[G] Our Obligations Related To The Preservation of Security- [The Religion is An-Naseehah]
Shaikh Muhammad Baazmool (may Allaah preserve him) said:
And among the proofs (showing) that the preservation of security is everyone’s obligation (is due to the fact that it is an aspect) of An-Naseehah, for the religion itself is (based) on An-Naseehah (i.e. sincerity, sincere advice). Tameem Ad-Daari (radiyallaahu-anhu) said that the Messenger (sallal-laahu-alayhi-wasallam) said: The religion is Naseehah; so we said, ‘’To whom?’’ He said, “To Allaah; to His Book; to His Messenger; to the leaders of the Muslims and their common people’’. [End of quote. Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi War-irshaad Wat-taw’iyah’ page 27]
Some Fawaa’id from this Hadeeth by Shaikh Fawzaan (hafidhahullaah)
The meaning of ‘Naseehah’ is Al-Khuloos (purity). It is said that something is ‘Naasih’ meaning: It is free from deceit. And it is said: ‘A-sa-lun Naasihun’ (Pure Honey), ‘La-ba-nun Naasihun (Pure Milk), meaning: Free from deceit and bad mixtures. This is how it is (with regards) to the religion of Islaam, for indeed it is free from every falsehood and from every deception, cheating and treachery. It is a pure religion (and) an unadulterated religion.
Likewise, the Muslim’s apparent (affairs) are the same as his hidden (affairs), upon purity and safe from evil manners, treachery, betrayal and other than that. As for the one who cheats, deceives and plots, or his apparent (affairs) are in opposition to his hidden (affairs), this trait is not from the Religion. The Prophet (sallal-laahu-alayhi-wasallam) confined the religion within (Naseehah –purity-sincerity), and the confinement of something necessitates that something else cannot enter into it. [end of quote] [For Further details see: Minhatur-Rabbaaniyyah Fee Sharhi Ar-ba’een An-Nawawiyyah: page: 112]
Fawaa’id on this Hadeeth by Shaikh Uthaymeen (rahimahullaah) in his sharh of the forty ahaadeeth of Imaam An-Nawawi’ pages 115-124. Daar Thurayyah 1st edition 2003/ 1424AH]
Paraphrased benefit from the above source
[An- Naseehah Lil laah (Sincerity to Allaah)]: This comprises of two affairs,  Sincerely worship Allaah alone.  To testify to the Oneness of Allaah’s Lordship (i.e. He alone is Creator, Provider and the one in absolute control of all the affairs of the creation); that He alone has the right to be worshipped and that He alone is the possessor of perfect Names and Attributes.
[An-Naseehah Li-kitaabihi (Sincerity to His Book)]: This comprises of some affairs and among them:
 Defend the Book of Allaah by repelling the distortions of the falsifiers and clarify the falsity of the distorter.
Testify to the truthfulness of the information in the Qur’aan- a firm testification without harbouring any doubt. If one were to belie some information found in the Qur’aan, he (or she) is not one sincere to the Qur’aan. The one who harbours doubt about it and shows reluctance regarding it, he (or she) is not sincere to it.
 To fulfil what it commands, otherwise one is not considered to be sincere to it.
To Keep away from what it prohibits, otherwise one is not considered to be sincere to it.
 To believe that it’s rulings are the best of rulings and that there are no rulings better than the rulings of the Qur’aan.
 To believe that it is the Speech of Allaah (The Mighty and Majestic) – both it’s letters and meaning. Allaah spoke with it in truth and revealed it to Gibreel, who descended with it to Muhammad in order that Muhammad may warn mankind by way of it in the clear Arabic tongue.
[An-Naseehah Li-Rasoolihi (Sincerity to Allaah’s Messenger)]: This comprises of some affairs and among them:
To follow him alone and none else due to statement of Allaah:
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [33:21]
 To believe that he is the Messenger of Allaah in truth. He has never lied nor is he ever to be belied. He is the truthful Messenger and the one to be believed.
To believe in everything he has informed you about the past, present and future.
To obey and fulfil what he has commanded.
