La ilaha illallah Muhammadur RasoolAllah......  there is no god but Allah and Muhammad is the last rasool of Allah.

All those who says non-sense, are not muslims at all because its a muslim faith which says that Muhammad (p.b.u.h.) is the last rasool of Allah ~!

Answer 10

because they are Muslims,follow Glorious Quran Alone.thats why

Glorious Quran has told us Alhamdolillahe,the difference of Prophet and Rasool...

and also 33:40 which says Muahmmed was The Final Prophet..

but never said last Rasool !! no where in Glorious Quran Allah Says Last Rasool ...

think about it read 3:81

"The Most Gracious, teacher of the Quran" 55:1-2

With this promise in mind, one has to remember that the teaching of God is the BEST teaching, and the knowledge given by God is the most accurate knowledge. All the teachings or knowledge given by the human beings can be compared to that given by God and only those teachings which agree with the teachings of God can be accepted as truth, irrespective of how many scholars agree or disagree with it. As God promised, those who will not accept the words of God in the Quran will not have access to understanding the Quran. They have shields placed around their hearts and deafness in their ears.6:25, 17:46 and 18:57

"Who is more wicked than one who is reminded of the proofs of His Lord, then disregard them, while unaware of his sin ? Consequently, we place shields on their hearts, to prevent them from understanding (Quran), and deafness in their ears. Thus, if you invite them to the guidance, they can NEVER EVER be guided." 18:57

One of the issues that always comes up when discussing the Quran is the issue of the definition of the Prophet (Nabi) and the definition of the messenger (Rasoul). As a believer would imagine, NO ONE can define these better than the One who sent them both, the prophets and the messengers. It is interesting to note that the definition of the prophet and messenger is very clear in the Quran. Most of the scholars, and their followers, however, do not accept the definition given by God and instead accept the definition they gave themselves or given in the dictionary by older scholars.

Believing in God means to believe Him and accept His teaching and His word. Choosing the scholars or the dictionary over God reflects a disbelief in God and His word (Quran). God called this kind of practice, idol-worship.

"They have set up their religious leaders and scholars as lords; instead of God....." 9:31

God's Definition of PROPHET and MESSENGER (Nabi and Rasoul)

In 3:81 God described exactly the function of the Prophet (Nabi) and the function of the Messenger (Rasoul). Both definitions come in the middle of a very important verse that is dealing with the Messenger of the Covenant. For the sincere believer both definitions are clear and well described by the Teacher of the Quran, the Most Gracious.

"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." 3:81

Muhammad Marmaduke Pickthall translated 3:81 as follows:

"When Allah made (His) covenant with the PROPHETS, (He said): Behold that which I have GIVEN you of the SCRIPTURE AND KNOWLEDGE. And afterward there will come unto you a MESSENGER, CONFIRMING that which ye possess.  Ye shall believe in him and ye shall help him. He said: Do ye agree, and will ye take up My burden (which I lay upon you)in this (matter)? They answered: We agree. He said: Then bear witness. I will be a witness with you."

Verse 3:81, among many other verses, provides the definitions of "Nabi" (Prophet) and "Rasoul" (Messenger). Thus, "Nabi" is a messenger of God who delivers a new scripture, while "Rasoul" is a messenger commissioned by God to confirm existing scripture; he does not bring a new scripture. According to the Quran, every "Nabi" is a "Rasoul," but not every "Rasoul" is a "Nabi." It is not logical that God will give a scripture to a prophet, then ask him to keep it exclusively for himself, as stated by some Muslim "scholars" (2:42, 146, 159).

The Quranic definition of Prophet, and how all the prophets were given Scripture to deliver, is also confirmed in the following verse:

"The people used to be one community when God sent THE PROPHETS as bearers of good news, as well as warners. HE SENT DOWN WITH THEM THE SCRIPTURE, bearing the truth, to judge among the people in their disputes" 2:213

Those who are not sufficiently familiar with the Quran tend to think that Aaron was a "Nabi" as stated in 19:53, who did not receive a scripture. This claim can only be made by those who do not believe the Quran, since God ascertains in 2:213 that all the prophets were sent with the Scripture.  Moreover, the Quran clearly states that the Torah was given specifically  "to both Moses and Aaron" (21:48, 37:117).

