There is no doubt that the sahaabah were one united body in Makkah before the hijrah and also in Madeenah after the hijrah, they were united under the leadership (Imaamah) of Nabi (saw). This was a fundamental element in the Prophetic method in establishing the deen and is to be followed by the beliebvers if they were also to encounter a similar period of weakness such as the present time when the Muslims are weak and no darul Islam is in existence. We have clearly been commanded to follow the Prophetic example in all affairs including that of leadership (Imaamah), unity (ittihaad), the work to establish the deen (iqaamatud deen), the way to seek nussrah, and the way to organize the Muslims in the period of weakness. Allah (swt) said “Verily in the messenger of Allah you have the best example for him who hopes in Allah and the Last Day and remembers Allah much.” (al Ahzaab 33:21) There is no doubt that Nabi (saw) established the unity of the Muslims in Makkah, there is no doubt that he (saw) was the Imaam of the Muslims in pre-hijri Makkah, there is no doubt that the Muslims were organized as one united body (jama’ah) under one leader (imaam) in the stage of weakness before the establishment of darul Islam. Anyone who claims to be following the example of Nabi (saw) in the way he established darul Islam can not ignore his method of establishing the deen was based on unity under a supreme leadership, it was definitely not characterised by leaderlessness and the isolated work of scattered individuals and it was definitely not based on the work of separated individual groups with their own leaders independent of each other and lacking an overall imaam. When Nabi (saw) sought nussrah, before the establishment of darul Islam in the stage of weakness, he did this as the leader of the whole Muslim ummah and when he (saw) was eventually given nussrah, he was given nussrah as the Imaam of the whole ummah, that is the Imaam of the jama’atul Muslimeen. As for those who claim that this unity and leadership in the time of weakness is not valid to be followed because of the later completion of the wahi, then they are deluded away from the truth and are making extremely basic errors in their understanding of the sunnah and they do not understand the conditions of abrogation (naskh).

