Chapter 7

Ismail allied himself with the Crusaders, the enemies of Islam and the Muslims, and joined forces with them to fight his brother Najm al-Din. In exchange, according to the account of al-Subki(1), he gave them the city of Sidon, as well as the fortress of Safad and other places, according to the account of al-Maqrizi(2). Ismail persisted in this betrayal, allowing the Crusaders to enter Damascus and purchase weapons, war equipment, and whatever else they desired from it. ¶

This reprehensible act provoked the indignation of the common Muslims and their scholars. Consequently, Sheikh Abd al-Aziz ibn Abd al-Salam arose, ascended the minbar of the Umayyad Mosque in Damascus on a Friday, addressed the people, issued a fatwa declaring the sale of weapons to the enemies haram, and strongly condemned King Ismail for his betrayal and his abominable actions. He removed the customary prayer for Sultan Ismail from the sermon, which served as a declaration of the withdrawal of allegiance (bay'ah) from him, replacing it with the words: 'O Allah, ordain for this Ummah a matter of guidance in which those who obey You are honored and those who disobey You are humiliated, and in which what is good is enjoined and what is evil is forbidden'(3). ¶

The Sultan was not present for that sermon. When he learned of it, he ordered the dismissal of the Sheikh and his imprisonment, along with his companion, Sheikh Ibn al-Hajib al-Maliki, for participating with him in this denunciation(4). ¶

Seventh: Ibn Jarir al-Tabari said regarding the words of Allah Almighty, '...he has nothing to do with Allah'(5), meaning that he has dissociated himself from Allah and Allah has dissociated Himself from him, due to his apostasy from his religion(6). ¶

Eighth: It is understood from the words of Ibn Taymiyyah (may Allah have mercy on him) that the apparent meaning of the texts indicates the kufr (disbelief) of the one who takes the disbelievers as allies. Hamad ibn Atiq narrated this from him in some of his writings. When Shaykh al-Islam (may Allah have mercy on him) was asked about the one who aids the enemies of Allah, he said: 'His ruling is the same as the one who directly commits [the act of disbelief],' and this is the position held by Abu Hanifah, Malik, and Ahmad. ¶

Ninth: Ibn Kathir (may Allah have mercy on him) says in his Tafsir that whoever takes the disbelievers as allies instead of the believers and shows them affection is a disbelieving apostate. He substantiates this with the saying of Allah Almighty: 'Let not the believers take the disbelievers as allies instead of the believers; and whoever does that has nothing with Allah,' except for those whom Allah has exempted in cases of extreme, life-threatening coercion. ¶

Tenth: Shaykh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) says: 'If a man acknowledges that Islam has forbidden shirk (polytheism), and does not commit shirk himself, but adorns it for people and encourages them towards it, is this person not a disbelieving apostate?' ¶

Based on this statement, a ruling of kufr is applied to those who invite others to join disbelieving ideologies and parties, such as Communism, Socialism, Ba'athism, Freemasonry, Secularism, or the like. ¶

as is the case for those who, even if they are not followers of it (Islam) or affiliated with it. Included in this category are also the promoters of indecency and corruption in the media, who beautify obscenity and the violation of Islamic values and morals, even if they do not practice such corruption themselves or enforce it upon their own families. This is because whoever dislikes what Allah has made lawful, and calls to what Allah has made unlawful, has invited the wrath of Allah upon himself. ¶

Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) says: 'If a person dislikes what Allah has revealed, or dislikes a command of the Messenger (ﷺ) which is of a recommended nature, and deters people from it—such as the two rak'ahs of Fajr—while knowing what the Messenger (ﷺ) said, is this not a disbeliever and an apostate? ¶

Then what about one who insults the religion of Allah, with which Allah sent all His prophets, despite his acknowledgment and knowledge of it, and who praises the religion of the polytheists, which Allah sent His prophets to refute and declare false?' (1) End quote. ¶

