Chapter 2

Like 'al-imara' (leadership) and 'al-niqaba' (syndicate); for it is a noun for that which you have taken charge of and undertaken. Thus, when they intend the infinitive (masdar), they vocalize it with a fatha, and when they intend the noun, they vocalize it with a kasra (1). (End of citation). ¶

Al-Kisa'i (2) used to vocalize it with a fatha and interpreted it as 'al-nusra' (support) (3). Al-Farra' (4) said: We have heard it with both fatha and kasra in 'al-wilaya' (5), and in both of their meanings. He cited this verse as evidence: ¶

'Leave them, for they are a gathering against me in wilaya, and their digging [to find] to know that is constant.' (6) ¶

'Al-wilaya' (with fatha) denotes kinship and authority (tasarruf) obtained through cause or lineage. As for 'al-wala'' (with kasra), it means linguistically: following. In the terminology of the jurists (fuqaha'), 'muwalat' (succession) refers to the act of washing the limbs of wudu consecutively, such that the first limb does not dry before washing the next one (7). ¶

It is also said that 'al-wala'' (with fatha) denotes support, love, and mutual assistance, whether it is 'wala' 'ataqa' (clientage of emancipation) or 'wala' muwalat' (clientage of alliance) (8). ¶

From what has preceded, we conclude that the meaning of 'muwalat' (allegiance/friendship) and 'tawalli' (patronage/support) mostly pertains to love, affection, following, kinship, and assistance. Islam sought to realize all these valuable meanings within the reality of Muslims and in their practical lives. The Messenger of Allah (ﷺ) embodied this concept in the clearest image and the most sublime expression, stating in a narration: 'You see the believers in their mutual mercy, love, and compassion like a single body; when one organ complains, the rest of the body responds with sleeplessness and fever.' ¶

Second Section: The Linguistic Concept of Hostility (Mu'adaah) ¶

Mu'adaah: Is the infinitive (masdar) of 'ada - yu'adi - mu'adaatan wa 'idaa'an. Al-'idaa is also an infinitive of 'ada, meaning he opposed him and became his enemy ('aduw). Al-'adawah is a noun meaning enmity (khusumah) and estrangement (muba'adah). 'Aduw (enemy) and 'adawah (hostility) are more specific than baghda' (hatred), because every enemy is a hater, but not everyone who is hated is necessarily an enemy (1). ¶

Al-'adawah: It is a deeply rooted feeling in the heart with the intent to inflict harm and a desire for vengeance (2). ¶

Al-'idaa: The enemies whom we fight. Al-'udaa: The enemies whom we do not fight (3). ¶

(1) Muhit al-Muhit: Butrus al-Bustani, Vol. 2, p. 1353 et seq. (2) Jami' al-'Ulum al-mulaqqab bi (Dustur al-'Ulama'): 'Abd Rabb al-Nabi 'Abd Rabb al-Rasul al-Ahmadi Nagri, Vol. 2, p. 308 (1st ed.). (3) Muhit al-Muhit: Butrus al-Bustani, Vol. 2, p. 1353. ¶

"Al-'Aduw" (The enemy): It is the opposite of "al-wali" (the ally). Its plural is "a'da" and the plural of the plural is "a'adi". Sibawayh said: "'Aduw" is an adjective, but it has become synonymous with a noun. ¶

It is said: "'Aduw" lies between "adawah" (enmity) and "mu'adah" (hostility). One says "'ada bayn al-sayd mu'adatan wa 'ida'an," meaning he followed up and pursued between them (the prey) in a single attempt. ¶

"Al-'Aduw": It is the opposite of a friend. It is used for the singular, plural, masculine, and feminine, and it can also be dualized, pluralized, and feminized. ¶

"Al-'Ida": These are those who are far away, as well as strangers and foreigners. From this is the statement of Habib ibn Maslamah when Umar ibn al-Khattab (may Allah be pleased with him) removed him from Homs: "May Allah have mercy on Umar, he is removing his own people and sending the outsiders (al-'ida)." ¶

"Al-'Udwa" (with a damma): A distant place, or it is said to be the edge of a valley. ¶

Allah the Almighty says: "When you were on the near side of the valley, and they were on the far side." ¶

