RASOOL (الرَّسُولَ) RUSUL (الرُّسُلُ)

The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them YOUR Ayaat and will give them ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62 w.r.t. Nabi Nuh as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not Balaghat (delivered) Risaalat (Allah’s message) …” this tells us the meanings, duties and responsibilities of Rasool. The word Rusul is generally misinterpreted as plural of Rasool, whereas the word Rusul, as in Rusulihi, is used in Quran in the meanings of whatever Allah has sent as Risaalat. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab.

NABA (نَبَأَ) NABO’AT (وَالنُّبُوَّةَ) NABIYEEN (النَّبِيِّينَ):

The word Nabi normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of facts, events and situations. This could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Nabi as per Quran is someone who communicates such Naba which is devoid of lies, fabrications or falsehood and which would result in benefits by giving advantage; and on whom Allah has bestowed Nabo’at. Therefore, both the words Nabi and Nabo’at are combination of both these set of meanings, for instance refer ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people…” Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as also in ayahs 6:89 and 45:16 showing that a Nabi has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab.

WHAT ARE KEY DIFFERENCES BETWEEN NABIY & RASOOL?

Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, however there are three key differences

Whenever Allah has addressed any of Allah’s Nabiyeen, for instance Nabi Mohammad, in their personal capacity the word Nabi is used and not Rasool. For instance, Ayah 33:28 “O Nabi say to your Azwaaj…”; Ayah 66:1” O Nabi why do you make it Harama what Allah has made Halal for you seeking approval of your Azwaaj?” Ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen…” and Ayah 66:9 & 9:73 “O Nabi, strive against the Kuffar…” Therefore Nabi, is used more in terms of addressing any of Allah’s Nabiyeen in their personal capacity in terms of their personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab.

Another Key difference between Nabi and Rasool is in terms of Nabi, being a Bashar, a human being only, whereas Rasool, could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. This is also the same reference in ayah 2:98 “Whoever is Au’du to Allah, Malaik and Rasool, and Gabriel, and Micha’ael, then indeed Allah is Au’du to the Kafireen”.

The third key difference between Allah’s Nabiy and Rasool is identified in Ayah 3:81, “And when WE Akhaza Meesaq the Nabiyeen, “to whatever I have given you of Kitaab and Hikmatin, then Ja’akum to you Rasool Mus’adiqun to what is with you to Touminun with it and to Tans’unahu”. Qaala, “do you affirm and Akhaztum A’ala of this condition of MY covenant?”. They Qaalu, “We Affirm”. Qaala, “Then Ashaddu and I am with you as the Shaahedeen.” Thus, the difference between a Nabiy and Rasool is clearly identified whereby Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who Balagha- deliver, make it reach its final destination, in terms of delivering the message to their communities. Therefore, whoever is appointed by Allah as Allah’s Nabiy, is also a Rasool, in order to Balagha Allah’s Kitaab to their communities. Thus, Nabiy is always a Rasool, whereas the Rasool may not be Nabiy.

Thus, Allah’s Rasool could be anyone or more of us, who take it upon ourselves to Balagha Allah’s Rusul, the Risalat, the Kalam of Allah, i.e., – deliver, make it reach its final destination, in terms of delivering the message to the communities they- the Rasool belong. Thus, whenever in the Quran, Allah addresses, “O you who are the Rasool (الرَّسُولُ)…”, contrary to the general misperception, it is NOT limited to Nabi Mohammad ONLY but it refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities.

HOW DOES IT APPLY TO US IF WE ARE THE RASOOL?

If we, are one of Allah’s Rasool, and have taken upon ourselves the duty to Balagha Allah’s Rusul, the Kitaab, then, we get the divine guidance that really pertains to us as Allah’s Rasool from the Ayahs 5:67-68, “O those who are the Rasool, Balagha what has been Anzala upon you from your Rabb. And if not, you do, then not you Balaghat Allah’s Risalat. And Allah Yas’emuka you from the humankind. Indeed, Allah not Yahdi the Quoma the Kaafireen. Qul, “O Ahle Kitaab! You are not A’ala Shayyin until you Taqueemu the Tora’at and the Injeel, and what Anzala upon you from your Rabb.” And to Yazedanna many of them what Anzala upon you from your Rabb T’ughyanan and Kufran. Then, do not grieve A’ala the Quome the Kafireen.”

Here, the word Rasool is normally misinterpreted to refer to only the Rasool- that is Nabi Mohammad, whereas this Ayah and onwards are basically referring to those of us who are the Rasool- referring to all of us, who have taken upon ourselves as the basic duty and responsibility of the Rasool, as those who delivers Allah’s message- the Risalat; then leads the way to follow the Ayaat of Allah (Yatlu) by being obedient follower him/herself first, and then teaches others the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, Yuzaki- cleanses, purifies and grows them. Upon the Rasool, is nothing except- the Balagha, the delivery, conveying in detail, proclaiming Allah’s Risalat.

