Chapter 3

They deduced evidence for this from the Almighty’s saying: 'Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly' (1). ¶

The second category: That 'Muwala' (loyalty/alliance) implies entering into an alliance or supporting the disbelievers against the Muslims, and being pleased with the disbelief they are in. Since being pleased with disbelief is disbelief itself, one cannot remain a believer while possessing this quality, because supporting the disbelievers against the Muslims causes severe harm to the Islamic entity and weakens the strength of the believing community. Allah has forbidden this type of Muwala in His saying: 'Let not the believers take the disbelievers as allies rather than the believers. And whoever [of you] does that has nothing with Allah' (2). ¶

Thus, Allah warned the believers against loyalty to and support of the enemies, and that cooperation with the enemies of Islam, which entails harm to Islam and the Muslims, is a betrayal of Allah, His Book, His Messenger, the leaders of the Muslims, and the commonality of the Muslims (3). ¶

What I understand from the words of the two Sheikhs, Manna' Khalil al-Qattan and Muhammad Ali al-Sayis, is that there is a certain type of Muwala that is permissible with the disbelievers. ¶

The correct position is that Muwala to the disbelievers, both outwardly and inwardly, is not permissible under any circumstances. However, what the two Sheikhs meant was righteousness (birr) and kindness (silah). They used the term 'Muwala' to refer to the righteousness and kindness that Allah has permitted with peaceful disbelievers in His saying: 'Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly' (4). ¶

Otherwise, the texts of the Quran and Sunnah do not mention any permission to adopt the disbelievers as allies or to show them 'muwalat' (allegiance/loyalty) in any form, except for one exception: the state of 'ikrah mulji' (coercion where there is no other recourse). Allah the Almighty says: 'Let not the believers take the disbelievers as allies instead of the believers. And whoever does that has nothing with Allah, except when you take precaution against them in precaution. And Allah warns you of Himself, and to Allah is the [final] destination.' Therefore, in a state of weakness and fear of their harm, it is permissible to show muwalat outwardly until the Muslims prepare the necessary means to confront the disbelievers and liberate themselves from their control. Scholars have counted even the slightest form of muwalat—without coercion—as a sin and disobedience. ¶

Sufyan al-Thawri (may Allah have mercy on him) says: 'Whoever fills an inkwell for the disbelievers, sharpens a pen for them, or hands them a piece of paper, has entered into the prohibited muwalat, unless it was for the purpose of inviting them to Allah.' ¶

Thus, according to the jurists, 'muwalat' is one thing and 'birr' (kindness/righteous treatment) is another. 'Birr' implies maintaining relations in goodness and being generous in treatment. Allah has permitted this toward a certain group of disbelievers under specific conditions, which we will mention later, God willing. Therefore, the term 'muwalat' is not synonymous with 'birr' in the aforementioned verse, nor in the linguistic sense. ¶

Hence, Islam's call for tolerance in dealing with some disbelievers and showing them kindness does not mean showing them allegiance. It is with this Islamic tolerance that a Muslim deals with all people. ¶

It is based on justice and mutual respect, not on heart-felt love or affection for the disbelief they possess. Rather, it is a matter of reciprocity in affairs that do not touch upon matters of creed, such as buying, selling, and exchanging benefits that do not necessitate love or hatred in certain circumstances. Observe how they have plundered the resources of Islamic lands and enslaved their peoples, yet they continue to harbor malice and hatred toward Muslims. Therefore, it is the duty of Muslims to deal with the disbelievers with fairness and justice; they should not ally with them at the expense of Islam, nor should they treat them with the hatred and spite with which those despicable disbelievers treat us. Through the tolerance of Islam, a Muslim deals with all people and meets them with a desire for universal goodness. ¶