• Firstly, the completion of the wahi made no difference to the unity of the Muslims as there was no command that came to prohibit Muslims from uniting under an Imaam in the stage of weakness.
• Secondly, Imaamah (leadership) and unity (ittihaad) was the general command to the Muslims for organizing their affairs at all times, unity was commanded and division was prohibited and unity can only be achieved by uniting under one imaam, there was no exception made for the time of weakness. Allah (swt) says “And hold fast to the rope of Allah all together and do not divide…” (aali I’mraan 3:103) The ‘rope of Allah’ has been described as the Quran and Sunnah or the Jama’ah and these are not in contradiction because the Jama’ah is from the Quran and Sunnah and the verse was general in commanding adherence to the whole of it. The command to unity from verses such as this and ahadeeth are general, they are not specific to a time or place.
• Thirdly, the only system laid down for the Muslims was that of Imaamah or khilaafah and the texts that commanded these matters did not say that this system is to be replaced in the time of weakness by divided independent groups. Nabi (saw) said “…but there will be no Prophet after me but there will be khulafaa and they will number many…” (BUKHAARI, MUSLIM from Abu Hurayrah) Nabi (saw) did not say ‘There will be khulafaa in the time of strength and many groups for the stage of weakness’ Rather, the absence of an Imaam judging by the haqq and the presence of groups was described by the wahi to be a calamity and a straying from the right path Nabi (saw) said “…and if the Imaams do not judge by the Book of Allah then this has never happened without Allah making troubles between them.” (IBN MAAJAH from A’bdullah ibn U’mar)
• Fourthly, the wahi later on, further emphasized the unity of the ummah and the need for an Imaam, it severely prohibited disunity, prohibited separating from the jama’atul Muslimeen and prohibited disobeying the Imaam and it also prohibited not having a baya’ah to the Imaam, this was all made clear in some ayaat of the Quran and in many sahih ahadeeth. There was no condition of power mentioned in any of these texts and in none of these texts was there made an exception for the time of weakness. Those who place these conditions are confusiing conditions with obligations and they mixing up different rules and they are inventing conditions which are preventing the Muslims from uniting due to these invented conditions. 
• Fifthly, for abrogation (naskh) to apply, the  circumstances of the abrogating (naasikh)  daleel (evidence) must be the same as the circumstances of the abrogated (mansookh) daleel, if these circumstances are not the same then there is no abrogation but only confusion of different circumstances and rulings and thus it is misapplication. When we look to the life of Nabi (saw) we see that they only experienced the stage of weakness before the establishment of darul Islam once and in this period they were always one united body under one leader, after this nabi (saw) established darul Islam and this existed until nabi (saw) passed on to the next life. Therefore, whoever talks about the abrogation of unity and imaamah in the stage of weakness is talking complete nonsense as abrogation was impossible due to the possibility of an abrogating daleel not arising.
• Sixthly, we know that the whole of the life of Nabi (saw) after the first revelation to him was characterised by revelation in his sayings, actions and consent, the unity under a leader that existed in Makkah before the hijrah was a deliberately revealed characterisic of the Prophet’s life and Allah intended this, what would the purpose be then of this revelation if we were to ignore this? We were commanded to adhere to the example of Nabi (saw) in everything, Allah (swt) says “And whatever the messenger gives you take it and whatever he forbids you abstain from it” (al Hashr 59:7) The generality of this command includes the Sunnah in Makkah before the hijrah because that which occurred in Makkah was also from what the prophet (saw) gave us. The time in pre-hijri Makkah was a time that guided the actions and the beliefs.
• Seventhly, rather than unity and imaamah being invalid in the time of weakness, it has been specifically commanded for the time of weakness and to be a solution to the time of weakness, this is confirmed by several texts such as 1 Hudhayafah ibn al Yaman reported that Nabi (saw) said “Cling to the Jama’atul Muslimeen and their Imaam” (BUKHAARI, MUSLIM) 2 U’baadah bi as Saamit reported“In ease and in hardship” 3 Abu Hurayrah reported that “In ease and in hardship” 4 “So have taqwa of Allah as much as you can and listen and obey…” (at Taghaabun 64:16) 5 Abu Hurayrah reported that Nabi (saw) said “The Imaam is a shield behind which the people fight and protect themselves…” (BUKHAARI, MUSLIM) The shield is needed in the time of weakness when people are vulnerable and Nabi (saw) said that the Imaam is the shield, so if we unite under an Imaam and obey him then protection will be the result due to the unity, co-operation, co-ordinated effort and pooling of resources.
• Eighthly, we have been commanded to enter into Islam completely and this means obeying the whole of the shari’ah, Allah (swt) says “O you who believe! Enter into submission completely and do not follow the footsteps of Shaytaan for he is a clear enemy.” (al Baqarah 2:208) Unity is a vital part of the shari’ah and it consists of uniting upon the a’qeedah and under an Imaam, that is the shari’ah method of unity. There is absolutely no reason to suspend this unity, it is not dependent upon anything else, it is a command that can be implemented any time and place.
• Ninthly, the absence of power puts no prevention on on unity (ittihaad) and leadership (imaamah). It is not impossible for leadership and unity to exist just because there is no power or darul Islam, clearly, both of them can exist in this situation. To make power a condition of unity and leadership and making it prohibited in the time of weakness, would be like saying that we can not pray because there is no darul Islam in existence. Nabi (saw) and the sahaabah prayed before and after the hijrah and it is not dependent upon the existence of darul Islam although some of the rules relating to it are made complete by the existence of darul Islam. Similarly, Nabi (saw) and the sahaabah were unified before and after the hijrah and the sahaabah had one imaam, although the capabilities and duties of the imaam were made complete by the existence of darul Islam. The only thing which prevents the unity of the Muslims under one leader in the time of weakness is their own decision not to give baya’ah to the existing Imaam and their own decision to choose to remain as divided individuals and groups, they can not blame their own decision to reject unity and imaamah on the absence of power.
• Tenthly, it is total falsehood and baseless to say there is no shari’ah in pre-hijri Makkah. Whoever understands the a’qeedah, the essence of Islam and the shari’ah can not say this. There are many principles which are fundamental to the a’qeedah and the shari’ah and established by qati’ daleel that prove shari’ah was constantly operative in Makkah:-

• The Meaning of Laa ilaaha ill Allah “Such is Allah, your Lord. There is no God save Him, the Creator of all things, so worship Him. And He taketh care of all things.” (al Ana’m 6:102) Laa ilaaha ill Allah, means worshipping Allah alone and rejecting all shirk in the form of taaghoot, asnaam and awthaan, all arbaab and false gods [aalihah]. This is Tawheedul Ulooheeyah (or Tawheedul U’boodeeyah, Tawheed ul Ilaahiyah, Tawheedul I’baadah) it means the object is to submit to laws of Allah alone for Him alone, to call on Him alone. This necessarily is a negation of man-made law and an affirmation of Islamic law.
• The Meaning of Muhammaadar Rasool Allah. The second part of the shahaadah is the risaalah [message] of Muhammad (saw) and that includes his example in implementing the laws, the risaalah concerns the implementation of the guidance concerning all affairs. As seeing as the risaalah was in Makkah before the hijrah then this period has a legal dimension as does the period after the hijrah.
• The Makki Ayaat which indicate Tawheedul Haakimeeyah, they are many and are in fact the bais for the ruling system in Islam. Such ayaat include:-

