We know that Islam is today being fought in all parts of the earth, with the governments not caring about it; so what must we do in this matter?

The Shaykh: Go ahead.

The questioner : In the name of Allah, the Most Gracious, the Most Merciful.

Another questioner : Raise your voice, Abu 'Ammar.

The questioner : Good, if Allah wills.
We know, our Shaykh, that in these days Islam is being fought in all parts of the earth, and the governments are not caring about it; so what must we do in this matter? And do we sin by sitting without doing anything? This is the first question.

The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evil of our own souls and from the evil of our deeds. Whoever Allah guides, no one can mislead, and whoever He misleads, no one can guide. And I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. , , . As for what follows:
Indeed, the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him and his family), and the worst of matters are their innovations, and every innovation is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
The question, in its apparent form and wording, is less than what the one who asked it intends when he says: "We sit and do nothing." He does not mean "nothing" in an absolute sense, but rather a specific thing; because no one absolutely says that a Muslim must live like livestock, doing nothing; because he was created for something very great, which is the worship of Allah alone, with no partner. Therefore, no one would infer from such a question that he intends to do nothing at all, but rather that he intends to do nothing that suits this reality that has surrounded the Muslims from every side. This is the apparent intent of the questioner, not the literal wording of the questioner.

The questioner : Yes, may Allah reward you with good.

The Shaykh : Accordingly, we answer him: The condition of the Muslims today does not differ, much or little, from what the condition of the Islamic call was in its era. I say: The condition of the Islamic call today does not differ, not in little or much, from what the Islamic call was in its first era; namely, the Meccan period. And we all know that the one who established the call at that time was our Prophet Muhammad (peace and blessings be upon him).

Another questioner: Peace be upon you.

The Shaykh : (peace and blessings be upon him).
And peace be upon you.
I mean by this word that the call was being fought by the people among whom the Messenger of Allah (peace and blessings be upon him) was sent, from their own people, as in the Noble Qur'an. Then, when the call began to spread and its circle widened among the Arab tribes, until the Prophet (peace and blessings be upon him) was commanded to migrate from Makkah to al-Madinah. Of course, we are now presenting bullet points; because the early Islamic history and the early Prophetic biography are known and familiar to many of those present; because I intend by this brevity and conciseness to reach the intended point in answering that question. Therefore, I say: After the Prophet (peace and blessings be upon him) migrated and some of his Companions followed him to al-Madinah, and he (peace and blessings be upon him) began to lay the foundation for establishing the Muslim state there in the Blessed City of al-Madinah, a new enmity also began between this new call, also in al-Madinah; where the call approached the heartland of the Christians, which was Syria at that time, where "Heraclius" was the King of the Romans. So there became a new enmity toward the call, not only from the Arabs in the Arabian Peninsula, but also from the Christians in the north of the Arabian Peninsula; namely, from Syria. Then, also, another enemy appeared; namely, Persia. So the Islamic call was being fought from all directions: from the polytheists in the Arabian Peninsula, from the Christians and Jews in some of its edges, and then from Persia, whose enmity toward the Christians was severe, as is known from His saying (Blessed and Exalted is He): .
The point here is: Let us not be surprised by the condition of the Islamic call now, in that it is being fought from every side. From this perspective, the Islamic call in its first beginning was also being fought from all directions. And then the question and answer come: What is the action? What did the Prophet (peace and blessings be upon him) and his Companions do, who were few in number at that time compared to the number of Muslims today, where it has become a large and very large number?
Here the answer begins. Did the Muslims fight the Arab enemies of theirs—namely, their own people—at the beginning of the call? Did the Muslims fight the Christians at the beginning? Did they fight Persia at the beginning? The answer is: No, no; the answer to all of that is: No. So what did the Muslims do? We now must do exactly what the first Muslims did; because what befalls us is what befell them, and what they used to treat their affliction with is what we must use to treat our affliction.
And I think this introduction hints to all those present at the answer by implication, and this hint will be supported by explicit wording. So I say: It appears from this historical and logical sequence, at the same time, that Allah (Mighty and Majestic) only supported the first believers, who were very few in number compared to all the disbelievers and polytheists of all their schools and religions; He only supported them (Blessed and Exalted is He) by their faith. So the treatment or the medicine at that time for that severe enmity that surrounded the call is the same medicine and the same treatment that the Muslims today should take for the fruit of this treatment to be realized, just as the fruit of that first treatment was realized. And the matter, as it is said: "History repeats itself." Rather, it is better than this saying to say: Allah (Mighty and Majestic) has, in His servants and in His creation which He created and perfected its creation, and organized and perfected its organization; He has in all of that laws that do not change and do not alter. The law of Allah , .
These laws are a must for the Muslim to observe and to care for with proper care, especially those that are from the Shari'ah laws. There are Shari'ah laws and there are cosmic laws, and it may be said today in the modern era: natural laws. These cosmic natural laws are shared in their knowledge by the Muslim and the disbeliever, and the righteous and the wicked; meaning, what rectifies the physical life of man? Food, drink, and clean air, and the like. So if a man does not eat, does not drink, does not breathe clean air; that means he has exposed himself to death, a physical death. Can he live if he departs from adopting these cosmic laws? The answer is: No, the law of Allah, .
This—as I said earlier—is known by empirical knowledge by every person, there is no difference between the Muslim and the disbeliever, and the righteous and the wicked. But what concerns us now is to know that there are Shari'ah laws. We must know that there are Shari'ah laws. Whoever adopts them reaches their goals and reaps their fruits, and whoever does not adopt them will not reach the ends for which those Shari'ah laws were placed, exactly as we said regarding the cosmic laws: if a person adopts them and applies them, he reaches their goals. Likewise, the Shari'ah laws: if the Muslim takes them, the goal for which Allah placed those laws is realized, otherwise not.
I think this speech is understandable, but it needs some clarification. And here is the crux of the matter, and here the answer to that important question begins.