Fudayl ibn Iyad (2) said: 'Whoever loves an innovator, Allah voids his deeds and extracts Islam from his heart. Whoever gives his daughter in marriage to an innovator has severed ties of kinship with her. Whoever sits with an innovator is not granted wisdom. And if Allah knows that a man is an enemy of an innovator, I hope that Allah will forgive him' (3). End quote. ¶

If this is the status of one who is an innovator while still professing the religion of Allah, then what of one who allies himself with those who claim the attributes of Divinity by making lawful what Allah has forbidden or forbidding what Allah has made lawful? And despite all of this, he approves of their claim, and allies with and supports them in it—this is not merely allying with an innovator over his innovation, but rather it is allying with a disbeliever over his disbelief, or a polytheist over his polytheism. Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) mentions that... ¶

No one is judged a kafir (disbeliever) except one who has known Tawhid, then shown enmity towards it and towards those who adhere to it, and turned people away from it. Thus, he says: 'But we declare him a kafir who acknowledges the religion of Allah and His Messenger, then shows enmity toward it and turns people away from it; this is the one I declare a kafir. Every scholar on the face of the earth declares such people kafirs, except for a stubborn person or one ignorant of the rulings of Islam.' ¶

Then he says, 'We declare him a kafir who commits shirk (polytheism) with Allah, after we have presented to him the proof regarding the falsehood of shirk. Likewise, we declare him a kafir who makes shirk appear pleasing to people and establishes false doubts regarding its permissibility. Similarly, [we declare him a kafir] who stands with his sword in defense of the sites of shirk, fights with his sword on their behalf, and denies and fights those who strive to eliminate them.' ¶

In a letter sent by Sheikh Muhammad bin Abd al-Wahhab to Muhammad bin 'Eid, he mentioned that he judges as a kafir the one to whom it has become clear that Tawhid is the religion of Allah and His Messenger, then he harbors hatred for it, turns people away from it, and fights against the one who validates the Messenger regarding it. Likewise, one who has known of shirk and that the Messenger of Allah (peace be upon him) was sent to refute it, and has acknowledged this day and night, yet then praises it and makes it seem good to people, claiming that its adherents are not mistaken because they are the 'sawad al-a'zam' (the great majority)—his judgment is kufr (disbelief). ¶

He then says: 'And I do not declare anyone a kafir based on suspicion, or on having allegiance to the kuffar, or on ignorance, unless the proof of communication (hujjat al-balagh) has been established against him.' ¶

And the understanding of the Sheikh's (may Allah have mercy on him) words is that whoever has had the proof of communication established against them regarding showing allegiance to the kuffar, and then persists in showing them allegiance thereafter, is a kafir. He also holds the view that it is necessary to fight the one who harbors hatred for Tawhid, turns people away from it, and praises and beautifies shirk. ¶

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Many people have apostatized from Islam and allied themselves with the enemies of Muslims, using the corruption of Muslim scholars and rulers as a pretext. They have joined infidel parties and embraced misguided ideologies as a means to escape the rule of oppressive leaders and the dominance of opportunist scholars. These people have taken the wrong path; they are like those seeking refuge from the scorching heat by jumping into the fire. Their hatred for certain Muslims, who represent Islam falsely, has made them hate Islam itself and distance themselves and others from it, due to their mistaken belief that the call to Islam serves the interests of those who trade in the name of Islam. This perception and understanding is the height of ignorance, superficiality, and naivety, for Islam is the standard by which people are judged, not the other way around. Islam evaluates individuals through its own values and concepts, and Islam cannot be judged by the actions and behaviors of people. Therefore, if some Muslims apply Islam incorrectly, we must not attribute that error to the principles of Islam itself, as the fundamental theory of Islam is based on justice and equity. If a ruler steals or acts unjustly, if a judge accepts bribes and acts unfairly in his rulings, or if a scholar acts hypocritically and fawns, Islam is innocent of all these evils and actions because its laws reject and forbid such conduct. Individuals are held responsible for these actions and will be recompensed for them in this world and the Hereafter, and Islam is entirely innocent of them and their actions, which do not represent it in any capacity. ¶

Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) states: 'And whoever believes that any person has a path other than following Muhammad (peace be upon him), or that it is not obligatory for him to follow him, or that he or someone else has the right to deviate from following him, or says that some scholars are permitted to deviate from the Shariah of Allah just as al-Khidr was permitted to deviate from the Shariah of Musa (peace be upon him), then he has committed kufr (disbelief) in all of this.' ¶

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It is based on the principle of 'love for the sake of Allah and hatred for the sake of Allah,' that one should love the people of Islam even if they are distant in lineage and homeland, and harbor hatred for the people of disbelief even if they are close in lineage and homeland. ¶

There is a group of people who are like 'imma'at' (those who lack independent thought), repeating whatever the media hostile to Islam broadcasts. A Muslim must be wary of being a parrot that repeats what the enemies utter, serving as an echo for their words and actions, thereby abandoning the believers and aiding the disbelievers against the believers. Whoever does this has earned the wrath of the Lord of the Worlds. Therefore, O people of Islam and protectors of the Islamic creed, do not be deceived by those who pay lip service to Islam while they are among its fiercest enemies and staunchest adversaries, such that you justify their mistakes and cover up their crimes; for you will be held accountable for that before Allah the Almighty on a day when neither wealth nor children will be of any benefit, except for one who comes to Allah with a sound heart. ¶

Sheikh Muhammad bin Abdul Wahhab (may Allah have mercy on him) summarized some of Ibn Taymiyyah's (may Allah have mercy on him) treatises, stating in one of them: 'Among the greatest differences between those who truly love Allah and those who only claim to love Allah is the adherence to the Shariah and the fulfillment of the obligation of Jihad.' ¶

Sheikh Muhammad bin Abdul Wahhab (may Allah have mercy on him) also said: 'Those who say that Tawhid is the religion of Allah and His Messenger, yet harbor more hatred for it than the Jews and Christians, insult it, obstruct people from it, and strive for its eradication and the establishment of disbelief through their souls, wealth, and opinions—such people must be fought and Jihad must be waged against them by every possible means, as they are more severe than the Jews and Christians, and they are a source of fitnah (strife) for this [ummah].' ¶

Religion, and Allah (Mighty and Majestic) has commanded the combat of the people of fitnah (tribulation). The Almighty says: 'And fight them until there is no fitnah and [until] the religion, all of it, is for Allah' (1). ¶

Then he says: How can the one who goes to the people of shirk (polytheism), urging them toward it and insisting upon it, beautifying it for them, and inciting them to kill the monotheistic believers, seize their wealth, and confiscate their rights, not be considered a disbeliever (2)? Indeed, the proofs for the disbelief of a Muslim when he associates partners with Allah or aligns with the polytheists against the Muslims—even if he does not commit shirk himself—are too numerous to be enumerated from the Word of Allah, the word of His Messenger, and the statements of the relied-upon scholars (3). ¶

Eleventh: The two Sheikhs, Hussain (4) and Abdullah (5)—sons of Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on them all)—were asked about a person who pledged to listen and obey, and to practice alliance (muwalat) and disavowal (mu'adat) for the sake of Allah, yet failed to fulfill the pledge of alliance and disavowal, and did not disassociate from the religion of the disbelievers? ¶

They replied that his ruling is that of disbelief (kufr) and apostasy from Islam (6). Regarding this meaning, the poet Sulaiman bin Sahman al-Dawseri says. ¶

Therefore, it is the duty of every individual to support the truth (al-huda) and suppress the atheists/heretics, according to the ability of each person. ¶

Twelfth: Sheikh Hamad bin Ali bin Atiq says: 'The matters through which a Muslim becomes an apostate are two: 1. The first matter: Shirk (polytheism). 2. The second matter: Supporting the polytheists in their false religion and obeying them in that regard. He did not exempt any instance of support and obedience except for one case: agreeing with them outwardly while opposing them inwardly, provided that one is under their authority and they are actively torturing and threatening him.' ¶

