Chapter 5

The one who trusts [the enemies of Allah] and draws them close is either void of reason, or a disbeliever who denies the truth willfully and persistently. ¶

The Seventh Proof: The saying of Allah Almighty: "Is one who follows the pleasure of Allah like one who returns with wrath from Allah, and whose refuge is Hell - and wretched is the destination?" (1). Al-Tabari (2) said: Meaning, is the one who follows the pleasure of Allah, regardless of whether people are pleased or displeased by it, like the one who incurs the wrath of Allah due to his support for shirk (polytheism) and standing with the mushrikeen (polytheists) (3). End quote. ¶

Based on this, following the pleasure of Allah is achieved through befriending His allies, supporting them, showing enmity toward His enemies, hating them, and fighting against them. ¶

The Eighth Proof: The saying of Allah Almighty: "They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not among them any ally or helper" (4). ¶

In this verse, Allah informs us that the hypocrites and the disbelievers desire that the Muslims disbelieve just as they have disbelieved. This desire is not merely a heartfelt wish devoid of action; rather, it is a desire that necessitates action, effort, and planning to lead Muslims into disbelief. This is exactly what is happening in our current era, as Muslim lands are filled with secret and overt organizations supported by Jews, Christians, and Communists, which are working tirelessly to take the servants from the worship of the Lord of the servants to the worship of humans by one another. They employ various overt and covert means and methods in this regard. Today, we are witnessing great aspects of their deception and are suffering immense pain. ¶

(1) Surah Al-Imran, verse 162. (2) See his biography on page 78 of this book. (3) Tafsir al-Tabari, Vol. 4, p. 107; and see Majmu'at al-Tawhid, p. 236. (4) Surah An-Nisa, verse 89. ¶

Among their crimes is that they are aided in this by a despicable, lowly, and vile group that has sold its religion for a trivial worldly gain; this group is the group of the hypocrites. ¶

Therefore, every Muslim who is zealous for the religion of Allah must know the intentions and goals of his enemies against Islam and the Muslims, so as not to enable them to achieve these. One must comply with the command of Allah (Mighty and Majestic) regarding taking them as allies; for whoever takes them as allies has disobeyed Allah and deserves His punishment (1). ¶

Islam is tolerant with its opponents among the blatant disbelievers who oppose it openly, but it does not exercise such tolerance toward those who utter the words 'La ilaha illa Allah' (There is no god but Allah) with their tongues while their actions belie them—those who pronounce the testimony of faith but remain in the abode of disbelief (dar al-kufr), supporting the disbelievers and taking them as allies despite having the ability to migrate. Being content with such a situation is not tolerance; it is moral dilution (tamyi'). Islam is a religion of tolerance, but it refuses to allow those who belong to it to become soft and unprincipled. It is a serious conception of life and a serious system in its dealings with people; seriousness does not contradict tolerance, but it does contradict dilution. If Allah (Mighty and Majestic) has forbidden taking as allies those Muslims who reside with the disbelievers, commanded their killing wherever they are found, and forbade taking them as friends and supporters, then what is your opinion, O noble brother, of those who take the disbelievers as allies while living among Muslims? Is this category not more deserving of this threat and warning than those who flatter the disbelievers while living among them in their lands? Indeed, this verse contains a clarification that removes the quality of dilution from a Muslim’s belief and actions alike (2). ¶

Ninth Evidence: The saying of Allah (Most High): 'Indeed, those whom the angels take [in death] while they are wronging themselves - [the angels] will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They [the angels] will say, 'Was not the earth of Allah spacious...' ¶

(1) See: Tafsir al-Qurtubi, Vol. 5, p. 308; Mukhtasar Tafsir Ibn Kathir by Muhammad Ali al-Sabuni, Vol. 1, p. 420; and Majmu'at al-Tawhid, p. 262. (2) See: Fi Zilal al-Qur'an by Sayyid Qutb, Vol. 5, pp. 476-482. ¶

Is not the earth of Allah wide enough for you to emigrate therein? For such, their abode will be Hell—an evil destination. Except for the weak ones among men, women, and children who cannot devise a plan, nor are they able to find a way. For these, it is hoped that Allah will pardon them, and Allah is ever Oft-Pardoning, Oft-Forgiving. (1) ¶

