To be a Muslim is to belong to the Ummah (community), and thus, as soon as a person declares shahadah, he or she becomes a member of the Muslim community. This community has the special, well-defined mission to carry on the prophetic heritage. As such, to proclaim the faith, to witness the truth, to defend the community of believers, to offer a practical model for the humanity by implementing the guidance of Islam, and to stand up for the oppressed and deprived, a strong, dedicated, mission-oriented community is a natural conclusion of embracing Islam. Life is better and more efficient, when things are done in an organized way. That is why even when three of us travel, we should do it in an organized way by choosing someone from among us as a leader. The same motivation explains Islam's clear emphasis on congregational prayers, which is more than just ritual gathering. Benefit or implication of such congregational prayer is indeed very broad, if we only understood.

To have a vibrant, dynamic, stable, and prosperous community is an integral part of Islamic mission. Indeed, the Ummah and Jama'ah are one and the same from Islamic viewpoint. Unfortunately, the Ummah has not been a Jama'ah since the very first century after the Prophet (s). Since the Ummah has not been one, unified functional Jama'ah, we have so many divisions and Jama'ahs too. In this period of splintering division in the Ummah, there is not one single Jama'ah that can claim to be "the" Jama'ah. Most of those Jama'ahs that claim so are not going to lead the Ummah toward an integration. They are often apt to introduce and preserve fragmentation. Any Jama'ah free of such tendency should receive greater attention of Muslims.

Until the Ummah and Jama'ah completely overlap, Jama'ahs relevant to the revival effort should help build the right kind of leadership, socially viable relationship, and small models of social institution in light of Islam. Islam strongly emphasizes the right kind of association through which people can benefit both directly and indirectly. Especially, Islam seeks to promote an environment where cordiality and fellow-feeling prevails. Shaking hand, thus, can be ceremonial and symbolic; yet, when shaking hand reflects the true spirit, the social bond grows stronger.

O you who believe! Be Allah-conscious as one really should be, and die not except in a state of Islam.

And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus does Allah make His signs clear to you: that you may be guided.--

Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity (Falah). [3: ale Imran: 102-104]

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Abu Darda reporeted : I heard the Apostle of Allah (s) say: "If there are three persons in a neighborhood among whom prayer is not organized, Shaitan has got mastery over them. So, be organized, for the stray animals are easy prey for wolfs." [Sunan Abu Dawood; Vol. 1, #547].

Harith al-Ash'ari reported the Apostle of Allah (s) saying: "... I am instructing you about five things: (1) the life of a Jama'ah, (2) (readiness) to listen, (3) (as well as) obey, (4) to perform Hijrah (migration), (5) to strive (Jihad) in the path of Allah. Anyone who strays from the Jama'ah even by the finger's distance, he throws away the rope of Islam around his neck -- until he returns to the fold of Jama'ah. Moreover, anyone who invites people to Jahiliyyah (the ways of the days of ignorance), he will be the fuel of the Hellfire, even though he prays and considers himself to be a Muslim ..." [Musnad Ahmad; Vol. 4, #17175]

Al-Bara b. Azib reported the Apostle of Allah (s) saying: "Two Muslims will not meet and shake hands having their sins forgiven before they separate." [Sunan Abu Dawood; Vol. 3, #5193]

A team is not a team until it has a defined mission, a group of people who understand and commit to this mission, and without falling into disputes, work together to fulfill the mission. Furthermore, a team needs a viable and effective decision-making process. How to decide as a team through participation of the constituents, how to build relationships based on defined authority and responsibility, and how to conduct oneself as part of a team are important aspects of functioning as a team. As a team dedicated to a defined mission, Muslims should be like a solid structure without any hole.

Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure. [61: as-Saff: 4]

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Muslims have specific roles as parts of the team, i.e., the Ummah. Muslims must have a locus of authority within the context of which they fulfil their responsibility. At the center of this relationship is Allah, from which all other relationships are determined. As we make Ibadah of Allah alone, we also owe our obedience and allegiance (Itaa'ah) to Allah. Our functional allegiance, however, take two dimensions. As an extension to our ultimate and exclusive allegiance to Allah, our first functional allegiance is to the Prophet Muhammad and, then, to the ulim amr -- those who, in pursuit of the mission of Islam, provide leadership among us.

Even though Muslims consider themselves as parts of the Ummah, the vast majority of Muslims are not linked with the Ummah in the form of any allegiance. Where such allegiance is present, it is often misdirected and on wrong foundation. Every Muslim must consider himself or herself as part of the functional and dynamic ummah and be bound by allegiance in a meaningful way. This is where the issue of Khilafah - the institutional framework of the Ummah - becomes relevant. In this age of fragmentation and division, this is not a subject without confusion. However, before we can overcome these confusions, we must recognize this as an obligatory duty upon every Muslim, as clearly spelled out by the Qur'an and the Sunnah.

Also, the tendency to build individual organizations (Jama'ah, associations, societies) and then claim exclusive allegiance to such organizations is contrary to the spirit of the Ummah and counter-productive for the possibile integration of the Ummah in future. In the short term, i.e., until the Ummah integrates into one single, functional entity, allegiance to smaller, individual entities is unavoidable. However, such allegiance should be reserved for only those entities that are avowedly dedicated to the cause of the integration of the Ummah and are practically engaged toward the same end. Even then, such allegiance cannot be exclusive.

The bond of Muslims through allegiance to the leadership must be within the framework of Islam. Obedience to unislamic leadership as well as promoting or patronizing such leadership is clearly prohibited. Furthermore, Islam never seeks to put any burden in any way beyond the ability of people. See how the Prophet was concerned about this matter, and consistently, he used to advise people that Islam demands from them only "as much as they can." Also, in offering our Ita'aat, we must make Islamically informed choice, as was the case with the Amir who wanted his people to jump into fire. Blind, uninformed obedience has no place in Islam.

The answer of the believers, when summoned to Allah and His Apostle, in order that he may judge between them, is no other than this: they say, "We hear and we obey": It is such as these that will attain felicity.

It is such as obey Allah and His Apostle, fear Allah and behave Allah-consciously, that will win (in the end).

They swear their strongest oaths by Allah that, if only you would command them, they would leave (their homes). Say: "Do not swear; obedience is (more) reasonable; verily, Allah is well-acquainted with all that you do."

Say: "Obey Allah and obey the Apostle: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on right guidance. The Apostle's duty is only to preach the clear (Message)." [24: an-Noor: 51-54]

O you who believe! Obey Allah, and obey the Apostle, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Apostle, if you do believe in Allah and the Last Day: that is best, and most suitable for final determination. [4: an-Nisa'a: 59]

So be Allah-conscious as much as you can; listen and obey; and spend in charity for the benefit of your own souls. And those saved from the covetousness of their own souls, -- they are the ones that achieve prosperity. [64: at-Taghaboon: 16]

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Narrated Anas bin Malik: Allah's Apostle (s) said, "You should listen to and obey your leader, even if he was an Ethiopian slave whose head looks like a raisin." [Sahih al-Bukhari; Vol. 9, #256]

Narrated Abdullah: The Prophet (s) said, "A Muslim must listen to and obey his leadership whether he likes it or not as long as his command involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed, one should not listen to it or obey it." [Sahih al-Bukhari; Vol. 9, #258]

Narrated Ali: The Prophet (said), "... obedience is required only in what is good." [Sahih al-Bukhari; Vol. 9, #259]

