Chapter 8

with the pillars. Thus, there is a connection and interdependence between these aspects, such that the attribute of faith for a believer is not realized unless these three aspects are fulfilled. ¶

This is because worship in Islam is not merely a word spoken by the tongue, nor is it limited solely to ritualistic acts of worship like prayer, fasting, zakat, and hajj, as some people might think. ¶

Pronouncing the Shahadatayn (the two testimonies of faith) necessitates acting in accordance with them so that one who utters them is truly a monotheist (muwahhid). Among the requirements of the testimony of tawhid (monotheism) is al-wala wal-bara (loyalty and disavowal) for the sake of Allah. Therefore, whoever directs their loyalty, love, and support toward the disbelievers, wherever they may be, this constitutes an invalidation of the testimony of tawhid, even if they continue to utter it hundreds of times. ¶

Tawhid encompasses every aspect of a person’s life: their actions, thoughts, feelings, and even the internal stirrings of the soul that a person might conceal within themselves and not reveal—yet they are not hidden from Allah Almighty. Allah Almighty says: "He knows the treachery of the eyes and what the chests conceal." And Allah says: "Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims.'" ¶

In reality, tawhid is not complete until all of a person’s actions, thoughts, and feelings are aligned with the path (manhaj) of Allah and derived from His revelation. This does not mean that a human must be infallible, but errors vary in degree. Some are by oversight or mistake; some are intentional and out of negligence; some are minor sins; some are major sins; and some may even constitute apostasy and disbelief, which differs according to the nature of the deeds and intentions. However, directing love and affection toward disbelievers and polytheists, and basing one's way of life and behavior upon that... ¶

On this basis, it is a complete act of apostasy, free of any doubt or ambiguity, as the texts of the Holy Quran and the Prophetic Sunnah prohibit the taking of disbelievers as allies (muwalat) in every respect. ¶

Loving one’s own desires without restricting it to loving what Allah loves or hating what Allah hates is considered shirk and manifest kufr. Allah the Almighty says: 'So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth.' (Al-Ma'idah: 48). ¶

Allah also says: 'And do not follow the inclinations of a people who had gone astray before and misled many.' (Al-Ma'idah: 77). And: 'And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever in neglect.' (Al-Kahf: 28). ¶

And: 'Have you seen the one who takes as his god his own desire? Then would you be responsible for him?' (Al-Furqan: 43). ¶

True alliance (muwalat) for the sake of Allah, and enmity for His sake, must be the pivots upon which outward actions revolve and from which they result; for faith (iman) is belief in the heart, utterance with the tongue, and action with the limbs. ¶

Love for the sake of Allah and hatred for the sake of Allah are among the greatest pillars and foundations of faith, and outward actions either confirm or deny this. Allah the Almighty has linked love with its effects in His saying: 'O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic.' (Al-Ma'idah: 54). Thus, the characteristic of those who love Allah and are beloved by Him is that they are 'humble toward the believers, powerful against the disbelievers.' ¶

This is a characteristic that follows from love for the sake of Allah. A believer, in relation to his believing brother, is gentle, affectionate, kind, helpful, and responsive. It is this brotherhood that removes barriers, eliminates formality, and allows one soul to blend with another based on the love of Allah and for the sake of love in Allah. In contrast to this attitude toward believers, there is another position regarding the disbelievers, where the believer is defiant (shammas), rejects (iba'), is elevated (isti'la), and stern (ghilza). This is not for the honor of the self or for personal arrogance; rather, it is for the honor of the creed (aqidah) and the elevation of the banner under which all believers stand together in opposition to the disbelievers in every time and place. When love for the sake of Allah reaches its peak, Jihad in His path and the sacrifice of soul, wealth, family, and tribe become the results of that love and its radiant effects. ¶

Some of the theologians (Ahl al-Kalam) have deviated regarding the issue of whether faith is speech and action or not. One group stated that faith is merely the affirmation of the heart. The majority (Jumhur) held that faith is both speech and action. Thus, there are two views on this matter: ¶