And the saying of Allah Almighty: "Those whom the angels take in death while they are wronging themselves, they (the angels) will ask: 'In what state were you?' They will reply: 'We were weak and oppressed in the earth.' They (the angels) will say: 'Was not the earth of Allah spacious enough for you to emigrate therein?'... Nay! Allah is All-Knowing of what you used to do. So enter the gates of Hell to abide therein eternally; and wretched is the residence of the arrogant." (2) ¶

In these verses, there is an announcement from Allah Almighty that He will question everyone who aligned with the disbelievers or abandoned the Muslims and isolated themselves from them: "In which group were you? Were you in the group of the Muslims or the group of the polytheists?" Some offered the excuse of being weak (mustad'afun) for not being with the Muslims. The angels did not accept their excuse and said to them: "Was not the earth of Allah wide enough for you to migrate therein? For such, their abode will be Hell—an evil destination." Thus, whoever is not with the community of Muslims is with the polytheists, except for the weak among men, women, and children who cannot devise a plan or find a way; for these, it is hoped that Allah will accept their excuse and forgive their shortcomings. There are also those who excused themselves by saying they did no evil, as they abandoned both the Muslims and the polytheists, isolating themselves from both groups despite knowing that the Muslims were on the truth. The Quran considered both excuses—weakness and isolation—unacceptable, and that such an action warrants entry into the Fire and its torment. The duty of brotherhood in Islam requires that a Muslim be with their fellow Muslims like a limb is to the body, affected by every influence that strikes the body from within or without. If these people were not excused, then what of the one who showed agreement with the people of Shirk, entered into their obedience, gave them shelter, supported them, followed their path, labeled the people of Tawhid as wrong, insulted them, and mocked their words, actions, and those outward appearances that are among the symbols of the faith? ¶

Islam? Are not these types of people more deserving of disbelief (kufr) than the one who abandoned migration (hijrah) to the Abode of Islam (Dar al-Islam) and failed to join the community of Muslims out of attachment to their homeland, wealth, or family, or out of fear of the disbelievers regarding these matters? (1) ¶

The tenth proof: The saying of Allah Almighty: {Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.} (2) ¶

Thus, Allah Almighty forbade His Messenger Muhammad (peace be upon him) from supporting the accused or defending the people of falsehood. In this is evidence that it is not permissible for anyone to plead the case of a disbeliever, a hypocrite, or an apostate, unless it is known that they are in the right regarding a specific, isolated issue, in which case one may argue only for that specific matter (3). ¶

Therefore, it does not befit a Muslim to be an adversary to the people of truth by defending the people of falsehood, as is done by many of those deluded in this era. Those who defend oppressive individuals, oppressive governments, apostate regimes, and infidel parties are falling into what Allah has forbidden. Indeed, the matter has reached the point for some of them to defend the invading Jews in Palestine and the Crusaders who war against Muslims in Uganda, Chad, Eritrea, and the Philippines. Similar is the stance of the infidel governments in some Arab countries regarding the issue of the atheistic colonial invasion of Afghanistan, where those governments began to justify their crimes and the crimes of their masters in Moscow in their invasion of Afghanistan (4). ¶

It is not befitting for a Muslim to be a mouthpiece for the enemies and an echo of their voices. ¶

The disapproved act; although the address is directed to the Prophet (ﷺ), the intended meaning refers to those among the Muslims who were committing such acts. The evidence for this is as follows: First: Allah the Almighty clarified this by what He mentioned afterwards in His saying: 'Here you are, arguing on their behalf in the worldly life' (An-Nisa: 109). Second: The Prophet (ﷺ) was the judge in the incident for which the verse was revealed; therefore, apologies were offered to him, and he did not offer apologies to others. This proves that the intended meaning refers to his Ummah of Muslims. ¶

Then Allah the Almighty said: 'And do not argue on behalf of those who deceive themselves. Indeed, Allah does not love one who is a habitually sinful deceiver' (An-Nisa: 107). That is, do not argue for those who betray their own souls. This was revealed regarding Tu'mah ibn Ubayriq, and 'mujadala' (arguing) means to dispute on behalf of another. In this verse is evidence for the prohibition of arguing on behalf of one who has sinned and against whom a punishment of hadd or ta'zir has been established. One should not argue for him by repelling the betrayal he committed or by justifying the crime he perpetrated for the purpose of nullifying the Shariah-based punishment that resulted from it. In the saying of Allah: 'Indeed, Allah does not love one who is a habitually sinful deceiver,' there is evidence for the negation of Allah’s love for one who possesses this description. When love is negated, its opposite is established, which is hatred. Therefore, it is appropriate for a Muslim to love what Allah loves and hate what Allah hates, and not to be in opposition to Allah by loving what He hates or hating what He loves, for this behavior is not permissible for a Muslim committed to Islam with sincere commitment. ¶

