What does Risalat and Valayat mean?

Risalat is Gods entrusting someone with a duty (of prophethood), Valayat (Curatorship) on the hand is ascension of someone to the God. That is to say, God charged (entrusted) some people as a Messenger for the (benefit) of people. That is charging someone with a task. God knows best upon whom to place His Message (Al-Anam Surah, 6:124) with the statement of the verse, he who is capable is going to be charged with the duty (messengership). First human Adam (peace be upon him) is the first prophet at the same time. Every community has its Messenger (Yunus Surah, 10:47) as clearly understood from the verse it has been sent (a prophet) for every society. Prophet Muhammad (peace be upon him) is the seal of the prophets. The message that he holds embraces all humankind.

Risalat (messengership) has been ended with Prophet Muhammad (pbuh). However, Valayat (curatorship) continuous. Risalat and Valayat are like the two seas that do not transgress. No curator (holder of guardianship of religion) can reach up to the level of Nabii (prophet).

Curatorship is the evidence of Messengership. Curators approve the principles of belief that Messengers conveyed with some kind of a heartfelt observation and spiritual pleasure by seeing those principles as they have received (from God) personally. (1)

It had been given powers of working miracles to the messengers by God; on the other hand, special talents, and acquirements are given to curators. For instance, to know what one is thinking is kind of an acquirement worked by God through a curatorial. Bast-i Zaman (to live a long life in a short period) and Tayy-i Zaman (one is being in several places at a time) are two different examples.

For curatorship, showing special talents are not necessities. Companions of Prophet Muhammad even though are far higher in ranks than all of the curators are, they had not been given many special talents, and this proves our case. The books about Asr-i Saadah (Age of Happiness and tranquility in which Prophet Muhammad lived in) give the number of special skills that were shown by curators through the agency of God as not more than five. Most famous of those took place during the caliphate of Hazrath Omar. While he was sermoning, he shouted as Ya Saniya, to the hill, to the hill. Saniya was one of his commanders in chief fighting against Macusis in Iran at that time. He hears the voice of Hazrath Omar, relies on the protection of the hill, and wins the battle. (2)

Uprightness is far better than having (or showing) special talents. The verse, Pursue, then, what is exactly right (in every matter of Religion) (Hud Surah, 11:112) commands uprightness (in every matter of Religion). The aim of Tariqah (means "way", "path" or method. In Sufism it is conceptually related to Haqiqah, truth, the ineffable ideal that is the pursuit of the tradition) is not showing special talents, it is uprightness. Because world life is realm of wisdom, realm of service (in Religion), it is not realm of wage, or realm of reward.

God had curators in every age and they will always be until the Day of Judgment. Curator is a person who reminds you God when he is seen. (4) These kind of persons are the recipient of the verse, Know well that the friends (saintly servants, curators) of God –they will have fear (both in this world and the next, for they will always find My help and support with them), nor will they grieve. (Yunus Surah, 10:62) Their inner worlds are far from turbulences. They reach the level of peace and secure in mind. The brightness of their inner realm reflects to their visage. Seeing them gives you peace and reminds you holy things.

Curators (Saintly persons) are inducements for the invitation of the compassion and for the repellent of the troubles. They are like spiritual magnets. They have service ranks like the officers in the armies. Just because they are favorites in the sight of God, people who treat them as enemy will receive celestial calamities.

Sources:
1. Nursî, Mektubat, s. 444
2. Celaleddin Süyuti, Tarihul Hulefa, s.117, Sadeddin Taftezanî, Şerhul Akaid, s.78/79
3. Nursî, Mektubat, s 451
4. İbnu Mace, Zühd, 4

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