The First View: The view of the Karramiyyah, the Jahmiyyah, and Abu al-Husayn al-Salihi (one of the leaders of the Qadariyyah) is that faith is merely verbal declaration or heartfelt affirmation. This view is patently corrupt, as, according to them, the hypocrites would have complete faith, and the implication of their statement is that Pharaoh and his people were believers. A statement that leads to such conclusions is considered clearly false, and therefore, it does not require discussion or theological debate with them. ¶

The Second View: As for the second view, which is the opinion of the majority, it is that faith is what is established by the heart, the tongue, and all the limbs. Imam Malik has stated this. ¶

Imam al-Shafi'i, Ahmad, al-Awza'i, Ishaq ibn Rahwayh, the rest of the Ahl al-Hadith, the people of Medina, the Ahl al-Zahir, and a group of the theologians (Mutakallimin) have all stated that faith is belief in the heart, acknowledgement with the tongue, and action with the limbs. ¶

Some contemporary figures have deviated in this matter, claiming that one is not expelled from the fold of Islam except through 'belief-based disbelief' (kufr al-i'tiqadi). They further argue: 'The fundamental principle is that there is no evidence that a Muslim has nullified their faith, so the general rule remains to judge them as Muslim merely by the verbal profession of the Shahada.' According to this view, those rulers who permit what Allah has forbidden, forbid what Allah has permitted, and judge by other than what Allah has revealed, are Muslims whose obedience, allegiance, and support are mandatory. Following this logic, those who lash the backs of the believers, tear their bodies with instruments of torture, and empty their rifles into their pure bodies are also considered among the general body of Muslims; it is suggested that merely uttering the Shahada is sufficient to expiate these sins without fulfilling the obligations inherent in its meaning. It is essential for every Muslim and every believer to understand and realize that there is a difference between the allies of the Most Merciful and the allies of Satan, between the righteous believers and the wicked disbelievers, and between the people of obedience and the people of disobedience in how they are treated and dealt with. This is a great principle that every individual, group, or state must uphold. ¶

Because equality in treatment between the righteous and the wicked has led to the spread of disbelief, immorality, and disobedience in Muslim lands—to an extent known only to Allah—to the point where some have become supporters of those who commit rebellion and corruption. They mistakenly believe that if they maintain some level of righteousness in performing certain acts of worship, it suffices in place of the actions of the heart and limbs regarding the principle of love and hate for the sake of Allah. Such people do not realize that Allah has distinguished between those who obey Him and those who disobey Him based on their deeds. Allah the Almighty says: 'Or do those who commit evil deeds think that We will make them like those who have believed and done righteous deeds—[that] their life and their death will be equal? Evil is that which they judge' (Quran 45:21). And He says: 'Then will We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?' (Quran 68:35-36). And He says: 'Or should We treat those who believe and do righteous deeds like corrupters in the land? Or should We treat the righteous like the wicked?' (Quran 38:28). Thus, in the first and last verses, Allah links faith with action and clarifies the difference in their deeds, then explains the consequence and ultimate outcome of each action. ¶

Faith increases and decreases, and deeds are subordinate to it in this regard. There are actions that increase faith, and others that diminish it until the person reaches the point of disbelief and apostasy (may Allah protect us from that). ¶

Therefore, harming a Muslim by word or deed is a cause for invalidating one’s Islam or nullifying it entirely. The Messenger of Allah (ﷺ) said: 'The Muslim is the one from whose tongue and hand other Muslims are safe' (Sahih Muslim). ¶

Sheikh Hussein and Sheikh Abdullah, the sons of Sheikh Muhammad (may Allah have mercy on them), were asked about someone who says, 'I will not oppose anyone who says "La ilaha illa Allah" (There is no god but Allah), even if he commits disbelief and shirk and shows enmity toward the religion of Allah.' ¶

