Do we want to understand the Quran?
If we want to have a correct understanding and evaluation of the Quran, we must first understand the words used in it and use them in their original format.
When you’re reading translations of the Quran, take notice of whether the word Allah has been used in its original form or whether the word god has been used in its stead, or if the words Rasul and Nabi have been translated as prophet… If so, know for sure these translations will not help you to understand the secrets and realities contained in the Quran! Such translations will not enable you to understand the message the Rasul of Allah (saw) tried to relay to us. It is evident the translator has not grasped the meaning of the Quran.
I have explained in various writings the word god cannot be equated to the word Allah; the two have nothing to do with each other and the word god implies an external power outside and beyond our being.
I also want to bring your attention to the word prophet. Every word that is used in the Quran has been employed specifically to denote certain meanings. The word prophet, for example, derives its root from the Persian language, used in conjunction with their conception of a deity-god. Unfortunately, it has been used in place of both the words Nabi and Rasul in most translations of the Quran.
The word ‘prophet’ is used to denote ‘the envoy or messenger of god’, i.e. the postman of a deity-god out in space somewhere.
The One denoted by the name Allah comprises the essence of all beings with His Names and attributes, perceivable and non-perceivable by us.
He who reaches Allah does so not from an external source, but from his own essential being, and understands that his own assumed being (constructed identity) is an illusion and only the One whose name is Allah exists!
Therefore, the manifest reality is the disclosure of the Names and attributes of the One referenced by the name Allah, yet at the same time, He is al-Ghani, far and free from all expressions, comprising the essence of all the Nabis, Rasuls and Walis.
Such beings articulate the reality they’ve attained in their own essential being, they are not the postmen of an external deity!
They have attained this level of consciousness through the activation of the name al-Wali in their essence.
The name ‘Nabi’ is not one of the names of Allah, but his name al-Wali is eternal.
Nubuwwah is a function that is applicable only to the worldly life.
Risalah, on the other hand, is applicable in both this world and the next.
Nubuwwah is a duty that is valid only in this world, once the Nabi makes the transition to the next dimension, his duty ends. Essentially, Nubuwwah has ended with the ‘final Nabi’ Muhammad (saw), no other Nabi is to come after him. But some Nabi are also Rasul, and the function of Risalah is applicable and continues until Doomsday.
Therefore, while the function of a Nabi is temporary, that of a Rasul does not end with death, it continues indefinitely, for there is no end to knowing one’s self.
So, when we say the Words of Testimony (“I witness there is no God, only Allah, and that Muhammad (saw) is His servant and Rasul”), we confirm the Risalah function of Muhammad (saw), rather than his Nabi function.
Nubuwwah and Risalah are higher levels of Wilayah, similar to the ranks of a general in the army.
Nubuwwah is concerned with establishing a standard of living in the society to which they are assigned. These standards define the threshold, that is, the lowest and most basic rules and regulations. Above this is infinite. It’s important to understand this well.
Risalah, on the other hand, invites people to realize their essential reality and live accordingly.
“Ulul’azm” is the name given to the exalted ones that carry out both functions.
Sainthood is to know and experience one’s essential reality.