Not taking disbelievers as allies (walayah) does not prevent one from associating with them in a kindly manner. Allah the Almighty says: 'But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness' (Luqman: 15). This verse is evidence that Islam does not forbid accompanying parents with kindness, despite a difference in creed. This association is not the forbidden alliance (walayah), because alliance is the love of the heart and the intention of victory and assistance for the beloved if they are in need of it; this is not present in associating with kindness, as kindness does not reach the level of alliance. If a disbelieving relative stands in the hostile ranks against the Muslim community and declares war upon it, then there is neither connection nor association. This is clarified by the story of Abdullah ibn Abdullah ibn Ubayy ibn Salul. ¶

Ibn Jarir al-Tabari narrated with his chain of transmission from Ibn Ziyad, who said: 'The Messenger of Allah (ﷺ) called Abdullah ibn Abdullah ibn Ubayy and said: Do you not see what your father says? He said: What does my father say? May my father and mother be sacrificed for you, O Messenger of Allah. He replied: He says: "If we return to Medina, the more honorable [one] will surely expel therefrom the more despicable." He replied: By Allah, my father has spoken the truth, O Messenger of Allah.' ¶

By Allah, You are the Most Honorable and he is the most abased. By Allah, O Messenger of Allah, I have come to Medina, and the people of Yathrib know that there is no one among them more dutiful to his father than I. If it would please Allah and His Messenger that I bring his head to them, I would surely bring it. The Messenger of Allah (ﷺ) said: (No). When they arrived in Medina, Abdullah bin Abdullah bin Ubayy stood at its gate with a sword for his father and said: Are you the one who said: (If we return to Medina, the most honorable will surely drive out the most abased from it)? By Allah, you will soon know whether honor belongs to you or to the Messenger of Allah (ﷺ). By Allah, its shadow will never shelter you, nor will you ever enter it except by permission from Allah and His Messenger (ﷺ). He cried out: O Khazraj! My son is preventing me from my house! O Khazraj! My son is preventing me from my house! He said: By Allah, he shall never enter it except by permission from Him. A group of men gathered and spoke to him, and he said: By Allah, he shall not enter except by permission from Allah and His Messenger (ﷺ). They came to the Prophet (ﷺ) and informed him. He said: (Go to him and say: Let him be and let him return to his home). They went to him and told him, and he replied: Since the command of the Prophet (ﷺ) has come, then yes. ¶

When the bond of creed is established, all believers are brothers, even if they are not united by lineage or affinity. Allah the Almighty says: (The believers are but brothers). If the creed differs and the two parties stand in a state of belligerence, then there is no connection or association, even if they are father and son. Those who have not fought the Muslims for their religion, nor driven them out of their homes, nor sought to corrupt their creed, nor supported their enemies against them—then maintaining relations with them in such a state involves no prohibition or burden. ¶

However, if the matter reaches the degree of heartfelt love for them, and for that which is characteristic of their disbelief, then this is the 'Tawalli' (allegiance) and the forbidden 'Muwalat' (loyalty). After all this, it is not for anyone to say that the meaning of 'Muwalat' is unlimited, for it includes specific matters. ¶

The claim that we cannot adopt a standard to determine who is a kafir (disbeliever), who is not, and who falls into the various ranks below disbelief, is incorrect. This is because Allah (SWT) does not forbid anything that is undefined or unknown, nor does He judge someone to be an apostate for entering into a matter that is unclear or indistinct; otherwise, His command and prohibition on this subject would be futile and impossible to implement. Such a statement cannot be made by one who believes in Allah and His attributes and affirms the message of His Messenger (ﷺ). In the Book of Allah and the Sunnah of His Messenger (ﷺ), there is a clear explanation and a bright beacon for those who seek the truth and are keen to apply it. Allah (SWT) says: 'We have not neglected in the Book a thing.' As for the one who is blind or feigns blindness to the light of Islam and becomes permissive in his dealings with the disbelievers, we pay no heed to his absurdities and delusions. If the proof (hujjah) has been established against him, then the conveyance of the proof is one thing, and understanding it is another. The true Muslim is the one who practices complete dissociation (mufasala) between himself and those who follow a path other than the path of Islam. It is mandatory for every Muslim to maintain this distance from anyone who raises a banner other than the banner of Islam. The Muslim is commanded not to mix the methodology of Allah with any other man-made (wad'i) system, neither in his creedal perception, nor in his social order, nor in any affair of his life. The differences between Islam and kufr cannot be bridged through reconciliation, sycophancy, or hypocrisy. Those who attempt to dilute this decisive dissociation in the name of tolerance, interfaith dialogue, or peaceful coexistence are mistaken in their understanding of the religion. ¶