They both replied: This person and those like him are not Muslims. Rather, he is among those of whom Allah said: 'Those who say, "We believe in some and disbelieve in others," and wish to adopt a way in between. Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.' ¶

Al-Hasan al-Basri (may Allah have mercy on him) said: 'Faith is not attained by outward adornment nor by mere wishful thinking; rather, it is what settles in the heart and is confirmed by deeds.' This is because Allah the Almighty says: 'To Him ascend the good words, and the righteous deed raises them.' ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'The intended meaning of saying "La ilaha illa Allah" (There is no god but Allah) is not merely uttering it with the tongue while being ignorant of its meaning and failing to act according to its requirements; for the hypocrites used to say it while they were destined for the lowest depths of the Fire, even though they used to pray and give charity. ¶

Rather, it is intended to be said with the heart’s knowledge of its meaning, its love for it, love for its people, and hatred and enmity toward those who oppose it.' ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) says: A person's Islam is not complete until he knows the meaning of 'La ilaha illa Allah' and its requirements. ¶

Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: A Muslim recites more than seventeen times a day and night: 'Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.' Yet, despite this, he may still be among those who have evoked [His] anger and those who are astray through his state and his actions. ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) says: People are of three categories: those favored (mun'am 'alayhim), those who have evoked anger (maghdub 'alayhim), and those who are astray (dallun). ¶

Those who have evoked anger are people of knowledge without action, and those who are astray are people of worship without knowledge. Although the cause of the revelation of these verses concerns the Jews and the Christians, it is general for anyone who possesses those descriptions, except for the attribute of the believers, which is the combination of knowledge and action. ¶

Sheikh Ishaq bin Abd al-Rahman bin Hassan (may Allah have mercy on him) said: Merely uttering the two testimonies (shahadatayn) without knowledge of their meaning and without action upon their requirements does not make a person a Muslim. Rather, it becomes a proof against him, contrary to those who claim that mere verbal declaration is sufficient, such as the Karramiyyah, or that mere affirmation (tasdiq) is sufficient for a person to enter into Islam. ¶

Among those who claim Islam, such as the Jahmiyyah and their likes: Allah has proven the hypocrites (munafiqin) to be liars in what they brought forth and claimed regarding their testimony, and He emphasized their falsehood, even though they presented their testimony with various forms of emphasis. ¶

Allah the Almighty says: "When the hypocrites come to you, they say, 'We testify that you are the Messenger of Allah,' and Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars." And regarding their fate, despite their pronouncements and claims of faith, Allah says: "Indeed, the hypocrites will be in the lowest depths of the Fire – and never will you find for them a helper." ¶

From this, it becomes clear that the definition of faith (iman) necessarily requires both inward belief (tasdiq) and outward action ('amal). Whoever testifies that there is no god but Allah but worships someone else, their testimony is invalid, even if they pray, pay zakat, fast, and claim to be a Muslim. ¶

This is because kufr (disbelief) is of two types: 1. Absolute Kufr (Kufr Mutlaq). 2. Restricted/Conditional Kufr (Kufr Muqayyad). ¶

Absolute Kufr is the disbelief in everything that the Messenger (ﷺ) brought. ¶

Restricted Kufr is to disbelieve in some of what the Messenger (ﷺ) brought. Indeed, some scholars have declared a person a disbeliever if they deny a secondary matter (furu') upon which there is a consensus (ijma'), such as the inheritance of the grandfather or the sister, even if they pray, fast, and claim to be a Muslim. So, how then is the case of one who permits what is forbidden (muharramat), or acknowledges their existence while knowing they are forbidden, such as usury (riba), adultery (zina), or intoxicants (khamr)? ¶

Furthermore, what is the state of one who deems it permissible for themselves or for others to kill believing souls? ¶