Thirteenth: Sheikh Abdullah bin Abd al-Latif (may Allah have mercy on him) said: 'Anyone who surrenders to the disbelievers, enters into their obedience, and displays loyalty to them has waged war against Allah and His Messenger, has apostatized from Islam, and it has become mandatory to wage jihad against him and to hold him as an enemy.' ¶

Scholars have reached a consensus that anyone who utters words of kufr (disbelief) jokingly becomes a disbeliever, as in the story of the hypocrites during the Battle of Tabuk. So, what about the one who displays kufr, assists in its manifestation, and calls others to it out of fear or greed for worldly pleasures? Is he not more deserving and entitled to the ruling of kufr and apostasy than one who merely said a few words on a limited occasion? ¶

Fourth Discussion: The Connection of Al-Muwala (Loyalty/Alliance) and Al-Mu'ada (Enmity) to the Shahadatayn (The Two Testimonies of Faith) ¶

It is imperative for every Muslim to know that Allah has obligated upon us all the enmity towards the polytheists and the avoidance of taking them as allies (Muwala). He has further made it an obligation upon us all to love the believers and support them through speech, action, and belief. He has informed us that this is among the conditions of faith and its great requirements. Thus, He negated the faith of anyone who maintains an alliance with those who oppose Allah and His Messenger, even if this alliance is for the sake of the closest disbelieving relative. For this reason, some scholars have counted 'Muwala and Mu'ada' (Loyalty and Enmity) as part of the meaning of 'La ilaha illa Allah' (There is no god but Allah), while others have remained hesitant regarding this categorization. Therefore, there are two opinions on this matter: ¶

The First Opinion: That Al-Muwala and Al-Mu'ada are part of the meanings of 'La ilaha illa Allah.' Shaykh Abdullah bin Abd al-Rahman Aba Butayn was asked about the meaning of 'La ilaha illa Allah' and about... ¶

Regarding the meaning of Taghut, from which Allah has commanded us to abstain and disbelieve: It was answered that the meaning of 'Ilah' (God) is 'Al-Ma'luh' (the One) whom hearts adore and love. The explicit Quran has indicated the meaning of 'Ilah' as being the 'Ma'bud' (the worshipped one), as in the words of the Almighty: 'And when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship, except for He who created me, and indeed, He will guide me." And he made it a word remaining among his descendants that they might return [to it]' (Surah Az-Zukhruf: 26-28). The exegetes (Mufassirun) said: It is the word of Tawhid, 'La ilaha illallah,' which will continue to exist in his progeny, those who worship Allah and declare His oneness. The meaning is that He established this allegiance (muwalat) to Allah and disavowal (bara'ah) from every worshipped entity besides Him as a lasting word in the lineage of Abraham, inherited by the Prophets and their followers from one another, and that is the word 'La ilaha illallah.' Thus, it is clear that allegiance to Allah through His worship and disavowal of every deity besides Him is the meaning of 'La ilaha illallah.' Consequently, whoever permits shirk (polytheism), or takes the polytheists as allies and defends them, or shows hostility towards the monotheists and disavows them, is among those who have violated the sanctity of 'La ilaha illallah,' failed to honor it, and failed to fulfill its rights, even if they claim to be a Muslim and among those who uphold its sanctity. ¶

Allah expressed the meaning of 'La ilaha' (there is no god) through the tongue of Ibrahim (peace be upon him) in his saying: 'Indeed, I am disassociated from that which you worship,' and He expressed the meaning of 'illa Allah' (except Allah) by saying: 'except the One who created me.' Thus, it becomes clear that the meaning of 'La ilaha illa Allah' is dissociation from the worship of everything other than Allah, and the sincerity of worship in all its forms solely for Allah Almighty (1). ¶

Similarly, that which Allah mentioned regarding the People of the Cave in His saying: 'And when you have withdrawn from them and that which they worship other than Allah' (2). In His saying 'And when you have withdrawn from them and that which they worship' is the meaning of 'La ilaha,' and in 'illa Allah' is the exception in the word of sincerity (3). ¶

Likewise is His saying, the Almighty: 'Say, O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords...' ¶