•  “The rule [hukm] is for none but Allah. He has commanded that you worship none but Him, that is the Straight Deen but most men know not.” (Yusuf 12:40)
• “Further he said: "O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against Allah (with my advice): Verily the Hukm is for none but Allah. On Him do I put my trust: and let all that trust put their trust on Him." (Yoosuf 12:67)
• “Say: ‘For me, I (work) on a clear sign from my Lord, but ye reject Him. What ye would see hastened, is not in my power. Verily the Hukm is for none but Allah. He declares the truth, and He is the best of judges [Khayrul Faasileen].’” (al Ana’m 6:57)
• “Then they are returned to Allah their Mawlaa, Al Haqq. Surely His is the Judgement [alaa lahul Hukm] and He is the Swiftest in taking account [Asrau’l Haasibeen].” (al Ana’m 6:62)
•  “Shall I seek other than Allah for Judge [hakaman], when He it is who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers.” (al Ana’m 6:114)
• "Follow [tabi'oo] what has been sent down unto you from your Lord and follow not any awliyaa' besides Him. Little do you remember" (al A'raaf 7:3)
• “…Verily, His is all creation and commandment…” (al A’raaf 7:54)
• "...and He is the Khayrul Haakimeen [Best of Legislators]" (al A'raaf 7:87)
• "…and He makes none to share in His Rule…" (al Kahf 18:26)
• "Is not Allah the Best of Judges [Ahkamil Haakimeen]" (at Teen 95:8)
• "Or have they taken awliyaa besides Him? But Allah He alone is the Wali. And it is He who gives life to the dead, and He is able to do all things. And in whatsoever you differ, the judgement of it is with Allah (fahukmuhu ilallah). Such is Allah my Lord in whom I put my trust, and to Him I turn in all of my affairs and in repentance." (ash Shoorah 42:9-10)
• “Or do they have partners [shurakaa'u] with Allah to legislate [shara’oo] for them in the deen what Allah does not allow” (ash Shoora 42:21)