He is someone who fights against innocent people, strives to wage war against Allah, His Messenger, and the believers through various means and different instruments, shows enmity towards the allies of Allah and pursues them, while befriending the enemies of Allah and bringing them close. He then deceives the simple-minded by clinging to the outward appearance of Islam, while being among the most severe and bitter enemies of Islam and the Muslims. ¶

The Muslim Ummah has reached a consensus on the kufr (disbelief) of the 'Bani Ubaydullah al-Mahdi'—known as the Bani Ubayd al-Qaddah—despite the fact that they recited the Shahadah, performed prayers, and built mosques in Cairo and other Egyptian cities. It is mentioned that Ibn al-Jawzi composed a book on the obligation of waging war against them titled 'Al-Nasr 'ala Misr' (Victory over Egypt) due to the innovations and deviations they perpetrated. ¶

The Sahabah (may Allah be pleased with them) unanimously agreed that whoever acknowledges the prophethood of Musaylima the Liar is an apostate, even if he continues to recite the Shahadah, and that whoever doubts his apostasy is a kafir. ¶

They also included 'Fujaha al-Sulami' among the types of apostates. He came to Abu Bakr (may Allah be pleased with him) and stated that he wished to fight the apostates; Abu Bakr provided him with weapons and mounts. However, al-Sulami began targeting both Muslims and disbelievers, killing whoever he encountered and seizing their wealth. When this news reached Abu Bakr (may Allah be pleased with him), he prepared an army to fight him. When al-Sulami sensed the army approaching, he said to the commander of the army: 'You are an emir of Abu Bakr, and I am also an emir of Abu Bakr.' ¶

And I did not commit kufr (disbelief). The commander of the army said: 'If you are truthful, then lay down your arms.' He laid them down, so the commander of the army sent him to Abu Bakr, who ordered that he be burned alive with fire.(1) ¶

If this was the ruling of the Companions (may Allah be pleased with them) regarding this man despite his acknowledgment of the pillars of Islam, then what is your opinion of one who does not acknowledge a single word of Islam, except for uttering 'La ilaha illa Allah' on some occasions, while his actions contradict it?(2) One of the Bedouins, when he came to Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) and heard the tawheed (monotheism) from him, and recognized the shirk (polytheism) his people were upon, said: 'I bear witness that my people are disbelievers, and their religious leader (mutawwi') who calls them people of Islam is also a disbeliever.'(3) He applied the label of kufr to his people and their leader even though they performed the Shahada and were steadfast in its articulation. However, he realized through his sound fitrah (natural disposition) that they had mixed a righteous deed with a corrupt one—which is shirk—so he said about them what he said, and Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) upheld this, given the innovations and deviations they clung to, which lead those who adhere to them into shirk. ¶

Uttering the two testimonies of faith (Shahada) is not sufficient to refrain from fighting those who do not comply with the remaining pillars and obligations of Islam, based on the saying of the Almighty: 'And fight them until there is no fitnah and [until] the religion, all of it, is for Allah' (4), and His saying: 'And fight them until there is no fitnah and [until] the religion is for Allah' (5). The exegetes (mufassirun) explained the meaning of 'fitnah' as kufr and shirk (6), and the meaning of His saying: 'the religion is for Allah' and 'the religion, all of it, is for Allah' is that the religion becomes purely for Him. ¶

