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Obeying
the Messenger
By Imaam ibn Qayyim al-Jawziyyah
From the book Ar-Risaalat ut-Tabukiyyah
Translation & Comments by Muhammad al-Jibaali
Decisions
of Allaah and His Messenger
Allah (T) said: "It is not befitting for a believing man or woman, when
a matter has been decided by Allaah and His Messenger, to have any option about
their decision." [al-Ahzaab 33:36]
This ayah indicates that when it is confirmed that Allah (T) or His Messenger
(S) have made a decision or have informed about a particular matter, then no
believer, male or female, may choose differently. Any opposing choice would
contradict Iman.
Ash-Shafi'ee (r) reported a consensus among the scholars of the Sahaabah, the
Tabi'een, and their followers, that: "If a sunnah of Allah's Messenger
(S) becomes manifest to a person,
he does not have any choice but to follow it, regardless of what other people
say."
No Muslim scholar disputes or doubts the truth of this statement. The only evidence
that people are required to follow [besides Allah's Book] is the words of the
Infallible (Muhammad (S)) "who does not say anything out of (his own) desire"
[an-Najm 53:3)]
Other people's talks could, at best, be acceptable to follow. But in no way
may they oppose or outweigh the Texts (of the Quraan and Sunnah). We ask Allah
(T) to protect us from the failure [incurred on those who do not abide by this].
The Guidance Is in Obeying the Messenger
Also, Allah (T) said: "Say: Obey Allah and obey the Messenger: but if you
turn away then he (the Messenger) is only responsible for the duty placed on
him, and you for that placed on you. If you obey him, you shall be on right
guidance. The Messenger's duty is only clear deliverance [of the Message]"
[an-Nur 24:54]
Note that repeating the verb "obey" here has an important significance
that will be discussed below.
Here Allah (T) makes obeying the Messenger (S) a condition for guidance; guidance
cannot be acquired without this obedience. The duty of the Messenger (S) is
to deliver the Message; and people's duty is to follow, obey, and submit to
him.
Al-Bukhari (r) reported that Az-Zuhri1 said: "From Allah [comes] the knowledge;
from the Messenger (S) [comes] the deliverance [of the knowledge]; and from
us [comes] the
submission [to the Message]."
Thus if people neglect their duty of belief and obedience, they would harm themselves
not him; his responsibility is not to make them believe, but only to deliver
the Message to them; it is not required from him that people be guided and successful.
Addressing the Believers
And Allah (T) said: "Believers! Obey Allah, and obey the Messenger and
those charged with authority among you; if you differ in anything, refer it
to Allaah and the Messenger (for judgment) if you (truly) believe in Allaah
and the Last Day: that is best, and most suitable for final determination"
[an-Nisa' 4:59]
Allah (T) is requiring obedience to Him and to His Messenger (S). He starts
the ayah with an address to the "believers", hinting that what is
required thereafter is a consequence of that name with which they are addressed.
This is similar to saying, "You whom Allah has favoured and enriched with
His bounties, be good to others as Allah has been good to you." And like,
"Learned man, teach people what would benefit them." And, "Ruler,
rule with justice." And so on.
For this reason, legislative matters in the Qur'an are frequently addressed
to the believers, starting the address with "Believers". For example
Allah says: "Believers, fasting is prescribed for you..." [al-Baqarah
2:183]
And He says: "Believer, when the call is proclaimed for prayer on Friday,
hasten earnestly to the remembrance of Allaah..." [al-Jumu'ah 62:9]
And He says: "Believers, fulfill the contracts..." [al-Ma'idah 5:1]
Addressing the believers like this carries the implication that: "If you
are true believers, you should perform the following action, because it is a
requirement for the integrity and sincerity of Iman."
To Obey the Messenger Is to Obey Allaah
In the above ayah (an-Nisaa' 59), Allah demands obedience to Him, the Messenger,
and those of authority. The verb "obey" is applied only once in regard
to the Messenger and those of authority. One might expect the opposite - [that
it would be applied only once in regard to both Allah and the Messenger] because:
"He who obeys the Messenger obeys Allaah indeed" [an-Nisa' 4:80]
However, this usage here has a subtle meaning. It implies that the Messenger
must be obeyed in all that he commands, even if it were not something specifically
required in Qur'an.
Let one then not imagine that the Messenger (S) should only be obeyed when his
commands confirm the Qur'an, otherwise he need not be obeyed. [In refutation
of such fallacy, al-Miqdam bin Ma'di Yakrib (R) narrated that] he (S) said :
"There will be a man with full stomach, reclining on his pillow, who will
hear a command from me and say, "Let the judge between us (in this matter)
be Allah's Book: we obey whatever we find in it."