Islamic, and understanding the meaning of tolerance as approved by Islam, and understanding the peaceful coexistence that aligns with the methodology of the Holy Quran. ¶

The tolerance sanctioned by Islam within specific limits toward non-Muslims should not come at the expense of weakening the Muslim's distinct identity in their doctrinal perception and social system. (1) ¶

There are those who have deviated from Islam who think that Islam’s flexibility in dealing with its opponents implies respecting their falsehoods, participating with the disbelievers in their disbelief, and being satisfied with the characteristics of their disbelief. They either did not know or ignored that the flexibility of Islam toward its opponents was intended to avoid hurting the feelings of the disbelievers regarding the falsehood they believe, for the purpose of inviting them to Islam or honoring the rights of the covenant we have toward them. The difference is clear between participating in or accepting falsehood, and between abandoning falsehood and its people. (2) ¶

7. The purpose of the Muslim’s enmity toward the disbelievers is to ensure that the personality of the Muslim remains clear, strong, distinct, and prominent, with the signs of Islam visible within it and in every one of its actions. (3) ¶

However, some of those who have departed from Islam attempt, out of ignorance or bad faith, to dilute the firm certainty in the soul of every Muslim that Islam and disbelief are two opposites that can never meet. (4) ¶

Human actions in this life must necessarily be preceded by the emotion of love or hatred, and that is the reality of allegiance (muwalat) and enmity (mu'adat). ¶

(1) See: Fi Zilal al-Qur'an / Sayyid Qutb, Vol. 6, pp. 758-767. (2) See: Kitab Laysa min al-Islam / Muhammad al-Ghazali, p. 301. (3) See: The previous source, same location. (4) See: Fi Zilal al-Qur'an / Sayyid Qutb, Vol. 6, pp. 758-767. ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: Every movement in existence originates from desire and love; however, it may be a praiseworthy love or a blameworthy love, and the point of reference for all of this is the norm of the Shariah. Allah the Almighty has combined both types of love in His saying: {And of the people are some who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will realize] that all power belongs to Allah and that Allah is severe in punishment} [Surah Al-Baqarah: 165]. ¶

From the above, it is established to me that 'muwalat' (allegiance/loyalty) is love, in word, deed, and belief. The love of Allah is obligatory, and it is not realized except by loving what Allah loves and is pleased with—from words, deeds, and individuals. Since it is an axiomatic matter that 'that without which an obligation cannot be fulfilled is itself an obligation,' as is established among the scholars of Usul (legal theory), love for other than Allah is divided into two categories: First: Love for the sake of Allah: This is when a Muslim loves everything that Allah loves and is pleased with. ¶

Words, actions, and individuals—this love is part of the allegiance (muwalat) commanded by the Shariah. It emanates from the love of Allah, complements it, and is not contradictory to it. ¶

Second: Love alongside Allah (al-mahabba ma'a Allah): This is when a person's heart becomes attached to a beloved whom they love alongside Allah, or instead of Allah, such that they become heedless of the love of Allah, or turn to other than Allah with desire and awe. This love becomes a distraction and turns them away from the love of Allah and the love of what Allah loves; therefore, it is contrary to the love of Allah and in conflict with it, and this is the reality of befriending (muwalat) the enemies of Allah. ¶

