التوحيد at-Tawhid

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Ummah

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"O You who Believe!.. Answer Allah and His Messenger"
« on: March 16, 2016, 05:27:47 PM »
بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ
يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ


"O You who Believe!.. Answer Allah and His Messenger"

Ibn Qayyim al-Jawziyyah (rahimahumullah), al-Fawaid (Benefits)

A Great and Important Rule: “O You who Believe!.. Answer Allah (by Obeying Him) and (His) Messenger”

Allah the Almighty said:


يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ وَاعْلَمُواْ أَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

which means, “O who you believe!.. Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart (i.e., He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered.” (al-Anfal 8/24)

This Ayah (verse) contains some instructions:

One of them is that a prosperous life is only attained by obeying Allah and His Messenger (sallallahu alayhi wa sallam). Whoever had not obeyed will not have a real life, even though he would have the bestial life, which he shares with the animals.

The real and good life, therefore, is the life of the person who obeys Allah and His Messenger (sallallahu alayhi wa sallam) openly and secretly. They are those who are really alive, even if their bodies die. The others are dead even if they are alive physically, for it is simply a state of the heart.

That is why the person who is most alive is the one who perfectly obeys the call of the Messenger (sallallahu alayhi wa sallam), in every aspect of life. Therefore, whoever missed any part of it; has missed a part of life, and the person will have “life” according to the level that he obeys the Messenger (sallallahu alayhi wa sallam).

According to Mujahid, the words:
لِمَا يُحْيِيكُمْ refer to “the truth”, meaning “that which will give you life for the truth”.

According to Qatadah, they refer to "the Qur’an", for it contains, life, trust, salvation and protection in this world and Akhirah (the Hereafter).

And according to Suddi, it refers to "Islam", for He gave them life with it after having been dead due to Kufr (disbelief).

According to ibn Ishaq and Urwah ibn’uz Zubayr; and it is his wording:
لِمَا يُحْيِيكُمْ refers to "the battle that Allah made you powerful in after having been degraded. He made you powerful in after being weak. He protected you from your enemy after being defeated by them".

All these are expressions about one reality, which is to perform Dhahir (openly) and Baatin (secretly) that which the Messenger (sallallahu alayhi wa sallam) brought from Allah, the Almighty.

According to Wahidi and the Jumhur (majority), these words refer to “Jihaad”, which is the opinion of Ibn Ishaq and the opinion of most knowledgeable people.

According to al-Fara, the words mean: When he (sallallahu alayhi wa sallam) calls you to that which revives your standing by fighting your enemy, he means that their standing becomes stronger with struggle and Jihaad and that if they abandon Jihaad, their standing will become weaker and their enemy will have the courage to challenge them.

I say, Jihaad is one of the greatest means that He avails them with in Dunya (the life of this world), and Barzakh (the life in the grave) after death until the Day of Resurrection and in Akhirah (the Hereafter).

Concerning their life in Dunya, truly, they will have more power and be able to overcome their enemy by adopting Jihaad.

Barzakh (the life in the grave) is mentioned by Allah, the Almighty in the following Ayah of the Qur’an:


وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتاً بَلْ أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ

which means: “Think not of those who are killed Sabilillah (in the way of Allah) as dead. Nay, they are alive, with their Lord, and they have provision.” (Al-i Imran 3/169)

The share of Akhirah is for those Mujaahid (who strive hard and fight), like Shuhadah (the martyrs), and its great delight is greater than the share of anything in Dunya. That is why Ibn Qutaybah said:
لِمَا يُحْيِيكُمْ means “Shahadah (martyrdom)”.

According to some commentators
لِمَا يُحْيِيكُمْ means “Jannah (Paradise)”, for it is the home of life and it is the eternal good life. This was narrated by Abu Aliyy’ul Jurjani.

The Qur’anic verse examines all these aspects, for Iman (faith), Islam, the Qur’an and Jihaad provide hearts with a good life and Kamal (the perfect) life is in Jannah. And the Messenger (sallallahu alayhi wa sallam) is inviting man to Iman and Jannah. Therefore, he is inviting to the life of Dunya and Akhirah. Moreover, man can not maintain two kinds of life.