And 'udwan', meaning manifest oppression (1). Al-Asma'i (2) said: 'Al-'Adwa' is a place where one who sits does not find rest (3). End quote. And 'mu'adat' between two men occurs when one strikes them with two successive wounds using a single arrow. Al-Jawhari (4) cited the verse by Imru' al-Qays: 'He struck down between a wild bull and a ewe in succession, and it was not stained with blood that needed washing' (5). And regarding 'al-'adi' and 'al-'adu', an Arab woman said: 'Ashmata rabbu al-'alamina 'adik', meaning may the Lord of the Worlds cause your enemy to suffer (6). And 'al-'adu' (the enemy), 'al-'adawah' (enmity), 'al-a'da'' (enemies), and 'al-'udwan' (hostility); all of these have been used in the Noble Quran. The Almighty said: {O you who have believed, do not take My enemy and your enemy as allies} (7). And the Almighty said: {And We cast among them enmity and hatred} (8). ¶

The Almighty says: {And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper} (1). And He said: {And thus have We made for every prophet an enemy from among the criminals} (2). And He said: {But if they cease, then there is to be no aggression except against the wrongdoers} (3), meaning there is no combat except against those who do not cease from wrongdoing (zulm) and polytheism (shirk). Fighting the polytheists is not oppression; rather, their persistence in shirk is the oppression, as the Almighty said: {Indeed, shirk is a great injustice} (4). ¶

'Adawah' (enmity): A general term derived from 'adu' (enemy). When it is said 'ta'ada al-qawm', it means the people drifted apart and became enemies to one another due to enmity. ¶

'Al-'Adi': The aggressor who exceeds his limits, as in the verse: {Neither desiring nor transgressing (’adan)} (5), meaning not exceeding the limits of necessity to satisfy hunger, or not transgressing in sin against the path of the righteous. 'Mu'adat' can also carry the meaning of continuity and succession, such as 'ta'ada al-qawm' (the people died one after another) within a single month or year. 'Ta'ada al-qawm 'ala bi-nasrihim' means they followed and supported one another (6). ¶

Thus, 'mu'adat' in most of its usages signifies hatred, animosity, and the desire for vengeance, which is the exact opposite of 'muwalat' (allegiance/friendship), which in most of its usages denotes love, affection, following, support, and kinship. ¶

Therefore, 'muwalat' and 'mu'adat' in this defined sense are two opposites that cannot coexist; the presence of one necessarily negates the other regarding a specific entity. As the poet said: You love my enemy, then you claim that I am your friend; indeed, friendship is far from you. ¶

Third Topic: The Sharia Concept of Muwalat (Loyalty), Tawalli (Taking as Allies), and Mu'adat (Hostility) ¶

A number of eminent scholars have discussed the Sharia concept of muwalat, tawalli, and mu'adat using various formulations. Although their terminology differs, there is a consensus and convergence in the meanings intended by these expressions. These definitions are as follows: ¶

First: Sheikh Abd al-Latif bin Abd al-Rahman defines muwalat and mu'adat by stating: The essence of muwalat is love, and the essence of mu'adat is hatred. From these stem the actions of the heart and the limbs that fall within the reality of muwalat. ¶

(1) He is Abd al-Latif bin Abd al-Rahman bin Hassan bin Muhammad bin Abd al-Wahhab, born in the year 1225 AH in the town of Diriyah, the home of the call to Tawhid and the cradle of its scholars. He memorized the Quran at a young age, then moved to Egypt, where he remained for 31 years, acquiring knowledge from its distinguished scholars. In the year 1264 AH, he returned to Najd and settled in Al-Ahsa for two years, spreading the call to Tawhid there. After that, he moved to Riyadh and was in the company of Imam Faisal bin Turki bin Saud during some of his military expeditions. He had many students and authored six works on Tawhid and various sciences. He passed away on the 14th of Dhu al-Qa'dah in the year 1293 AH. See: 'Mashahir Ulama Najd' (Famous Scholars of Najd) by Abd al-Rahman bin Abd al-Latif Al al-Sheikh, pp. 70–94. ¶

and hostility, such as nusrah (support), uns (affection), cooperation, jihad, hijrah (migration), and other such actions. (1) End quote. ¶

Second: Shaykh Abdullah bin Abdulaziz al-Anqari (2) states that muwalat (allegiance/loyalty) means: agreement, support, assistance, and contentment with the actions of those whom one takes as allies. This is the general muwalat, which, if committed by a Muslim towards a disbeliever, renders the perpetrator a disbeliever. As for merely gathering with the disbelievers, without fully manifesting [the superiority of] the religion, while detesting their disbelief, this is a sin that does not necessitate disbelief. (3) End quote. ¶