• The Makki Ayaat which praise specific A’maal e.g. “Successful indeed are the believers, those who offer their prayers with khushoo’ and those who turn away from laghw and those who establish the salah…” (al Mu’minoon 23:1-4) The actions praised in such ayaat will either indicate an obligation [fard] or a preferable action [mandoob]. Whichever class the action falls into both are ahkaam.
• The Makki Ayaat which condemn specific A’maal “Hast thou observed him who belieth religion?  That is he who repelleth the orphan, And urgeth not the feeding of the needy.”  (al Ma’oon 107:1-3) and “Woe unto every slandering traducer, Who hath gathered wealth (of this world) and arranged it. He thinketh that his wealth will render him immortal. Nay, but verily he will be flung to the Consuming One.”  (al Humaazah 104:1-4) and “Rivalry in worldly increase distracteth you, Until ye come to the graves.” (at Takaathur 102:1-2). Specific actions condemned in a text will either be makrooh [disliked] and more usually haraam [prohibited], both of these actions being ahkaam upon the mukallaf [the legally responsible one].
• All the ayaat of Takleef [legal responsibility] and Massoliyah [accountability]. These all prove that action is significant when being judged and thus the shari’ah in Makkah before the hijrah was classifying actions as good and bad. “That day mankind will issue forth in scattered groups to be shown their deeds. And whoso doeth good an atom's weight will see it then, And whoso doeth ill an atom's weight will see it then.” (az Zalzalah 99:6-8) So Allah would not reveal to the people ayaat that warned them about wrong actions and motivated them with righteous actions if there were no actions that the wahi had classified as either right or wrong. “And for all there will be degrees according to what they did, that He may recompense them in full for their actions. And they will not be wronged.” (al Ahqaaf 46:19) and “For all there will be degrees according to what they did. And your Lord is not unaware of what they do.” (al Ana’m 6:132) and “…We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good.”(Yoosuf 12:56) and “…never will Allah suffer the reward to be lost, of those who do right.” (Yoosuf 12:90) and “Every soul will be (held) in pledge for its deeds.” (al Mudathir 74:38) and “And those who believe and whose families follow them in Faith,- to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.” (at Toor 52:21) and "That no burdened person shall bear the burden of another and that nought shall be accounted unto man but what he is striving for" (an Najm 53:38-39) and “And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"”(an Naml 27:90) and “So by your Lord We shall certainly call all of them to account, for all that they used to do.” (al Hijr 15:92-93)
• The Meaning of ‘A’milus Saalihaat’ Allah (swt) says  “We send not the messengers except as bearers of good news and warners. Whoso believes and acts rightly, there shall no fear come upon them neither shall they grieve.”  (al Ana’m 6:48) and “Except those who believe and do good works, and theirs is a reward unfailing.” (at Teen 95:6) and “…that He may reward those who believe and do good works with equity…”  (Yoonus 10:4) This ayah was revealed in Makkah. The a’milus Saalihaat means doing all of that which the wahi has described as ma’roof, either explicitly [sareeh] or implicitly [dimnee] by praise or connection to reward [thawaab]. These matters translated into the language of ahkaam [rulings/laws] will be either mandoob [preferable], fard [obligatory] or mubah [permissible] which leads to an obligation.
• The fact that prophets came to govern the affairs of the people Abu Haazim said ‘I accompanied Abu Hurayrah for five years and heard him talking of the Prophet’s (saw) saying “The prophets ruled (tasoosuhum) over the affairs of the children of Israel, whenever a Prophet died another prophet succeeded (khalafahu)him, but there will be no Prophet after me. There will be khulafaa’ (successors)  and they will number many.” They asked ‘What  then do you order us?’ He (saw) said “Fulfill the baya’h to them, the first then the first and give them their rights and ask Allah for yours. For verily, Allah will ask them about what He entrusted them with.” (MUSLIM kitaabu Imaarah [no.4543-4544], BUKHAARI [English version vol.4 no.661]) The fact that siyaasah is intrinsic to prophethood means that it is present at all stages of prophethood. To consider that prophets have come to govern the people, organize their affairs according to wahi, and to command them and forbid them with that and shepherd them with that, and yet this could be absent for a thirteen year period before the hijrah shows ignorance of the seerah of the prophet (saw) and the Quran and further ignorance of the nature of prophethood as a whole in the context of Islamic belief.
• The fact that prophets command general obedience. Allah (swt) says “We have not sent any messenger except for him to be obeyed by the permission of Allah” (an Nisa 4:64) Even though this ayah is madani the Divine Information [ikhbaar sharaee’yah] it contains is absolute [mutlaq] and according to the principles of I’lm al Qaraa’in wal Alfaaz [Science of Indications and Words] its wording establishes generality [ta’meem] and causality [I’lliyah] through the word ‘maa’ [not] combined with the exception [istithnaa] ‘illaa’ [except] and prefix ‘li’ [to] in the phrase “…except to be obeyed…” [“…illaa liyutaa’ah…”]. This means it applies to all messengers at all times. The one being obeyed is ameer [commanding] and those obeying are ma’moor [commanded], they are are followers [ma’moomeen] while he is one followed [Imaam].
• The fact that prophets came with basheera [good news] for belief and action and nadheerah [warning] for false belief and wrong action. This means that the actions of the people were regarded as good and bad, haraam and halaal, ma’roof and munkar according to revelation conveyed by the prophets. Allah (swt) says “Say: ‘I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith’” (al A’raaf 7:188) and “We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.” (Saba’ 34:28) and “Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past).” (Faatir 35:24)
• The meaning of ‘Uswatun Hassanah’ Allah (swt) said “Verily in the messenger of Allah you have the best example for him who hopes in Allah and the Last Day and remembers Allah much.” (al Ahzaab 33:21) This ayah is general and it means that the only success is to take the example of Nabi (saw) in all his speech and acts until the wahi restricts this. Although this ayah is Madani, for those later it applies to the example of the whole sunnah, whether in Makkah or Madeenah because the ayah is general.
• The meaning of Sunnah. Irbaad ibn Sariyah reported that Nabi (saw) said “I have left you upon clear white ground, its night is like its day, no one deviates from it except that he is destroyed, and whoever lives among you will see many differences. So stick to what you know from my Sunnah and the sunnah of the khulafaa raashideen [right acting] mahdiyeen [rightly guided]. Bite onto that with your molar teeth and stick to obedience even if it is an abyssinian slave, since the believer is like the submissive camel, wherever he is led he follows.” (AHMAD [4/126] IBN MAAJAH [vol.1 no. 43] AL HAAKIM [1/96] BAYHAQI in ‘al Madkhal’ [no.51]) Sunnah consists of a’mal [action], qawl [speech]and taqreer [consent]. All of these were present before the hijrah. If some details and methods were abrogated then that means only those details were abrogated not everything that occurred in the Makkan period. If actions are prevalent or occur before Nabi (saw) then this is the indication of its permissability due to its consent, this means that through consent Nabi (saw) was making many actions in Makkah permissable by consent. In Madeenah, some of that which had been previously permissable became prohibited, disliked, recommended or obligatory, this means the shari’ah rule had changed in these matters and not that there was no shari’ah before. However, other matters remained as they were before and so the shari’ah verdict remained the same.
• Allah (swt) says “Follow [tabi’oo] what has been sent down unto you from your Lord and follow not any awliyaa’ besides Him. Little do you remember” (al A’raaf 7:3) This ayah is Makki and it was a command [amr] to follow only the Qura’n and Sunnah and take only Nabi (saw) as a leader. Ibn Katheer said this ayah means ‘…follow and imitate the unlettered prophet (saw) who brought you a Book that was revealed for you, from the Lord and Master of Everything’ concerning the part of the ayah which said “…and follow not any awliyaa’ besides Him…”, Ibn Katheer comments ‘…do not disregard what the messenger (saw) brought you and follow something else, for in this case, for in this case you will be deviating from the Judgement of Allah for the decision of someone else’
• The commanding of ma’roof and forbidding of munkar by nabi (saw) “Those who follow the messenger, the nabiya ummi (unlettered prophet), he commands them the ma’roof and forbids them the munkar…” (al A’raaf 7:157) This ayah is Makki and the greatest Ma’roof is Tawheed but the meaning of Ma’roof is general [a’mm] and includes all khayr [good] whether relating to a’qeedah [beliefs] or a’maal [actions], similarly the word munkar means all bad and evil [soo’] whether relating to beliefs or actions although the greatest munkar was shirk.
• Halaal and Haraam existed in pre-hijri Makkah “…He made lawful the tayyibaat and prohibits them the khabaa’ith. He releases them from their burdens and from the fetters that were upon them. So those who believe in him, honour him and help him and follow the light which has been sent down with him, it is they who will be successful.” (al A’raaf 7:157) This ayah was Makki and proved that Nabi (saw) came with laws, in the tafseer of Ibn Katheer and Tabari from Ibn A’bbaas it was related that Ibn A’bbaas said that he prohibits them from evil things such as Riba’ and pigs.
• The following are examples of the many Ahkaam that existed in the Makkan period:-