In other terms ALL THE PROPHETS are MESSENGERS, but NOT ALL the MESSENGERS are PROPHETS.

MORE PROOFS from the Quran

PROPHETHOOD AND SCRIPTURE:

Whenever God mentions prophethood in the Quran, He mentions scripture and sometimes wisdom.  The association of prophethood and scripture cannot be missed except by those blocked by God from seeing the truth.  The following are some examples:

"Never would a human being whom GOD blessed with the scripture 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." 3:79

"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." 6:89

"We granted him Isaac and Jacob, we assigned to his descendants prophethood and the scriptures, we endowed him with his due recompense in this life, and in the Hereafter he will surely be with the righteous."  29:27

"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."  45:16

"We sent Noah and Abraham, and we granted their descendants prophethood and the scripture.  Some of them were guided, while many were wicked."  57:26

MESSENGER PROPHET and not, PROPHET MESSENGER:

The first example for messenger prophet comes from 7:157, and 7:158 where God described the Prophet Muhammed as, "the messenger the prophet" and not as "the prophet the messenger," not a coincidence, [God does not have coincidences]. The reason is that not every messenger is a prophet and therefore the word PROPHET is used to further define and clarify the description of that messenger.

"follow the messenger, the prophet (gentile prophet) (Muhammed), whom they find written in their Torah and Gospel . . . " 7:157

"..........therefore you shall believe in God and His messenger, the prophet (gentile prophet), who believes in God and His words. Follow him, that you may be guided." 7:158

MOSES, THE MESSENGER PROPHET:

In 19:51, Moses was described by God as a messenger prophet (Rasoulan Nabyya), and NOT as a prophet messenger (Nabyyan Rasoula).

ISMAIL, THE MESSENGER PROPHET

In 19:54, Ismail is described with the same words, 'Rasoulan Nabyyan'.

The reason is that, NOT every Rasoul (Messenger) is a Nabi (Prophet), BUT every Prophet (Nabi) is a Messenger (Rasoul), so God defined the word Rasoul by adding to it Nabyya. God does not make mistakes and He does not choose His words haphazard, it is meant to be in this order.

OTHER EXAMPLES are found in the Quran to clarify this description:

HUMAN BEING MESSENGER:

"Am I more than a human messenger (Basharan Rasoula)"  17:93

Notice, " a human messenger" and NOT "a messenger human (Rasoulan Bashara)."

The reason is that not every Bashar (human) is a Rasoul (messenger) while every Rasoul (messenger) from among us is a Bashar (human).

17:94, has the same expression again, human messenger (Basharan Rasoula), not (Rasoulan Bashara)

ANGEL MESSENGER:

" . . . we would have sent to them from the sky an angel messenger (Malakan Rasoula)"  17:95

Notice, "an angle messenger" and NOT "a messenger angel (Rasoulan Malaka).  The reason is that not every angel is a messenger but every messenger FROM God's soldiers is an angel.

SAINT PROPHET:

In 19:41, God described Abraham as "a Siddiqan Nabyya (Saint Prophet)" and NOT as a Nabyyan Siddiqa, (Prophet Saint).  The reason is that not every Siddiq (Saint ) is a prophet, while every prophet is a siddiq.

If God would say, Abraham was a Nabbyan Siddiqua (prophet saint), this would indicate that not every prophet is a saint while every saint is a prophet.

In 19:56, God described the prophet Idris the same way, as a Siddiquan Nabyya (Saint prophet).

NO WHERE in the whole Quran does God use these terms different. God never described a prophet as a prophet messenger ( Nabbyan Rasoula), or prophet saint (Nabyyan Siddiqua).

'MESSENGER NOR A PROPHET' :

Perhaps one of the strongest indications in the Quran that the words prophet and messenger do not have the same meaning, is found in the following verse:

"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."  22:52

Answer 11

you know what both the answerer and the questioner are both Quranist, they don't read hadiths,       both of them are wrong!!

in the same question, brother Majeed answer is correct!!

Mohammad(pbh) is the last messenger and the last prophet!!

seriously Mohammad K himself doesn't what is he copying and pasting!!