The religion of Allah is the dominant and supreme system over all other laws and regulations in every aspect of life. Allah (Mighty and Majestic) applied the term 'kufr' (disbelief) to the one who abandons Hajj without a valid excuse. Allah the Almighty says: 'And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds.' Furthermore, Abu Bakr (may Allah be pleased with him) fought those who refused to pay Zakat, even though they professed 'La ilaha illa Allah' (there is no god but Allah); however, because they withheld the payment of Zakat, their verbal profession did not serve to protect their blood and wealth, nor did it qualify them as members of the fold of Islam. Allah says: '...then kill the polytheists wherever you find them,' until the verse: '...but if they should repent, establish prayer, and give zakah, then let them go on their way.' Thus, He (Glorified and Exalted be He) made it clear that He would not let them go until they established prayer and gave Zakat; He did not deem the mere profession of the two testimonies (Shahadatayn) sufficient. This is supported by the authentic Hadith narrated by Abu Hurairah (may Allah be pleased with him) in which the Messenger of Allah (ﷺ) said: 'I have been commanded to fight the people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, establish prayer, and give Zakat. If they do so, their blood and wealth are protected from me, except for the rights thereof, and their reckoning is with Allah.' From what has preceded, it is evident that if a Muslim commits a statement, action, or belief that contradicts the pillars and fundamental principles of Islam, the mere profession of the Shahadatayn will not benefit him, just as Allah said regarding those who spoke ill during the Battle of Tabuk: 'Make no excuse; you have disbelieved after your belief.' And Allah said regarding the hypocrites: 'They swear by Allah that they did not say it, but they said the word of disbelief and disbelieved after their Islam.' ¶

[blank page] ¶

Mere hatred in the heart and the claim of love are not sufficient, nor is that the standard. Rather, the true standard is that you express it openly and explicitly to them. ¶

The Sixth Topic: The Ruling on Allegiance to the Believers and Enmity towards the Disbelievers. The judgment on matters is not based on speculative or ijtihadi premises; rather, it emanates from definitive proofs and established texts from the Book and the Sunnah. The Book and the Sunnah have demonstrated the existence of the obligation of allegiance (wala’) to the believers and enmity (bara’) towards the disbelievers. The Almighty said: 'Your ally is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship]. And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they are the predominant.' (1) Ibn Sa'di and others stated in the exegesis of this verse: Allah the Almighty forbade taking the disbelievers—whether Jews, Christians, or others, which follows a fortiori—as allies. He mentioned that the ultimate consequence of taking them as allies is clear loss in this world and the Hereafter. Furthermore, the Almighty informed us regarding those whom it is incumbent and obligatory upon us to take as allies to the exclusion of others, by saying: 'Your ally is none but Allah and His Messenger...' ¶

And those who believe—whoever was a God-fearing believer, God is their guardian (Wali), and whoever has God as their guardian is a guardian of His Messenger and the believers. ¶

And whoever takes God and His Messenger as their guardian, the perfection of this is to take as guardians those whom God and His Messenger have taken as guardians; these are the believers who upheld faith both outwardly and inwardly, and were sincere to the Worshipped One by performing the obligations of Islam. ¶

The tool of exclusivity (al-hasr) in the Almighty's saying (Verily, your guardian is only God, His Messenger, and those who believe) indicates that guardianship must be restricted to those mentioned by God in the verse, and one must disavow the guardianship of others. ¶

The Almighty says: (The believing men and believing women are allies [walis] of one another). ¶

Sayyid Qutb (may Allah have mercy on him) says regarding this verse: The Holy Quran commands the Muslim and guides them to the necessity of dedicating their loyalty purely to their Lord, His Messenger (PBUH), the creed of Islam, and the community of Muslims. It emphasizes the necessity of complete separation between the Islamic rank in which the believer stands and every rank that does not raise the banner of Islam, does not follow the leadership of the Messenger (PBUH), and does not join the Party of God (Hizb Allah). For an individual to hold loyalty and love for others than the Muslim community means apostasy from the religion of God, retreat from the path of Islam, and falling into the circle of the allies of Satan—may God protect us from that. ¶

Regarding 'Muwala' (loyalty and alliance), Allah the Almighty states: 'And those who disbelieve are allies of one another. If you do not do so, there will be fitnah (tribulation) upon the earth and great corruption' (1). ¶

Thus, Allah SWT indicated the severance of alliance between the believers and the disbelievers, noting that the disbelievers are allies to one another, just as the believers are allies to one another. This is a firmly established truth that only a skeptic would doubt. Can the banner of Jihad be raised, the people of transgression and corruption be defeated, and the command to do good and forbid evil be carried out without love for the sake of Allah and hatred for the sake of Allah, and without loyalty for the sake of Allah and enmity for the sake of Allah? ¶