Thus, love for the sake of Allah (fi Allah) is praiseworthy, extending to every caller to Allah and every one guided by His guidance. ¶

As for love alongside Allah, it is a blameworthy love, leading its possessor to the love of shirk and the evils and harms contained therein. ¶

Harmful love is of three types: ¶

First type: Love alongside Allah, which is the root of shirk and the origin of all blameworthy loves. Its example is like the love the disbelievers of Quraysh had for their idols in the past, or the love some who claim affiliation to Islam have for disbelieving parties and deviant leaderships in the present era, such as the Communist, Socialist, or Ba'athist parties, or the like. ¶

Second type: Loving what Allah hates, such as disbelief (kufr), immorality (fisq), and disobedience (isyan). ¶

Third type: Loving what severs one's love from the love of Allah, or diminishes it, such as the love of family, wealth, and children, if it is at the expense of the love of Allah or distracts the Muslim from the love of Allah. ¶

The definition that I prefer in determining the concepts of Tawalli (total devotion), Muwalat (loyalty/friendship), and Mu'ada (enmity) is as follows: - Tawalli: The total surrender of the lover to everything that pleases the beloved. - Muwalat: Expressing friendship through words, deeds, and intentions, albeit in an incomplete manner. This is the definition provided by Dr. Muhammad Na'im Yasin; however, I have chosen to append the phrase 'in an incomplete manner' to the definition so as to distinguish Tawalli from the concept of Muwalat. - As for Mu'ada: It is a feeling originating from within the soul, intended to inflict harm and a desire for vengeance through speech, action, and belief against the one whom a person considers their enemy. Between Muwalat and Mu'ada, there exists a logical relationship known as Mafhum al-Mukhalafah (concept of opposition), which means that a text indicates the opposite ruling for what is not mentioned compared to what is explicitly stated; this is termed Dalil al-Khitab. This means that if a piece of evidence explicitly indicates the obligation of Muwalat, it implies, through the concept of opposition, the prohibition of Mu'ada. Similarly, if evidence explicitly indicates the obligation of Mu'ada, it implies the prohibition of Mu'alat, and vice-versa. Thus, if Allah prohibits Mu'ada through an explicit text, the implied meaning dictates the obligation of Muwalat; and if Allah Almighty prohibits Muwalat through an explicit text, the implied meaning dictates the obligation of Mu'ada. In other words, commanding something is a prohibition of its opposite by way of rational necessity. Since the commander intends only the performance of the commanded act, if abandoning the opposite is a prerequisite of that command, then abandoning it becomes intended derivatively, not by way of direct intent or request. Regarding this meaning, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'The perfection of sincerity and its certainty requires that Allah be more beloved to a person than everything else.' ¶

Other than Him, and [He] is more feared by him than everything besides Him; thus, on that day, there remains no desire for what Allah has forbidden, nor any aversion to what Allah has commanded. ¶

Indeed, the essence of religion and its perfection is that love should be for the sake of Allah, hatred for the sake of Allah, alliance for the sake of Allah, enmity for the sake of Allah, worship for the sake of Allah, seeking help from Allah, fear of Allah, hope in Allah, giving for the sake of Allah, and withholding for the sake of Allah. This is only achieved by following the Messenger of Allah (ﷺ), whose command is the command of Allah, and whose prohibition is for the sake of Allah. The one who follows his desires is blinded by those desires and led astray from the path of Allah; he does not remain conscious of what is due to Allah and His Messenger (ﷺ) in that regard, nor does he seek it. ¶

Therefore, whoever is not pleased for the pleasure of Allah and His Messenger, and is not angered by their anger, but rather is pleased or angered for his own desires and whims, is among those about whom Allah has said: "They follow nothing but assumptions and what their own souls desire, even though there has already come to them guidance from their Lord." ¶

