الدرس الثاني: بيانُ معنَى شهادةِ أن مُحمَّدًا رسولُ اللهِ (صلى الله عليه وسلم)

[عبد الله الداخل]

الدرس الثاني: بيانُ معنَى شهادةِ أن مُحمَّدًا رسولُ اللهِ (صلى الله عليه وسلم)

شهادةُ أن مُحمَّدًا رسولُ اللهِ تَقْتَضِي الإيمانَ بأنَّ اللهَ تعالى أرسَلَ نَبِيَّه مُحمَّد بنَ عبدِ اللهِ بنِ عبدِ المُطَّلِبِ رسولاً إلى الجِنِّ والإنسِ جَمِيعًا يَأْمُرُهم بعبادةِ اللهِ وحدَه، واجتنابِ ما يُعبَدُ من دونِ اللهِ عز وجل، ويُبَيِّنُ لهم شَرائِعَ الدِّينِ.
وتَقْتَضِي الإيمانَ بأنه عبدُ اللهِ ورسولُه، ليسَ له حقٌّ في العبادةِ، ولا يَجوزُ أن نَغْلُوَ في مَدْحِه؛ فنَصِفَه بصفاتٍ هي من خَصائصِ اللهِ جل وعلا.
فعن عبدِ اللهِ بنِ عبَّاسٍ رضِي الله عنهما أنه سَمِعَ عُمَر بنَ الخَطَّابِ رضِي اللهُ عنه يقولُ وهو على المِنْبرِ: سمعتُ النبيَّ صلى الله عليه وسلم يقولُ: ((لا تُطْرُوني كما أَطْرَتِ النَّصارَى ابْنَ مَرْيَمَ، فإنَّما أنا عَبْدُه؛ فقولوا: عبدُ اللهِ ورسولُه)). رواه البخاري.

وشهادةُ أن مُحمَّدًا رسولُ اللهِ تستلزمُ ثلاثةَ أمورٍ عظيمةٍ هي:
1: مَحَبَّتُه صلى الله عليه وسلم، بل يَجِبُ علينا أن نُقدِّمَ مَحَبَّتَه صلى الله عليه وسلم على مَحَبَّةِ النفسِ والأهلِ والوَلَدِ.
فعن أنسِ بنِ مالكٍ رضِي الله عنه عن النبيِّ صلى الله عليه وسلم أنه قال: ((لا يُؤْمِنُ أحَدُكم حتى أكونَ أحَبَّ إليه من وَلَدِه ووَالِدِه والناسِ أجْمَعينَ)). متفق عليه.
2: تصديقُ ما أخْبَرَ به من أُمورِ الغيبِ وغيرِه، فكلُّ ما صَحَّ عن النبيِّ صلى الله عليه وسلم فهو حَقٌّ وصِدْقٌ.
3: طاعتُه صلى الله عليه وسلم، وذلك بامتثالِ أوامرِه، واجتنابِ نواهيه.
وشهادةُ أن مُحمَّدًا رسولُ الله صلى الله عليه وسلم أصلٌ عظيمٌ من أصولِ الدينِ، بل لا يَدْخُل العبدُ في الإسلامِ حتى يَشْهَدَ أن مُحمَّدًا رسولُ اللهِ، وإذا ارتكَبَ العبدُ ما يَنْقُضُ هذه الشهادةَ فليسَ بمُسلمٍ، بل هو كَافِرٌ مُرتَدٌّ عن دينِ الإسلامِ.

ومِمَّا يَنْقُضُ هذه الشهادةَ:
1: بُغْضُ النبيِّ صلى الله عليه وسلم، وسبُّه والاستهزاءُ به وبما جاء به من شرائعِ الدين، فمَن فعَلَ ذلك فهو كافرٌ بالرسولِ صلى الله عليه وسلم، قال اللهُ تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾ [النساء: 65].