Third: Dr. Muhammad Na'im Yasin says: Muwalat means seeking closeness and demonstrating affection through words, deeds, and intentions toward the person one takes as an ally (wali). If this seeking of closeness and demonstration of affection through words, deeds, and intentions is directed toward Allah, His Messenger, and the believers, then it is the Shariah-compliant muwalat that is obligatory upon every Muslim. But if the intention behind seeking closeness and demonstrating affection through words, deeds, and intentions is directed toward the disbelievers, regardless of their various backgrounds, then it constitutes a muwalat of disbelief and apostasy from Islam, if it proceeds from one who claims to be a Muslim. As for the disbelievers and those in their category—the apostates and the hypocrites—they are allies of one another, so it is not surprising to see this from them. (4) End quote. ¶

Fourth: The authors of 'Al-Mu'jam al-Wasit' define 'legal loyalty' (al-muwalat al-shar'iyya) as: A person pledging to another person to adhere to a commitment regarding a specific matter. ¶

Fifth: The author of 'Al-Mawsu'a al-Arabiyya' defines 'wilayah' (authority/guardianship), which holds the same meaning as 'muwalat' (loyalty/alliance), as: A power granted to an individual that enables them to perform legal acts that are binding upon others. ¶

Sixth: Sayyid Qutb (may Allah have mercy on him) says: The meaning of 'wilayah' which Allah has forbidden the believers from having with the Jews and Christians is the wilayah of mutual support and alliance. It does not relate to the meaning of following them in their religion, for it is very far-fetched that there would be any Muslim inclined to follow the Jews or Christians in their religion. Rather, what is feared is the alliance and mutual support that the Muslims were confused about during the early days of the Islamic call, until... ¶

Allah forbade them from it and commanded its invalidation after it became clear that the establishment of loyalty, alliance, and mutual support between the Muslims and the Jews in Medina was impossible. ¶

A Muslim has no loyalty or alliance except with his Muslim brother. Islam mandates that a Muslim base all his relationships with people on the foundation of Islam. Thus, loyalty and enmity—both in the Muslim's perception and in his actions—are governed solely by the requirements of the Islamic Shariah (1). End quote. ¶

Based on this, Sheikh Hassan al-Banna (may Allah have mercy on him) categorized people into six types, as follows: 1. Mujahid Muslim 2. Qaid Muslim (non-participating/staying-behind) 3. Sinful Muslim 4. Mu'ahid Kafir (covenanted disbeliever) 5. Neutral Kafir 6. Muharib Kafir (belligerent disbeliever) (3). ¶

(1) Fi Zilal al-Qur'an / Sayyid Qutb, Vol. 6, pp. 758-759. (2) He is Hassan bin Ahmed bin Abdul Rahman al-Banna. Born in the city of Mahmoudiyah, Beheira Governorate, Egypt, in 1906, the same year Sayyid Qutb was born. His father was an active scholar; he worked in religious sciences and authored several works on the Hadith, the most important of which is 'Al-Fath al-Rabbani li Tartib Musnad al-Imam Ahmed bin Hanbal'. Besides this, he worked as a bookbinder and clock repairer, hence he was nicknamed 'al-Sa'ati' (the clockmaker). Hassan entered the Rashad religious school, then moved to Mahmoudiyah to complete his middle school studies. Afterward, he moved to the Dar al-Mu'allimin in Damanhour in 1920, where he completed his studies and memorized the Holy Quran before the age of fourteen. In 1923, he moved to Cairo, enrolled in Dar al-Uloom, and graduated in 1927, ranking first in his class. He was appointed as a teacher in the city of Ismailia on the Suez Canal, where he began his path of Islamic Da'wah and formed the first nucleus of the Muslim Brotherhood, which included six of his brothers-in-faith; this was in 1347 AH / 1927 AD. In 1932, he moved to Cairo, where the center of the Da'wah was relocated. The movement continued to grow in Egypt and spread outside of it, but the enemies of Islam in and outside of Egypt sought to eliminate it, assassinating its leader on the night of 14/4/1368 AH. See: 'Hassan al-Banna' by Anwar al-Jundi, and 'Majmu'at Rasa'il al-Imam Hassan al-Banna', pp. 5-7. (3) See: 'Majmu'at Rasa'il al-Banna', p. 275. ¶

