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MIGRATION TO THE MESSENGER OF ALLAH (SAWS)

Sunset_at_Madina_2

Description of a Migrator to the Messenger of Allah (SAWS):

Migration to the Messenger sallallahu ‘alayhi wa sallam is a knowledge that has been [mostly] lost [from among people]; only its name continues to exist. It is a practice that has been abandoned; only its outline remains. It is a road whose milestones have been obliterated by wild animals, and whose water sources have been dried up by the enemies.

Thus the person who takes this road is a stranger among people, unique in his surroundings, distant [from others] despite his physical closeness, lonely despite numerous neighbours. He is unhappy with what pleases [the common] people, and [often] satisfied with what depresses them. He resides when they travel, and travels when they reside. He is alone in the Way that he chose for seeking his goal, feeling no satisfaction until he achieves it. He is with the people in his body, but away from them by virtue of his goal. Their eyes sleep indifferently, neglecting to seek the Guidance; but he spends his nights awake. They are too lazy for migration to the Prophet sallallahu ‘alayhi wa sallam, while he is totally engrossed in its pursuit. They scorn his indifference to their ideas; and they blame him for criticizing their ignorance and inconsistencies. They cast their doubts on him, and they keep close watch over him.
They wait hopefully for death to rid them of him. He responds to them with what Allah says:

“Say [Muhammad (SAWS)]: “Do you await for us anything except one of the two best things (martyrdom or victory), while we await for you that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you.”

(Al-Qur’an9:52)

And:

“He [Muhammad (SAWS)] said: “My Lord! Judge You in truth! Our Lord is Ar-Rahman (the Most Merciful), whose help is to be sought against that which you attribute unto Him [of falsehoods].”

(Al-Qur’an 21:112)

He further reminds them [with what an Arab poet once said]:

“Both we and you will die, And the true loser at the time of reckoning is he who will then feel sorry.”

Definition of Migration to the Messenger (SAWS):

Migration to the Prophet sallallahu ‘alayhi wa sallam is a most important matter. It is a long and difficult way for those who are not prepared for it, as a poet once said:

“It is far for him who is lazy or who tires easily, But as for the one who has the longing, It is smooth and easy for him.”

By Allah, this migration is but a shining light to illuminate your darkness. It is a full moon lighting the earth from east to west and capable of lighting your gloom. It is a clear sweet stream of water capable of washing away the stains of your heart. It is the beginning of a great bounty of which you could be unaware.

Listen now to the importance of this migration and to the evidence pointing to it. Be a judge of yourself before Allah: Are you among those who run away from it or among those who run toward it?

The definition of this migration is: the soul’s journey, in all matters of belief, in all desires of the heart, and in all legislative matters, to the origin of Guidance and the source of Light. This Guidance and Light came from the mouth of the truthful and trustworthy, Muhammad sallallahu ‘alayhi wa sallam, whom Allah ta’ala describes as:

“Your companion (Muhammad) is neither astray nor being misled. Nor does he speak of (his own) desire. It is only the Revelation with which he is inspired.”

(Al-Qur’an 53:2-4)

A matter is acceptable only if the light of his Message shone over it; otherwise, it deserves to be thrown into the seas of darkness. A witness is acceptable only if he is recommended by this praised one sallallahu ‘alayhi wa sallam; otherwise, you can consider him among the doubtful and accused.

How then could a man who is enslaved by his base instincts and worldly habits undertake this migration? A man who does not want to part with the place where he was born and raised? A man who says: “We only follow our fathers’ ways, hold to their traditions, and trace their footsteps.” How could he undertake it when his ancestors were incapable of doing so, and yet he relies totally on them to determine his way for success and salvation, claiming that their opinions should be better and sounder than his?

If you investigate the reason for saying this you find it a combination of laziness and indifference.

The Obligation of Migrating to the Messenger (SAWS):

This migration [to the Messenger sallallahu ‘alayhi wa sallam] is required from every Muslim. It follows directly from the [second part of the] Shahadah (the testimony proclaimed by every Muslim):

“Muhammad sallallahu ‘alayhi wa sallam is Allah’s Messenger.”

Just as the first type of migration [to Allah] follows from the [first part of the same] Shahadah, that:

“There is no true god except Allah.”

Every human being will be asked about these two manners of migration, both in the barzakh and on the Day of Resurrection. Qatadah (one of theTabi’in) said:

“The earlier and the later people will be asked two questions [on the Day of Judgement]: What did you worship, and what was your response to the messengers.”