2: تكذيبُ النبيِّ صلى الله عليه وسلم، والشَّكُّ في صِدْقِه؛ لأن كلاًّ من المُكذِّبِ والشَّاكِّ غيرُ مُصَدِّق، ومن لم يُصَدِّق الرسولَ صلى الله عليه وسلم فهو غيرُ مُؤمِنٍ به.
3: الإعراضُ عن طاعةِ الرسولِ؛ فيَرَى أنها لا تَلْزَمُه، أو يُعْرِضُ عنها إعراضًا مُطْلقًا؛ فلا يُبالِي بأوامرِ الرسولِ صلى الله عليه وسلم ونواهيه.
أما مَن كان يُؤمِن باللهِ ورسولِه، ويَفْعَلُ بعضَ المعاصي من غيرِ نَواقِضِ الإسلامِ؛ فهذا من عُصاةِ المسلمين، ولا نُكفِّرُه بسَبَبِ مَعْصِيَتِه، بل نرجو له من اللهِ العَفْوَ والمَغْفِرَةَ، ونَخْشَى عليه العذابَ الأليمَ بسَبَبِ عِصْيانِه.
وكلُّ مَن ارتكَبَ شيئًا من هذه النواقضِ التي تَنْقُضُ شهادةَ أن مُحَمَّدًا رسولُ اللهِ فهو غيرُ مُؤمِنٍ بالرسولِ صلى الله عليه وسلم، وإنْ نَطَقَ بالشَّهادةِ بلسانِه؛ فحالُه كحالِ المنافقين الذين قال اللهُ فيهم: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ﴾ [المنافقون: 1].
فلا تَصِحُّ هذه الشَّهادةُ مِن عبدٍ حتى يَقومَ بمُقْتضاها من المَحبَّةِ والتصديقِ والطاعةِ.
وهذه الشَّهادةُ ليستْ كَلِمةً تُقالُ فحَسْبُ؛ بل هي مِنْهاجُ حَياةِ المسلمِ، وعليها مَدارُ عَمَلِه، وبتحقيقِها تَتحَقَّقُ نجاتُه وسعادتُه.
واللهُ تعالى لا يَقْبَلُ من عبدٍ عَمَلاً حتى يكونَ خَالِصًا له جل وعلا، وصوابًا على سُنَّة رسولِه صلى الله عليه وسلم.
فالإخلاصُ هو مُقْتضَى شَهادةِ أن لا إلهَ إلا اللهُ.
والمُتابَعَةُ هي مُقْتَضَى شَهادةِ أن مُحمَّدًا رسولُ اللهِ صلى الله عليه وسلم.
والعبدُ لا يَكونُ مُتَّبِعًا للهُدَى حتى يكون مخلصاً لله متبعاً سُنَّةَ رسول اللهِ صلى الله عليه وسلم.
وكلُّ عَمَلٍ ليس على سُنَّةِ النبيِّ صلى اللهُ عليه وسلم فهو بَاطِلٌ مَرْدودٌ؛ لقولِ النبيِّ صلى الله عليه وسلم: (( مَن عَمِلَ عَمَلاً ليسَ عليه أَمْرُنا فهو رَدٌّ )) رواه مُسْلمٌ من حديثِ عائشةَ رضِي الله عنها.
وفي صحيحِ مُسلمٍ أيضًا من حديثِ جابرِ بنِ عبدِ اللهِ رضِي الله عنهما أن النبيَّ صلى الله عليه وسلم كان يقولُ في خُطْبتِه: (( أما بعدُ، فإنَّ خيرَ الحديثِ كتابُ اللهِ، وخيرَ الهَدْيِ هَدْيُ مُحمَّدٍ، وشرَّ الأمورِ مُحْدثاتُها، وكلَّ بدعةٍ ضَلالةٌ )).

