This applies because, due to a situation that may arise in the future, a mujtahid (independent jurist) might be compelled to retract a fatwa (legal opinion) he had previously issued regarding the assessment of certain events. For this reason, scholars have prohibited issuing fatwas by means of taqlid (imitation).
In the ruling he issued concerning his own time, if the imam whom he imitated (taqlid) had lived until today, something contrary to the fatwa he gave might have arisen, and he might have needed to change his ruling. In matters of Allah's religion, no one other than the mujtahid is permitted to issue fatwas. (The one who will issue a fatwa) must do so not based on the statement of an imam whose evidence he does not know, but rather with a text (naṣṣ) from the Book and the Sunnah. (Futūḥāt, TI, 251-252)
Walāya (friendship with God) is the general framework and the greatest circle. Among the rulings of walāya is that Allah selects whomever He wills from among His servants for prophethood (nubuwwa).
Nubuwwa (prophethood) is one of the rulings of walāya. Sometimes Allah grants risāla (messengership) to a prophet, and risāla is also among the rulings of walāya. Every rasūl (messenger) must be a nabi (prophet), and every nabi must be a walī (friend of God). In that ḥāl (spiritual state), every rasūl must also be a walī.
Risāla is a specific maqām (spiritual station) within walāya. Risāla among the angels can occur both in the dunyā (this world) and in the hereafter, because they are messengers whom the Real (al-Ḥaqq) sends to certain classes and groups of people, both in this world and the hereafter. Risāla among humans, however, pertains only to this world and does not apply in the hereafter. Similarly, after entering Paradise or Hell in the hereafter, only legislative prophethood (tashrīʿ nubuwwa) ceases, while general prophethood continues.
Walāya-nubuwwa-risāla 1187. The origin of risāla lies in the divine names. Its reality is simply the transmission of the speaker's words to the listener. After the delivery of the message is complete, this pertains to the maqām (spiritual station) or baqāʾ (subsistence in God).