Therefore, mutual support (tanasur) cannot exist between a Muslim and a disbeliever, as they cannot support one another in the realm of creed, given that there is no common foundation between them upon which they can unite. (1) ¶

In light of these categories, individuals and entities are weighed, and loyalty (wala) and enmity (ada) are determined according to what the Shariah has specified for each of these types. ¶

From the aforementioned explanation, it is clear to me that the disagreement regarding the definition of 'muwalat' (loyalty/allegiance) is merely a verbal disagreement, while the intended meanings for all of them remain consistent. ¶

Love and hatred, or loyalty and enmity, are innate traits of the human soul; however, one is held accountable for their objects. If love and hatred align with the command of Allah, the human is rewarded for them. If a person violates the command of Allah in the nature of their love and hatred, they deserve punishment. Thus, love and hatred are subject to religious obligation (taklif) and fall under the concept of reward and punishment. (2) This is because love and hatred are followed by inclination, will, and action upon the presence of the beloved or the hated. Therefore, whoever follows this in contradiction to what Allah has revealed, they are among those who followed their desires without guidance from Allah; indeed, it aims at leading one toward shirk (polytheism), making them among those who have taken their desire as their god. (3) ¶

The Difference Between Muwalat and Tawalli in the Shar'i Concept ¶

'Tawalli' is to defend the disbelievers and aid them with wealth, self, or counsel. This is an explicit act of kufr (disbelief) that excludes one from the Islamic community. (4) ¶

As for 'special allegiance' (muwalat al-khassa), it is one of the major sins, and it constitutes hypocritical compromise (musana'a). ¶

Practicing mudahanah (dull or superficial friendliness/compromise) with the disbelievers for worldly purposes, while not harboring an intention of kufr or apostasy from Islam—as occurred in the case of Hatib bin Abi Balta'ah (may Allah be pleased with him) when he wrote to the Quraysh informing them of the Prophet’s (peace be upon him) expedition—is considered one of the major sins (kaba'ir) following the revelation of the verses regarding this. Allah the Almighty says: {O you who have believed, do not take My enemies and your enemies as allies}... until His saying: {And whoever does that among you has certainly strayed from the soundness of the path}. As for Hatib, he was excluded from this due to special considerations, such as his status as a veteran of Badr, his precedence in embracing Islam, and the integrity of his intention; thus, Allah pardoned him. ¶

This is the opinion of Sheikh Abdullah bin Abd al-Latif regarding the distinction between 'muwalat' (taking as allies) and 'tawalli' (allegiance/loyalty), and Sheikh Sulaiman bin Sahman agrees with him on this, stating in poetry: ¶

The root of the people's calamity, in which they became entangled, is their ignorance regarding the ruling on 'muwalat' (loyalty/allegiance) due to error. They failed to distinguish between 'tawalli' (total allegiance) and its ruling, and 'muwalat' (loyalty), which pertains to actions. Among these [acts of loyalty], some are lighter, some lead to disbelief, and some are characterized by flaws. Sheikh Abd al-Latif bin Abd al-Rahman bin Hassan states that 'muwalat' is divided into two categories: First: Absolute and general 'muwalat'; this is clear disbelief and is synonymous in this context with the meaning of 'tawalli'. The strict textual evidence prohibiting 'muwalat' with the disbelievers—and the statement that whoever aligns with them has disbelieved—is applied to this category. Second: Specific 'muwalat'; this is showing loyalty to disbelievers for a worldly purpose while maintaining soundness of creed, without harboring the intent of disbelief or apostasy. This occurred with Hatib bin Abi Balta'a when he disclosed the secret of the Messenger of Allah (ﷺ) regarding the expedition to Makkah, as mentioned in the reasons for the revelation of Surah al-Mumtahanah. (End quote). Similar to the words of Sheikh Abd al-Latif bin Abd al-Rahman regarding the division of 'muwalat' is the view of Hamad bin Atiq... [The text continues with biographical details and scholarly footnotes]. ¶

General and specific. The words of al-Qurtubi (1), Ibn al-Arabi (2), Sulaiman bin Abdullah (3) bin Abdul Wahhab, and Sheikh Hamad bin Ali bin Atiq (4). ¶