والمُبتدِعُ عاصٍ للرسولِ صلى الله عليه وسلم غيرُ مُتَّبِعٍ للهُدَى، وهو ضالٌّ ببِدْعتِه، والبِدَعُ على قِسْمين:
ــ بِدَعٌ مُكفِّرةٌ
ــ وبِدَعٌ مُفسِّقَةٌ
فالبدعُ المُكفِّرةُ هي التي تَتضمَّنُ ارتكابَ ناقضٍ من نواقضِ الإسلامِ؛ إما بصَرْفِ عبادةٍ لغيرِ اللهِ عز وجل، أو تكذيبِ اللهِ ورسولِه، أو غير ذلك من النواقض، وصاحبُها كافرٌ مرتدٌّ عن دينِ الإسلامِ، ومثالُها: دَعْوَى بعضِ الفِرَقِ أن القرآنَ ناقصٌ أومُحرَّفٌ، ودَعْوَى بعضِ الفِرَقِ أن بعضَ مُعَظَّميهم يعلمون الغَيْبَ.
والبدعُ المُفسِّقةُ هي التي لا تَتضمَّنُ ارتكابَ ناقضٍ من نواقضِ الإسلامِ، ومثالُها: تَخْصيصُ بعضِ الأمكنةِ والأزمنةِ بعباداتٍ لم يَرِدْ تَخْصيصُها بها كالموالدِ النَّبويَّةِ.

· وهَدْيُ النبيِّ صلى الله عليه وسلم هو أحسنُ الهَدْي؛ وكمالُ العبدِ وفلاحُه إنما هو على قَدْر اتباعِه للهَدْي النبويّ؛ فكلما كان العبدُ أحسنَ اتباعًا كان أعظم ثواباً وأكرم حالاً ومآلاً ، وأقربَ إلى السلامةِ من الشُّرورِ والآثامِ وعُقوباتِ الذنوبِ المُترتِّبةِ على مخالفةِ هديه صلى الله عليه وسلم.
فإنَّ النبيَّ صلى الله عليه وسلم لم يَأْمُر إلا بما هو خيرٌ للعبدِ في دينِه ودنياه، ولم يَنْهَ إلا عما فيه مَفْسَدةٌ ومَضَرَّةٌ؛ وقد حُفَّت الجنَّةُ بالمَكارِهِ، وحُفَّت النار بالشهواتِ، فمَن كان ذا يَقينٍ بصِدْق الرسولِ صلى الله عليه وسلم اتبعَ هديَه واجتنَبَ الشهواتِ المُحرَّمَةَ وإن كانت تَهْواهَا نفسُه، وصَبَر على المَكَارِه المُحْتَملةِ لمعرفتِه بأحوالِ العواقبِ؛ فَسَلِمَ من العذابِ الأليم، وفاز بالثوابِ العظيمِ.

· وأما من خالَفَ هَدْي النبي صلى الله عليه وسلم فارتكب ما تهواه نفسُه من المُحرَّمات فإنَّه لا يأمَنُ أن يُعاقَبَ على ذنبِه بعقوباتٍ في دينِه أو دنياه.
وقد قال اللهُ تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ [النور: 63].
فَفِعْلُ المعصية قد يَجُرُّ إلى فتنةٍ في الدين لا يَثْبُتُ فيها العبدُ فيَضِلُّ ويَهْلِكُ، وقد يُصيبُه على ذنبِه عذابٌ أليمٌ في الدنيا أو في قَبْرِه أو يوم القيامةِ.
· وأما المُتَّبِع لهَدْي النبي صلى الله عليه وسلم فهو في أمانٍ وسَكينةٍ وطُمَأنينةٍ، لا يَخافُ ولا يَحْزَنُ، ولا يَضِلُّ ولا يَشْقَى؛ لأنه قد سَلَك سُبَلَ السلامةِ من المخاوف والأحزان والضلال والشقاء في الدنيا والآخرةِ، قال اللهُ تعالى: ﴿يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16)﴾ [المائدة: 15–16].
وقد فرَضَ اللهُ على رسولِه تبليغَ الرسالةِ، فبلَّغَها كما أُمِر، قال اللهُ تعالى:﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ [المائدة: 67].
وأوجَبَ اللهُ تعالى علينا طاعتَه فقال: ﴿قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ وَإِنْ تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾ [النور: 54].