If people were united upon a single path, with love devoid of enmity or hatred, there would be no distinction between the people of truth and the people of falsehood, nor between believers and disbelievers, nor between the allies of the Most Merciful and the allies of Satan (2). ¶

Therefore, a believer must have enemies whom they despise for the sake of Allah, and allies whom they love for the sake of Allah, because the earth is never devoid of the enemies of Allah and the enemies of Islam and the Muslims. It was not devoid of them during the time of the Messengers and Prophets, so how could it be during the times of tribulation in the end of times? ¶

Allah the Almighty said: 'And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in deception. But if your Lord had willed, they would not have done it, so leave them and that which they fabricate' (3). Thus, this world is a place of struggle between truth and falsehood, and a place of testing the righteous through the wicked, and the believers through the immoral. ¶

As for the Hereafter, it is the abode where there is no enmity or hatred. Allah the Almighty says: 'And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other' (4). ¶

As for this world, it is essential to have love for the believers and enmity towards the disbelievers. It has been narrated in a tradition that Allah revealed to one of the prophets: 'Tell such-and-such worshiper: As for your asceticism in this world, you have merely brought comfort to yourself; and as for your devotion to Me, you have gained honor through it; but have you ever shown enmity for My sake toward an enemy, or shown loyalty for My sake to a friend?' Abdullah ibn Umar (may Allah be pleased with them both) said: 'If I were to fast by day and never break it, stand in prayer by night and never sleep, and spend my wealth bit by bit in the path of Allah, but then die without having in my heart love for those who obey Allah and hatred for those who disobey Him, it would not benefit me in the least.' ¶

Al-Fudayl ibn Iyad said in some of his remarks: 'Alas! You wish to dwell in Firdaws (the highest Paradise) and be neighbors with the Most Merciful in His abode alongside the Prophets, the Truthful, the Martyrs, and the Righteous? By what deed have you done so? What desire have you forsaken? What rage have you suppressed? What relative who cut ties have you reached out to?' Then he added: 'Which close one have you distanced for the sake of Allah, and which distant one have you drawn close for the sake of Allah?' ¶

The fact that a Muslim constantly feels the enmity of the disbelievers (kuffar), hypocrites (munafiqin), and apostates (murtaddin) does not mean that he should live in depression, sorrow, boredom, and suffering throughout his life as a result of witnessing the actions of the people of disbelief or his interactions with them. Rather, the intent behind harboring enmity toward the disbelievers and maintaining this feeling toward them is for this sense of enmity to be transformed into productive, constructive action. This is achieved by striving to bring those whom Allah wills to guide from the ranks of the disbelievers into the ranks of the people of Islam, through Dawah (invitation) accompanied by wisdom, beautiful preaching, and an excellent example. For those who refuse to accept the call to Allah through wisdom and beautiful preaching, it becomes mandatory to employ the second method of Dawah, which is Jihad—which Allah legislated to liberate minds from being enslaved to anyone other than the Creator of all creation. ¶

Thus, showing enmity toward the disbelievers in Islam is a means to sharpen resolve in inviting non-Muslims to Islam. It is also a means for the Muslim to preserve the characteristics and distinct features of Islam, so that he is not influenced by the systems of disbelief and their Jahili (ignorant) concepts, given the hostile stance he holds toward them and their systems. Conversely, if he were to lose this feeling of hatred and enmity toward them, he would begin to approve of their words and deeds and be influenced by them. This is an observable fact and a self-evident experience; he who accommodates the disbelievers in some matters and imitates their words and actions harbors less enmity and hatred for them than one who maintains a complete dissociation from them. ¶