(1) See his discussion in his Tafsir, vol. 18, p. 52. As for his biography, he is Muhammad bin Ahmad bin Abi Bakr al-Ansari al-Khazraji al-Andalusi, al-Qurtubi al-Maliki (Abu Abdullah), a mufassir who died in Minyat Bani Khasib, Egypt, on the night of Monday, the 9th of Shawwal, in the year 671 AH. Among his works are 'Al-Jami' li-Ahkam al-Qur'an' in ten volumes and 'al-Asna fi Sharh Asma' Allah al-Husna' in two volumes, in addition to other works. See: Mu'jam al-Mu'allifin, Umar Rida Kahhala, vol. 8, pp. 239-240. ¶

(2) See his discussion in his Tafsir 'Ahkam al-Qur'an', vol. 4, pp. 1770-1773. As for his biography, he is Muhammad bin Abdullah bin Ahmad, known as Ibn al-Arabi, al-Ishbili al-Maliki. He was born on Thursday, eight days before the end of Sha'ban in the year 468 AH. His father was one of the jurists of Seville. He received education from the sheikhs of his city, then left for Hajj at the age of seventeen. He passed through Egypt and the Levant, met with its scholars, and continued his journey to Baghdad. After four years of seeking knowledge in the Levant, Iraq, and Egypt, he returned to Andalusia in 495 AH. He arrived in his hometown, Seville, with vast knowledge, taught students, authored fifteen works, held the position of judge, then resigned. He died (may Allah have mercy on him) in 543 AH on the road from Marrakesh to Fez; he was carried to Fez and buried there. See: Introduction to the book 'Ahkam al-Qur'an' by Ibn al-Arabi, vol. 1, pp. 4-7, and Mu'jam al-Mu'allifin, Umar Rida Kahhala, vol. 10, pp. 242-243. ¶

(3) See his discussion in 'Majmu'at al-Tawhid', p. 126. As for his biography, he is Sulaiman bin Abdullah bin Muhammad bin Abdul Wahhab, born in the year 1200 AH in the town of Diriyah, which was at its peak of power and bustling with many prominent scholars. He grew up there, memorized the Quran, and studied under a number of its scholars. He was a rare talent in knowledge and memorization; he was a jurist, mutakallim (theologian), mufassir, and muhaddith. Among his works are 'Awthaq 'Ura al-Iman' and 'al-Tawdih 'an Tawhid al-Khallaq fi Jawab Ahl al-Iraq' in one volume. He also authored 'Taysir al-Aziz al-Hamid fi Sharh Kitab al-Tawhid' and 'Tadhkirat Uli al-Albab fi Tariqat al-Sheikh Muhammad bin Abdul Wahhab'. He died as a mujahid when Ibrahim Pasha seized the town of Diriyah in 1233 AH. He betrayed the Sheikh despite the agreements made between him and the people of Diriyah. He took the Sheikh to the graveyard and ordered his soldiers to fire upon him, and his soul returned to its Creator. He left no progeny. See: Mashahir 'Ulama' Najd, Abd al-Rahman bin Abd al-Latif, pp. 29-31, and Mu'jam al-Mu'allifin, Umar Rida Kahhala, vol. 4, p. 268. ¶

(4) See his discussion in 'Majmu'at al-Tawhid', pp. 257-260. As for his biography, he is Sheikh Hamad bin Ali bin Muhammad bin Atiq bin Rashid bin Humaydah, born in the town of Zulfi in Najd in the year 1227 AH. ¶

According to the consensus of all these scholars: absolute and general wala' (allegiance/friendship) is synonymous with tawalli (taking as allies), and in this capacity, it constitutes kufr (disbelief) and riddah (apostasy). There are other degrees of this below that level, and every sin carries its proportionate share of warning and condemnation, depending on the intention and objective of the actor(1). ¶

The wala' that leads its practitioner to the level of kufr and apostasy from Islam is as follows: ¶

First: That a Muslim shows allegiance to the kuffar (disbelievers), and this allegiance is accompanied by residing in their lands, joining them in their wars, and similar acts. The ruling of kufr is passed upon the one who practices such allegiance, as per the explicit word of Allah the Almighty: "And whoever among you takes them as allies, then he is indeed one of them"(2). ¶

Second: If the Muslim's allegiance to them involves following their systems and implementing their jahili (ignorant/pre-Islamic) laws that permit what Allah has prohibited, such as usury, adultery, intoxicants, and the like, or prohibits what Allah has permitted, such as lineage, marriage, inheritance, or the enjoining of good and forbidding of evil, then this allegiance to the kuffar is a path to kufr. Allah the Almighty says: "And whoever does not judge by what Allah has revealed, then it is those who are the disbelievers"(3), and based on the authentic hadith: "A person will be with those whom he loves"(4). ¶