These two matters are the content of the two parts of the Shahadah.

A Great Oath:

Allah ta’ala said:

“But no, by your Lord, they can have no Iman until they set you [Muhammad (SAWS)] judge in any disputes that arise among them, and then find in their souls no resistance against your decisions but accept them with the fullest submission.”

(Al-Qur’an 4:65)

Here Allah the Exalted makes the greatest oath – by His own Self, Glory be to Him, that the Iman is not confirmed for a person, and he is not one of its People, until he accepts the Messenger sallallahu ‘alayhi wa sallam as the judge in all matters of dispute and in all aspects of the Din.Using the term ”any disputes” in this ayah absolutely negates the presence of Iman unless the Messenger sallallahu ‘alayhi wa sallam is made the judge in all disputes. In addition, Allah ta’ala has required satisfaction of the heart with the Messenger’s (SAWS) judgment so that one would find no resistance in his soul. One should accept his judgment with satisfaction and submission. Taking the judgment with dissatisfaction, or following it in spite of oneself is contrary to the meaning of Iman. So, the Messenger’s (SAWS) judgment should be accepted with satisfaction and pleasure of the heart.

Once a person knows this, he should always examine himself and look into his heart [to see how true is his submission to the Messenger’s (SAWS) judgements]. He should do this whenever a judgment comes from the Messenger sallallahu ‘alayhi wa sallam, in a major or a minor matter, conflicting with his desire or differing from the way of his ancestors.

Allah ta’ala says:

“Nay, man will be evidence against himself, even though he were to put up excuses.”

(Al-Qur’an 75:14-15)

Glory be to Allah! In how many instances have people hated quotations [from the Messenger sallallahu ‘alayhi wa sallam] and wished that they were never said! What hatred in their hearts and what dryness in their throats did some of the texts leave! Their secret thoughts will be revealed to them, causing them pain and humiliation on that Day:

“The Day when all the secrets [of hearts and intentions] will be uncovered and tested.”

(Al-Qur’an 86:9)

Furthermore, Allah ta’ala concludes the above ayah by requiring the fullest submission to [the judgements and commands of] the Messenger sallallahu ‘alayhi wa sallam.

Loving the Messenger (SAWS) and Submitting to Him:

This submission is not that of a defeated fighter who is forced to surrender to his enemy.

Rather, it is the submission of an obedient subordinate to his master who is dearer to him than any other creature, when he realizes that only through this submission will he achieve happiness and success.

It is the submission of one who realizes that, compared to his own self, this master has more concern and compassion for him, and is a better counsellor who is more knowledgeable about what benefits him, and therefore more capable of saving him.

When a person realizes these meanings with respect to the Messenger sallallahu ‘alayhi wa sallam, he will surely submit himself to him sallallahu ‘alayhi wa sallam, and surrender every desire in his heart in obedience to him. He will then comprehend that he cannot attain happiness except through this submission and obedience.

This matter is not easy to express in words. The heart needs to open up for it to allow it to sink down to its depths. It cannot be attained by mere claims or wishes. A poet once said:

“Everyone claims to be the lover of Layla, But Layla does not commit to any of them.”

There is a great difference between knowing the meaning of love and being truly in love. People frequently confuse between knowledge and experience.

Similar to this is the example of a sick man who is under the influence of a disease; he knows the meaning of health and well-being; however, his knowledge does not make him experience what a healthy man enjoys of good health, even if the latter cannot describe his healthy status in an expressive way.

Another example is that of two persons, one of them knowing the meaning of fear, and the- other is subjected to it and is really experiencing it.

CONCLUSION:

In conclusion, on the Day of Judgement Allah will sever all connections and ties that are among people in this life, sparing only the ties between them and Him – the ties that reflect pure ‘ubudiyyah (servitude),which can only be accomplished through true adherence to the messengers. Allah ta’ala said:

“And We shall turn to whatever deeds they did (in the first life), and We shall make such deeds as floating dust scattered about.”

(Al-Qur’an 26:23)

So all the deeds of the first life conflicting with the way and guidance of Allah’s messengers, and with which was sought anything other than Allah’s Countenance, will be turned by Allah (on the Day of Judgement) into scattered dust, availing their owners nothing.

This is indeed one of the greatest miseries on the Day of Judgement: for one to find all he did completely lost and worthless, at a time when one will be in the greatest need for every good deed.

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[(s) The Magnificent Journey.]