Chapter 9

Since it has been established beyond any doubt that loyalty (wala) to the believers and enmity (bara) towards the disbelievers is obligatory, Allah has emphasized this, making it a practical characteristic of the believers. Allah says: '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' (Surah Al-Ma'idah: 54). And He says: '...severe against the disbelievers, merciful among themselves' (Surah Al-Fath: 29). Some exegetes state: Whoever among you, O Muslims, takes the disbelievers as allies, thereby apostatizing through such loyalty, let him know that Allah will bring other people who will support this religion in the most excellent manner. Al-Hasan said: Allah knew that some people would turn back from Islam after entering it due to their loyalty to the disbelievers, so He informed them that He is free of need of them and that they would not harm Islam at all by their turning away, as He will bring forth a people He loves and who love Him, humble toward the believers and powerful against the disbelievers. And by their apostasy, they would only harm themselves by depriving their souls of the path of truth and correctness. The aforementioned verse of Al-Ma'idah described the believers who are loved by Allah and who love Him as 'adhillah' (plural of dhalil - humble). 'Dhalul' (gentleness, as 'dhull' is the opposite of harshness) does not have 'adhillah' as its plural, but rather 'dhullal'. The intended meaning is not that they are humiliated before the believers, but rather an emphasis on their gentleness and softness; for one who is humble before someone else does not show arrogance or superiority over them at all. Because 'dhull' (humility/gentleness) contains the meaning of compassion and affection, it is used with the preposition 'ala' instead of 'lam', as if... ¶

It has been said that they are compassionate towards them (the believers), and the meaning is that despite their honor, exalted status, and dominance over the believers, they lower their wings (are humble) before them, so as to combine the virtue of humility with the nobility of their position. 'A'izzatin 'ala al-kafirin' (mighty against the disbelievers) means they show sternness and superiority over those who disbelieve in Allah. Their resolve has converged and their determination has been solidified to show enmity toward the people of disbelief and to fight them, exerting every effort through which victory over them can be attained. ¶

Allah has emphasized this meaning in a number of verses of the Holy Quran, among them is the saying of Allah the Almighty: 'Fight those adjacent to you of the disbelievers and let them find in you harshness.' ¶

And the saying of Allah the Almighty: 'O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them.' Thus, these verses and others that preceded them contain definitive proof of the obligation of al-wala' (allegiance/loyalty) to the believers and al-ma'adah (enmity) toward the disbelievers, and that this is among the fundamental demands and objectives of Islam. ¶

Indeed, the most important characteristic that distinguishes a Muslim from others is loyalty for the sake of Allah. Therefore, neither prayer, nor zakat, nor hajj, nor fasting, nor other deeds of Islam can make a Muslim firmly established in Islam if he breaks his allegiance to Allah and the Muslim community. The Messenger of Allah (ﷺ) said: 'Whoever separates from the community by a handspan has removed the yoke of Islam from his neck, even if he prays and fasts and claims that he is a Muslim.' ¶

Therefore, we observe that every time the term 'Hizb Allah' (Party of Allah) is mentioned in the Holy Quran, it is mentioned in conjunction with, and restricted by, 'Walayah' (allegiance/loyalty). This indicates that allegiance to Allah Almighty is the scale by which a person’s faith in Allah is measured. Allah Almighty says: 'And whoever takes Allah and His Messenger and those who have believed as allies - then indeed, the party of Allah - they are the ones who will be victorious.' (1). He also says: 'You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him... Those are the party of Allah. Unquestionably, the party of Allah - they are the successful.' (2). These two verses demonstrate that one cannot be part of the 'Hizb Allah' unless they have purified their allegiance and affection, not bestowing them upon an enemy of Allah, regardless of the nature of that enemy. Rather, it is incumbent upon every Muslim to bestow their allegiance upon Allah, His Messenger, and the believers of this faith. This is the primary characteristic of the believers; Allah says: 'The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them.' (3). Thus, there is no allegiance in Islam except upon the foundation of this religion and its theoretical and practical premises; every Jahili (pre-Islamic/ignorant) bond upon which people base their allegiance is a void bond. The 'bond of labor' upon which Communists unite and fraternize is void by Shariah and corrupt in reason and reality. The 'bond of nationalism' upon which Arab, non-Arab, Kurdish, Berber, Turkish, or other nationalists fraternize is void by Shariah, as Allah Almighty says: 'O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.' (4). And the 'bond of patriotism' upon which advocates of nationalism meet is not considered valid in Shariah. ¶