Thus, the believing Muslim who is sincere in his creed is the one who has purified his monotheism (Tawhid) for Allah, shown enmity toward the polytheists for the sake of Allah, and sought nearness to Allah through his hatred and animosity toward them. How could it be otherwise, when they are the enemies of Allah? The Almighty said: "Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers." And the enemy of Allah is, by nature, an enemy to the believers. The Almighty said: "O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth..." until His saying: "And whoever does that among you has certainly strayed from the soundness of the way." ¶

Fourth Discussion: Explaining the connection between the title of the thesis and the technical meaning of Islamic Sharia ¶

Some might object to the title of this thesis on the grounds that Sharia is a subject of Fiqh (jurisprudence), while 'Al-Muwala wal-Mu'ada' (loyalty and disavowal/allegiance and enmity) for the sake of Allah belongs to the subjects of Aqidah (theology)! Therefore, why was the title not framed accordingly: 'Al-Muwala wal-Mu'ada in Islamic Aqidah'? To answer this, we say that Aqidah is a part of Sharia. Islamic Sharia encompasses matters of belief, acts of worship, and matters of social transactions (mu'amalat)(1). Islamic Sharia is not synonymous with the meaning of general positive law, which, when used in an absolute sense, is intended to refer to the affairs of dealings between individuals(2). Imam al-Tabari defined Sharia as 'the obligatory duties (fara'id), the prescribed limits (hudud), the commands, and the prohibitions'(3). End quote. ــــــــــــــــــــــــــــــــــــ (1) See: Al-Mashru'iyyah al-Islamiyyah al-'Ulya by Dr. Ali Muhammad Jarishah, p. 19. (2) Ibid. (3) Tafsir al-Tabari, Vol. 5, p. 88 (Vol. 1, Part 11, Dar al-Ma'rifah, Beirut). ¶

Some later scholars defined it as 'the commandments of Allah related to human actions.' This definition is deficient because it excludes matters of belief (aqidah), which are the foundation of the Islamic Shariah. ¶

Therefore, Shariah is not considered 'law' in the modern sense of the word, nor is it so in terms of its content. For it—being the message to which falsehood cannot come—encompasses the entirety of human life: belief, worship, politics, social affairs, and ethics, on the broadest scale and without restriction. It also covers the lives of followers of other religions who are permitted to live among Muslims, provided their activities are free from hostility toward Islam and the Muslims. ¶

Thus, the terminological meaning of Islamic Shariah is that it is comprehensive of all that Allah has legislated for His servants in terms of beliefs, acts of worship, and transactions (mu'amalat). ¶

Allah the Almighty said: 'Then We placed you on a Shariah (path) of the matter, so follow it and do not follow the inclinations of those who do not know.' ¶

And He said: 'He has ordained for you of religion that which He enjoined upon Noah and that which We have revealed to you...' ¶

And He said: 'Or have they partners who have ordained for them a religion to which Allah has not consented?' And He said: 'For each of you We have prescribed a Shariah and a clear way.' ¶

Based on this, the subject of this thesis is fully connected with Islamic Shariah, as 'al-muwalat wal-mu'adat' (loyalty and disavowal/allegiance and enmity) refers to the manifestation of love and hatred through words, deeds, and intentions (1). Therefore, we considered this title to be comprehensive for our topic, fulfilling the purpose—at first glance—for one unacquainted with the contents of the thesis, and that it is more inclusive and complete than any other. And Allah, Glory be to Him, is the Grantor of success. (1) See: Al-Iman / Arkanuhu - Haqiqatuhu - Nawaqiduhu (Faith: Its Pillars, Reality, and Nullifiers), by Dr. Muhammad Na'im Yasin, p. 188. ¶

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Chapter One: The Legitimacy of Wala’ (Loyalty/Alliance) and Bara’ (Disavowal/Enmity) in Islamic Shariah. This chapter contains an introduction and two sections: 1. Introduction: A historical overview of Wala’ and Bara’. 2. Section One: The status of Wala’ and Bara’ in Islamic Shariah. 3. Section Two: The practical application of Wala’ and Bara’ in Islamic Shariah. ¶

