Quranic Foundations And Structure Of Muslim Society

Chapter 2.

DUTIES TO THE HOLY PROPHET*

*According to the Holy Qur’an, the status of the Holy Prophet Muhammad (Peace be on him) is that of nabi and rasul. Unfortunately, there is no English word capable of conveying the connotation of these terms properly. As regards the word “Prophet”, it means, according to English lexicon, “a spokesman of the deity, one who proclaims a divine message, a preacher, a foreteller whether claiming to be inspired or not.” Thus it can be adopted as an Islamic term only in a qualified manner— signifying there: “a spokesman of the One True God, who receives the Message from Him through Revelation, and proclaims and preaches it as a divinely-appointed Teacher and as the possessor of a flawless, sublime and extraordinary spiritual and moral personality”

 

1.       Duties of Respect; 

2.       Duties of Love.

ENDS:

(a)   Objective

Maintenance of the attitude of obedience and loyalty through the constant cultivation of respect and love for the Teacher and Exemplar of Qur’anic morals, in order to be able to act enthusiastically on the Qur’anic Moral Code.

(b)  Subjective

Maintenance of assurance, through the remembrance of the Example of the Holy Prophet (Peace be on him), in respect of his personal conduct and his achievements in the moral domain, so that the moral ideal set forth by the Holy Qur’an is realizable.

We have seen in the foregoing that Love for God is a Muslim’s highest pursuit and the highest duty. In that connection, the Holy Qur’an states further that this love should manifest itself in loyally following and imitating the communicator and exemplar of God’s Guidance for mankind, namely, the Holy Prophet Muhammad (Peace be on him). It says:

“Say (O Muhammad)! If you do love Allah, follow me (and build up your moral and spiritual life on my model): Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.” (3:31).

Following and imitating the Holy Prophet (Peace be on him) is not possible, however, without maintaining the attitudes of respect and love towards him,—these, in their turn, giving rise respectively to obedience and absolute loyalty. Thus we arrive at four duties relating to our relation with the Holy Prophet (Peace be on him), namely:

1)      to respect him above all created beings;

2)      to love him above all created beings;

3)      to obey him without demur;

4)      to be absolutely loyal to him.      

Starting from the side of man, these four duties form the essential condition of the moral agent’s Moral Perfection and of the Moral Perfection and Happiness of others—humanity at large, because true Guidance in that connection is available only through the Holy Prophet (Peace be on him) and that Guidance cannot be truly accepted and enthusiastically followed without maintaining the attitude implied in those duties.

We may now state the duties in the language of the Qur’an:

 

 

(1) DUTIES OF RESPECT

(a) Subjective :

To regard the Holy Prophet with respect;

(1)  Duty of Commission:

Maintaining the attitude of positive respect enjoined:

“… So it is those who believe in him (i.e., Muhammad), and honor him, and help him, and follow the Light which is sent down with him,—it is they who will prosper.” (7:157). 

 

(2)  Duty of Omission:

Directly or indirectly insulting the Holy Prophet prohibited:

“And it is not right for you to insult Allah’s Messenger (Muhammad) …” (33:53).

Worthy of note in this respect is the following stern command of God given to the Muslims of the Holy Prophet’s time:

“O you who believe! Put not yourselves forward before Allah and His Messenger; and fear Allah: for Allah hears and knows all things.

“O you who believe! raise not your voice above the voice of the Prophet (Muhammad), nor speak aloud to him in talk as you may speak aloud to one another, lest your deeds (of righteousness) be rendered vain (thereby) and you perceive not (the loss).

“Verily those who lower their voice in the presence of Allah’s Messenger—these are they whose hearts Allah has disposed unto piety: For them is Forgiveness and a great Reward.” (49:1-3).

Also: the following guidance to the socially uncouth people of those days:

“Verily those who shout out to you (O Muhammad) from outside the inner apartments—most of them lack a path proper sense. If only they had patience until you could come out to them, it would be best for them: but Allah is Oft-Forgiving, Most Merciful.” (49:4-5). 

(b) Objective:

To obey the Holy Prophet without demur.

(1)  Duty of Commission:

          Practicing positive obedience enjoined:        

“… and obey the Messenger (Muhammad)… ” (4:59).

“The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, ‘we hear and we obey’: It is such as these that will attain felicity.” (24:51).

(2)  Duty of Omission:

Disobedience in any manner whatsoever, prohibited:

“… and whosoever disobeys Allah and His Messenger, he verily goes astray in error manifest.” (33:36).