To keep away from what he has forbidden.
To defend his sharee’ah.
To believe that what he stated in his sunnah is similar to what Allaah has revealed to him in the Qur’aan and one should act on both. That is because what is established in the Sunnah is the same as what is found in the Qur’aan (i.e. they are both revelation from Allaah). Allaah said:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). [59:7]
To aid the Prophet during his lifetime if one was with him and aid his Sunnah after his death.
[Wa Li-A’immatil Muslimeen (Sincerity) to the leaders of the Muslims]: The leaders of the Muslims are two categories.
 The scholars: They are the inheritors of the Prophet in knowledge, worship, manners and Dawah. They are the true leaders because they reach both the rulers and the common people. They clarify Allaah’s Religion and call to it.
Sincerity to the scholars comprises of some affairs and among them is that one loves them because if you do not love a person you will not follow him. To help them in clarifying the truth by disseminating their books through various means and to defend their honour…etc
 The rulers: They are those who implement Allaah’s Sharee’ah (i.e. the laws of the sharee’ah in the land). And because of this, the scholars say that it is obligated on the Muslim leaders to implement Allaah’s Sharee’ah upon themselves and the people. (Sincerity) to the Muslim rulers necessitates that that one believes in their right to rulership because the one who does not believe in their right to rulership will not be sincere to them, and he will neither obey their commands nor forbid what they forbid. One must believe that they are leaders, for the one who dies whilst he has not given the oath of allegiance to the ruler, he dies a death similar to a death of pre-Islamic ignorance.
To give the oath of allegiance even to the one who took over authority by force because he is still a ruler, whether he is from Quraish or not.
To spread the good deeds of the rulers among their subjects because this brings about love in the hearts of the people for the rulers and makes easy for them to do what the rulers say. This is different from what some people do by spreading the faults of the rulers and hiding their good deeds. This is oppression. For example a person mentions one blameworthy trait of the ruler and forgets many good traits by way of which the ruler establishes good. This is oppression.
To obey and carry out what the rulers order you to do, but not in disobedience to Allaah. That is because there is no obedience to the creation in disobedience to Allaah. Obeying them (in good) is an act of worship and not merely due to politics. That is because Allaah stated:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ
O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. [4:59]
Allaah included this (i.e. obedience to the rulers) among His commands and whatever Allaah has commanded is worship. One cannot say that he will only obey them if they are not sinful, rather one obeys them in the good they command even if they are sinners in other affairs. Their faults are not to be publicized because this will fill the hearts of the people with anger and hatred against the rulers. And if the hearts are filled with this hatred and anger, it may lead to rebellion, which further leads to evil and corruption.
Hiding their faults does not mean that we keep quiet; rather they are to be advised if one is able. And if not, they are to be advised via the scholars and the people of virtue. This is why Usaamah bin Zaid rebuked the people who said: You did not do such and such and did not say such and such to the ruler’’; so he said to them: ‘’Do you want me to tell you everything I say to the khaleefah? This is impossible.
It is not possible for a person to relate everything he says to the ruler because if the ruler does what he says, the people will say that the ruler was humbled and humiliated; but if he does not do it, the people say that he has disobeyed and become rebellious. That is why it is from wisdom that when one advises the ruler he does not make that known to the people because there is a great harm in that. Also the rulers are not to be rebelled against. See links about rebellion against rulers:
[Wa Aammatim: (Sincerity) to the common Muslims]: To love them, approach them in a pleasant manner and to give them salaam. To advise and help them obtain beneficial affairs and repel what is harmful. And you should know that your speech with one of the commoners of the Muslims will not be the same as your speech with the rulers. And your speech with a person who is obstinate will not be the same as your speech with one who is ignorant, rather everyone is dealt with in accordance with his state of affairs. So you advise the common Muslims as much as you can. This hadeeth, as we know, gathers beneficial affairs of the Dunyah and the Aakhirah. [end]
You can also listen to these lessons by Ustaadh Amjad Rafiq hafidhahullaah)
To be continued…InShaaAllaah