So, what is the stance of the 'dwarfs of the media' regarding these texts? When their habit is to argue. ¶

And advocating for traitors, distorting facts, misleading the masses, making the good appear evil and the evil appear good, clothing falsehood in the garb of truth and truth in the garb of falsehood—are these people not included under what these two verses explicitly and unambiguously forbid? But where is he who listens, understands, and contemplates his actions and speech in this life? ¶

The Eleventh Evidence: The saying of Allah Almighty: "Give tidings to the hypocrites that there is for them a painful punishment - those who take disbelievers as allies instead of the believers. Do they seek with them honor? But indeed, honor belongs to Allah entirely." (An-Nisa: 138-139). Allah Almighty says to His Prophet Muhammad (peace be upon him): O Muhammad, give glad tidings to the hypocrites who take those who disbelieve in Me and practice heresy in My religion as allies—meaning helpers and intimate friends—instead of the believers, abandoning the alliance of the believers and turning away from it, seeking might, power, and influence with those disbelievers. Those foolish and ignorant people do not know that all honor belongs to Allah. Allah the Almighty said: "But honor belongs to Allah and to His Messenger and to the believers, but the hypocrites do not know." (Al-Munafiqun: 8). ¶

The Twelfth Evidence: The saying of Allah Almighty: "And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together." (An-Nisa: 140). Allah the Almighty mentioned that He has revealed to the believers in the Book that if they sit in a gathering where disbelief in Allah is praised, where disbelievers are glorified, and where mocking Allah, His Messenger, and His Book is accepted, and then they remain silent about those criminals and their falsehood, and accompany them in that state... ¶

Thus, they are the same as them in ruling and recompense. This was in the context when they were in one city during the early days of Islam. So, how about those who were at a distance from them in Muslim lands, yet they brought the disbelievers—those who mock Allah, His Messenger, and the believers—into the lands of the Muslims? They took them as friends, companions, and confidants, finding comfort in their proximity instead of the proximity of the pious Muslims. They took them as trustees, advisors, and counselors, while they (the disbelievers) were engaged in discourse concerning kufr (disbelief), manifesting it and elevating its status, alongside their mocking of Allah, His verses, His Messenger, and the believers. This is a matter that no one who believes in Allah can endorse, be satisfied with, or accept from anyone who says it without objecting to it and denouncing their statement, provided one is capable of doing so. If one is not capable, then the least that is required is to dissociate from that place and that speech, so that one may be saved from the punishment of Allah. Fear or shame must not prevent one from this, for fear and shame before Allah are more deserving than fear and shame before people. Fear for one's wealth, position, or any worldly objective must not stop one, for Allah (SWT) is more deserving of awe and fear than all people combined. ¶

Thirteenth Evidence: The saying of Allah the Exalted: 'O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you – then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. So you see those in whose hearts is disease hastening into [association with] them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.' Hudhayfah (may Allah be pleased with him) said: 'Let one of you beware of becoming a Jew or a Christian while he is unaware,' citing this verse. ¶

Ibn Abi Hatim narrated from Muhammad ibn Sirin, who said: Abdullah ibn Utbah stated something similar to the aforementioned statement of Hudhayfah. ¶

Al-Qurtubi said regarding the saying of the Almighty: 'And whoever among you takes them as allies, then indeed he is one of them,' meaning: whoever supports and aids them against the Muslims, his ruling is the same as theirs in terms of disbelief (kufr) and recompense. This ruling remains in effect until the Day of Judgment, and it signifies the severance of allegiance (muwalat) between Muslims and disbelievers. ¶

This is because the verse contains a condition and a response; when the response is realized by the fulfillment of the condition, enmity toward those who ally with the disbelievers becomes obligatory, just as enmity toward blatant disbelievers is obligatory. The Fire becomes inevitable for the one who allies with the disbelievers if he does not repent before his death, just as the Fire is inevitable for one who dies as a disbeliever, becoming one of them, part of their party, and of their religious community. This applies even if he does not explicitly claim to be a Jew, Christian, Communist, Polytheist, Baathist, Socialist, or the like, even if his name is Muhammad, Ali, or Abdullah, and even if he pronounces the two testimonies of faith, because he has not realized their true meaning nor acted upon their requirements. Ibn al-Arabi says: The verse conveys the prohibition of taking any disbelievers as allies. ¶