“And whosoever opposes the Messenger even after Guidance has been plainly conveyed unto him, and follows a path other than that of the men of Faith, We shall leave him in the path he has chosen, and land him in Hell,—what an evil refuge!” (4:115).

 

 

(2) DUTIES OF LOVE

(a) Subjective:

To regard the Holy Prophet with love.

(1) Duty of Commission:

Maintaining the attitude of positive love—a love which transcends the love for any other created being, emphasized; hence it is duty:

“The Prophet is closer to the Believers than their own selves (—this spiritual relationship entitling him to more love and respect from the Believers than for any created being related in any way).” (33:6).

“None of you can have Faith unless I become to him dearer than his parents, his off-springs and (in fact) all human beings.” (Bukhari)

This personal spiritual love for the Holy Prophet (on whom be Peace and the Blessings of Allah) is to be cultivated, besides obeying him in all things with overflowing love, through forming spiritual contact with him by reciting salat and salam, as commanded by God in the following verse:

“Lo! Allah and His Angels shower blessings on the Prophet. O you who believe! send your benedictions on him (i.e., ask Allah for His blessings on him) and salute him with a worthy salutation (i.e., with respect and love).” (33:56). 

 The shortest formula in this connection is: 

“Allah has bestowed on him His Blessings and Peace”. 

This formula has been further condensed in the form: 

“Peace is with him”, and is employed in the form of prayer: “Peace be on him.”

 

(a) Objective:

To foster absolute loyalty to the Holy Prophet (Peace be on him).

(1) Duty of Commission:

To be positively loyal to him emphasized as a condition of Faith; hence it is duty:

“But nay, by your Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission.” (4:65).

“And it is unbecoming of a believing man or a believing woman, when Allah and His Messenger have decided an affair (for them), that they should (after that) claim any say in their affair;…” (33:36).

(2) Duty of Omission:

Being disloyal to him in any manner, prohibited:

“O you who believe! be not disloyal to Allah and His Messenger…” (8:27).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

Duties of Love with reference to God

 

 Quranic Foundations And Structure Of Muslim Society

(2) DUTIES OF LOVE

 (a) Duties of Commission:

(1)  Seeking in all actions the Pleasure of God, Who is the Moral Sovereign of the Universe, enjoined:

“And of mankind is he (i.e., the true Muslim) who would sell (even) his life to earn the Pleasure of Allah. And Allah is full of kindness to His devotees.” (2:207).

Nay: a true Muslim, in his highest spiritual effort, goes even beyond, and seeks God Himself:

“… and (the righteous) have in their minds no favor from anyone for which a reward is expected in return, but only the yearning to seek the Countenance of their Lord Most High.” (92:19-20).

(2)          Cultivation of Gratefulness to God enjoined:

“… and express gratefulness to Allah, if it is (indeed) He Whom you worship.” (2:172).

“… and be grateful for the favor of Allah …” (16:114).

(3)          Cultivation of sincere devotion to God enjoined:

“… so serve Allah offering Him sincere devotion;…” (39:2).

(4)          Steadfastness in devotion to God enjoined:

“… and hold fast by Allah (without swerving)! He is your Patron: an excellent Patron and an excellent Helper.” (22:78).

“… Your God is One God: so stand true to Him…” (41:6).

“Verily those who say: ‘Our Lord is Allah’, and remain steadfast thereto, on them shall be no fear, nor shall they grieve.” (46:13).

(5)          Seeking nearness to God, the Source of all Goodness and Holiness, enjoined:

(a)        through turning penitently unto Him:

“And turn penitently unto your Lord and submit unto Him before there comes unto you the torment, and then you shall not be succored.” (39:54).

(b)       through seeking ardently the means of approach:

“O you who believe! fear Allah and seek the means of approach unto Him and strive with might and main in His cause: that you may prosper.”⁴¹ (5:38).

(c)        through detaching from worldly things and engaging in remembrance of and communion with Him:

“And remember the name of your Lord, and devote yourself to Him with an exclusive devotion. Lord of the East and the West! No God is there but He. Take Him therefore for (your) Disposer of Affairs.” (73:8-9).

“Therefore remember Me, I will remember you …” (2:152). 

“O you who believe! Remember Allah with much remembrance and glorify Him early and late.” (33:41-42).  

“… and celebrate His praise.” (25:58).

“And remember your Lord in your (very) soul, with humility and in reverence, without loudness in word, in the mornings and evenings; and be not of those who are neglectful (of Allah’s remembrance).” (7:205).

This remembrance should take the form of regular prayers also:

“Verily I! I am Allah! no God there is but I; so worship Me and establish regular prayer for My remembrance.” (20:14).

