[1]: MUTUALY HELPING AND SUPPORTING EACH OTHER

It is obligatory upon the Ummah to have mutual love, allegience, help and sincerity towards one another. It is prohibited for them to hate, cheat or have divisions amongst themselves:

"And hold fast altogether to the rope of Allaah, and do not become divided." [Soorah Aal-Imraan 3:103].

"And do not dispute, lest you lose courage and your strength departs." [Soorah al-Anfaal 8:46].

"Help one another in righteousness and piety, but do not help one another in sin and transgression." [Soorah al-Maaidah 5:2].

"And the believing men and the believing women are friends and allies (awliyaa) one to another." [Soorah at-Tawbah 9:71].

And from the proofs are the sayings of Allaahs Messenger sallallaahu alayhi wa sallam:

[2]: BEING CONCERNED WITH THE AFFAIRS OF THE MUSLIMS

A consequence of this mutual love and allegience is to have concern for the affairs of this Ummah - may Allaah increase it in nobility.

Shaykh Muhammad ibn Saalih al-Uthaymeen, hafidhahullaah, said:

"If a person does not have concern for the affairs of the Muslims, then this - in reality - is a deficiency in [that persons] Islaam. This is because the Prophet sallallaahu alayhi wa sallam said, in that which is authentic from him:

And he sallallaahu alayhi wa sallam said:

"The Believer to a Believer is like a single solid structure, one part supporting the other.""

[3]: BEING AWARE OF THE DANGERS THAT THREATEN THE UMMAH AND ITS AQEEDAH

Part of this concern for the Ummah is being aware of some of the great dangers that threaten it in these present times:

Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"The most prominent issues which require the Muslims to take a stance about in these times are:- the ignorance concerning the creed (aqeedah) of tawheed which many of those who ascribe to Islaam have; adherence to those ideologies and ways that oppose Islaam; and the idealogical attack (al-ghazwa al-fikree) that comes from the lands of the unbelievers and is directed at the Islaamic lands. Each of these issues requires a firm stance and a powerful refutation. This [can be done] by explaining the correct Islaam; along with its creed and its wisely prescribed Laws, and by warning against all that opposes it - through strong methods of teaching, utilising the media, and by spreading beneficial books."

Shaykh Saalih al-Fawzaan also said:

"The greatest danger that faces the Ummah of Islaam is their being far away from the Book of Allaah and the Sunnah of His Mssenger sallallaahu alayhi wa sallam; and substituting them both by man-made laws and deviated ideologies. Likewise, the greatest danger that faces the Ummah of Islaam is the misguidance and deviation concerning the creed (aqeedah) and the infiltration of concepts of unbelief (kufr), shirk and innovations into it - from the grave-worshippers and soofees. Similarly, from the greatest danger that faces the Ummah of Islaam is their splitting-up and enmity between themselves."

[i]: Ignorance concerning the correct Islaamic creed - the creed of Ahlus-Sunnah wal-Jamaaah - and in particular the creed of tawheed.

[ii]: The infiltration of corrupt and deviant ideas into the Islaamic creed; such as concepts of kufr, shirk and bidah - which were not known to, or rejected by, the Pious Predecessors of this Ummah.

[iii]: The ideological attack that the unbelievers have directed towards the Muslims and their lands, seeking by it to corrupt their beliefs, morals and actions.

[iv]: Abandoning judging by Allaahs Shareeah, but instead judging by man-made laws and systems.

[v]: The growing affiliation that Muslims have with false ideologies and thoughts; such as democracy, secularism, modernism and western liberalism.

[vi]: The enmity and divisions that exist between the Ummah, and their not refering to the Book, the Sunnah, and what the Ummah has agreed upon to resolve their differences.

[vii]: The influx of christian missionaries into the Muslims lands in order to sow the seeds of doubt and confusion amongst the innocent Muslims who have not recieved proper Islaamic tarbiyah.

Shaykh Abdul-Azeez bin Baaz, hafidhahullaah, said:

"Without a doubt, the matter requires the Muslims to have some understanding and study about the course of action and about the most suitable stance that they should take. They should be heedful and have some awareness; such that it will make them capable of understanding the schemes of their enemies, and active upon rendering them futile."

Shaykh Abdul-Azeez bin Baaz, hafidhahullaah, also said:

"And there is no doubt that negligence is one of the causes that lets the enemies of Islaam into the Muslim lands - along with their ideological attack - which gradualy distances the Muslims from their Religion, step by step. So with this, evil will increase amongst them and they will be affected by the false ideologies of their enemies. And Allaah - One free from all defects, the Most High - ordered the Believers to patiently persevere (sabr), to call to patience perseverence, and to strive in His Path using every means at their disposal; as Allaah - the Most Majestic, Most High - said:

"O you who Believe! Patiently persevere and be more patient, and guard your territory by stationing army units at the places from where the enemy can attack you. And have taqwaa of Allaah by doing what He orders and keeping away from what He prohibits, in order that you may be succesful." [Soorah Aal-Imraan 3:200]."