This is because the one who allies with the disbelievers has adopted one of the disbelievers as a guardian, become their follower, and is pleased with them; thus, he is like them in terms of kufr and recompense. Furthermore, consider the excuses of those who became disbelievers by allying with the disbelievers; you will find that Allah (Mighty and Majestic) did not accept them from them. These excuses were their fear of the People of the Scripture and their power, and concerns regarding their positions, wealth, and worldly interests in general, fearing they might be diminished or violated. As for the religion of Islam and its great Shariah laws, they were not even a consideration. ¶

The thought and imagination of these hypocrites, who live for their bellies, their private parts, and their forbidden desires—Allah has deemed this an absolutely unacceptable excuse, to cut off their argument and the argument of the hypocrites until the Day of Resurrection (1). ¶

The Fourteenth Evidence: The saying of Allah Almighty: 'O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should be believers' (2). ¶

He, the Almighty, prohibited the believers from befriending (muwalat) the People of the Scripture and other disbelievers, and He clarified that befriending them contradicts faith (3). ¶

The Fifteenth Evidence: The saying of Allah Almighty: 'You see many of them becoming allies of those who have disbelieved. How wretched is that which they have put forth for themselves in that Allah has become angry with them, and in the punishment they will abide eternally. And if they had believed in Allah and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient' (4). ¶

Thus, the Almighty clarified that true faith in Allah and His Prophet Muhammad (ﷺ) is linked to not befriending the disbelievers and not taking them as allies. Therefore, the existence of befriending the disbelievers necessitates the absence or deficiency of faith, because the absence of the consequent implies the absence of the antecedent. Furthermore, Allah Almighty has decreed His wrath and eternal punishment upon those who befriend the disbelievers, and He informed us that befriending the disbelievers cannot occur from a believer, for the people of faith show them enmity and do not befriend them, as is the legal obligation (5). ¶

Then, the Almighty clarified at the end of the verse the causes of befriending the disbelievers. ¶

The immorality (fisq) which, in turn, drove them to take the disbelievers as allies, led them to apostatize from Islam; may Allah protect us from that. (1) ¶

The Sixteenth Evidence: The saying of Allah the Almighty: "And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience (fisq). And indeed do the devils inspire their allies to dispute with you. And if you were to obey them, indeed, you would be associators (mushrikun)." (2) This verse was revealed when the polytheists said to the Muslims, "You eat from what you kill, but you do not eat from what Allah kills." Thus, if a person obeys the polytheists in declaring the consumption of carrion lawful, they become a polytheist, with no distinction between one who fears and one who does not, unless they are under extreme duress. How, then, is the case of one who obeys the disbelievers in their disbelief, takes them as allies, inclines towards them, aids them, testifies that they are upon the truth in what they do and refrain from, and obeys them in legitimizing usury, adultery, gambling, and all the indecency, nudity, and vile, obscene singing they advocate? These people are more deserving of being labeled with kufr (disbelief) and shirk (polytheism) than those who merely agreed with the polytheists that carrion is lawful. (3) ¶

The Seventeenth Evidence: The saying of Allah the Almighty: "And recite to them the story of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. And if We had willed, We could have elevated him thereby, but he adhered to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought." (4) ¶

Exegetes differed regarding the intent of this verse. Some traditions mention that it was revealed concerning a worshiper from the Children of Israel named "Balaam bin Ba'ura," whose desires and support were with the people who fought against Moses (peace be upon him), and he was considered [his security]. ¶

Support for the polytheists (mushrikin) and alliance with them was, for him, a departure from the verses of Allah, as he leaned toward his desires and lusts for the sake of the fleeting vanities of this world, thereby neglecting the alliance with the Truth and the support of its people. ¶

The more sound view is not to restrict the verse to this specific cause, the chain of which is not established. Rather, the verse indicates this meaning through its general implication. Therefore, scholars who have not acted as Allah commanded them—by forming alliances with the believers, loving them, supporting them, and holding fast to the rope of Allah with the believers, while conversely manifesting enmity, hatred, jihad, and dissociation from the polytheists—if they lack these attributes, they have departed from the verses of Allah and deserve the disparaging description. ¶