والرسولُ قد حُمِّلَ أمانةَ تبليغِ الرسالةِ، فأدَّاها كما أرادَ اللهُ، وقد سأل الناسَ في الجَمْع العظيمِ في حَجَّة الوداعِ: ((ألا هل بَلَّغْتُ؟))؛ فقالوا: نعم.
فقال: ((اللهم اشْهَدْ)).
ونحن نَشْهَدُ أنه قد بلَّغ الرسالةَ، وأدَّى الأمانةَ، ونصَحَ الأُمَّةَ، وجاهَدَ في اللهِ حقَّ جِهادِه حتى أتاه اليقينُ.
ونحن حُمِّلنا أمانةَ اتباعِ الرسولِ ظاهرًا وباطنًا؛ فمَن وَفَّى بهذه الأمانةِ أفْلَحَ ونَجَا، وفازَ بالثوابِ العظيمِ، ومَن خانَ هذه الأمانةَ خَسِر خُسرانًا عظيمًا، وقد قال اللهُ تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ﴾ [الأنفال: 27].

[إدريس عبدالله]

Lesson two: The meaning of Shahadatu anna Muhammada-rrasulu-llah (i.e testifying to the Prophet hood of Muhammad s.a.w)
Testifying to the Prophet hood of Muhammad (S.A.W), implies believing that Allah has sent His prophet, Muhammad the son of Abdullah the son of Abdul muttalib as a messenger to the- entire- Jinn and Mankind, instructing them to worship Allah alone and to avoid all deities besides Allah, and to explain the laws of the religion to them.
And it also implies believing that he is a slave of Allah and his messenger, so he does not has the right to be worshiped besides Allah, and it is not permissible to exaggerate in praising him in such a way that we give him the attributes of Allah the exalted.
Narrated Abdullah bin Abbas (may Allah be pleased with him and his father Abbas) that he had Umar bin Alkhttab while he was on the pulpit saying, I had the prophet (S.A.W) saying;
((لا تُطْرُوني كما أَطْرَتِ النَّصارَى ابْنَ مَرْيَمَ، فإنَّما أنا عَبْدُه؛ فقولوا: عبدُ اللهِ ورسولُه)). رواه البخاري
Meaning:" Do not exceed limit in praising me as the Christians did with the son of Marry, for I am nothing but His slave, therefore, say; The servant and messenger of Allah". Reported by Albukhari
Testifying to the Prophet hood of Muhammad (S.A.W) necessitates three important things:
Firstly: Loving him, in fact, it is obligatory to love him more than one's self, family and the children. Narrated Anas bin malik (may Allah be pleased with him) that the prophet (S.W.A) said:
((لا يُؤْمِنُ أحَدُكم حتى أكونَ أحَبَّ إليه من وَلَدِه ووَالِدِه والناسِ أجْمَعينَ)). متفق عليه.
Meaning:"None of you will have faith, until he loves me more than his father, his children and all Mankind". (Agreed upon by Bukhari and Muslim)
Secondly: Believing in all what he narrated concerning the unseen and [all] other things. For, whatever comes [from the prophet through authentic chain is definitely] true and factual.
Thirdly: Obeying him by carrying out his commands and abstaining from what he forbids. Testifying that Muhammadu-rrasulu-llah, is [one of the] great foundations among the foundations of Islam. In fact, a person cannot enter into the fold of Islam until he testifies that Muhammad (S.A.W) is the Messenger of Allah and if commits anything that nullifies this testimony, then he is not a Muslim rather, he is an unbeliever and apostate from Islam.
Among those things that nullify this testimony (Shahada anna Muhammada-rrasullu- llah) are the following;
1- Hating the prophet, abusing him and mocking him or mocking any aspect of religion brought by him, for whoever commit [anything among]these, is a disbeliever in the prophet hood of Muhammad (S.A.W). Allah the exalted said:
﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾ [النساء: ٦٥].
Meaning:"But no, by your Lord, they will not truly believe until they make you (O Muhammad ), judge concerning that which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission". Q 4:V65.