[Biography]: He was born in the town of Diriyah, where he grew up, recited the Quran, and memorized it at the age of nine. He then attended the study circles of his grandfather, Sheikh Muhammad ibn Abd al-Wahhab. His grandfather, Sheikh Muhammad ibn Abd al-Wahhab, passed away when he was thirteen years old. After that, he studied under many prominent scholars, then began teaching students the science of Tawhid (monotheism) and Fiqh (jurisprudence). He took over the judiciary of Diriyah during the time of Imam Saud ibn Abd al-Aziz. After the fall of Diriyah at the hands of Ibrahim Pasha, the Sheikh was moved to Egypt in the year 1233 AH, where he remained for eight years spent in seeking and imparting knowledge. When Turki ibn Abdullah took control of Najd in 1240 AH, he wrote to the Sheikh requesting his arrival, so he arrived in 1241 AH and assumed the position of Judge of Riyadh. Many people learned under his guidance. He passed away in 1285 AH. He authored several refutations against Ibn Jarjis, Uthman ibn Mansur, and Abd al-Hamid al-Kashmiri, and wrote a commentary on 'Kitab al-Tawhid' by his grandfather, Muhammad ibn Abd al-Wahhab, in addition to other treatises and commentaries. See: Mashahir Ulama Najd (Famous Scholars of Najd) by Abd al-Rahman ibn Abd al-Latif, pp. 58-64. ¶

(1) See Al-Durar al-Saniyya, Vol. 2, p. 110. (2) Surah Al-Kahf, Ayah (16). (3) See Al-Durar al-Saniyya, Vol. 2, p. 110. ¶

"Taking none as lords beside Allah, then if they turn away, say: Bear witness that we are Muslims." In His saying 'that we worship none' is the meaning of 'La ilaha' (There is no god), and 'illa Allah' (except Allah) is the exception in the Kalimah of Ikhlas (Sincerity). Thus, loyalty (wala) to Allah necessitates disavowal (bara'ah) from everything other than Him. (End quote). ¶

In another letter from Abd al-Rahman ibn Hasan, Ali ibn Husayn, and Ibrahim ibn Sayf to some of the brethren, they stated: Tawhid is to single out Allah alone for worship, and this is not achieved except by disavowing shirk and the mushrikin (polytheists) both inwardly and outwardly, as Allah mentioned regarding the Imam of the Hunafa (upon him be peace) in His Almighty's saying: "And when Ibrahim said to his father and his people: 'Indeed, I am disassociated from that which you worship, except for He who created me; and indeed, He will guide me.'" Among the evidences for this meaning is the saying of the Almighty: "He said, 'O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of the polytheists.'" And the Almighty said: "And they say, 'Be Jews or Christians so you will be guided.' Say, 'Rather, [we follow] the religion of Ibrahim, inclining toward truth, and he was not of the polytheists.'" And the Almighty said: "Ibrahim was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah]. And he was not of the polytheists." ¶

the polytheists (1). And the Almighty said: “Say, ‘Allah has told the truth. So follow the religion of Abraham, inclining toward truth, and he was not of the polytheists’” (2). And the Almighty said: “Say, ‘Indeed, I have been commanded to be the first [among you] who submit [to Allah] and do not ever be of the polytheists’” (3). And the Almighty said: “Say, ‘Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among the polytheists’” (4). And the Almighty said: “Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of the polytheists” (5). And the Almighty said: “Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth; and he was not of the polytheists” (6). And the Almighty said: “And never let them avert you from the verses of Allah after they have been revealed to you. And invite [people] to your Lord and never be of the polytheists” (7). And the Almighty said: “[Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of the polytheists” (8). And the Almighty said: “And [commanded], ‘Direct your face toward the religion, inclining to truth, and never be of the polytheists’” (9). ¶

Reflect upon these verses, then observe how the Creator, Majestic and Exalted, has emphasized to His Messengers and the believers—through twelve verses—the necessity of disavowal (bara'ah) from the polytheists, praising them for that quality. All of this indicates, without doubt, that Allah has made it obligatory upon the believers to disavow every polytheist, has commanded the manifestation of enmity and hatred toward the disbelievers in general, and toward those actively at war (muharibeen) in particular, and has forbidden the believers from taking them as allies or inclining toward them (10). ¶