(NOTE: Al A’raaf 7:163-7:172 are Madani ayaat as are al Ana’m 6:151-153)
1) Fahshah such as naked Tawaaf (al A'raaf 7:28) (an Nahl 16:90)

2) To dress properly for i'baadah (al A'raaf 7:31) 'Allah ordered them to take adornment meaning wear clean proper clothes that cover the private parts, people were commanded to wear their best clothes when performing every prayer

3) Fahshaa' open and private

4) Baghaa bighayri haqq "Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge. Say: My Lord forbiddeth only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that ye tell concerning Allah that which ye know not." (al A'raaf 7:32-33) (an Nahl 16:90)

5) Lying about Allah "Who doeth greater wrong than he who inventeth a lie concerning Allah or denieth Our tokens. (For such) their appointed portion of the Book (of destiny) reacheth them till, when Our messengers come to gather them, they say: Where (now) is that to which ye cried beside Allah? They say: They have departed from us. And they testify against themselves that they were disbelievers." (al A'raaf 7:37) and "Who is guilty of more wrong than he who forgeth a lie against Allah, or saith : I am inspired, when he is not inspired in aught; and who saith: I will reveal the like of that which Allah hath revealed? If thou couldst see, when the wrong doers reach the pangs of death and the angels stretch their hands out, saying: Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and scorned His portents." (al Ana'm 6:93)
6)Commands are within capability "But (as for) those who believe and do good works We tax not any soul beyond its scope. Such are rightful owners of the Garden. They abide therein." (al A'raaf 7:42)

7) Prohibition and kufr of blocking from the path of Allah (an Nahl 16:94)

8) Du'a "Call upon your Lord humbly and in secret. Lo! He loveth not aggressors.” (al A'raaf 7:55)

9) Prohibition of corruption in the earth "Work not confusion in the earth after the fair ordering (thereof), and call on Him in fear and hope. Lo! the mercy of Allah is nigh unto the good." (al A'raaf 7:56) (al Qassas 28:77)

10)Prohibition of homosexuality "And Lo! (Remember) when he said unto his folk: Will ye commit abomination such as no creature ever did before you? Lo! ye come with lust unto men instead of women. Nay, but ye, are wanton folk. And the answer of his people was only that they said (one to another): Turn them out of your township. They are folk, forsooth, who keep pure. And We rescued him and his household, save his wife, who was of those who stayed behind. And We rained a rain upon them. See now the nature of the consequence for evil doers!" (al A'raaf 7:80-85)

11) Not to cheat in measurement in trade “And unto Midian (We sent) their brother, Shueyb. He said: O my people! Serve Allah. Ye have no other God save Him. Lo! a clear proof hath come unto you from your Lord; so give full measure and full weight and wrong not mankind in their goods, and work not confusion in the earth after the fair ordering thereof. That will be better for you, if ye are believers.” (al A'raaf 7:85)

• 12) The obligation to listen to the Quran when it is recited "When the Quran is recited then listen to it and be silent that you may attain mercy" (al A'raaf 7:204) Ibn Masoo'd said 'We would give Salams to each other during salah, so the ayah of Quran was revealed "When the Quran is recited..." (TABARI, IBN KATHEER)This is also proven by the Makki ayah "Those who disbelieve say: Heed not this Qur'an, and drown the hearing of it..." (Ha Meem Sajdah 41:26)

• 13) The command to remember Allah morning and evening and not to neglect it "And  remember thy Lord within  thyself humbly and with awe, below thy breath, at morn and evening. And be thou not of the neglectful." (al A'raaf 7:205) This was not abrogated but added to by the obligation of five daily Salaah and the addition occurred in Makkah after al Israa'.

