By Dr, Huseyn Zakaria,

Introduction

Recently a group of Islamic scholars travelled the width and breadth of northern states soliciting the unification of all the Muslim associations, sects, organizations and groups regardless of any sectarian affiliations or political or social leanings for their common political and economic interests for generations to come. It is in support and reaction that I am expressing my opinion in the light of the sublime teachings of Islam for posterity and record. I am doing this regardless of the composition of the steering group but for the noble and consecrated call and action. Their call is completely in tango with the sacred message of Islam as contained and preserved in the Holy Qur’an and the tradition of our beloved and revered Prophet and Messenger.

Indeed, Islam has laid down great principles that preserve the unity of Muslims and urge them to come together and cooperate in matters that ensure both religious and worldly benefit. The Qur’an, Sunnah, and scholarly consensus emphasize the obligation of unity and the prohibition of division. Thus, whoever refuses to unite with Muslim Ummah in matters of public political, economic, or social interest is in clear contradiction to the fundamentals and objectives of the Sharĩʻah. The Qur’an is full of such lofty commands and orders to unite, to come together and to associate for the common good of every member of the divinely guided way of life. Allah says:

“And hold firmly to the rope of Allah all together and do not become divided” (Āl ʿImrān 3:103).

Ibn Kathīr in famous exegesis explains: “That is, adhere firmly to the religion of Allah collectively, and do not split into sects and desires.” He says again;

“And do not dispute, lest you lose courage and your strength depart” (al-Anfāl 8:46).

This is because disputes lead to weakness, failure, and the loss of collective interests. He goes further to add;

“And those who have responded to their master and established prayer, and whose affairs are [determined] by consultation among themselves” (al-Shūrā 42:38).

This verse in particular indicates that political, social, and economic matters must be managed through consultation and collective decision for the larger and wider benefit of the Ummah.

Similarly, the Prophet has earnestly advocated for the unification, unity and harmony of the leadership of the Ummah in tackling, discussion and decision making in all matters that affect the Ummah. He said: “The hand of Allah is with the group” (al-Tirmidhī), “Whoever separates himself from the community by even a handspan has removed the noose of Islam from his neck” (Aḥmad) and “Indeed, the wolf eats the lone sheep” (Abū Dāwūd).

These traditions highlight the danger of abandoning the unity of community and stress the importance of unity for protection and strength as well as attainment of the common goals and objectives. That is to say in country like Nigeria where some religious groups are given preferences and predilections, the need for the coming together of Muslims cannot be over emphasized.

Since time immemorial, all the four Imams unanimously agreed that unity of the Ummah is obligatory and must be preserved at all times and spaces. They emphasized that in addition denominational divergence and factional disunity, also political fragmentation and economic discord invite not only chaos, oppression, and poverty, but religious weaknesses. Their teachings converge on the principle that unity under legitimate leadership is a religious and practical necessity to safeguard both dīn (religion) and dunyā (worldly welfare).

For the purpose of driving my points and understanding home, and plain and crystal as possible, allow to refresh the minds and memories of our revered leaders with following precepts:

1. Ḥanafī School; Need for unity:

Abū Ḥanīfa considered imāmah (leadership) and unity of the Ummah ḍarūrīyah. “The appointment of the Imām is necessary to unite the people upon one opinion and to establish the sharīʿah among them.” (Al-Marghīnānī, al-Hidāyah, vol. 2, p. 342)

And on snubbing unity: “Whoever separates from the jamāʿah without right is sinful, for in this is disobedience to Allah and His Messenger.” (Al-Kāsānī, Badāʾiʿ al-Ṣanāʾiʿ, vol. 7, p. 141:)

2. Mālikī School; Need for unity: Mālik ibn Anas, al-Muwaṭṭaʾ, Kitāb al-Jāmiʿ, ḥadīth no. 1589: “ʿUmar ibn al-Khaṭṭāb said: There is no Islam without a jamāʿah, and no jamāʿah without leadership, and no leadership without obedience.” In addition, the Qur’anic emphasiezed, thus: “And hold firmly to the rope of Allah all together and do not become divided” (Āl ʿImrān 3:103).

And on rebuffing unity: This verse (3:103) proves the obligation of unity, and that division among Muslims is ḥarām. Whoever opposes the jamāʿah is from the people of bidʿah and error.” (Al-Qurṭubī (Mālikī), al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 4, p. 159)a

3. Shāfiʿī School; Need for unity: “It is obligatory upon the Muslims to appoint an Imām whose command they obey, by whom they are united, and through whom the ḥudūd are carried out.” (Al-Shāfiʿī, al-Umm, vol. 4, p. 147)

In support of this call the following Hadith is provided: “Whoever separates himself from the jamāʿah by a handspan has removed the noose of Islam from his neck” (Musnad Aḥmad, ḥadīth 10989; Ṣaḥīḥ Muslim, 1848).