[Know that] indeed, I have been given the Book and, with it, that which is similar
to it (the Sunnah)." 2
However, obeying the people of authority is not required independently, but
as part of obeying the Messenger (S). This fact is confirmed by the hadith (narrated
by Ibn 'Umar (R)):
"One should listen and obey (those charged with authority) whether it were
something he liked or hated, as long as he is not commanded to disobey Allaah
(T). If he is commanded to disobey Allaah, he should neither listen nor obey."3
Toward the end of this ayah (an-Nisa' 59), Allah emphasizes obeying the Messenger
(S) by saying (what means), "... refer it to Allaah and the Messenger ...."
rather than saying, "... and to the Messenger ...". Referring matters
to the Qur'an is equivalent to referring them to Allah and the Messenger. Also,
Allah's judgement is the same as His Messenger's; and the Messenger's judgment
is the same as Allah's.
Thus if you refer your disputes to Allah, i.e. to His Book, then you refer to
His Messenger (S) as well. And if you refer to His Messenger (S), then you refer
to Allah as well. This is one of the subtleties of the Qur'an.
The People of Authority
Two views have been expressed by the Sahaabah and the 'ulama (scholars) as to
who are the ones "charged with authority". The first is that they
are the 'ulama and the other is that they are the rulers.
In reality, it applies to both groups, because both the 'ulama and the rulers
are in charge of the affairs concerning which Allah has sent His Messenger.
As for the 'ulama, they are charged with protecting the Deen, explaining it,
teaching it, and refuting those who deviate from it or try to alter it. Allah
(T) gave them this charge, as He said: "These [prophets] were the men to
whom We granted the Book and Judgement and Prophethood; if these people [of
the Scripture]
reject them, behold! We shall entrust their charge to a new people who do not
reject them..." [al-An'aam 6:89]
This is indeed a great assignment to the 'ulama that requires from people to
obey and follow them.
And as for the rulers, they are charged with establishing the Deen, safeguarding
it, compelling people to adhere to it, and punishing those who deviate from
it.
Thus these two groups are in charge of the affairs of people, and other people
are their followers and subjects.
Matters of Dispute
Furthermore, there is in the above ayah (an-Nisa' 59) a clear evidence that
all matters of disagreement, in all aspects of the Deen, should be referred
to Allah and His Messenger (S) - and to no one else.
Anyone referring disputes to other than Allah and His Messenger opposes this
command by Allah. And anyone who calls to other than Allah's and His Messenger's
judgment to resolve disagreements, calls indeed with the call of Jahiliyyah4
.
One does not truly enter the realm of Iman until he refers all differences arising
among people to Allah and His Messenger. For this reason, this ayah continues
as, "... if you believe in Allah and the Last Day..."
Thus if this condition (of referring disputes to Allah and His Messenger) is
not satisfied by a person, this implies the absence of Iman in him.
This ayah should be a sufficient clarification and guidance in this matter (of
obeying the Messenger). It constitutes a protection and a support for those
who abide by it; and it is a powerful refutation and attack against those who
deny it, as Allah (T) said: "... That he who would perish might perish
in clear evidence [of the truth], and that he who would remain alive might live
in clear evidence [of the truth]. And verily Allaah is All-Hearing, All Knowing..."
[al-Anfaal 8:42]
The earlier and later Muslims agreed that referring matters to Allah means referring
them to His Book, and referring matters to the Messenger (S) means referring
them to him personally during his life, and to his Sunnah after his death.
The Excellence of Obeying the Messenger
The above ayah (an-Nisa' 59) ends with, "... that is best, and most suitable
for final determination..." This means, "That with which I commanded
you (to obey Me and obey My Messenger and the people of authority, and to refer
disputes to Me and My Messenger) is better for you in this life and in the Hereafter;
it leads to your happiness in both lives. Therefore, it is best and most rewarding
for you."
This indicates that obeying Allah (T) and His Messenger (S), and taking them
as the referees, is the means to immediate and continued happiness.
Anyone who examines closely the evils of the world will find that each of them
is caused by disobeying the Messenger (S). Similarly, every good in the world
results from obeying him. Furthermore, all the evils and pains in the Hereafter
result from disobeying him (S).
Thus, all the evils in both lives are caused by disobeying the Messenger (S)
and by its consequences. If people obeyed him (S) properly, there would be no
evil on earth. This applies equally to the general natural catastrophes and
calamities, and to the personal evils, pains, and sorrow that occur to people.
In obeying him (S) is a refuge and a protection for those who want to prosper
and be happy. And this prosperity and happiness cannot be achieved until one
strives first to learn what the Messenger (S) taught, and then confirm it with
true actions.
The Human Excellence
There are two additional actions which complete the happiness arising from truly
obeying the Messenger (S). The first is to invite people to obey him (S), and
the second is to have patience and perseverance in fulfilling this mission.
Thus the human excellence is confined to four matters:
First, knowing the Message of Messenger (S).
Second, acting in accordance with this knowledge.
Third, spreading this knowledge among people and inviting them to it.
Fourth, persevering and striving in accomplishing all this.
One who seeks to learn how the Sahaabah (R) lived and who want to follow them
should know that this was indeed their way [so let him follow it). A poet once
said:
"If you want to reach those folk, follow their way: It is quite manifest
for those who aspire to it."