Thus, here when Allah addresses us, as “O you who are the Rasool (الرَّسُولُ)…”, contrary to general perception about this ayah and the upcoming discussion in next ayahs, it is NOT limited to Nabi Mohammad ONLY but it refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities. Therefore, this ayah is as applicable to you and me, everyone, as it was applicable to Nabi Mohammad, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool of Allah’s Risalat. Therefore, these ayahs are as applicable to you and me, everyone, as it was applicable to the Nabi Mohammad, in his role as Allah’s Rasool, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool of Allah’s Risalat.

The ONLY duty of the Rasool is to Balagha Allah’s Risalat. And if not, you do, then not you Balaghat Allah’s Risalat: As Rasool, our ONLY duty is with respect to each and every aspect what has been Anzalna upon us, that is whatever aspects of Allah’s Hidayah and wisdom we have understood, and have reached us, sourced from Allah and as a result of the duties performed by Allah’s Malaik; then it becomes incumbent upon us to Balagha it- to make sure it reaches its desired destination of humankind, in terms of them getting the message, in terms of us, not only delivering the message but also explaining it in detail as is, and us making sure the message reach its desired destination of reaching the humankind. Because if as a Rasool, we do not do this duty, then we have not Balaghat Allah’s Risalat, that is not carried out our duty. This is our ONLY duty as the Rasool of Allah- which is deliver Allah’s Risalat, explain it in detail as is, and to make sure it reaches its desired destination of the message reaching the humankind.

Allah does not Yahdi the Quoma the Kaafireen: Normally mistranslated as ‘Allah does not guide the Kaafireen people’, by completely ignoring the Wazah, the divine placement and context. Allah is basically giving us, as the Rasool of Allah’s Risalat, a dire warning, as not to Kufar, hide or conceal any aspect of Allah’s Risalat from being Balaghat, because if we do, then not only we have not carried out our duties of Balaghat of Allah’s Risalat, but Allah does not Quomin- establish, support and strengthen as well as give Hidayah to those who are Quomin strengthen, establish and support acts of Kufar, by concealing or hiding any aspects of the Kitaab.

Allah Yas’emuka the Rasool from the humankind: Allah has addressed our natural concern and worry of us, when we are working as Allah’s Rasool, in terms of our duties and responsibilities; one of our major concerns and worries is to be Qatal by the humankind, because this path is not an easy one, and we should expect lot of resistance, even to the extent of our allegorical, or physical deaths by the humankind, in order to silence us. But Allah is giving us the surely that it is Allah who is going to Ya’s’emuka us from the humankind- that is Allah will not only guard and protect you from the mankind, by immunizing and shielding you, but also hold and strengthen you in your role of the Rasool, making you preserve, strengthening you in your role of the Rasool by immunizing you with the help of Allah’s Risalat- those of us who have been working as the Rasool, would have noticed this feeling of being immune to the attacks of the humankind, the more we carry out our duties as the Rasool. It’s like a shield, as if we don’t care about such attacks because we know that Allah is Ya’s’em us.

The Rasool should not grieve A’ala the Quome Kafireen: When one is the Rasool, it is human nature for us, when we are trying to Balagha Allah’s Risalat, trying to make the Ahl-e-Kitaab and the humankind understand Allah’s Risalat as it is, trying to give them Allah’s wisdom, trying our best to lead them the way to follow the Ayaat of Allah (Yatlu) by being obedient followers ourselves, and trying our best to make others understands the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, trying our best to Yuzaki- cleanse, purify and grow them; but in spite of all of our efforts, when we see them going towards Kufr, we feel helpless, sadness, sorrow and grief, knowing what lies ahead for them. Therefore, Allah is giving the divine guidance to the Rasool not to feel the sadness, sorrow, grief and helplessness- just focus on trying our best, and leave the results, whatever the consequences of their acts of Kufr in the hands of Allah. Since those who Quome- establish, support, engage, strengthen the Kufr- they have made their choice, and they will have to face the consequences sooner or later for their acts of Kufr- of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying Haqq, and Ayaat of Allah (both the Kalam and creations of Allah). You, as Rasool, should not worry about them, should not feel sad, sorrow, grieve or helpless, since they have gone towards Kufr out of their own freewill.

HOW DOES THIS CONCEPT APPLY TO US IF WE ARE NOT THE RASOOL?