Narrated Ali that the Messenger of Allah (s) sent an expedition and appointed over the Mujahids a person from the Ansar. (While making the appointment), he instructed that his word should be listened to and obeyed. They made him angry in a matter. He said: Collect for me dry wood. They collected it for him. Then he said: Kindle a fire. They kindled (the fire). Then he said: Didn't the Messenger of Allah order you to listen to me and obey (my orders)? They said: Yes. He said: Enter the fire. (At this), they began to look at each other and said: We fled from the fire to (find refuge with) the Messenger of Allah. They stood quiet until his anger cooled down and the fire went out. When they returned, they related the incident to the Messenger of Allah. He said: If they had entered it, they would not have come out.. Obedience is obligatory only in what is good (and reasonable)." [Sahih Muslim; Vol. 3, #4536]

Narrated Abu Hurairah: The Messenger of Allah (s) said: "One who withdraws from allegiance and separated from the main body of the Muslims -- if he died in that state -- would die the death of one belonging to the days of Jahiliyyah..." [Sahih Muslim; Vol. 3, #4555]

Narrated Abdullah bin Umar: Whenever we gave the Pledge of Allegiance to Allah's Apostle (s) for to listen to and obey, he used to say to us, "for as much as you can." [Sahih al-Bukhari; Vol. 9, #309]

Shoora is an integral part of Islam and its scope is as broad as our life. Unfortunately, so much misconception and ignorance exist about this vital process in Islam. From our family life to our social and collective life, shoora is vital to our Islamic existence. Islam provides detailed guidance about the process of shoora. Unfortunately, our received culture is based on virtual negation of shoora. In whatever form it exists, it is usually an extremely narrow or distorted.

Islamic way of life at all levels is based on mutual consultation. It is not an authoritarian way of life, where decisions are made by one or some people without the adequate participation and input from the people concerned. Shoora, on one hand, allows the people affected by the decision-making to participate; on the other hand, it expects responsible behavior on the part of all parties concerned.

Those who hearken to their Rabb, and establish regular Salat; who (conduct) their affairs by mutual consultation; who spend out what We bestow on them for sustenance. [42: ash-Shoora: 38]

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The relationship of believers, men and women, is based on mutual cooperation and support. Muslims who want to build a better, vibrant, and prosperous future for their ummah must learn about and commit to this need of cooperation and networking. Not every Islamic work can be accomplished by one single organization or institution, even when an Islamic State or Khilafah is established.

Of course, functionally there are many areas of work, such as political, social, scientific, economic, educational and so on. One of the major pitfals of contemporary Islamic movements and efforts is that they are preoccupied with building mega-organizations, where each and everything related to Islam must be done under their umbrella. Even if this is possible, there must a genuine spirit of cooperation and networking so that maximum benefit of decentralized endeavors are achieved. Bringing everyone committed to Islam may not come under one centralized umbrella - nor is it necessary, but the spirit of cooperation and networking is essential.

An important dimension of Muslim personality is trust and accountability. More than anything else, we have been entrusted with a divine mission, which we must faithfully and, to the best of our ability, effectively discharge. In our broader range of life, one foremost distinction of a Muslim is his or her trustoworthiness. In our corrupt and degenerate society today, just this one dimension can take Muslims a long way in setting up an example for others and solving their problems.

Allah does command you to render back your trusts to those to whom they are due; and when you judge between people, that you may judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things. [4: an-Nisa'a: 58]

O you who believe! Betray not the trust of Allah and His Apostle, nor misappropriate knowingly things entrusted to you. [8: al-Anfal: 27]

Those who faithfully observe their trusts and their covenants. [23: al-Mu'minoon: 8]

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Hudhaifah reported the Apostle of Allah (s) as saying: "A mischief-maker (that breaks a trust by spreading one's words or secrets to others) will not enter paradise." [Sunan Abu Dawood; Vol. 3, #4853]

This Ummah is a brotherhood (and sisterhood, to be gender-wise inclusive). Islamic society has its legal and other structures, but its dynamism and functionality rest more on the relationship based on love and sincerity than on anything else. It is so unfortunate that this ummah is not what it is supposed to be. Sectariansim, splintering tendencies, internal schism, power struggle, etc. have caused the ummah to shift away from its reason for existence: that is, to invite the people to khair (all that is good), do amr bil ma'roof and nahy anil munkar, and serve as the witness over humanity.