14)  The command to do da'wah "This Quran has been revealed to me that I may warn you and whomsoever it may reach..." (al Ana'm 6:19) The command to the prophet is a command to the ummah until the evidence restricts it, da'wah is also supported by the ayah "...that thou mayest warn the mother town and those around it, and mayest warn of a day of assembling whereof there is no doubt..." (ash Shoora 42:7) and "And this is a blessed Book which We have revealed, confirming that which (was revealed) before it, that thou mayst warn the Mother of Cities and those around her. Those who believe in the Hereafter believe herein, and they are careful of their worship." (al Ana'm 6:92) and "Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever Scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying."  (ash Shoora 42:) and "Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a warner to the peoples." (al Furqaan 25:1) and “So proclaim that which thou art commanded, and withdraw from the idolaters.”
 (al Hijr 15:94)

15) The command to establish the deen, this means to apply all a'qeedah and shariah "...Establish the deen and do not make divisions in it..." (ash Shoora 42:13)

16) The prohibition of disunity in a'qeedah and Imaamah "...Establish the deen and do not make divisions in it..." (ash Shoora 42:13) This proves there must be unity at all times even in the stage of weakness as this was revealed in Makkah and we know they did not divide in a'qeedah or Imaamah, they set up no independent groups, they were always under the authority of Nabi (saw) additionally, when we refer to the tafseer of Ibn A'bbaas it is said that such verses refer to the Jama'ah A'bdullah ibn Masoo'd said 'Rasool Allah (saw) drew a line for us, then he (saw) said "This is Allah's Way" Then he (saw) drew lines to its right and its left, and said "These are different ways, upon each of these ways is a shaytaan calling to it." Then he (saw) recited "And verily, this is My Straight Path, so follow it, and do not follow (other) paths for they will separate [fatafarraqa] you away from His Path."' (al Ana'm 6:153) (AT TAYAALISI [no.244] AHMAD [1/435, 465] in a version from Ahmad it says "This is Allah's Path leading Straight" [sabeelullaahi mustaqeeman] TIRMIDHI [no.166] NASAA'I, DARIMI, AL HAAKIM [2/318] who graded it 'saheeh') and  Jaabir bin A'bdullah said 'We were sitting in the company of Nabi (saw). He drew a line and drew two (other) lines on its right side and two lines on its left side. He then placed his hand on the middle line and remarked "This is Allah's Path [Sabeelullaah]" Then he recited the ayah "And Verily it is My Straight Path, soso follow it and do not follow (other) paths for they will separate [fatafarraqa] you away from His Path." (al Ana'm 6:153) (IBN MAAJAH [vol.1 no.11]) In another version, AHMAD [3/397] A'BD BIN HUMAYD [no.345] and AL BAZAAR all reported a similar narration from Jaabir, Nabi (saw) said about the lines "These are the paths of Shaytaan" and the rest of the hadeeth is the same. A'li bin Abi Talhah reported that Ibn A'bbaas commented on the sayings of Allah "…And follow not other paths for they will separate you away from His Path…" (al Ana'm 6:153) and "…that you should establish the deen and make no divisions in it..." (ash Shoora 42:13) and similar ayaat in the Quran 'Allah commanded the believers to adhere to the Jama'ah and forbade them from causing divisions and disputes. He in formed them that those before them were destroyed because of divisions and disputes in the deen of Allah.' Similar was said by Mujaahid and others. (TABARI [12:229] TAFSEER IBN KATHEER) Also in Makkah the ayah it was revealed that division is a punishment Allah (swt) says "Say: 'He has the power to send torment on you from above or from under your feet or to cover you in party strife [yalbisakum shiya'aan] and make you taste the violence of one another [wa yudheeqa ba'dakum ba'sa ba'd].' See how variously We explain the ayaat so that they may understand." (al Ana'm 6:65) Ibn Katheer said it means to divide into parties and sects (Tafseer Ibn Katheer)

17) The form of Islamic greeting to believers "When those who believe in Our ayaat come to you then say 'Salaamun A'laykum'..." (al Ana'm 6:54)

18) The prohibition of sitting with those who mock the ayaat of Allah "And when you see those who engage in false conversation about our ayaat by mocking them, stay away from them until they turn to another topic. And if causes you to forget, then after the remembrance, sit not you in the company of those who are zaalimeen." (al Ana'm 6:68) Ibn Katheer said 'This command includes every member of this ummah. No one is to sit with those who deny and distort the ayaat of Allah and explain them incorrectly...'