= e) He read the Quran and memorized it, then moved to Riyadh in the year 1253 AH during the time of Imam Faisal bin Turki. He stayed there for nine years, studying various sciences and knowledge from its scholars. Imam Faisal appointed him as the judge of Al-Kharj, then Al-Hilwah, then the judge of Al-Aflaj. Students of knowledge from various lands sought him out, and a group of scholars graduated at his hands. He authored books and treatises exceeding seven volumes. He passed away (may Allah have mercy on him) in the year 1301 AH in the town of Al-Aflaj. See: Mashahir 'Ulama Najd (Famous Scholars of Najd) by Abdul Rahman bin Abdul Latif, pp. 179-180. (1) See: Al-Durar al-Saniyya, Vol. 1, p. 236. (2) Surah Al-Ma'idah, Ayah (51). (3) Surah Al-Ma'idah, Ayah (44). (4) Narrated by Al-Bukhari. See: Fath al-Bari, Vol. 10, p. 557. ¶

As for the allegiance (muwalat) that does not reach the level of kufr according to this view, it is as follows: ¶

First: If the allegiance to them occurs within the lands of the Muslims when they visit, such as general hospitality shown to them without the intention of inviting them to Islam and without inward affection for them, then the perpetrator of such allegiance is disobedient to Allah and sinful for this violation, and he is subject to the threat of punishment for an act that was not intended for the sake of Allah (Mighty and Majestic is He). (1) ¶

Second: If the honoring and allegiance to the disbelievers is for the sake of worldly gain, while the heart holds the belief that their state of kufr is false and detests it, then such a person is sinful and disobedient, and he must be subjected to tazir (discretionary punishment) that deters him and others like him from such behavior. (2) ¶

Sheikh Hamad bin Atiq is of the view that all forms of conformity with the disbelievers necessitate apostasy (ridda) from Islam, except for one case, which is coercion (ikrah). He states: ¶

Conformity with the polytheists is divided into three categories: ¶

First category: That one conforms with them both outwardly and inwardly, following them outwardly while inclining towards them and befriending them inwardly; this type is kufr that takes one out of the fold of Islam. (3) ¶

Second category: That one conforms with them and inclines towards them inwardly while opposing them outwardly. This is also kufr, but if one acts upon Islam outwardly, one's wealth and blood are protected, and one is treated according to one's outward appearance. This is the hypocrite (munafiq), who manifests Islam while concealing affection for and support of the disbelievers. (4) ¶

The Third Situation: Agreeing with them in outward appearance while opposing them internally. This has two forms: ¶

1. Doing so while under their authority and jurisdiction, while they are beating, imprisoning, and threatening the individual with death and torture, and are actively inflicting torture. In such a case, it is permissible for the individual to agree with them outwardly while their heart remains secure in faith, as was the case with Ammar ibn Yasir (may Allah be pleased with him), regarding whom Allah the Almighty revealed: {Whoever disbelieves in Allah after his belief - except who is forced [to do so] while his heart is secure in faith}. ¶

2. Agreeing with them outwardly while opposing them internally, when the individual is not under their authority, but is instead motivated by greed for a position of leadership, wealth, attachment to one's homeland or family, or fear of financial loss. In this state, the person is an apostate, and their internal hatred for them is of no benefit. They are among those of whom Allah said: {That is because they preferred the worldly life over the Hereafter, and indeed, Allah does not guide the disbelieving people}. Allah the Almighty informs us that they were not driven to disbelief by ignorance of the religion, hatred for it, or love for falsehood and its people; rather, it was because they had a worldly interest which they chose over the religion revealed by Allah. (End quote). ¶

This view aligns with the meaning held by Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him). Sheikh Abd al-Rahman ibn Sa'di (may Allah have mercy on him) holds the view that 'Tawalli' (allegiance/support) is synonymous with this meaning. ¶

He (Ibn Sa'di) treats 'muwalat' (taking as allies/supporters) and 'tawalli' (total allegiance/taking as masters) as exactly equal; therefore, he uses them as synonyms. Regarding the interpretation of the verse: 'And whoever among you takes them as allies, then indeed he is one of them,' he states that the degree of injustice (zulm) is determined by the nature of the allegiance. If it is complete allegiance, it constitutes kufr (disbelief) that expels one from Islam, and beneath that, there are levels, some grave and some less so. ¶

