NUBUWWAH AND THE DIFFERENCE BETWEEN NUBUWWAH AND RISALAH

[Taqavi]

What is Nubuwwah (Prophethood) and the Difference Between Nubuwwah and Risalah (Messengership)?

 

Meaning of Nubuwwah: The Arabic word "Nubuwwah" (prophethood) is derived from the root "naba," which encompasses meanings such as to inform,[1] a high place, [2] a clear path, [3] and a hidden voice. [4]

In Islamic terminology, Nubuwwah refers to a position that guides a person toward either happiness or misery. [5] Some key definitions of Nubuwwah are as follows:

• Allama Hilli: A Nabi is an individual who delivers the divine message directly from Allah without any intermediary. [6]

• Allama Kashif al-Ghita: Nubuwwah is a status granted to invite people toward the truth. [7]

• Allama Tabatabai: A Nabi is someone who explains both the fundamental and detailed principles of religion, showing the path to the worldly and spiritual success of people. This position is a divine blessing for guiding humanity toward happiness.[8]

• Ayatollah Subhani: A Nabi is someone who receives teachings directly from the unseen realm, becoming a direct recipient of Allah's manifestation. [9]

Therefore, Nubuwwah is a divine selection whereby Allah reveals His knowledge to a chosen servant, guiding humanity toward righteousness. [10] It is important to note that belief in Nubuwwah is essential in Islam and all Abrahamic religions. [11]

Meaning of Risalah: Before exploring the differences between Nubuwwah and Risalah, it is important to define "Rasul" and "Risalah":

• The term "Rasul" (Messenger) in Arabic means a bringer of news or a sent one. [12]

• In technical terms, a Rasul is one who carries a specific divine message, often involving a warning of punishment or destruction for those who reject the message.[13] Another definition is that a Rasul is someone who receives divine commandments through intermediaries, such as angels, and Gabriel delivers Allah's commands to them. [14]

 

Differences Between a Nabi (Prophet) and a Rasul (Messenger):

• General and Specific Relationship: One of the key aspects of the relationship between Nubuwwah and Risalah is that Risalah is a more specific concept than Nubuwwah. In other words, every Rasul is a Nabi, but not every prophet is necessarily a Rasul. Some Nabis reach the status of Rasuls, while others do not. This is often described as a general and specific relationship. [15] As Shaykh Mufid and Shaykh Tabarsi state: "Every Rasul is a Nabi, but not every Nabi is a Rasul." [16]

Some scholars have disagreed with this view, asserting that there is an equal relationship between the concepts of a Nabi and a Rasul in terms of their meaning. They have argued that wherever there is Nubuwwah, there has also been Risalah, and that Nabis without a  Risalah are rare and few in number. These rare instances are not sufficient to determine the general rule, and furthermore, a Nubuwwah without a Risalah lacks a clear meaning. [17]

When these two terms are used together, as in the verse "And We did not send before you any messenger or prophet except that when he spoke, Satan threw into his wish,"[18] the terms "Nabi" and "Rasul" are defined as follows: "A Nabi" refers to an individual who receives teachings directly from the unseen realm without an intermediary, and Allah reveals Himself to him without any means. On the other hand, "a Rasul" refers to one who receives divine messages through intermediaries and means, such as an angel or others. [19] Nubuwwah is considered to have a higher rank than Risalah. [20]

• Revelation Reception: A Rasul receives revelation both during wakefulness and sleep, while a Nabi receives revelation only in their sleep. [21]

• Intermediary in Receiving the Message: A Rasul receives Allah's revelation through the angel Gabriel. In contrast, a Nabi may receive divine messages through other angels, direct inspiration, or true dreams. [22]

• Mission and Duty: A Rasul's primary duty is to deliver God's message to the people, whereas a Nabi does not have the same obligation. Shaykh Tusi also mentions this difference. [23]

• Nature of the Status: Nubuwwah involves direct contact with the unseen realm, whereas Risalah is about delivering God's message and fulfilling a specific mission.[24]

 

In conclusion, we can say:

• A person who receives the divine message is called a Nabi with respect to receiving the message.

• A person who conveys that message to the people is called a Rasul with respect to delivering the message.

According to one perspective, Nubuwwah and Risalah are distinct positions, with some individuals being both Nabis and Rasuls. However, from another perspective, they are seen as inherently connected, as wherever there is Nubuwwah, there is also Risalah. The difference arises from the different angles through which these positions are viewed.

 

 

 

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[1] . Lisan al-Arab: Ibn Manzur, vol. 1, p. 162 / Majma' al-Bahrayn: Turayhi, vol. 1, p. 405.

[2] . Lisan al-Arab: Ibn Manzur, vol. 1, p. 163.

[3] . Al-'Ayn: Khalil ibn Ahmad al-Farahidi, vol. 8, p. 382.

[4] . Al-Sihah: Jawhari, vol. 1, p. 74.

[5] . Sharh Arba'een Hadith: Imam Khomeini, Sayyid Ruhollah, vol. 1, p. 200.

[6] . Bāb al-Hādi 'Ashar: Allama Hilli, p. 8.

[7] . Asl al-Shi'a wa Usulaha: Shaykh Muhammad Hasan, Kashif al-Ghita, vol. 1, p. 220.

[8] . Tafseer al-Mizan: Allama Tabatabai, vol. 2, p. 210.

[9] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328.

[10] . "A Dialogue Between Three Divine Religions on the Meaning of Prophecy": Azam Parcham, Quarterly Journal of the Faculty of Literature and Humanities (University of Isfahan), Vols. 16 and 17, p. 112.

[11] . Daramadi be Shi'a-shanasi: Golpaygani, Rabbani, p. 195.

[12] . Al-Mufradat fi Gharib al-Quran: al-Qasim al-Husayn ibn Muhammad, al-Raghib al-Isfahani, vol. 1, p. 353.

[13] . Al-Mizan fi Tafseer al-Quran: Muhammad Hussain Tabatabai, vol. 2, p. 140.

[14] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328.

[15] . Shahid Mutahari in defining 'Aam and Khaas Mutlaq says: The smaller general category is included within the larger circle. Ashnayi ba 'Olum Islami: Murtaza Mutahari, vol. 1, p. 45.

[16] . Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtarāt: Shaykh al-Mufid, part: 1, p. 45 / Majma' al-Bayan fi Tafseer al-Quran: Shaykh al-Tabarsi, vol. 7, p. 163.

[17] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 325.

[18] . Hajj: 52.

[19] . Manishur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328.

[20] . Ibid.: vol. 3, p. 329.

[21] . Mu'jam al-Furuq al-Lughawiyya al-Furuq al-Lughawiyya bi Tartib wa Ziyada: Abu Hilal al-‘Askari, vol. 1, p. 531 / Usul al-Kafi: al-Kulaini, vol. 1, p. 176.

[22] . Al-Tarifat: Jurjani, p. 105.

[23] . Tafseer al-Tabyan: Shaykh al-Tusi, vol. 7, p. 331.

[24] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 324.