The eighteenth proof: The saying of Allah the Almighty: "And those who disbelieve are allies of one another. If you do not do so, there will be fitnah (trial/oppression) on earth and great corruption." (Surah Al-Anfal: 73). ¶

This means if you do not dissociate from the disbelievers, form alliances with the believers, and distinguish yourselves from the polytheists, a fitnah will occur among the people. This consists of the confusion of matters and the mingling of believers with disbelievers, causing people to fall into bewilderment in distinguishing between truth and falsehood regarding people's speech and actions—especially among the common folk and the youth. Due to the integration of believers with disbelievers and the intermixing of their words, deeds, and beliefs, the weak and ignorant among the Muslims will contract the contagion of disbelief, instigated by the hypocrites who usually act as intermediaries between manifest disbelievers and naive Muslims. Consequently, duties are abandoned, prohibitions are committed, and the contagion of disbelief spreads among the Muslims, just as the contagion of disease spreads among those who have no immunity. Therefore, as a matter of precaution, protection, and avoiding neglect regarding the nation's religion, it is necessary for the Muslim society to be completely separated from the people of disbelief. ¶

And that one must distance oneself from kufr (disbelief), their methodologies, systems, and deviant conditions; and that the Islamic society be built upon the foundation of Islam in a correct and robust manner, through capable, believing Muslim hands that take pride in their religion and possess the ability to influence—rather than be influenced—in their dealings with non-Muslims. (1) ¶

The Nineteenth Evidence: The saying of Allah Almighty: {O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief.} (2) ¶

This verse confirms with full force the severance of the bonds of blood and lineage if the bond of faith in this religion is severed. When the guardianship of kinship for the sake of Allah is annulled, the guardianship of kinship within the family is also annulled. The primary guardianship belongs to Allah, through which all humanity is connected. Thus, the bond of creed is a master bond, not subordinate to any other. Therefore, if the bond of creed is lost or weakened, other bonds hold no weight or value. The connection is severed and the knot undone with whoever takes the disbelievers as allies. Allah Almighty says: {And whoever is an ally to them among you – then indeed, he is [one] of them (the wrongdoers).} (3) 'The wrongdoers' here means the polytheists (mushrikeen). Thus, the guardianship of family and kin—if they prefer disbelief over belief—is shirk (polytheism) that is inconsistent with faith and the requirements of belief in Allah. (4) ¶

The Twentieth Evidence: The saying of Allah Almighty: {It was not for the people of Madinah and those surrounding them of the bedouins to remain behind after [the departure of] the Messenger of Allah or to prefer themselves over his soul. That is because they are not afflicted by thirst or fatigue or hunger in the way of Allah, nor do they tread any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that is registered for them as a righteous deed. Indeed, Allah does not allow to be lost the reward of the doers of good.} (5) ¶

In this verse, Allah the Exalted explains that enraging the disbelievers and inflicting harm upon them—especially those who wage war against Allah, His Messenger, and the believers—is a matter intended by the All-Wise Lawgiver (al-Shari' al-Hakim). Enraging them cannot be achieved except through feelings of hatred and enmity towards them and their disbelief; this hatred is what generates the desire to wage war against them without relent, without weakness, without retreat, and without surrender. The implication of the opposite (mafhum al-mukhalafa) in this verse indicates that whoever does not enrage the disbelievers, does not harm them, and instead takes them as allies and seeks their approval, is recorded as having committed a corrupt act, for it is the direct opposite of the qualities of the righteous (muhsinin). May Allah protect us from that. (1) ¶

The Twenty-First Evidence: The saying of Allah the Exalted: {And Noah called to his Lord and said, 'My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!' He said, 'O Noah, indeed he is not of your family; indeed, he is one whose work was other than righteous, so ask Me not for that of which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.'} (2) ¶

In these two verses, there is a clarification that there is no loyalty or alliance (muwalat) between a Muslim and a disbeliever, even if this disbeliever is a man's own son who came from his loins and whom he fed from his earnings. So, what justification do those who ally themselves with the disbelievers—those who war against Allah, His Messenger, and the believers—have, when they are not linked to them by lineage nor any permissible cause? (3) ¶