19)The prohibition to insult the false gods due to its harms. Allah (swt) says "And insult not those whom they call upon besides Allah lest they insult Allah wrongfully without knowledge." (al Ana'm 6:108)

20) The kufr of going to other than Allah and his messenger for Judgement "The rule [hukm] is for none but Allah. He has commanded that you worship none but Him, that is the Straight Deen but most men know not." (Yusuf 12:40) and "Shall I seek other than Allah for Judge [hakaman], when He it is who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers." (al Ana'm 6:114) and "…and He makes none to share in His Rule…" (al Kahf 18:26) and "Is not Allah the Best of Judges" (at Teen 95:8) and "Or have they taken awliyaa besides Him? But Allah He alone is the Wali. And it is He who gives life to the dead, and He is able to do all things. And in whatsoever you differ, the judgement of it is with Allah (fahukmuhu ilallah). Such is Allah my Lord in whom I put my trust, and to Him I turn in all of my affairs and in repentance." (ash Shoorah 42:9-10) and "...and if you obeyed them you would indeed be mushrikeen" (al Ana'm 6:121)

21)The permissability to eat that on which Allah's name has been mentioned "Eat of that over which the name of Allah hath been mentioned, if ye are believers in His revelations." (al Ana'm 6:118)

22) The permissability of eating prohibited meat in times of compulsion or necessity "How should ye not eat of that over which the name of Allah hath been mentioned, when He hath explained unto you that which is forbidden unto you, unless ye are compelled thereto. But lo! many are led astray by their own lusts through ignorance. Lo! thy Lord, He is best aware of the transgressors." (al Ana'm 6:119) and "...But whoever is compelled [adtur]without willful disobedience nor transgressing due limits certainly your Lord is Ghafoorun Raheem" (al Ana'm 6:145)

23) To leave ithm [sins] in open and in secret "Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned." (al Ana'm 6:120)

24) The prohibition of eating that which has not had Allah's name pronounced over it "And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire thee minions to dispute with you. But if ye obey them, ye will be in truth idolaters." (al Ana'm 6:121)

25) Prohibition of killing children "Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices." (al Ana'm 6:137) and "They are losers who besottedly have slain their children without knowledge, and have forbidden that which Allah bestowed upon them, inventing a lie against Allah. They indeed have gone astray and are not guided." (al Ana'm 6:140) and "When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! what an evil (choice) they decide on." (an Nahl 16:58-59) and "And when the female buried alive is questioned, for what sin was she killed?" (at Takweer 81:8-9)

26) The prohibition of only allowing males to have milk of the cattle when they did deliver the living animals "And they say: That which is in the bellies of such cattle is reserved for our males and is forbidden to our wives; but if it be born dead, then they (all) may be partakers thereof. He will reward them for their attribution (ordinances unto Him). Lo, He is Wise, Aware." (al Ana'm 6:139) Ibn A'bbaas said 'It is about milk which they prohibited for their females and allowed only their males to drink. When a sheep would give birth to a male sheep, they would slaughter it and feed it to their males, but not to their females. If the newly born lamb was a female they would not slaughter it, but if it was stillborn they would share in it (with their females) Allah forbade this practise.' (TABARI) similar was said by suddi (TABARI) ash Sha'bi said 'The Baheerahs milk was only given to the men. But if any cattle from the Baheerah died, both men and women would share in eating it.' Similar was said by Ikrimah, Qataadah and Abdur Rahman bin Zayd bin Aslam. (TABARI, IBN KATHEER)

27) The permissibility of cattle carrying loads "And of the cattle (He produceth) some for burdens, some for food. Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you." (al Ana'm 6:142) TABARI reports that Abdur Rahman bin Zayd bin Aslam said that 'animals for burden' means animals that people ride while 'farsh' is that they eat and milk it. The sheep is not able to carry things so you eat its meat and use its wool for covers and mats [TABARI 12/181] Ath Thawri narrated that Abu Ishaaq said that Abu'l Ahwas said that Abdullah said 'animals for burden' are the camels that are used for carrying things while farsh refers to small camels' (AL HAAKIM who said 'saheeh', IBN KATHEER)

28) The permissibility of using and eating all male and female sheep, goats, camels and oxen "Eight pairs: Of the sheep twain, and of the goats twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain? Expound to me (the case) with knowledge, if ye are truthful. And of the camels twain and of the oxen twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than he who deviseth a lie concerning Allah, that he may lead mankind astray without knowledge. Lo! Allah guideth not wrongdoing folk." (al Ana'm 6:143-144)

29)The prohibition of Extravagant Waste. This could be i) Excessive sadaqah which leaves you with nothing ii) Not over eating iii) Not to misuse or waste any rizq from Allah "...And waste not [laa tusrifoo] Verily He likes not the musrifeen" (al Ana'm 6:141) IBN KATHEER and TABARI report from Ibn Jurayj that this was revealed concerning Thaabit bin Qays bin Shammaas who gave away all the fruit he had picked so he had nothing.