2- Disproving the prophet (S.A.W) and being doubtful of his truthfulness, because each of them [he that disproof's and he that is doubtful] has no trust in him [the prophet] and whoever does not trust the prophet (S.A.W) has not believed in him.
3- Turning away from being obedient to the Prophet (S.A.W), in such a way that, he feels that obeying the Prophet's commands is not compulsory on him, or turning away from it totally, thus, being careless to the prophet's do's and don'ts.
As for one who believes in Allah and his Messenger, but commits certain sins other than the nullifiers of Islam, such a person is among the disobedient Muslims. However, we will not categories him among the unbelievers just because of such sins, but we hope for him Allah's forgiveness and mercy. And at the same time, we fear for him, (Allah's) painful punishment as the consequence of his evil deeds.
And whoever commits any of these things that violates this testimony [i.e, [I]Shahadatu anna Muhammadan Rasulullah] is a disbeliever in the prophet hood of the prophet (S.A.W) even if he utters the testimony with his tongue, his condition is like that of the hypocrites whom Allah said concerning them:
﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ﴾ [المنافقون: ١].
Meaning: "When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the messenger of Allah." And Allah knows that you are His messenger, Allah testifies that the hypocrites are liars" Q 63: V1.
Thus, this testimony will not be genuine (accepted) from a servant until he fulfills its implications such as loving, believing and obedience (to Allah). This testimony is not just a statement to be said and that is all. Rather, it is the way of life of a Muslim and it forms the orbit of his deeds, and it is by its actualization that his salvation and bliss will be attained. Allah (S.W.T) does not accept any work from his servant until it is done for His sake alone and in accordance with the teachings of the Prophet (S.A.W). Therefore, "Al'ikhlas" (sincerity) is the implication of the testimony of "Shahadatu alla'laha'lla-llah", and "Almutaba'ah" (worshiping Allah according to the teachings of the Prophet" is the implication of the testimony of "Shahadatu anna Muhammada-rrasulu-llah". thus a servant is not a follower of guidance until he becomes sincere to Allah in worship and a follower of the traditions of the Prophet (sunnah). Any act of worship which is not based on the sunnah of the prophet is considered null and void, because of the sayings of the prophet (S.A.W):
(( مَن عَمِلَ عَمَلاً ليسَ عليه أَمْرُنا فهو رَدٌّ )) رواه مُسْلمٌ من حديثِ عائشةَ رضِي الله عنها.
Meaning" Whoever does an act (of worship) which is not in agreement with our matter, will have it rejected". Transmitted by Muslim on the authority of A'isha (may Allah be pleased with her). And also in sahih Muslim from the narration of Jabir bin Abdillah (may Allah be pleased with them), that the prophet of Allah (S.A.W) usually says on the pulpit during his sermon:
(( أما بعدُ، فإنَّ خيرَ الحديثِ كتابُ اللهِ، وخيرَ الهَدْيِ هَدْيُ مُحمَّدٍ، وشرَّ الأمورِ مُحْدثاتُها، وكلَّ بدعةٍ ضَلالةٌ )).
Meaning:"The best discourse is the book of Allah, and the best guidance is the guidance of Muhammad, (S.A.W) and the worst matter is that of innovation and every innovation is misleading".
therefore, an innovator is disobedient to the Prophet (S.A.W) and is not following the right path, hence, he is lost because of his innovational practice.
Innovation is of two types;
- The kind of innovation that withdraws from Islam
- And the kind of innovation that makes one to be fasiq (i.e, wrong doer).
The kind of innovation that withdraws from Islam is that which consist of some acts that nullify Islam, such as associating partner to Allah in worship, disproving Allah and His Messenger or anything among the things that violates Islam, so who ever does it is a kafir (pagan) and has withdrawn from the religion of Islam. For example the claim of some sects that the holy Quran is incomplete or is changed, or the claim of some sects that some of their revered personalities have knowledge of the unseen.
And the kind of innovation that makes one to be fasiq (i.e, wrong doer), is that which does not consist of acts that violates Islam for example specifying some places and periods with certain acts of worship which has not been specified in the Quran or Hadith, such as celebrating the birthday of the Prophet (S.A.W).