The Twenty-Second Evidence: The saying of Allah the Exalted: {And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.} (4) ¶

Allah the Exalted mentioned that inclining toward the oppressors—whether they are blatant disbelievers, deceitful disbelievers, or simply oppressors in general—is a cause for being touched by the Fire and its torment. And He, the Exalted, did not mention... ¶

There is no distinction between one who feels fear and one who does not, except for the person who is compelled by absolute duress (ikrah mulji'); for such a person, it is permissible to comply outwardly with the tongue while the heart remains tranquil with faith, as Allah the Almighty says: {Except for one who is forced while his heart is secure in faith}. What, then, is the state of one who adopts inclining toward the disbelievers as a policy and a form of shrewdness, so that they may assist him in usurping positions and wealth within Islamic lands? The likeness of such a person is that of the hypocrites regarding whom Allah said: {So you see those in whose hearts is disease hastening into [association with] them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful}. ¶

From this, we conclude that inclining toward the disbelievers and taking them as allies is among the gravest of sins that lead to entry into the Hellfire. If this is accompanied by a desire for the decline of Tawhid and its people, and for the dominance of the people of Shirk (polytheism) over them, then this constitutes the greatest form of Kufr and its most severe type. ¶

Twenty-third evidence: The saying of Allah the Almighty: {And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut'}. ¶

This verse indicates that if a person worships his Lord through obedience, love for Him, and love for what He loves, but does not harbor hatred toward the polytheists, detest their actions, and hold enmity toward them, then he has not avoided the Taghut. And whoever does not avoid the Taghut has not entered into Islam; he is a disbeliever, even if he were the most devout worshiper of this Ummah, praying all night and fasting all day. His worship becomes like one who prays without performing ghusl (purification) after janabah, or like one who fasts in extreme heat while committing acts of immorality during the day of Ramadan. ¶

Based on this, the worship of Allah cannot be realized except by avoiding the Taghut (false deities/tyrannical power). Avoiding it means harboring hatred and enmity towards it, and severing all ties and cooperation with it, except within the limits permitted by Shariah, and subject to specific restrictions and conditions, such as extreme duress (ikrah malji'), or maintaining ties of kinship with non-believers in a kind manner, provided there is internal hatred for their disbelief and this is explicitly stated to them. ¶

The Twenty-Fourth Evidence: The words of Allah Almighty: "Whoever disbelieves in Allah after his belief - except for one who is forced while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment. That is because they preferred the worldly life over the Hereafter, and indeed, Allah does not guide the disbelieving people." (1) ¶

The ruling of Allah Almighty does not change: whoever turns back from his religion to disbelief is a disbeliever, regardless of whether the motivation was fear for his life, property, or family from the disbelievers; whether the disbelief was inward or outward; whether it was through speech or action or both; or whether he was seeking wealth, status, desire, or fame from the polytheists. In all these cases, he is a disbeliever. The only exception is when one is forced to utter a word of disbelief while his heart remains secure in faith; it is permissible for him to outwardly conform to them. However, if he conforms to them internally, he is a disbeliever just like them, even if he claims duress, because no human has authority over the inner heart. If the coerced person endures the harm of the disbelievers and refuses to comply with their demand to utter the word of disbelief, and is killed, then he is a martyr, as happened with Khabab bin al-Aratt (2). ¶

(1) Surah An-Nahl, verses (106, 107). (2) He is Khabab bin al-Aratt bin Jandalah bin Sa'd bin Khuzaymah, one of the earliest to embrace Islam, being the sixth person to do so. He was among those severely tortured for the sake of Allah; the disbelievers would put iron armor on him and place him in the scorching sun of Makkah while he was uncovered. He remained patient and did not grant the disbelievers what they demanded. He later witnessed Badr, Uhud, and all other battles with the Messenger of Allah (ﷺ). He settled in Kufa during the era of the Rightly Guided Caliphs and died there in the year (37 AH). See: Usd al-Ghabah fi Ma'rifat al-Sahabah by Ibn al-Athir, Vol. 2, pp. 99-100. ¶

And Khubayb ibn Adi (may Allah be pleased with them both), where the former was tortured by fire and the sun, and the latter was martyred by being crucified at the hands of the polytheists; yet neither of them conceded to the demands of the disbelievers, despite the great temptations offered to them in exchange for uttering the word of disbelief. ¶