And on repudiating unity: Al-Nawawī (Shāfiʿī), “The scholars agreed that it is obligatory to obey the Imām in that which is not sinful, and that separating from his obedience is ḥarām.”( Sharḥ Ṣaḥīḥ Muslim, vol. 12, p. 241)

4. Ḥanbalī School; Need for unity: “The Imāmah is established to preserve unity and to prevent dispute. Without it, the sharīʿah would be lost, and the people would fall into chaos.” (Ibn Qudāmah, al-Mughnī, vol. 9, p. 5)

To drive the call home, an authentic Hadith has been added: “Whoever dies without having a pledge of allegiance (bayʿah) on his neck dies the death of jāhiliyyah” (Ṣaḥīḥ Muslim, 1851).

And on refusing unity: Ibn Taymiyyah “It is not permissible for anyone to separate from the jamāʿah of Muslims and their Imam. Whoever refuses has disobeyed Allah and His Messenger, and is among the people of innovation.” (Ḥanbalī), Majmūʿ al-Fatāwā, vol. 28, p. 390).

The classical as well as contemporary scholars all affirm the necessity of unity. Those who refuse or abstain are regarded as sinful, rebellious, or innovators, and their stance threatens both the dīn and the worldly welfare of Muslims (Qur’an; (3:103, 8:46, 4:59), and (the Sunnah; Muslim 1848, 1851).

In addition to the timely call and conversing for the unity, later Islamic scholars of repute have added to the condescending project. Thus, for the purpose of illustrations and importance, let me add the consensus of the following scholars:

Imam Al-Nawawī (al-Shāfiʿī): “There is consensus that unity under one leader is obligatory, and that division is forbidden.” (Sharḥ Muslim, vol. 12, p. 240). Also, in his Sharḥ Muslim he said: “The scholars are in consensus on the obligation of adhering to the Muslim community and the prohibition of separating from it.”

Ibn Taymiyyah: In al-Siyāsah al-Sharʿiyyah he said: “The ultimate purpose of leadership is the unity of the word and the rectification of both religion and worldly affairs; whoever departs from unity departs from the very aim of leadership.”

Ibn Khaldūn: “Leadership is a necessity of civilization, for mankind’s nature requires one who restrains them from wronging one another; this is only through unity under one Imām.” (Muqaddimah, p. 191).

Shaykh ʿAbd al-ʿAzīz ibn Bāz: “Unity upon truth is one of the foundations of the religion, and whoever calls to division has contradicted the Sharīʿah.”

Shaykh Yūsuf al-Qaraḍāwī: “Collective action is a Shari‘ah necessity in times of great challenges; whoever refuses it drags the Ummah toward fragmentation and weakness.”

Shaykh Muḥammad al-Ṭāhir ibn ʿĀshūr: In Maqāṣid al-Sharīʿah he affirmed that the Shari‘ah came to preserve the order and cohesion of the Ummah, and any act that undermines unity is invalid.

However, concerning the legal ruling on the significance of Muslims’ unity for their common goals and objectives, the following guidelines are of great importance:

• Whoever refuses to unite with Muslims in matters of religious necessity, such as giving allegiance to the rightful leader or defending the Ummah against its enemies—commits a grave sin and may be deemed rebellious or even treacherous.

• Whoever refuses to unite in political, economic, or social matters that are in the general public interest is disobeying Allah and His Messenger and is sinful according to all jurists, for such refusal undermines the higher objectives of Sharĩʻah, namely the preservation of religion, life, and wealth.

• Unity upon communal interest is a religious obligation and a civilizational necessity.

• Division leads the Ummah into humiliation and weakness, and Allah and His Messenger forbade it.

• Classical and contemporary scholars alike affirm the obligation of unity and the prohibition of division.

• Whoever refuse unity in matters of public interest have deliberately oppose clear Qur’anic texts and has not only falling into grave sin, but also resemble the hypocrites of whom Allah said about, thus: “Wavering between them, belonging neither to these nor to those” (al-Nisāʾ 4:143) And on the Day of judgement will surely face wrath of Allah eternally.

Finally, I earnestly and sincerely pray that all those who publicly and secretly object to this call, are hereby advised to rescind their selfish and myopic stand in compliance to this clarion call and sincere advice. I do pray that Allah in His infinite mercy grants us the rare privilege to be part and parcel of the founding parents of this lofty and sublime project.