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Messenger's duty according to God as revealed through the revelation of the Qur'an:
[5.99] Nothing is (incumbent) on the messenger but to deliver (the message), and God knows what you do openly and what you hide.
مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ ۗ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
[13.40] And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business).
وَإِنْ مَا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ
[29.18] And if you reject (the truth), nations before you did indeed reject (the truth); and nothing is incumbent on the messenger but delivering clearly (the message).
وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ
The Qur'an is The Best Hadith (39:23).
No other hadith book can be better than the Qur'an (The Best Hadith). Hadith books written by men 200 years after the Qur'an can't be better than the Qur'an (The Best Hadith).
Everything about deen (way of life) is explained clearly by God in the Qur'an.
[75.19] Again on Us (devolves) the explaining of it clearly.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
Explanation of the Qur'an is within the Qur'an because it was up to God to explain it and He has explained it.
Those who claim that not everything about the deen is explained in the Qur'an deny the following verses of the Qur'an:
[16.89] And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these-- and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit (are muslimeen/Muslims).
وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
Everything to do with deen (way of life ordained by God for us) is clearly explained in the Qur'an.
[17.89] And certainly We have explained for mankind in this Qur'an every kind of similitude, but most people do not consent to aught but denying.
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
[18.54] And certainly We have explained in this Qur'an for mankind every kind of example, and man is most of all given to contention.
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
Some very important points to be kept in mind when studying and understanding the Qur'an:
(1) The Qur'an was revealed to clarify the matters in which people had differing religious views after the previous revelations and as a guidance and mercy for people who believed ((16:64).
(2) There is no crookedness in it (18:1). No discrepancy/contradiction in it (4:82).
(3) Instructs and guides mankind (39:41, 80:11-12).
(4) No compulsion to accept it (2:256).
(5) The message consistent with itself throughout the Qur'an (39:23).
(6) It must not be made into shreds/parts (15:91). It must be taken as a whole (3:119). This means, all the verses on the same topic/issue must be taken into account, without overlooking or disregarding any other verse in the Qur'an on the same topic/issue in order to understand properly the particular topic/issue.
(7) It is a Book of Wisdom (17:39, 31:2, 36:2).
(8) God had taken the responsibility to explain the Qur'an, revealed in portions over a period of about 22 years (75:19). Therefore, the Qur'an explains itself.
(9) There are several verses that remind the reader to ponder (use "aql"/reason/sense) over the verses of the Qur'an in order to understand them (2:219, 23:68, 38:29, 67:10).
(10) God has used His words in the Arabic Qur'an precisely. Because they are precise, many of the terms cannot be translated into another language in one precise word. These terms can be explained in another language using multiple words only.
[2.30] And when your Lord said to the angels, I am going to place in the earth a khalif (caliph/vicegerent/khalifah/earthly leader), they said: What! Wilt Thou place in it such as shall make mischief (make fasad) in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
We already know from the other verses of the Qur'an that other earthly beings were already created and placed on earth before the creation of humans. Angels were already aware of what those earthly beings were doing on earth before humans. Therefore, "fasad" (translated here as "mischief") and shedding of blood by them was known by the angels.
The Arabic word "fasad" used in this verse has several meanings in English such as "mischief", "corruption", "disturbance", "warfare" and "fighting" and other similar behavior. All such acts lead to just one thing; loss of peace on earth.
As man was created to be "leader", "viceroy" on earth, his main duty is to keep peace on earth by regulating and governing affairs on earth so that there is peace on earth and no "fasad". Instructions/guidance as to how humans are to do that has already come from God to humans from time to time. Demarcation between peace and "fasad" has been made clear in the Qur'an, and limits set to understand it.
In other words, good deeds by humans lead to peace and bad deeds lead to "fasad" and loss of peace on earth. The Qur'an is clear about this and we are guided through the Qur'an to do good deeds and not make "fasad" on earth.
[28.77] And seek by means of what God has given you the future abode, and do not neglect your portion of this world, and do good (to others) as God has done good to you, and do not seek to make mischief ("fasad") in the land, surely God does not love the mischief-makers ("al-mufasideen").
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ
We, humans, are here on earth to keep peace instead of making "fasad" that leads to loss of peace on earth.
The word ("al-mufasideen") in my last post should read ("al-mufsideen") or ("almufsideen"). There is no a after f in the Arabic word. It is pronounced as al-muf-sideen.
Basically, making "fasad" is opposite of making peace.