(18) Thus, Hazrat Qatadah (may Allah be pleased with him) states: "They worship Allah and do not associate any partners with Him. They maintain Khushu' (humility and focus) in their prayers, pay Zakat, fulfill their trusts, and keep their covenants. These are the attributes through which they became the inheritors of Paradise." ¶

Summary of the Noble Attributes of a Believer: In the aforementioned verses, Allah the Almighty describes the attributes of those believers who are successful, with each attribute holding its own unique significance and virtue: 1. Faith and Khushu': Humility and focus in prayer is a means to strengthen one's connection with Allah the Almighty. 2. Avoidance of vain talk: A believer does not waste time in frivolous and useless matters. 3. Payment of Zakat: This is a means of purification of wealth and societal welfare. 4. Chastity and Modesty: Guarding one's private parts is a symbol of moral elevation. 5. Observance of trusts and promises: This is the foundation of social and collective life. 6. Safeguarding the prayers: This is the practical manifestation of adherence to Allah's commandments. ¶

These attributes are not merely a list, but a comprehensive system of life. By implementing them, a Muslim society not only improves its worldly affairs but also becomes deserving of eternal success in the Hereafter. Reflecting upon these verses of the Holy Quran provides man with the best path to refine his character and attain the pleasure of Allah the Almighty. ¶

Introduction: A Historical Overview of Loyalty (Muwala) and Enmity (Mu'ada). Among the innate qualities (fitrah) upon which Allah the Almighty created the human soul is the trait of love and hatred—that is, loyalty and enmity. Allah the Almighty says: 'The nature [framed] of Allah, in which He has created mankind. There is no changing [the laws of] the creation of Allah. That is the correct religion' (Ar-Rum: 30). Thus, if the human soul remains upright upon the path of Allah, it directs its loyalty to Allah, His Messenger, and then to the believers of this religion. However, if it deviates from the path of innate nature, suffers a regression in its concepts and perceptions, becomes covered by the rust of the sins and wrongdoings it has acquired, and its sense of perception becomes dulled, it directs its loyalty toward frail creatures, putrid concepts, and unjust customs. If we were to look at the history of nations with the messengers, prophets, and the righteous before the Muhammadan mission, this truth would manifest itself to us as bright and apparent, with no ambiguity or obscurity. For instance, Ibrahim (peace be upon him) declares with all strength, clarity, and firmness his enmity toward disbelief and its adherents, his dissociation from them and what they worship, and his alignment and loyalty to Allah the Almighty. ¶

This is evidenced by what the Holy Quran relates regarding him in the words of Allah the Almighty: 'O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient. O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in hellfire].' [His father] said, 'Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so leave me for a prolonged time.' [Abraham] said, 'Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy.' So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob. And each [of them] We made a prophet.' And in what Allah mentioned about him also in His saying: 'There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone."' The story of the People of the Cave is similar to the position of Abraham (peace be upon him) regarding enmity towards disbelief and its people, and the total dissociation from the disbelievers. Allah the Almighty mentioned their saying to one another: 'And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread for you of His mercy and will prepare for you from your affair facility.' There is, in these verses, an indication of the effect of faith in Allah upon the souls, which caused them to be hostile towards His enemies, while granting Him their affection and loyalty. Thus, they chose migration to preserve their religion from the brutality of oppressive rulers, and made their enmity towards them—for the sake of Allah—a reason for not submitting to their will and tyranny. Regarding the story of the believer from the family of Pharaoh, who kept his faith in the truth hidden in his heart for a period of time, we find that at the moment of danger and distress, he reveals his hidden secret and proceeds to defend Moses (peace be upon him) with the logic of faithful nature, with caution, skill, strength, and intelligence. Allah the Almighty says: 'And a believing man from the family of Pharaoh who concealed his faith said...' ¶

