The Difference between the Living and the Deceased Today
بسم الله الرحمن الرحيم
عَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لاَ يَذْكُرُ رَبَّهُ، مَثَلُ الحَيِّ وَالمَيِّتِ»
The comparison between the one who remembers his Lord and one who doesn’t resemble the living and the deceased.[1]
Benefits for this topic:
- This hadith teaches us the superiority of those who remember Allah compared to those who don’t.
- The comparison between the one who is remembers his Lord and one who doesn’t… This means that mentions Allah in all situations or not. i.e Thikr, reading Quran, or in Dua.
- resemble the living…The beauty of something living has its apparent light and internal shine as well which reflects from the light of knowledge and understanding. The person who is mindful of his Lord is outwardly adorned by the obedience and inwardly by being aware of Allah. On the other hand, the one who doesn’t remember Allah is in a damaged state outwardly and inwardly carries falsehood. [2]
- A sign that person loves Allah is he regularly remembers him in his heart, on his tongue and by doing actions of obedience.[3]
- Included in the remembrances of Allah are; praying, reading Quran, reading Hadith, attending Islamic classes and listening to the discussions of the Islamic scholars. [4]
- The comparison between the one who is remembers his Lord and one who doesn’t resemble the living and the deceased. This means that life is gained by obedience and the deceased one can’t be obedient. Plainly put, the one remembering his Lord is truly alive; as the sweetness of life is tasted by being mindful of Allah. All remembrances of Allah bring life to the heart and as result of that a person earns Paradise and will meet his Lord while He is pleased with him. These things are the true essence of life. Hence, the one who is heedless about his Lord is dead; since the actions which bring life to heart are non-existent in his life. The things that give one eternal life are acts of obedience and the remembrances of Allah.[5]
- Al-Fakhr Al-Razi said the intended meaning of remembering on the tongue implies Tasbih(SubhanAllah),Tahmeed(Al-Hamdulilah),Tamjeed(frequently praising Him, i.e You are Ar-Rahman,You are Ar-Raheem,etc). The remembrances of the heart are one contemplates over the evidences of Allah’s existence and His attributes along with the proofs for His commands and prohibitions. Moreover, pondering over the creation of Allah is a form of the heart’s remembrances. The remembrances of the body include one being involved in actions of obedience. This is why He said:
{فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ} [الجمعة: 9].
“Come to the remembrance of Allah|”[Al-Jumuah 9]
- Some of the people of knowledge said there are seven areas for the remembrances of Allah. 1-The eyes by crying. 2.The ears from abandoning unlawful things. 3.The tongue by praising Allah. 4.The hands by giving for Allah’s sake. 5.The body by fulfilling Allah’s commands. 6. The heart by living between the hope and fear of Allah. 7. The soul by surrendering to Allah. [6]
- A person must pay close attention to these kinds of hadith which compare the living and the decease to one who is heedful of his Lord. The more a person is heedless about Allah, the harder his heart becomes, and maybe his heart will die. [7]
- Allah draws near to the Servant when he remembers Him. He ((تعالى))said:
يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ إِذَا ذَكَرَنِي فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي وَإِنْ ذَكَرَنِي فِي مَلَأٍ ذَكَرْتُهُ فِي مَلَأٍ خير مِنْهُم
“I am present when my servant thinks of me, and I am with him when he remembers me. If he remembers me inwardly I shall remember him inwardly, and if he remembers me among people I shall remember him among people who are better than they.”[8]
[1] Sahih Al-Bukhari (6407)
[2] Muraqatu Al-Mafaathi vol,4 pg 451,by Sh Al-Mubarakpuri
[3] Al-Bahrul Muheet, vol,16, pg 159 by Sh Muhammad Adam Al-Ethiopian
[4] Al-Kawakib Ad-darari vol 22,pg 186 by Sh Al-Kirmani
[5] Al-Mafateeh bi Sharh Al-Masabeeh vol3, pg 133
[6] Al-Bahrul Muheet, vol,16, pg 159 by Sh Muhammad Adam Al-Ethiopian
[7] Refer to the explanation of Riyadus Salaheen by Imam Al-Uthaymeen vol5/516
[8] Bukhari 7505/Muslim 2675