[2.11] And when it is said to them, Do not spread mischief in the land, they say: We are peace-makers.
وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ
[38.28] Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who are conscious of God like the wicked?
أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
Mischief (fasad) making is opposite of believing and doing good deeds (to keep peace on earth). The latter serves the purpose of our creation.
Time and time again the Qur'an guides us to do good deeds and not to make mischief (fasad) on earth. In fact, according to the Qur'an, our salvation is subject to us believing and doing good deeds in this life.
[29:58] Those who embrace true faith and do good deeds shall be lodged in the mansions of paradise beneath which the rivers flow, to live therein forever. What an excellent reward for the doers of good deeds.
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ الْعَامِلِينَ
Paradise is not for those who call themselves Muslims, Christians or Jews but for those who believe in revelations from God, take the guidance from God, and do good deeds.
[7.42] And (as for) those who believe and do good We do not impose on any soul a duty except to the extent of its ability-- they are the dwellers of the garden; in it they shall abide.
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ
Nothing is imposed on us through the Guidance from God that is above our abilities. Doing of all good deeds is subject to one's ability. Islam is easy and quite flexible deen (way of life/religion).
[57.7] Believe in God and His messenger, and spend out of what He has made you trustees of; for those of you who believe and spend (benevolently) shall have a great reward.
آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ ۖ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ
The above verse can be understood better if we keep in mind why God had created mankind and placed humans on earth as mentioned in the verse 2:30.
When God had made man as khalifah/viceroy on earth, He had made humans trustees to run the affairs on earth using the facilities already provided on earth. Earth and everything on earth belongs to God but we are only trustees of it all for a time. Therefore, as trustees and vicegerent on earth, we have a duty to use correctly what we have been given. This includes what grows out of earth as well as the material wealth that comes our way, using our "aql" (sense and reason), for which we have God-given ability.
When we meet/serve the purpose of our creation, we are in fact serving God as His appointed trustees on earth. This can only happen if we act correctly as God's appointed Caliphs (vicegerents) on earth by correctly discharging our responsibilities as trustees on earth.
Although the Arabic word "ibadah" is often translated either "worship" or "serve" in English, the word "worship" in English has limitation. The word "serve" is more than "worship". The word "serve" covers everything we have to do on earth for which we were created. Doing only good deeds is part of it and never the evil deeds. To serve God, we do not have to go to a mosque, church or a synagogue. We can serve God as His viceroy on earth even by planting a tree or helping a poor man in need. Therefore, "ibadah" or "ibadat" is serving God by realizing and achieving the purpose of our creation and being placed on earth for a time. We are, therefore, in service as vicegerent on earth.
[29.36] And to Madyan (We sent) their brother Shuaib, so he said: O my people! Serve God and fear the latter day and do not act corruptly in the land, making mischief.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
[19.65] The Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Do you know any one equal to Him?
رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا
One more point: In the Qur'an, "believe in God and His messenger", "rejecting God and His messenger" or "obeying God and His messenger" does not mean believing, rejecting or obeying God separately and His messenger separately. The word "and" ("wa" in Arabic) makes them each one united term. The term is intrinsically linked and cannot be separated and made into two terms. The Arabic word "wa" ("and") often joins what is before it with what is after it. It doesn't mean what is before it is completely separate from what is after it. I hope to come back to this point in one of my future posts.
[57.7] Believe in God and His messenger, and spend out of what He has made you trustees of; for those of you who believe and spend (benevolently) shall have a great reward.
آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ ۖ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ
Believing in God and His messenger is simply believing in the revelation of the Qur'an that is from God and is delivered by His messenger. If one believes the revelation that is being delivered by the messenger and is from God then one believes in God and His messenger. It is never believing in God separately and His messenger separately.
[4.136] O you who believe! Believe in God and His messenger and the Book which He has revealed to His messenger and the Book which He revealed before; and whoever disbelieves in God and His angels and His messengers and the last day, he indeed strays off into a remote error.
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ ۚ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
We, the believers, are guided in the above verse to believe in God, His messenger, the revelation revealed to His messenger, the revelations revealed before the Qur'an, all the previous messengers, His angels and the last day. All this is in the Qur'an. If we believe in the Qur'an, we believe the lot included in the verse.
Believing God, His messenger, His angels and the Book is done together when revelation of the Qur'an is believed.
[24.47] And they say: We believe in God and in the messenger and we obey; then a party of them turn back after this, and these are not believers.
وَيَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ
All those who say that they believe in God and the messenger and obey what is delivered by the messenger and then "turn back" on their word, they are not believers. Therefore, believing in the revelation of the Qur'an and obeying whatever is commanded in the Qur'an is believing in God and His messenger.
[29.47] And thus have We revealed the Book to you. So those whom We have given the Book believe in it, and of these there are those who believe in it, and none deny Our ayat (verses/revelations) except the unbelievers.
وَكَذَٰلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ ۚ فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ
Believing the Qur'an makes one a believer and denying/rejecting the Qur'an makes one an unbeliever.
[64.8] Therefore believe in God and His messenger and the Light which We have revealed; and God is Aware of what you do.
فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
The Qur'an is the light mentioned in the above verse. Believing in the Light (the Qur'an) is believing God and His messenger.
The light revealed is the Qur'an. Believing God, His messenger and the light revealed is done in one go and not separately.
[42.52] And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the straight path.
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
The Book (the Qur'an) is the light which shows the way to the straight path.
[4.174] O people! Surely there has come to you proof from your Lord and We have sent to you clear light.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا
[4.175] Then as for those who believe in God and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a straight path.
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا
Believing in God leads one to be guided to the straight path. It is the Qur'an from God, delivered by His messenger, that is the light guiding us to the straight path.
[5.15-16] O followers of the Book! Indeed Our messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from God; with it God guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the straight path.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ ۚ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ١٥يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ١٦
It is the Qur'an, the light, that is making clear what is concealed and what is no longer needed. It is termed here as the messenger making clear. The messenger is only delivering the Message. The reality is that it is God making things clear with the light (the Qur'an) and guiding us on to the straight path. Therefore, believing the Qur'an is believing God, His messenger, the Book and the light.
The same way, the command to obey God and His messenger is, in reality, command to obey whatever is commanded in the Qur'an. It is not obeying God and His messenger separately but together when obeying whatever is commanded in the Qur'an. I will come back to this point in another post.
Just as believing God and His messenger is believing the Message from God that is delivered by His messenger, obeying God and His messenger is obeying whatever is commanded by God in His Message that is delivered by His messenger.
In the same way, disobeying God and His messenger is also disobeying whatever is commanded in the Message from God that is delivered by His messenger.
Let's look at verses both about obeying and disobeying God and His messenger.
First, in this post, about disobeying God and His messenger. Here are a few verses about disobeying God and His messenger:
[33.36] And it behoves not a believing man and a believing woman that they should have any choice in their matter when God and His messenger have decided a matter; and whoever disobeys God and His messenger, he surely strays off a manifest straying.
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا
A matter for the believing men and women is not decided by God and His messenger seperately (two separate judgments) but is decided through the Message (the Qur'an in this case) by God only and as the messenger delivers the Decision/Judgment, it is also the decision of the messenger at the same time. The messenger judges according to the revelation (the Qur'an). He does not judge separately from God's Message.
[4.105] Surely We have revealed the Book (the Qur'an) to you with the truth that you may judge between people by means of that which God has taught you (through the Book); and be not an advocate on behalf of the treacherous.
إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا
God's messenger judges according to the revealed Book to him. He can judge only according to the Book.
[24.48] And when they are called to God and His messenger that He may judge between them, lo! A party of them turn aside.
وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ
They were not called to God separately and to His messenger separately but they were called to hear the Message, in which was the judgment, from God, delivered by His messenger. When they were hearing the message from God's messenger, they were turning aside or turning back.
[5.45] And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what God revealed, those are they that are the unjust.
وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
The messengers were not unjust. They were judging matters according to what God had revealed to them.
[5.44] Surely We revealed the Taurat (the Torah to Moses) in which was guidance and light; with it the prophets who submitted themselves (to God) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of God, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My ayat (My verses/revelations); and whoever did not judge by what God revealed, those are they that are the unbelievers.
إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ
[5.47] And the followers of the Injeel should have judged by what God revealed in it; and whoever did not judge by what God revealed, those are they that are the transgressors.
وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Jesus had also confirmed that he does not do anything by himself but judges as he hears God's judgment through the Injeel revealed to him.
John 5:30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.
Therefore, judgments about various matters are in the revelations to messenger Moses, messenger Jesus and messenger Muhammad (peace be upon them). This is how God and His messenger is obeyed together rather than separately.
