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 (|) - 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 (" ) 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 (|) 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 (" ) and His Messenger (|), 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 (|). Similarly, every good in the world results from obeying him. Furthermore, all the evils and pains in the Hereafter result from disobeying him (|).

Thus, all the evils in both lives are caused by disobeying the Messenger (|) and by its consequences. If people obeyed him (|) 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 (|) 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 (|) 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 (). The first is to invite people to obey him (|), 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 (|).

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 () 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."

Footnotes

4. Jaahiliyyah: The state of ignorance and disbelief which prevailed in the Arab Peninsula before Islam.