This ummah, when its foundation is based on love and sincerity, becomes free of all internal frictions and rancor, and then channels its ability and devotion to carrying on the prophetic heritage. In its proper shape, this ummah as a model of brotherhood becomes a source of inspiration for others and work in unison to show the humanity the way to Falah (success, salvation, and prosperity).

Love is, probably, the most potent of all human dispositions. The behavior based on love and sincerity is a strong positive force in human society, more powerful than the behavior based on fear, hatred and prejudice. That is why muslims are naturally expected to feel love and compassion toward each other. The spirit of love inculcated in a muslim personality then becomes instrumental in fulfilling the divine mission of being "created for humankind."

It is in this context, it can be easily understood how a believer is to serve as a mirror for another believer, and how they can form a bond of mutual support in this life leading to great reward in the life hereafter.

O you who believe! Be Allah-conscious as one really should be, and die not except in a state of Islam. --

And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus does Allah make His signs clear to you: that you may be guided.--

Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity (Falah). [3: ale-Imran: 102-104]

And those who came after them say: "Our Rabb! Forgive us, and our brethren who came before us into the Faith, and leave not in our hearts, rancour (or sense of injury) against those who have believed. Our Rabb! You are indeed full of Kindness, Most Merciful. [59: al-Hashr: 10]

The Muttaqeen (will be) amid Gardens and fountains (of clear-flowing water).

(Their greeting will be): "Enter here in Peace and Security."

And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity). [15: al-Hijr: 45-47]

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Narranted Abu Hurairah (r) from the Prophet (s) saying: "If anyone removes his brother's anxiety of this world, Allah will remove for him one of the anxieties of the Day of Resurrection; if anyone makes easy for an impovrished man, Allah will make easy for him in this world and on the Day of Resurrection; if anyone conceals a Muslim's secrets, Allah will conceal his secrets in this world and on the Day of Resurrection; Allah will remain in the aid of a servant so long as the servant remains in the aid of his brother." [Sunan Abu Dawood; Vol. 3, #4928]

Jabir b. Abdallah and Abu Talha b. Sahl al-Ansari reported the Apostle of Allah (s) as saying: "No person will desert a Muslim in a place where his respect may be violated and his honor jeopardized without Allah deserting him in a place where he wishes his help; and no person who help a Muslim in a place where his honor may be jeopardized and his respect violated without Allah helping him in a place where he wishes his help." [Sunan Abu Dawood; vol. 3, #4866]

Abdullah b. Umar reported the Apostle of Allah (s) as saying: " A Muslim is a Muslim's brother: he does not wrong him or abandon him. If anyone cares for his brother's need, Allah will care for his need; if anyone removes a Muslim's anxiety, Allah will remove from him, on account of it, one of the anxieties of the Day of Resurrection; if anyone conceals a Muslim's fault, Allah will conceal his fault on the Day of Resurrection." [Sunan Abu Dawood; vol. 3, #4875]

Narrated Abu Hurairah: The Prophet (s) said: "Seven (people) will be shaded by Allah by His shade on the Day of Resurrection when there will be no shade except His shade. (Among them will be) (5) two men who love each other for Allah's sake; ..." [Sahih al-Bukhari; Vol.8, #798]

Narrated an-Nu'man bin Bashir: Allah's Apostle (s) said, "You see the believers as regard their being merciful among themselves, showing love among themselves, and being kind among themselves, resembling one body; so that, if any part of the body is not well, then the whole body shares the sleeplessness and fever with it." [Sahih al-Bukhari; Vol. 8, #40]

Narrated Abu Hurairah: The Allah's Apostle (s) said, "Beware of suspicion, for suspicion is the worst of false tales; and to not look for others' faults and do not spy, and do not be jealous of one another, and do not desert one another, and do not hate one another; and O Allah's servants! Be brothers." [Sahih al-Bukhari; Vol. 8, #90]