30) The prohibition of eating maytah [dead animals]

31) The prohibition of eating blood [dam]

32) The prohibition of eating pigs [khinzeer]

33) The prohibition of eating that over which other than Allah's name has been mentioned. These four points are all covered by the ayah "Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swineflesh for that verily is foul or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for him) lo ! your Lord is Forgiving, Merciful." (al Ana'm 6:145)

34) The obligation to pray “And who pay heed to their prayers.” (al Mu’minoon 23:9) and “And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor due. That is true religion.”  (al Bayyinah 98:5)

35) The condition of khushoo’ in the prayer “Successful indeed are the believers, Who are humble in their prayers” (al Mu’minoon 23:1-2)

36) The obligation to turn away from Laghw “And who shun vain conversation” (al Mu’minoon 23:3)

37) The obligation of zakah  “And who are payers of the poor due” (al Mu’minoon 23:4) and “And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor due. That is true religion.”  (al Bayyinah 98:5) “But those most devoted to Allah shall be removed far from it, Those who spend their wealth for increase in self-purification” (al Layl 92:17-18)  The zakah in Makkah was not the same as that which was later legislated in Madeenah.
 
38) The prohibition of Zinaa “And who guard their modesty, Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy, But whoso craveth beyond that, such are transgressors,” (al Mu’minoon 23:5-7) and "Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment." (al Furqaan 25:68)

39) To fulfil the agreements and contracts “And who are shepherds of their trusts and their covenants” (al Mu’minoon 23:8)

40) To fulfil the trust [amaanah] “And who are shepherds of their trusts and their covenants” (al Mu’minoon 23:8)

41) The obligation to seek knowledge of the Qura’n “Read, in the name of thy Lord who createth, Createth man from a clot. Read: And thy Lord is the Most Bounteous, Who teacheth by the pen, Teacheth man that which be knew not. Nay, but verily man is rebellious That he thinketh himself independent! Lo! unto thy Lord is the return.” (al A’laq 96:1-8)

42) The prohibition of neglecting or mistreating the orphan “Hast thou observed him who belieth religion? That is he who repelleth the orphan” (al Ma’oon 107:1-2) “Therefore, the orphan oppress not” (ad Duhaa 93:9)
43) The obligation to give to the beggar “Therefore the beggar drive not away” (ad Duhaa 93:10)
44) The prohibition of hoarding the wealth “But as for him who hoardeth and deemeth himself independent, And disbelieveth in goodness, Surely We will ease his way unto adversity. His riches will not save him when he perisheth.”  (al Layl 92:8-11)
45) The Prohibition of Murder "Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment." (al Furqaan 25:68)
46) To be good to Parents (al Israa 17:23) (Luqmaan 31:14) (al Ahqaaf 46:15)
47) Prohibition of breaking oaths [aymaan] (an Nahl 16:90)
48) Prohibition of taking oaths as means of deception (an Nahl 16:92) (an Nahl 16:94)
49) The Command to seek refuge with Allah from Shaytaan when reciting Quran (an Nahl 16:98)
50)The obligation of applying Justice [al A’dl] “Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return." (al A'raaf 7:29) (an Nahl 16:90) (see WAAHIDI ‘Asbaab an Nuzool’ [no.564 p.159]) (al A’raaf 7:159) “And from those whom We have created there is an ummah who guides by the truth and by it establish justice [ya’diloon]” (al A’raaf 7:181) (al A’raaf 7:159)
51) The obligation to give to relatives [Eetaai Dhil Qurbaa] (an Nahl 16:90)
52) Prohibition of saying a bad word to Parents (al Israa’ 17:24) (al Ahqaaf 46:17-15)
53) To be Grateful to Allah and Parents (Luqmaan 31:14)
54) To deal with Parents with Ma’roof even if they call to Shirk (Luqmaan 31:15)
55) The Obligation to Command Ma’roof and Forbid Munkar (Luqmaan 31:17) (al A’raaf 7:157)
56) The Obligation to give nasr to Nabi (saw) (al A’raaf 7:157)
57) Prohibition of Walking insolently (Luqmaan 31:18-19)
58) Lying against Allah (az Zumar 39:32)
59) The obligation to seek knowledge (az Zumar 39:9)