These regular, or, obligatory, prayers should be performed punctually at the appointed times:

“Verily regular prayers are enjoined on the Believers at fixed times.” (4:103).

The regular prayers are to be followed (and preceded) by as much remembrance of God as possible and practicable:

“Then when you have finished the prayer, remember Allah, standing and sitting and lying on your sides …” (4:103).

Also, besides the regular and repeated daily communion and constant remembrance of Allah during the normal waking hours of the day and the night, devoted Muslims should sacrifice their comfort during the sleeping hours of the night, according to their individual capacity, for communion with their Lord:

“Only those believe in Our revelations who, when they (i.e. the revelations) are recited to them, fall down in adoration and celebrate the praises of their Lord, and they are not puffed up with pride. Their limbs do forsake their beds of sleep (while yet there is night), the while they call on their Lord, in Fear and Hope, and of that wherewith We have provided them they spend (for the welfare of others).”  (32:15-16).

Indeed, the ‘Servants of God’ are:

“… those who spend the night in adoration of their Lord, prostrate and standing …” (25:64). 

        (6)     Cultivation of Love for God enjoined:

Allah is the Loving One (al-Wadud) and the cultivation of, and absorption in, His love forms the highest pursuit of a Muslim. The Holy Qur’an speaks of the true Believers as “a people whom Allah loves and they love Him.” (5:54).

It is a relationship which is cultivated through right belief and right conduct:

“Verily those who believe and work deeds of righteousness, for them (Allah) Most Gracious will appoint (in this world as well as in the next) Love (i.e., His own love and the love of fellow creatures).” (19:96).

This relationship is consciously and assiduously cultivated at a level where it surpasses a Muslim’s love for everything else:

“… but the Believers are strongest in love for Allah.” (2:165).

It forms the highest achievement for a Muslim, gives the direction to his will, and functions as the motivating force—equally with ‘fear of God’—for all the actions of his life. 

 

(b) Duties of Omission

(1)          Following lusts of the heart, thereby incurring God’s Displeasure, prohibited:

“… and follow not the lusts (of your heart) that it beguile you from the Way of Allah. Lo! those who wander from the Way of Allah have an awful doom, for as much as they forgot the Day of Reckoning.” (38:26).

(2)          Ungratefulness to God, prohibited:

“… and unto Me give thanks, and be not ungrateful to Me.” (2:152).

 (3)          Behaving disloyally (as opposed to, sincere devotion) to God, prohibited:

“O you who believe! be not disloyal to (or, betray not the trust of) Allah …” (8:27).

(4)          Worshipping false gods, whether those of the polytheists and idol-worshippers or those that reside within the human self, prohibited:

“And assuredly We sent among every people a Messenger (with the Command:) ‘Serve God, and eschew Evil and shun false gods’.” (16:36).   

(5)          Fickle-mindedness in respect of faith in God’s Goodness, condemned: hence to abstain from it is duty:

“And of mankind is he who worships Allah, as it were, on the verge: if there befalleth him good, he is contented therewith; but if there befalls him a trial, he turns round on his face; he loses the world and the Hereafter: that indeed is a loss manifest.” (22:11).

(6)          Allowing pre-occupation with and engrossment in worldly things to stand in the way of God’s remembrance, prohibited:

“O you who believe! let not your riches or your children—the two worldly things having a wide range of engrossment—divert you from the remembrance of Allah. And whosoever does that, the loss is their own”. (63:9).

(7)          Lack of earnestness in prayers and in the remembrance of God in general, condemned as the way of the Hypocrites, hence abstinence from it is duty:

“… (The Hypocrites) when they stand up in prayer, stand without earnestness, making a show to the people, and they remember not Allah but little.” (4:142).

(8)          Befriending the forces of evil, thereby violating our duty of love for God, condemned:

“Whosoever befriends Satan (who represents all the forces of evil), instead of Allah, has of a surety suffered a loss that is manifest.” (4:119).

This is so because:

“… Satan’s wish is to lead them astray far away (from the Right).” (4:60).

(9)          Loving any object of worldly life in preference to love for God, severely condemned: hence abstinence from it is duty:

“Say (O Muhammad! to the Muslims): If your fathers, and your sons, and your brothers, and your mates, and your kindred, and the wealth you have acquired, and the commerce in which you fear a decline, and the dwellings in which you delight—(these) are dearer to you than Allah, or His Messenger, or the striving in His cause: then wait until Allah brings about His decision: and Allah guides not the rebellious.” (9:24).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times