"Do you kill a man for saying, 'My Lord is Allah,' while he has brought you clear proofs from your Lord? And if he should be lying, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar." (Surah Ghafir: 28). Thus, the struggle between truth and falsehood continued, and the cycle of alliance and enmity persisted, tossed about by customs and shaped by concepts, until we reach the Arabs before Islam. We find that they were no different from any other Jahili (pre-Islamic) society—whether preceding them or following them—in their perverted perceptions and corrupt beliefs regarding loyalty and enmity. The matter reached such a state that a man would become an enemy to his own daughter, the piece of his own liver, killing her in adherence to Jahili custom, to win the approval of the clan and tribe, and out of fear of their mockery and hostility. It is narrated that a companion of the Prophet (ﷺ) used to remain sorrowful in the presence of the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) asked him, "Why are you so sad?" He replied, "O Messenger of Allah, I committed a sin during the days of Jahiliyyah, and I fear that even if I have embraced Islam, Allah will not forgive it." The Messenger of Allah (ﷺ) said, "Tell me about your sin." He said, "O Messenger of Allah, I was among those who used to kill their daughters. I had a daughter born to me, and her mother pleaded with me to spare her. She grew up, reached maturity, and became one of the most beautiful women. People came to seek her hand in marriage, and a sense of jealousy and protective pride (hamiyyah) overcame me; my heart could not bear to marry her off or leave her at home unmarried. I told my wife that I intended to visit such-and-such tribe to see my relatives and asked her to send our daughter with me. She was delighted and adorned her in the finest clothes and jewelry, making me take solemn oaths that I would not betray her trust. I took her to the edge of a well, under the pretext of getting a drink. When we arrived, I looked into the well, and the girl realized I intended to throw her in. She clung to me, weeping and saying, 'O my father, what are you intending to do to me?' I felt pity for her, but then I looked into the well, and Jahili pride overwhelmed me. She clung to me again, saying, 'O my father, do not betray the trust of my mother!' I kept oscillating between looking into the well, intending to throw her, and looking at her, feeling pity for her, until Satan overcame me. I grabbed her and threw her into the well, while she was calling out, 'O father, you have killed me!' I stayed there for some time..." ¶

They went so far away from her that her voice could no longer be heard, so she returned. The Messenger of Allah (ﷺ) and his companions wept, and he said: 'Had I commanded anyone to do what was done in the Age of Ignorance (Jahiliyyah), I would have punished you.' (End quote). This incident and others like it represent the extent of loyalty to the Jahili tradition in its oppression, cruelty, and barbarism; it is one of dozens, or rather hundreds, of farces and absurdities that characterized the life of the early Jahili society. Ibn Abbas (may Allah be pleased with them both) said: 'If it pleases you to know the ignorance of the Arabs, read [the verses] beyond the one hundred and thirtieth verse of Surah al-An'am.' Their deviation in the loyalty of worship is no less than their deviation in their social loyalty. In the realm of worship, they formed loyalties and enmities for the sake of inanimate, deaf, and mute creatures that neither benefit nor harm. Allah the Almighty says: 'Those whom you invoke besides Allah cannot create [even] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from it. Weak are the seeker and the sought.' And His saying: 'But they have taken besides Him gods who create nothing, while they are created, and possess not for themselves any harm or benefit, and possess not [power over] death, nor life, nor resurrection.' In the realm of cooperation and affection, we find blind loyalty to the clan and kinship, whether they are in the right or in the wrong, oppressor or oppressed. This was expressed by their poet who said: 'Am I not but a member of Ghaziyyah? If it goes astray, I go astray, and if Ghaziyyah follows the right path, I follow the right path.' The Jahili poet also said: 'They do not ask their brother, when they call upon him in times of distress, for proof for what he says.' What, then, is the meaning of their statement? Is it not blind loyalty to those who deserve it and those who do not? ¶