It is apparent from the words of Imam Ahmad ibn Hanbal (may Allah have mercy on him) that moral coercion (ikrah al-ma'nawi) does not justify uttering the word of disbelief; rather, there must be coercion through physical torture (ikrah al-hissi). When Yahya ibn Ma'in visited him while he was ill and recited this verse (concerning the concession for those coerced), Ahmad turned his face to the other side. Ibn Ma'in continued to apologize, citing the hadith of Ammar ibn Yasir. When Ibn Ma'in left, Ahmad remarked: 'Ahmad uses the hadith of Ammar as evidence, yet the hadith of Ammar itself says: "I passed by them while they were reviling you, so I forbade them."' ¶

(Footnote summary: Khubayb ibn Adi al-Ansari participated in Badr and was sold to Quraish by the tribe of Banu Lihyan. He was the first to be crucified in the way of Allah. Imam Ahmad ibn Hanbal was a leading jurist and traditionist, while Yahya ibn Ma'in was a renowned scholar of hadith and the narrator-criticism (ilm al-rijal).) ¶

Then you beat me, even though you said that we should beat you. Yahya ibn Ma'in said: By Allah, I have not seen anyone on the face of the earth with a deeper understanding (fiqh) of the religion of Allah than you. ¶

The Twenty-Fifth Evidence: The saying of Allah the Almighty: 'And indeed, they were about to tempt you away from that which We revealed to you, to fabricate about Us something else; and then they would have taken you as a friend. And if We had not strengthened you, you would have almost inclined to them a little. Then [if you had], We would have made you taste double [punishment] in life and double after death. Then you would not find for yourself against Us any helper' (Surah Al-Isra, 73-75). Ibn Abbas, in a narration from Ata, states that the cause of the revelation of these verses was that a delegation from the tribe of Thaqif came to the Prophet (ﷺ) and asked him: 'Allow us to benefit from our idols for one year so that we may collect what is offered to them; once we have collected it, we will break our idols, embrace Islam, and make our valley a sanctuary just as you have made Makkah a sanctuary, so that the Arabs may recognize our superiority over them.' The Messenger of Allah (ﷺ) intended to grant them this, so these verses were revealed. Allah the Almighty informed His Messenger (ﷺ) that if he had agreed with them, they would have taken him as a 'khalil' (intimate friend)—a level of friendship that leads to loyalty, pure affection, and alliance with the disbelievers. Furthermore, He informed him that such an inclination toward the disbelievers, even if minor, results in a double punishment in life and death. This applies even if the intention behind this inclination is the interest of Da'wah and Islam, because compromising any part of the religion leads to continuous concession until it reaches zero—which is disbelief (kufr). A slight deviation at the beginning of the path ends in complete deviation in the end. The rulings and obligations of Islam are an indivisible whole; there is no hierarchy of 'superior' or 'inferior' among them, especially regarding the obligatory duties and pillars. There is no obligatory duty that is necessary at one time but can be dispensed with at another. What the Thaqif delegation proposed to the Messenger of Allah (ﷺ) is what the enemies of Islam propose to those who claim to represent Islam today, although the subject matter of the request differs. Thaqif asked the Messenger (ﷺ) for concessions in return for their promise of Islam, whereas the enemies of Islam today ask the people of knowledge for something else. ¶

Abandoning the Da'wah, either totally or partially, such that the callers do not confront the interests, injustices, and tyranny of the rulers, and such that the Da'wah does not pose a threat to their existence or the existence of their masters. Many writers and self-proclaimed scholars, who serve as tools for every arrogant tyrant, may respond to this. Some justify it by claiming that the interest of the Da'wah lies in winning over those in high office, even if they are those warring against Islam and the Muslims. Others are enticed by material gain, even if this gain comes at the cost of compromising one or more pillars and obligations of Islam. They think they are deceiving others, but they do not realize that others are plotting against them and ensnaring them from where they do not perceive. For, those in power entice the callers, offering high prices for their words, until they relinquish parts of this religion and issue fatwas that declare what Allah has forbidden as lawful, or what Allah has made lawful as forbidden. At that point, these pretenders of knowledge lose their prestige and immunity in the eyes of the ruler and the public. The ruler will have achieved his goal regarding them by tarnishing their reputation and the reputation of the Da'wah they represent. Then, he casts them aside like worn-out, tattered clothing, with no regard for their words or actions. It is an obligation upon every Muslim not to concede any part of their religion and creed under the pressure of the various temptations dangled by the disbelievers. ¶