Therefore, the feeling of hostility toward enemies is not a negative act if it is properly utilized within the framework of an organized Ummah that is committed to a specific creed and methodology. There is evidence for this in actual history. The Crusaders in Andalusia continued to harbor hostility toward the Muslims for eight centuries until they overcame the Muslims and annihilated them completely, and the remnants fled to North Africa. Their enmity toward the Muslims did not die during these many centuries, nor did they melt or merge with the Muslims. And when they attacked... ¶

The Crusaders occupied the Levant and Jerusalem for nearly two centuries, yet the fire of enmity towards them never extinguished in the hearts of the believers, until God ordained their liberation at the hands of Salah ad-Din al-Ayyubi. The Jews, who today treat Palestine—and Jerusalem at its forefront—as their own, have done so only out of enmity, hatred, and a desire for vengeance against the Muslims. Their feeling of hostility towards Muslims drove them, over thirteen centuries, to seek the opportune moment to pounce upon the Muslims and humiliate them, just as the Muslims had destroyed their ancestors. They expressed this when they seized Jerusalem in 1387 AH (1967 AD), shouting: 'A day for a day for Khaybar, O vengeance for Khaybar! Muhammad has died and left daughters behind.' ¶

Furthermore, the Crusader General Gouraud, upon defeating the army at Maysalun outside Damascus, went immediately to the grave of Salah ad-Din al-Ayyubi at the Umayyad Mosque, kicked it with his filthy boot, and said to him: 'We have returned, O Salah ad-Din.' ¶

How is it possible that the people of falsehood maintain their enmity towards Islam and the Muslims for centuries, utilizing every overt and covert means to translate this hatred into a witnessed, practical reality in the world of Islam and Muslims, while the Muslims—regrettably—quickly forget the hand that slaps them and the foot that kicks them? 'They forgot Allah, so He made them forget their own selves. It is they who are the defiantly disobedient.' ¶

The negligence of some Muslims regarding the duty of loyalty and disavowal (al-wala' wa al-bara') for the sake of Allah is not a result of their ignorance of the ruling on befriending the believers or opposing the disbelievers. Rather, the true cause is their failure to perform the Shariah duty, as their interests or desires may conflict with the commands of Allah regarding loyalty and disavowal. ¶

Hostility, as is the case with most people today who love for the sake of the worldly life and hate based on caprice, is far removed from the realm of loving for the sake of Allah and hating for the sake of Allah. Loving for the sake of Allah and hating for the sake of Allah is a love and hatred that transcends compulsory social relations, such as relationships of work, neighborhood, or lineage. A person may love one of these people solely for a worldly interest, or because of a compatibility of bad dispositions between them, just as they may hate one of these people for a worldly interest or due to a conflict of souls and desires. While this type of love and hatred is prevalent in our contemporary society, it does not fall under the category of loving for the sake of Allah or hating for the sake of Allah. ¶

Indeed, loving for the sake of Allah and hating for the sake of Allah is broader than all of that; it is love and hatred on the scale of the entire world and the entirety of life. Loving for the sake of Allah is the love of the people of faith in every time and place, showing them loyalty, and supporting them on that basis. ¶

Hostility for the sake of Allah is the enmity and hatred of the people of disbelief and disobedience in every time and place. ¶

From what has been presented, it is clear that whoever loves for the sake of Allah must also hate for the sake of Allah. If you love a servant because they are obedient to Allah and beloved to Him, you must necessarily hate the opposite and be hostile toward it. This is a matter that requires no debate, for opposites cannot exist except through the negation of the other. ¶

Love and hatred are among the things for which the human soul was created; therefore, there is no fear that these two qualities—or one of them—will vanish among people. The real danger lies in diverting these two qualities from their correct framework—what they must be anchored in, namely love for the sake of Allah and hatred for the sake of Allah—toward a fake love and a fake hatred, as is the habit of the people of Jahiliyyah, both ancient and modern. (1) ¶

(1) See: pp. 37-46 of this treatise. ¶