[72.23] (It is) only conveyance (of communications) from God and His messages; and whoever disobeys God and His messenger surely he shall have the fire of hell to abide therein for a long time.
إِلَّا بَلَاغًا مِنَ اللَّهِ وَرِسَالَاتِهِ ۚ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا
Disobeying anything in the messages from God is disobeying God and His messenger delivering the messages.
Below is another example how disobeying messenger is disobeying God:
[73.15] Surely We have sent to you a messenger, a witness against you, as We sent a messenger to Pharaoh.
إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا
[7.104] And Moses said: O Pharaoh! Surely I am a messenger from the Lord of the worlds:
وَقَالَ مُوسَىٰ يَا فِرْعَوْنُ إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ
[7.105] (I am) worthy of not saying anything about God except the truth: I have come to you indeed with clear proof from your Lord, therefore send with me the children of Israel.
حَقِيقٌ عَلَىٰ أَنْ لَا أَقُولَ عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ فَأَرْسِلْ مَعِيَ بَنِي إِسْرَائِيلَ
Moses didn't say anything to Pharaoh from himself but what he was sent with (the message) from God about sending the Children of Israel with him. This is also documented in Exodus 3:10.
[73.16] But Pharaoh disobeyed the messenger, so We laid on him a violent hold.
فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا
So when Pharaoh had disobeyed the messenger, he had actually disobeyed God. This is how disobeying God and His messenger is in reality disobeying commands from God in the Message delivered by the messenger.
[4.14] And whoever disobeys God and His messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.
وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ
Limits are set by God in His Messages. Limits are not set by His messengers. Going beyond those limits is disobeying God and His messenger.
Enough explanation of disobey God and His messenger. Suffice to say that disobeying God and His messenger is disobeying whatever is commanded by God through His messages.
And now to "obey God and His messenger" (8:1, 8:20, 8:46, 9:71, 33:33, 49:14, 58:13), "obey God and the messenger" (3:32, 3:132) and "obey God and obey the messenger" (4:59, 5:92, 24:54, 47:33, 64:12).
[3.32] Say: Obey God and the messenger; but if they turn back, then surely God does not love the unbelievers.
قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ
First, it must be noticed that it is God revealing to His messenger to "Say", "obey God and the messenger". The messenger is just delivering the Message as it came to him.
Second, if they did not believe and turned back when the messenger was delivering this message, they became unbelievers. Obviously they were not going to obey God and the messenger because they were not believing God and the messenger when they were hearing the Message.
[3.132] And obey God and the messenger, that you may be shown mercy.
وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
So mercy is shown to those who obey God and the messenger. This must be kept in mind when reading the two verses quote below:
[6.15] Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
[6.16] He from whom it is averted on that day, God indeed has shown mercy to him; and this is a manifest achievement.
مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ ۚ وَذَٰلِكَ الْفَوْزُ الْمُبِينُ
So the messenger is told by God to say that he fears disobeying God because that would mean chastisement on a certain day. Being shown mercy on that day is therefore due to the opposite of disobeying God. Being shown mercy is manifest achievment and it is because of obeying our Lord. Thus obeying God and the messenger is simply obeying our Lord so that mercy may be shown to us.
[4.59] O you who believe! Obey God and obey the messenger and those in authority from among you; then if you quarrel about anything, refer it to God and the messenger, if you believe in God and the last day; this is better and very good in the end.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
Here, it is not only "obey God and obey the messenger but also those in authority from among us. Yet if we still quarrel then we must refer the matter to God and the messenger. How can the believers refer the matter of contention to God and the messenger now when they can't see either God or the messenger?
There are two points in the above verse, (a) obeying those in authority and (b) referring the matter to God and the messenger if the believers do not agree with the judgment of those in authority.
Those in authority cannot be obeyed unless their judgment is according to what God has revealed (the Qur'an). If people still quarrel then the matter must be referred to the Qur'an from God and delivered by the messenger. That's what is meant by referring to God and the messenger.
The sum total of it all is that what God has revealed (the Qur'an) is the deciding factor in any dispute, disagreement or in decision making. It is what is in the Qur'an that is to be obeyed. Such obeying is often termed in the Qur'an as "obey God and the messenger", "obey God and His messenger" or "obey God and obey the messenger".
[4.69] And whoever obeys God and the messenger, these are with those upon whom God has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!
وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا
What did prophet Muhammad obey if he obeyed God and the messenger? He had obeyed God. He had obeyed whatever was in the revelation (of the Qur'an) from God. Obeying God and the messenger is whatever is to be obeyed in the revelation from God that is delivered by the messenger.
[5.92] And obey God and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.
وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ
Turn back from what? This is reference to turning back when the messenger is delivering the message from God. It is made clear here by God that only a clear deliverance of the message is required from the messenger. Command to Obey whatever is in the message from God is termed "obey God and the messenger". It does not mean obeying God separately and the messenger separately. "Obey God and the messenger" is one united term and not two terms.
[24.51] The response of the believers, when they are invited to God and His messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful.
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
Believers were invited neither to God separately nor to His messenger separately. They were invited to hear the Message from God that was being delivered by His messenger. This is termed in the Qur'an as being invited to God and His messenger. In reality this is being invited to hear the Message in which is God's judgment/directive/command/guidance.
[8.20] O you who believe! Obey God and His messenger and do not turn back from him while you hear.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ
They were hearing the message fromthe messenger. Obeying whatever is to be obeyed in the message is termed "obey God and His messenger".
[9.3] And an announcement from God and His messenger to the people on the day of the greater pilgrimage that God and His messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken God; and announce painful punishment to those who disbelieve.
وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ
An announcement from God and His messenger was in reality an announcement from God only. It was God's judgment. God does not allow anyone else in His judgment.
[18.26] ...He does not make any one His associate in His Judgment/commands.
لَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا...
Therefore the announcement was only from God but is termed "from God and His messenger" simply because the announcement is in the message that was delivered by the messenger. Therefore, whatever was to be obeyed in the message from God is termed in the Qur'an as obey God and His messenger.
[24.54] Say: Obey God and obey the messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the messenger but clear delivering (of the message).
قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ ۖ وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ
Nothing rests on the messenger but clear delivery of the message. Therefore, there is nothing from the messenger to be obeyed except what he had delivered as Message from God.
[47.32] Surely those who disbelieve and turn away from God's way and oppose the messenger after the guidance has become clear to them cannot harm God in any way, and He will make null their deeds.
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَىٰ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ
[47.33] O you who believe! Obey God and obey the messenger, and do not make your deeds of no effect.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ
One makes his deeds null and of no effect when disbelieving and opposing what has been revealed by God and delivered by His messenger. Here too, "obey God and obey the messenger" is meant obeying God and taking His guidance in the Qur'an.
[64.12] And obey God and obey the messenger, but if you turn back, then upon Our messenger devolves only the clear delivery (of the message).
وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ
"Turning back" is from the message (of the Qur'an) from God when being delivered by the messenger. Believing and obeying whatever is in the message from God is termed obeying God and the messenger.
Just as one obeys God when obeying whatever is to be obeyed in terms of God's command and guidance in the Qur'an, one obeys the messenger when obeying whatever is to be obeyed in terms of command and guidance in the message (the Qur'an) delivered by the messenger of God.
Obey the messenger is never obey Muhammad. God has chosen His words precisely. God has mentioned Muhammad by name 4 times in the Qur'an. Therefore, we know that God knew His messenger's name but He never commanded the believers to "obey Muhammad". Obeying, disobeying, believing, disbelieving the messenger is always obeying, disobeying, believing or disbelieving the Message from God that is delivered by the messenger of God.
The above is so because Muhammad is abd (servant) of God and His messenger. He is messenger when delivering and defending the Message but abd at other times. For example, Muhammad as a foster parent to Zaid had said to Zaid not to divorce his wife (33:37) but Zaid had later divorced his wife. Zaid didn't have to obey Muhammad because this wasn't a message from God that Muhammad had delivered to Zaid. Had it been a message from God, delivered by the messenger, Zaid would have had no option but to obey the messenger at the same time as obeying God.
Obeying God is obeying the messenger as well at the same time and obeying the messenger is obeying God as well at the same time as the Message delivered by the messenger is from God.
[4.80] Whoever obeys the messenger he indeed obeys God, and whoever turns back, so We have not sent you as a keeper over them.
مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَنْ تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
We know that the messenger was not God. It would make no sense to interpret "messenger" in the above verse as "God". But obeying the messenger is regarded here as obeying God. The only conclusion that can be drawn from this verse is that obeying the messenger is simply obeying whatever is delivered by the messenger as Message from God. There can be no other conclusion unless someone wants to commit shirk (associating partner with God).
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