Shaykh Muhammad ibn Saalih al-Uthaymeen, hafidhahullaah, said:

"In reality, understanding the state of affairs (fiqhul-waaqi) is something essential, and judgement about the affairs cannot be passed except by understanding it and understanding the currecnt situation .... But making this means, which is fiqhul-waaqi, the [actual] foundation; and we reduce the importance of [gaining] understanding (fiqh) of the Religion; about which he sallallaahu alayhi wa sallam said:

Then this is a mistake ... So we hold that pre-occupying the youths away from seeking knowledge of Allaahs Religion and replacing this with fiqhul-waaqi, and a careful study of the magazines, newspapers, news briadcasts, and their like - we hold that this si an error in the methodology (manhaj), not an error in intentions. No, you must know the sitiaution, and a person cannot be removed from what occurs in the Islaamic Ummah and the plots that are made against it. "

[4]: EQUIPPING OURSELVES WITH SHAREEAH KNOWLEDGE

Shaykh Ibn Baaz said:

"Indeed the Ummah of Islaam is an Ummah that has been entrusted with a responsibility of carrying this Religion and conveying it to others. So when we - in the various Islaamic societies - are determined to equip our sons and daughters with correct knowledge, and true understanding of the Religion; begining this process at an early age, then we will never fear the enemy - by the permission of Allaah. Thus, as long as we continue to cling to the Religion of Allaah, glorifying and venerating Him, following His Shareeah, and fighting those who oppose Him, then the opposite will happen; it will be the enemies of Allaah who will fear the Muslims. Allaah, the Most Perfect, said:

"O you who believe. If you help Allaah by acting upon what you have been commanded with, then Allaah will plant your feet firmly by giving you victory over your enemies." [Soorah Muhammad 47:7].

Allaah - the Mighty and Majestic - also said:

"But if you have patiently persevere and have taqwaa by doing what Allaah orders and refraining from what He has prohibited, then no harm will their cunning plots be to you at all. Indeed Allaah encompasses everything by His Knowledge." [Soorah Aal-Imraan 3:120].

There are plenty of other Verses with similar meanings.

So the most important factor in stopping this attack is to prepare a generation who truly know and understand the realities of Islaam."

[5]: SEEKING TO UNIFY THE UMMAH

One of the greatest of obligations is seeking to unify the Ummah and to reconcile the differences between them:

Shaykh Abdur-Rahmaan as-Sadee, rahimahullaah, said:

"Indeed this striving to unite the Muslims, and this calling them to have reconciliation between themselves, is from the best of actions. And it is - in this present time - better than being pre-occupied with [optional] Fasting and Praying, and it is from the greatest forms of Jihaad in the path of Allaah."

Imaam as-Sadee further said:

"So it is also upon the Muslims not to make the differences that they have, with regards to opinions and views concerning leadership (al-mulk) and politics (as-siyaasah), to be a barrier between themselves and between [maintaining] the religious brotherhood and ties of faith. Rather, they should make all such differences, as well as [the attainment of any] partial goals and objectives, follow on from this great principle."

[6]: CULTIVATING TOLERANCE IN THE UMMAH

An essential part of uniting the Muslims is cultivating tolerance within the Ummah, by knowing the ettiquettes of differing (adaabul-khilaaf).

Imaam as-Sadee, rahimahullaah, said:

"Differences of opinions that occur between the [scholars] of the Ummah are from two angles:- Firstly: Differences concerning the subsiduary issues (furoo), and issues of ijtihaad; such that when a person - whether it is a judge, muftee, writer, or teacher - strives to arrive at a ruling, and is correct, he is rewarded two-fold. But if he strives and is mistaken, then he is rewarded once. Secondly: Differences concerning matters of fundamentals (usool); such as the issues about the Attributes of Allaah, al-Qadr (Pre-Decree), Eemaan, and their like. These cause the ones who opposes them to be regarded as misguided because of [opposing] the proofs from the Book and the Sunnah, and what the Pious Predecessors - the Companions and those who followed them in goodness - were agreed upon."

Shaykhul-Islaam Ibn Taymiyyah - rahimahullaah - said:

"The Scholars from the Companions, the Taabieen, and those who came after them, when they differed in any matter, then they followed the command of Allaah - the Most High - in His saying:

"If you differ in anything amongst yourselves then refer it back to Allaah and His Messenger, if you do truly believe in Allaah and the Last Day. That is better and more suitable for final determination." [Soorah an-Nisaa 4:59].