One part is the life of his body, which he perceives that which is useful and that which is harmful. Whenever this element of life is weakened with him, he feels pain and weakness. That is why the life of the patient (sick), the sad person, the grieved, the distressed, the feared, the poor and the debased, their life is inferior to the person who does not suffer from these things.

The second kind of life is that of his Qalb (heart) and Ruh (soul), with which he can differentiate between Haqq (truth) and Baatil (falsehood), between transgression and righteousness, and between Hidayah (guidance) and Dalalah (being astray). He chooses Haqq and leaves its opposite namely Baatil.

Therefore, this life gives him more benefit and more ability to distinguish between that which avails and that, which is harmful concerning Ilm (knowledge), Iradah (will) and Amal (deeds). And it avails him with the power of Iman, will, the love of Haqq and the power of Bughz (hatred) against Baatil.

His feeling, perception, love and reluctance exist according to his share of this life. Just as the body that is full of life feels and perceives that which is useful and that which is harmful. It also perceives its inclination to what is useful and it is reluctant about what is harmful.

When the life of the heart comes to an end, its perception ceases to exist; it even can not perceive that which is useful or harmful.

A man can not live unless the angel breathes life into him in his mother’s womb, and before that he was in a state like death. In the same way, there is no life for his Ruh and heart unless the Messenger (sallallahu alayhi wa sallam) breathes into it the inspiration, which has been bestowed upon him.

Allah, the Almighty said:


يُنَزِّلُ الْمَلآئِكَةَ بِالْرُّوحِ مِنْ أَمْرِهِ عَلَى مَن يَشَاءُ مِنْ عِبَادِهِ

which means: “He sends down the angels with inspiration of His command to whom of His slaves (i.e., prophets)...” (an-Nahl 16/2)

He the Almighty also said:


رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَاءُ مِنْ عِبَادِهِ

which means: “He sends the inspiration by His command to any of His slaves He wills.” (al-Mu’min/Ghafir 40/15)

He the Almighty also said:


وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُوراً نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا

which means: “And thus We have sent to you Ruh (an inspiration and a mercy) of Our command. You knew not what is in the Book, nor that what is Iman. But We have made it (i.e., Qur’an) a light wherewith We guide whosoever of Our slaves We will.” (ash-Shura 42/52)

Allah, the Almighty said that His inspiration is a Ruh and Nur (a light). Therefore, life and illumination depended of the messenger and whoever receives the breath of life of this angel and the breathe of life of the Messenger, then the person has received two forms of life.

Whoever receives breathe of life of the angel, without that of the Messenger, the person has then received one of the two lives. Allah, the Almighty said in the Qur’an:


أَوَ مَن كَانَ مَيْتاً فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا

which means: “Is he who was dead (without faith by ignorance and disbelief) and We gave him life (by knowledge and Iman) and set for him Nur (a light of belief) where by he can walk amongst men, like him who is in the darkness (of Kufr i.e., Shirk and Nifaaq) from which he can never come out?” (al-An’am 6/122)

In this Qur’anic Verse, Allah, the Almighty made a connection between Nur and life (knowledge and Iman) for the person who accepted Islam, just as He made a connection between death and darkness (Kufr, Shirk and Nifaaq) for the person who turns away from His Book (i.e., Qur’an).

According to Ibn Abbaas (radiyallahu anhuma ajmain) and all the commentators, the meaning of the verse is: “The person was a straying Kafir (disbeliever) and then Allah guided him.”

This Verse contains some instructions:

The first one is that: He walks among people with light, while they are in darkness. His likeness and theirs is like some people who lost their way when the night fell upon them, as compared with someone else who has light and walks with it on the road. Such a person sees it and sees that which warns him.

The second one is that: He walks among them with his light, and they benefit from him, due to their need of it.

The third one is that: He walks with his light on the straight way on the Day of Resurrection, when the polytheists and hypocrites will remain in the darkness of their Kufr and Nifaaq (hypocrisy).
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

 

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