In summary, there are two opinions regarding 'muwalat' and 'tawalli': First Opinion: The view of Ibn Sa'di, who treats 'muwalat' and 'tawalli' as having the same meaning, as we have previously indicated. Second Opinion: The view of those who consider 'tawalli' to be more specific than 'muwalat'. According to this view, anyone who engages in 'tawalli' with the disbelievers is a disbeliever and an apostate who has left the fold of Islam. However, not every act of 'muwalat' makes the person a disbeliever. We have already pointed out the types of 'muwalat' that result in kufr and those that do not. ¶

(Biographical note): His mother passed away when he was four years old, and his father passed away when he was twelve. His stepmother took him under her care and began to show him more affection than her own children. He began studying the Noble Quran at the age of eleven and subsequently sought knowledge from a number of scholars and sheikhs of his time. When he reached the age of twenty-three, he began teaching; he was both a learner and a teacher. In the year 1350 AH, the leadership of scholarship in Al-Qassim culminated in him, and many people graduated at his hands. He authored numerous works, exceeding thirty volumes in various fields of knowledge. He passed away before dawn on Thursday, 22/6/1376 AH. (May Allah have mercy on him). ¶

We have stated that showing loyalty (muwalat) to disbelievers in the Abode of Islam (Dar al-Islam) for worldly gains is a sin that does not necessitate kufr (disbelief), as is the opinion of the majority of scholars. Sheikh Hamad bin Ali bin Atiq differed in this, as he viewed that showing loyalty to disbelievers for worldly reasons necessitates kufr and apostasy from Islam. This view is also attributed to Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him), and Sheikh Sulayman bin Abdullah bin Muhammad bin Abd al-Wahhab agrees with them in this. My inclination is that 'tawalli' (taking as an ally/guardian) is more specific than 'muwalat', as 'tawalli' carries the meaning of taking someone as an authority and committing to them, unlike 'muwalat', which refers to love and following to varying degrees. Therefore, the Holy Quran specifically forbade 'tawalli' regarding disbelievers; Allah Almighty says: 'And whoever among you takes them as allies (yatawallahum), then indeed, he is of them.' It also commanded 'tawalli' towards the believers, as taking them as allies is stronger than mere partial loyalty to them, although general loyalty to the believers or disbelievers may overlap with 'tawalli' at an equal level, as Allah says: 'And whoever takes as allies (yatawalla) Allah and His Messenger and those who have believed - indeed, the party of Allah - they are the ones who will be victorious.' This is what the majority of scholars have held, except for Ibn Sa'di, who views that 'tawalli' has varying degrees, some of which are kufr and some are less than that, without mentioning any linguistic or Sharia evidence for his position. This makes the assertion that there is a relationship of general and specific (umum wa khusus) between 'tawalli' and 'muwalat' the preferred opinion, as we have clarified previously. ¶

As for the difference of opinion regarding the ruling on showing allegiance (muwalat) to the disbelievers for a worldly interest—whether this constitutes disbelief (kufr) and apostasy (riddah), or if it is one of the major sins (kaba'ir)—I say: It appears to me that those who have ruled with apostasy and disbelief for those who show allegiance to the disbelievers for a worldly interest are specifically referring to those who deem such prohibited allegiance permissible for themselves for the sake of their worldly gains, while denying their error and defending their falsehood. Thus, their ruling is that of apostasy and disbelief, just as is the case for anyone who declares as lawful (istihlal) what Allah has forbidden. ¶

As for those who view showing allegiance to the disbelievers for a worldly interest as a major sin, they have considered the one showing allegiance to be aware of his disobedience and fearful of his sin, placing him in the same position as many sinners who commit certain sins without deeming them lawful. ¶

From the above, we find that the scholars who have discussed 'muwalat' (allegiance), to whom reference has been made, have counted the highest degrees of allegiance to the disbelievers as apostasy and disbelief, while the lower degrees are considered a sin, an act of disobedience, and a transgression. They did not state that any type of allegiance is valid with the disbelievers. ¶

However, some contemporary scholars (1) have divided allegiance to the disbelievers into two categories: ¶

First Category: That allegiance carries the meaning of tolerance, peaceful coexistence, pleasant social interaction, treating them with kindness, and exchanging mutual interests based on outward appearances, while maintaining no satisfaction with their state or their disbelief. This is a matter that is not forbidden. ¶