If we are not the Rasool of Allah, then we are the Ahl-e-Kitaab (those who are the caretakers, the responsible for the Kitaab) and the Bani-Israel (those who are the followers of any or more of Allah’s Nabiyeen, on whom Allah Anzalna-revealed the Kitaab). In this regard there are a couple of Ayahs which are of extreme importance, the first of which is Ayah 3:81, “And when WE Akhaza Meesaq the Nabiyeen, “to whatever I have given you of Kitaab and Hikmatin, then Ja’akum to you Rasool Mus’adiqun to what is with you to Touminun with it and to Tans’unahu”. Qaala, “do you affirm and Akhaztum A’ala of this condition of MY covenant?”. They Qaalu, “We Affirm”. Qaala, “Then Ashaddu and I am with you as the Shaahedeen.” This Ayah is basically telling us two important aspects (1) the difference between a Nabiy and Rasool whereby Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who Balagha- deliver, make it reach its final destination, in terms of delivering the message to his/her communities. Therefore, Nabiy is always a Rasool, whereas the Rasool may not be Nabiy. (2) this ayah is basically informing us about the Meesaq of Allah with all of Allah’s Nabiyeen, which is basically a reference to our covenant with Allah, as Bani-Israel, i.e., as the followers of Allah’s Nabiyeen, this Meesaq is basically applicable to all of us as well. The terms of this Meesaq with Allah that are applicable to us, as Bani Israel is that whatever Allah has given us, through Allah’s Nabiyeen, Allah’s Kitaab and Hikmat, then, whenever any Rasool Ja’akum- carry out his/her duties, bring to fruition, Allah’s Rusul & Risalat upon you Mus’adiqun- confirming what is with us, in terms of in our hands of Allah’s Kitaab, then we should Amanu with him/her, i.e. be at Aman with Allah’s Kitaab, through seeking of knowledge and using of our Faculties and Aqal as well as be at Aman with Allah’s Rasool, by seeking knowledge and using our faculties and Aqal. Additional aspect of this Meesaq is to be a Nas’eer for him/her. These aspects of Meesaq w.r.t. Allah’s Rasool, to Amanu with him/her as well as to be Nas’eer for him/her are in fact the peak the most important condition of Allah’s Covenant, as it means that we need to Ashaddu- be upholders of this justice in any or all role that we can play, in order to make sure that we become upholders of this Meesaq with Allah in terms of strengthening Allah’s Rusul. Then and only then, Allah would be with us as the Shaahedeen- upholders of justice at its best.

The second Ayah that highlight our responsibilities towards Allah’s Rasool, is described in Ayah 5:12, “And certainly Akhaza Allah Meesaq Bani Israel and WE Ba’as’na among them As’na Ashra Naqeeban. And Allah Qala, ‘Indeed, I AM with you; if you Aqamtum the S’alat and commit the Zakat, and Amantum with MY Rusul and Azartumuhum, and Aqraztum Allah Hasanan Qarzan; I will Akfirrana from you, your Saiyyatukum and admit you to Jannatin Tajri of Tahteha Al-Anhaar. Then whoever, kafara from after that among you, then certainly, Zalla Sawa’u the Sabeel.” This Ayah is a broad spectrum of such terms of the Meesaq with Bani-Israel that are basically Qarze Hasna for Allah- in terms of Allah asking us to pay it forward in acts of gratitude to benefit others. The terms of this contract that Allah Ba’as’na- appointed us as Bani-Israel, with the specific duties & responsibilities, to carry out these duties as As’na- close coordination with each other, Ashra- close companionship and support for each other, by Naqeeban- exploring, investigating and researching, into the Allah’s Risalat, the Ayaat and the Hidayah, which include among other things, the Amantum with Allah’s Rusul, that is Amanu, be at Aman by seeking knowledge and using our faculties, in order to understand and implement Allah’s Risalat and the Rasool of Allah. This aspect is then further stressed to say that we should Azartumuhum- confirm, corroborate, strengthen & fortify, Allah’s Rasool and Risalat, as a part of this Qarze Hasna for Allah.

Thus, it’s obvious that with regards to Allah’s Meesaq- the unbreakable covenant as is applicable to us as Bani-Israel, followers of any of Allah’s Nabiyeen, through whom we have been given Allah’s Nabo’at, has following important three broad contract terms that are binding upon us

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 1- Amanu with the Rasool: Whenever any Rasool Ja’a carry out his/her duties, bring to fruition, Allah’s Rusul & Risalat upon you that confirms Allah’s Naboa’at, the Kitaab, that you’re holding in your hands, then Amanu with the Rasool, that is be at Aman with him/her & it, i.e., be at Aman with Allah’s Rasool, by seeking knowledge and using our faculties and Aqal.