The guidance of the prophet is the best guidance, and the perfection of a servant and his success is only determined by the degree to which he follows the guidance of the Prophet. Thus, the more a servant becomes a better follower (of the Prophet), the greater his reward and the more honorable his condition and end will be. He will also be safe from evils and the punishment of sins related to ie contradicting the of guidance of the Prophet- peace be upon him. This is because the Prophet did not command except that which is good for the servant in his life and religion, and he did not forbid anything except that which is evil and harmful. And indeed paradise has been surrounded with unpleasant things while hell has been surrounded with vain desires.
Hence, whoever is certain about the truthfulness of the Prophet (SAW) will follow his guidance and abstain from forbidden desires even though his mind loves them, and he will be patient with those unpleasant things because he knows its consequence in the (i.e the Day of Judgment). So, he is saved from severe punishment and he attains great reward.
But he who goes contrary to the guardians of the Prophet (S.A.W) and commits what he wills from the unlawful things, he will not be safe from the punishment in this world and the hereafter for the consequence of his sins.
Allah the exalted has indeed said:
﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ [النور: ٦٣].
Meaning:"…So let those beware, who dissent his (i.e, the prophet's) order lest affliction [I](fitnah) strike them or a painful punishment". Q 24:V63.
Therefore committing sins may lead to fitnah (affliction)in the religion which a servant cannot endure, thus, resulting to misguidance and destruction, and he may also suffer a painful punishment in this world or in his grave or in the hereafter because of his sins.
But he who follows the guidance of the prophet (S.A.W), is in safety and tranquility and peace of mind, and will neither be afraid nor grieve and will not go astray or become miserable, because he has followed the safe path (which saves) from fears, sadness, going astray and misery in this world and in the hereafter. Allah the exalted said:
﴿يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16)﴾ [المائدة: ١٥–١٦].
Meaning: "O people of the scripture, there has come to you Our messenger making clear to you much of what you used to conceal of the scripture and over looking much. There has come to you from Allah a light and a clear Book (Quran) (15). By which Allah guides those who pursue his pleasure to the ways of peace and bringing them out from darkness into the light, by His permission, and guide them to a straight path(16). Q 5:V15 and 16.
Allah has made it compulsory upon His Messenger to convey the message (of Islam) and he has conveyed it as he was ordered. Allah the exalted said:
:﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ [المائدة: ٦٧].
Meaning:"O messenger announce that which has been revealed to you from your lord. Q 5:V 65
And Allah made it obligatory upon us (the entire umma) to be obedient to him (i.e, the prophet) He (Allah) said:
﴿قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ وَإِنْ تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾ [النور: ٥٤].
Meaning:"Say, obey Allah and obey the Messenger; but if you turn away (from being obedient to him) then upon him is only that (duty) with which he has been charged, and upon you is that with you have been charged. And if you obey him, you will be (rightly) guided. And there is not upon the messenger except the (responsibility for) clear notification". Q 24:V54.
The prophet (S.A.W) has also been assigned the trust of conveying the message (of Allah) and he has fulfilled it (successfully) as Allah wills it. He even asked the people present at the great gathering, during his farewell pilgrimage saying to them:
((ألا هل بَلَّغْتُ؟))؛
Meaning:”Behold! Had I conveyed? And they all answered yes, then he (the prophet) said:
((اللهم اشْهَدْ)).
Meaning" O Allah bear witness".
And we bear witness that he has conveyed the message (of Allah) and has discharged the trust, and he advised the nation and strove for the sake of Allah till certainty came to him (Death)
And we have been assigned the trust of following the Messenger in open and hidden. Hence, whoever fulfills this trust will succeed and gain a huge reward. But whoever betrays this trust has recorded a great lost, for Allah the exalted has said:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ﴾ [الأنفال: ٢٧].
Mwaning:"O you, who have believed, do not betray Allah and His Messenger or you betray your trusts while you know (the consequence). Q 8: V 27