Al-Miqdam b. Ma'rikarib reported the Apostle of Allah (s) saying: "When a person loves his brother, he should tell him that he loves him." [Sunan Abu Dawood; Vol. 3, #5105]

Amr bil ma'roof is a function of leadership and responsibility. Thus, Muslims have to learn to accept responsibility - in a collective framework. When we conduct ourselves as a functional Ummah, our involvement automatically puts us face to face with increasing responsibility. "Holding the reins of the horse" symbolizes the readiness of Muslims to accept any reasonable responsibility. Also, an effective and dynamic mission-oriented entity naturally helps people to prepare for greater and greater responsibility. On one hand, Islam teaches Muslims not to seek position or responsibility; on the other hand, it teaches not to avoid responsibility when it comes to someone through an Islamically-instituted process, or when the existing conditions make it naturally imperative. Also, when responsibilities are accepted, it should be carried out with trust and dedication.

And We ordained laws for him (Moses) in the Tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin your people to hold fast by the best in the precepts: Soon shall I show you the homes of the wicked, (how they lie desolate). [7: al-A'raf: 145]

Those that turn (to Allah) in repentance; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin good (Amiroona) and forbid evil; and observe the limits set by Allah;-- (these do rejoice). So proclaim the glad tidings to the believers. [9: at-Tauba: 112]

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Narrated Abd al-Rahman b. Samura: The Messenger of Allah (s) said to me: "Abd al-Rahman, do not ask for a position of authority, for if you are granted this position as a result of your asking for it, you will be on your own, and if you are granted it without making any request for it, you will be helped (by Allah in discharging your duties)." [Sahih Muslim; Vol. 3, #4487]

Narrated Abu Musa: Two of my cousins and I entered the residence of the Prophet (s). One of them said: Messenger of Allah (s), appoint us rulers of some lands that the Almighty and Glorious Allah has entrusted to your care. He said: "We do not appoint to this position one who asks for it nor anyone who is covetous for the same." [Sahih Muslim; Vol. 3, #4489]

Relationships in Islam are based on certain principles. That is why marriage defines the family relationship in Islam, because it is sanctified by Allah. Had it not been so, there would not have been any distinction between marital and non-marital relationship. In Islam, agreement, treaty, or promise is highly emphasized, because underlying such process is integrity of the participating parties. Indeed, honesty and integrity are so central to Islam. If principles are honored and upheld by people, much of the conflicts and tensions can be eliminated. However, one important sickness -- self-interest, representing an individual or group -- that has contributed so much misery to human life is partisanship. Tribalism is partisanship; so is nationalism, or regionalism. Even in organizations -- to be specific, in Islamic organizations, people often align themselves not based on Islamic principles, but according to a particular sect, school of thought, region, language, gender, etc.

Islam teaches a high, unsurpassed standard of just attitude and conduct. Abiding with such standard, based on consciousness of Allah, prevents people from giving into partisanship. Islam demands conscientiousness from its adherents in any matter of opinion, judgment, or action. When we give an opinion in a Shoora setting as well as when we pursue a specific objective in an organizational framework, there is simply no room for partisanship.

O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Taqwa: and be Allah-conscious. For Allah is well-acquainted with all that you do. [5: al-Maida: #9]

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Jubair b. Mut'im reported the Apostle of Allah (s) as saying: "He who summons others to partisanship does not belong to us; and he who dies upholding partisanship does not belong to us." [Sunan Abu Dawood; Vol. 3, #5102]

Narrated Ibn Abdullah al-Bajali: the Messenger of Allah (s) said: "One who is killed under the banner of a person who is blind (to his cause), who raises the slogan of family or supports his own tribe (unjustly), dies the death of one belonging to the days of Jahilyyah." [Sahih Muslim; Vol. 3, #4561]