This disavowal (Bara'ah) of the disbelievers is the true meaning and essence of 'La ilaha illa Allah' (there is no god but Allah), not merely uttering it with the tongue without negating the ties held with the polytheists, and without affirming the loyalty (walayah) due to the Lord of the Worlds (1). Thus, the meaning of the testimony 'La ilaha illa Allah' is to negate the entitlement of worship—of which loyalty is a part—to anyone other than Allah the Almighty, while affirming this entitlement to Allah alone. This is what is indicated by the saying of Allah the Exalted: 'And We certainly sent into every nation a messenger, [saying], Worship Allah and avoid Taghut (false deities)' (2). ¶

Therefore, it is not sufficient for the realization of the testimony's meaning that a person worships his Lord unless he avoids the worship of others, and negates the entitlement of any creature to any form of worship besides Allah; this is a matter upon which there is consensus and no dispute (3). ¶

Whoever allies with the disbelievers or takes them as patrons has disbelieved, because he has not realized the meaning of 'La ilaha illa Allah' (4). ¶

Based on this, those who take the disbelievers as allies and do not show them enmity do not worship Allah as He truly deserves to be worshipped, and they associate others with Him in worship. For if they were worshipping Allah truly, they would not demonstrate satisfaction, affection, or support for the enemies of Allah and His religion—the disbelievers, polytheists, and apostates. If a Muslim enters into the obedience of the disbelievers, shows them affection and agreement with them in their disbelief, aids them with wealth, weapons, men, or counsel, supports them in that, severs his ties with the Muslims, or makes his connection with the disbelievers greater than his connection with the Muslims, he has departed from the meaning of 'La ilaha illa Allah' and apostatized from Islam, and his ruling is that of disbelief because... ¶

At that point, he is counted among the polytheists (mushrikin) both in legal ruling and in action. He has not realized the meaning of 'La ilaha illa Allah,' for he does not negate what it negates, nor does he affirm what it affirms, even if he says it dozens of times, because a truthful statement is evidenced by action. ¶

The author of the treatise 'Asbab Najat al-Mas'ul min al-Sayf al-Maslul' was asked by a person who said: 'We say "La ilaha illa Allah, Muhammad Rasul Allah," yet you do not cease fighting us, whereas when the early disbelievers said it, they were spared. You claim that we say it while simultaneously committing shirk; what must we say so that you may cease fighting us? Give us a fatwa, and may you be rewarded.' The Sheikh replied: 'This word of sincerity (kalimat al-ikhlas) is bound by heavy conditions. The Imam of the Hanifs (peace be upon him) did not attain the declaration of "La ilaha illa Allah," nor was his love and allegiance (muwalat) complete, except through disavowal (mu'adat), as Allah Almighty reported of him: {He said: Have you considered what you have been worshipping, you and your forefathers of old? For they are enemies to me, except the Lord of the worlds}. Indeed, there is no allegiance (wala') without disavowal (bara'ah), and there is no allegiance to Allah except through disavowal of every deity worshipped besides Him.' ¶

This is the meaning of the statement 'La ilaha illa Allah,' as Allah the Almighty said: {And when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship, except for He who created me, and indeed, He will guide me." And he made it a word remaining among his descendants that they might return [to it]}. Thus, the Imam of the Hanifs (peace be upon him) bequeathed it to his followers, inheriting it from one another. When our Prophet Muhammad (ﷺ) was sent, Allah commanded him to say it just as our father Abraham (peace be upon him) had said it. Allah the Almighty revealed an entire chapter regarding it, which is Surah al-Kafirun, commanding him to say: {Say, "O disbelievers, I do not worship what you worship ¶

religion. The polytheists recognized this when he (the Prophet) invited them to say 'La ilaha illa Allah' (There is no god but Allah), they said: 'Has he made the gods into one God? Verily, this is a curious thing' (Surah Sad: 5). ¶