If even the slightest inclination from the person of the Messenger of Allah (ﷺ) had occurred, its result would have been the punishment of this world and the Hereafter. So, what do you think if that inclination were total and a complete turning away, and from a person who is furthest from Allah and His Messenger (ﷺ)? Would that not be disbelief and eternal dwelling in the Fire (1). ¶

The Twenty-Sixth Evidence: The saying of Allah the Almighty regarding the People of the Cave: 'And when...' (1) See Tafsir al-Qurtubi, Vol. 10, p. 300; and Fi Zilal al-Qur'an, Vol. 15, pp. 351-353. ¶

'And when you have withdrawn from them and that which they worship other than Allah, then retreat to the cave; your Lord will spread for you of His mercy and will prepare for you from your affair facility.' (1) And the saying of Allah the Exalted: 'Indeed, if they come to know of you, they will stone you or return you to their religion; and you would never succeed, then - ever.' (2) ¶

In the first verse, the position of the youths who believed in their Lord appears clear and explicit, without hesitation or stumbling. It is the position of complete dissociation (mufasala) from the disbelieving society. There is no path to meeting on halfway solutions, nor participation in the Jahili (ignorant) way of life. Thus, fleeing becomes necessary when the danger reaches the point of being forced into the creed of disbelief. ¶

In the second verse, Allah the Almighty mentioned, through the words of one of the youths, that their situation was between two matters: 1. Either the disbelievers would stone them and kill them in the worst of ways. 2. Or they would return them to their religion and disbelief, and the result is 'and you would never succeed, then - ever,' meaning if you agree with them on their religion after they have overcome and coerced you into it. Therefore, if this is the state of one who agrees with the disbelievers after being overcome and coerced by them, what then is the fate of one who agrees with them, embraces them, and answers their demands without any coercion or compulsion? Yet, we find that many of them think they are doing good and imagine they are guided. (3) ¶

The Twenty-Seventh Proof: The saying of Allah the Exalted regarding Ibrahim (peace be upon him) concerning his father and his people: 'And I will leave you and what you invoke other than Allah and will invoke my Lord. I hope that I will not be in invocation of 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.' (4) ¶

(1) Surah Al-Kahf, verse (16). (2) Surah Al-Kahf, verse (20). (3) See: Maw'izat al-Tawhid, p. 243; and see Fi Zilal al-Qur'an, Vol. 15, p. 375. (4) Surah Maryam, verses (48, 49). ¶

Thus, with full strength, determination, and persistence, Ibrahim (peace be upon him) dissociated himself from his father and his people; he withdrew from their acts of worship and their deities, and abandoned his family and his homeland. Allah did not leave him alone; rather, He compensated him with great good. Ibrahim (peace be upon him) did not dissociate from them until he had lost hope in his people and his father, as it became clear to him that they were enemies of Allah and that none of the methods of Da'wah (invitation to truth) were effective with them. So, he avoided them and disavowed them and the deities they worshipped instead of Allah. If Ibrahim disavowed his father and his people because of their disbelief, is it not incumbent upon us to dissociate from the disbelievers, to disavow them, and to break ties with them as our forefather Ibrahim (peace be upon him) did (1). ¶

The Twenty-Eighth Proof: The saying of Allah the Almighty: 'Then the family of Pharaoh picked him up, so that he would be an enemy and a cause of grief to them' (2). The Almighty explained that He sent Musa to Pharaoh so that Musa would be an enemy to them, challenging them because of their disbelief, and showing hostility toward them because of their misguidance. It is an enmity between truth and falsehood; an enmity between the truth represented by Musa and those with him, and the falsehood represented by Pharaoh and his party. This enmity was only due to the difference between the methodology of truth and the methodology of falsehood; it was not an enmity based on lineage, status, or material interests, but rather an enmity based on the difference in religion. This enmity would not stop at the level of inward feelings; rather, it would be the catalyst for everything that brings grief, sorrow, and distress to the hearts of Pharaoh and his people, through the words and actions proceeding from Musa and those with him (3). ¶

The Twenty-Ninth Proof: The saying of Allah the Almighty, narrating the words of Musa (peace be upon him): 'He said, "My Lord, for the favor You have bestowed upon me, I will never be a supporter of the criminals"' (4). ¶