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 2- Be his/her Nas’eer: Additional aspect of this Meesaq is to be a Nas’eer for him/her, that is become his/her supporter, protector, guardian, strengthening and supporting him/her in the duties of Balagha of Allah’s Risalat. Please note that both these aspects of the contract are in fact the most important ones near Allah.

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 3- Azartumuhum- Confirm, strengthen & fortify Allah’s Rasool and Asna Ashra Naqeeban: Allah has Ba’as’na- appointed us as Bani-Israel, with the specific duties & responsibilities, to carry out these duties as As’na Ashra- close coordination, close companionship and support for each other, by Naqeeban- exploring, investigating and researching, into the Allah’s Risalat, the Ayaat and the Hidayah, which include among other things, the Amantum with Allah’s Rusul, that is Amanu, be at Aman by seeking knowledge and using our faculties, in order to understand and implement Allah’s Risalat and strengthen, support the Rasool of Allah. this has to be done in order to Azartumuhum- confirm, corroborate, strengthen & fortify the Allah’s Rasool as a part of Qarze Hasna (as Shakir, paying it forward to benefit others) for Allah.

DIVINE WARNINGS ABOUT THE REALITY!

The Ayah that highlights the reality is Ayah 5:70, “Certainly, WE Akhazna Meesaq Bani Israel and WE Arsalna upon them OUR Rusul. Whenever Ja’ahum them Rasool with what they not Tahwa their Nafs, a Fareeq Kazzabu and a Fareeq they Yaqtuluna.” The terms of the covenant with Allah, became as Meesaq- binding and unbreakable upon us, as the Bani- Israel, as followers of any of Allah’s Nabiyeen, when Allah has sent to us Allah’s Nabiyeen with the Kitaab & Hidaya and Allah’s Rasool with clear duties of Balaghat of Allah’s Risalat- these three folds terms of this Meesaq which were binding upon us as Bani Israel are Amanu with the Rasool, be his/her Nas’eer and Azartum- Confirm, strengthen & fortify him/her. On the contrary, whenever Allah’s Rasool, Ja’aka- carried out the duties with, present with, attend to the duties of the Rasool with the Kitaab, bring to fruition their duties of Balaghat of Allah’s Risalat, telling them in detail and explaining to them the Allah’s Hidaya, with what their Nafe-e- Ammara- did not Tahwa- desire, since they were into a delusionary state, distracted from, deviated from- Zalal away from the Deen and the Hidaya, which had made them forget and ignore the day of accountability and recompense. Since they do not want to come out of that wishful thinking, there could only be two responses from them, which was either a Fareeq (those who repeat the same behavior) Kazaba- reject, deny, take it as a joke, made fun and ridicule the Rasool or a Fareeq (those who repeat the same behavior) Qatal the Rasool- either in physical or metaphorical terms, with the basic intention to render the Rasool ineffective, either by killing him/her or killing his/her confidence, suppressing and silencing the Rasool.

CONCLUSION

As Muslims, we can be either the Rasool of Allah, in terms of our duties to Balagha- deliver, make sure it reaches its destination of reaching the humankind; or we are not the Rasool of Allah. Eitherways, Quran identifies our clear set of duties and responsibilities, the summary of which is as under

IF WE ARE ALLAH’S RASOOL: Then, we are bound by our duties and responsibilities as the Rasool of Allah, which are as follows. These four-folds terms of our duties as the Rasool are as follows

Balagha Allah’s Risalat- the message, the Kitaab. To make sure it is delivered and reaches the final destination as is.
Not to Kufar any aspect that has been Anzalna- whatever aspect of Allah’s message has been Anzalna upon us, as the Rasool, then it cannot Kufar it- concealed or hidden in any manner whatsoever.
Put your trusts on Allah as Allah will Yas’emuka you- guard, protect, immunize, strengthen and shield you
To carry out our Duties, regardless of the response and not to feel grief or sadness for those who do not want to get the Hidayah.

IF WE ARE NOT ALLAH’S RASOOL: Then, we are bound by the terms of Meesaq- unbreakable contract of Allah with us, not only as Ahl-e-Kitaab but more specifically as Bani-Israel, followers of any of Allah’s Nabiyeen. These three folds terms of this Meesaq are as follows

Amanu with the Rasool, seek knowledge, be at Aman by use of your Aqal, thinking and intellect
Be their Nas’eer, supporter, ally, friend, catalyst to turn their efforts into results and
Azartum- Confirm, strengthen & fortify them.

WQT

Allah’s Nabiy & Rasool and Our Duties w.r.t. them