'La ilaha illa Allah' means negation and affirmation, and its reality is loyalty (muwalat) and enmity (mu'adat) for the sake of Allah. (End quote). ¶

The second view: The view of those who hesitate regarding whether loyalty and enmity are part of the meaning of 'La ilaha illa Allah' or not? ¶

Sheikh Sulaiman bin Abdullah bin Muhammad bin Abdul Wahhab says: It is incumbent upon a Muslim to know that Allah has obligated upon him the enmity of the polytheists and not to show them loyalty, and He has made it obligatory upon him to love and show loyalty to the believers. He has informed that this is among the conditions of faith, and He has negated faith from anyone who shows affection to those who oppose Allah and His Messenger, even if they are the closest relative by lineage. As for whether this is part of the meaning of 'La ilaha illa Allah' or one of its implications, Allah has not tasked us with researching that; rather, He has tasked us with knowing that He has prescribed this upon us, made it obligatory, and required action upon it. This is the intended and certain objective about which there is no doubt. Whoever knows that this is part of its meaning and implications, that is good and an increase in virtue. (End quote). ¶

Based on this, the second view is in agreement with the first view in principle, except that Sheikh Sulaiman believes that researching this subject does not add anything new as long as the matter is established as obligatory by Shariah. It appears to me that both views are correct, except that the first view provides more clarification of the evidence, emphasizes it, and states the importance of this matter and its station in Islam. Increasing the clarification of Shariah texts is acceptable both rationally and legally, and Allah is the Guide to the straight path. ¶

Fifth Section: Al-Muwalah (Loyalty/Alliance) and Al-Mu'adah (Hostility) for the sake of Allah in speech and action ¶

We have previously mentioned that Al-Muwalah and Al-Mu'adah are intended to mean the manifestation of love and hatred in words, actions, and intentions. In this regard, they are divided into two categories: The first category: That which relates to the heart and conscience, such as affection and mawaddah (1) in loyalty, and enmity and hatred (2) in hostility. The second category: That which relates to action and speech, such as support through speech, one’s self, wealth, or opinion in the context of loyalty; or the exertion of speech, one’s self, and wealth in the context of hostility. For this reason, the foundation of this treatise revolves around and relies upon the emotion of love. ¶

(1) Mawaddah is more specific than mahabbah (love), as mawaddah denotes intense love, and love devoid of mawaddah is lesser than mawaddah by one or several varying degrees. See: Al-Mu'jam al-Wasit, Vol. 1, p. 151; Vol. 2, p. 1031. (2) 'Adawah (enmity) is more specific than bughd (hatred), because every enemy is hated, but not everyone who is hated is an enemy. See: Muhit al-Muhit by Butrus al-Bustani, Vol. 2, p. 1353 et seq. ¶

And affection, enmity, and hatred, as well as the words and deeds resulting from these matters, as words and deeds are based upon emotions and are consequential to them, stemming from them regardless of whether these emotions are good or evil. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'Indeed, every movement in existence originates from love and desire, but it may be a praiseworthy love or a blameworthy love, and the reference point for all of this is the custom of the Shariah, not the custom of people' (End quote). Some critics might object that a prominent feature of this research is the prevalence of the emotional aspect, and that logical argumentation based on premises and conclusions is scarce. To answer this question, we say that 'loyalty' (muwalat) and 'enmity' (mu'adat) start, at their foundation, from the emotion of love and affection, or hatred and enmity; then, verbal and practical matters follow from this and are built upon it. Thus, words and deeds are linked to emotions like the branch to the root. The origin of every theoretical knowledge and voluntary action is thoughts and ideas, for they necessitate perceptions, and perceptions invite intentions, and intentions necessitate the occurrence of action and speech. Therefore, the righteousness of words and deeds is linked to the righteousness of thoughts and ideas, and the corruption of words and deeds is linked to them as well. The Prophet (peace be upon him) said: 'Indeed, there is a piece of flesh in the body; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart.' For this reason, scholars defined faith (iman) as 'belief in the heart, utterance by the tongue, and action by the limbs.' ¶