So they would discuss concerning the issue; discuss, consult and sincerely advise. Sometimes they would differ in matters linked to the aqeedah, as well as rulings, yet along with such differences, they still preserved the religious unity and brotherhood. Yes, whoever opposes the clear Book and the beneficial Sunnah, or what the Pious Predecessors of this Ummah have ijmaa (consensus) upon - opposing it without a justifiable excuse - then such a person has acted with the action of the Innovators ... As regards to differing in maters of rulings and actions, then the examples are to many to be recorded. And if every Muslim who differed in something were to be boycotted and abandoned, then no unity or brotherhood would ever remain. And Abu Bakr and Umar may Allaah be pleased with them both - who were the best of the Muslims - used to differ in matters, but they did not intend except good. And the Prophet sallallaahu alayhi wa sallam said to his Companions on the day of [the exepedition to] Banu Quraydhah:

So the time for the Asr Prayer came during the journey, so one group amongst them said: We will not pray until we reach Banu Quraydhah. So they missed the actual time for Asr. The other group said: We will not miss it by delaying the Prayer. So they prayed along the way. And the Prophet sallallaahu alayhi wa sallam did not criticise any of the two groups. This is related by al-Bukhaaree and Muslim, from Ibn Umar. So this was in matters related to rulings and actions, not in the important usool."

Ibn Taymiyyah was asked concerning a person in authority whose view (madhhab) is that partenrships involving shared labour (sharikatul-abdaan) are not permissible. Can he prevent the people from this?

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, replied:

"He cannot prevent the people from this, nor from the likes of this which is from permissible ijtihaad. Nor doe he have any text from the Book, the Sunnah, or a Consensus to prevent this; especially when most of the scholars are of the view that the likes of this is permissible, and this is what has been acted upon by the general masses of Muslims in the [various] lands in general.. And this is just like a judge who is not allowed to negate the judgement of others in the likes of such issues; nor is it for the scholar or the muftee to compel the people (yalzimun-naas) to follow him in the likes of such an issue.

This is why when [Haaroon] ar-Rasheed councelled [Imaam] Maalik that the people should all adopt his al-Muwatta in the likes of these issues, he prevented him from this and said: Indeed the Companions of Allaahs Messenger sallallaahu alayhi wa sallam spread out into different regions, and each community took the knowledge that reached them. And once a person wrote a book about the various different opinions, so [Imaam] Ahmad said: Do not call it Kitaabul-Ikhtilaaf; rather call it Kitaabus-Sunnah.

Due to this, one of the scholars said: Their consensus (ijmaa) is a decisive proof, whereas their differing is a comprehensive mercy. Umar ibn Abdul-Azeez said: What would make me feel uneasy is if the Companions of Allaahs Messenger sallallaahu alayhi wa sallam did not differ. Since when they concur upon an issue, then a person who opposes them will be [considered] a deviant. But if they differ, then one person can adopt one of their views, and another person could adopt the other view; so there would be flexibility in this matter. Likewise, Maalik and other scholars said: It is not for the faqeeh to compel the people to adopt his views.

This is why scholars who wrote books about ordering the good and forbidding the evil - from the followers of ash-Shaafiee and others - have said: Indeed there is to be no forbidding (inkaar) with the hand in the likes of such ijtihaadee issues, nor is it for anyone to compel the people to follow him in his view. However, he may speak about it with knowledge-based proofs. So, whoever sees the correctness of one of the two positions, after it being clarified to him, then he follows it. But whoever follows the other opinion, then there is to be no forbidding him. And the likes of these issues are many ..."

Ibn Taymiyyah also said:

"It is not permissible, in issues of ijtihaad, to make inkaar, except by explaining the poofs and clarifying the goal. No inkaar can be made merely on the basis of taqleed. Indeed, this is the action of the people of ignorance and false desires (ahluj-jahl wal-ahwaa)."

[7]: SPREADING HOPE THROUGHOUT THE UMMAH

It is essential to spread hope throughout this Ummah, and to inform the Muslims about Allaahs Promise:

"It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it." [Soorah as-Saff 61:9].

Shaykh Muhammad Naasirud-Deen al-Albaanee, hafidhahulaah, said:

"We are given the good tidings in this Verse that the future is for Islaam, which will gain dominance, ascedancy and rule over all other religions ... There are other ahaadeeth which show how far Islaam will reach and dominate and how far it will spread; such that there is no doubt that the future is for Islaam - by Allaahs permission and favour. So I will quote what I am able to, from these ahaadeeth, and hopefully they will strengthen the determination of the workers for Islaam; as well as be a proof against those who are indifferent and those who have despaired!"

The Prophet sallallaahu alayhi wa sallam said:

"Prophethood will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be Khilaafah upon the manner of Prophethood and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be harsh kingship which will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be tyrannical kingship and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be Khilaafah upon the manner of Prophethood." Then he was silent.

[8]: ADOPTING THE WHOLE OF ISLAAM

Shaykh Abdul-Azeez bin Baaz said:

"And it is upon you to adopt the whole of Islaam, not just to adopt one part and leave another. Do not adopt the creed (aqeedah) and leave the rulings and actions. Do not adopt the rulings and actions, but leave the aqeedah. Rather, take the whole of Islaam; take the aqeedah, the actions, the worship, the jihaad, the social matters, the politics, the economics, and all the rest. Accept it all; as He, the Most Perfect, said:

"O you who Believe! Enter into Islaam completely, and do not follow the footsteps of Shaytaan, because he is to you a clear enemy." [Soorah al-Baqarah 2:208]."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"Whenever people abandon a part of what Allaah commanded them with, then this causes enmity and hatred to arise between them."