And it is intellectually corrupt. Furthermore, the bond of 'humanity' promoted by the advocates of Freemasonry is invalid according to the Shariah and corrupt in both reason and reality. ¶

Thus, a Muslim who gives his loyalty (wala) to those Jahili (pre-Islamic/ignorant) ties ceases to be a Muslim, for Allah forbids us, the Muslims, from bestowing our loyalty upon anyone other than those who are linked to us by the bond of faith and Islam. Allah the Almighty says: 'You have an excellent example in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone"' (1). Therefore, establishing loyalty based on any bond other than the bond of Islam is void in the Shariah and in reason, and it excludes the person from Islam. Whenever a Muslim gives his loyalty to the disbelievers, he becomes one of them. Allah the Almighty says: 'And those who disbelieved are allies of one another. If you do not do so, there will be fitnah (trial/oppression) on earth and great corruption' (2). And whenever a Muslim gives his loyalty to the hypocrites, he becomes one of them. Allah says: 'The hypocrite men and hypocrite women are of one another' (3). And when he gives his loyalty to the believers, he becomes one of them, provided he fulfills the duties of faith. Allah says: 'Your ally is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow' (4). ¶

The Noble Quranic text uses the particle of restriction (innama), which limits the ruling to what follows it, implying that those believers characterized by these qualities are the only ones to whom loyalty is due, to the exclusion of other categories of disbelievers (5). On this basis, it is legally mandatory (wajib) for a Muslim to support the Muslims, to be concerned with their affairs, and to share in their hopes and pains, both materially and morally. ¶

The scholars are in agreement that if a Muslim is taken captive by the disbelievers, it is obligatory upon all Muslims to rescue him (1). How much greater, then, is the case when entire nations are under the captivity and control of the disbelievers? O brothers in Allah, does this duty not become even more profound and imperative? (1) See Fath al-Qadir, Vol. 5, p. 191; see Al-Bahr al-Ra'iq, Vol. 5, p. 72; and see Nihayat al-Muhtaj, Vol. 8, p. 58. ¶

Seventh Discussion: Allegiance to the People of Truth necessitates enmity towards the People of Falsehood. Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) says: 'Know, may Allah have mercy on you, that the first thing Allah made obligatory upon the children of Adam is disbelief in the Taghut (false deities) and belief in Allah, and the evidence is the saying of the Almighty: "And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut'" (Surah an-Nahl: 36). As for the nature of disbelief in the Taghut, it is that you believe in the invalidity of worshipping anyone other than Allah, abandon it, hate it, declare its people to be disbelievers, and show enmity towards them. As for the meaning of belief in Allah, it is that you believe that Allah is the only One to be worshipped, without any partner, that you dedicate all acts of worship solely to Allah, negate them for any other worshipped being, love the people of sincerity (tawhid) and form alliances with them, and hate the people of shirk (polytheism) and show enmity towards them. This is the creed (millah) of Ibrahim; whoever turns away from it makes a fool of himself. This is the excellent model which Allah informed us about in His saying: "There has already been for you an excellent pattern in Ibrahim and those with him." ¶

with them, when they said to their people: 'We are free from you and from what you worship instead of Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone.' ¶

These verses and others indicate that a person cannot become a believer in Allah except by rejecting the Taghut (false deities) and showing enmity towards them, as well as showing enmity towards all taghuti characteristics, their followers, and those who promote them among the apostates, hypocrites, linguistic opportunists, and those devoid of conscience. ¶

It is impossible for the affirmation of Tawhid (monotheism)—acknowledging it as the religion of Allah—to coexist in one heart with its opposition; and to know that Shirk (polytheism) is Kufr (disbelief) while simultaneously befriending it and defending it and its people with the tongue, wealth, and sword. This action is among the greatest of sins and the gravest of offenses. ¶

Allah the Almighty said: 'You see many of them becoming allies to those who 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.' ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'In these verses is a clarification from Allah (SWT) that faith in Allah, the Prophet (PBUH), and what was revealed to him necessitates not taking the disbelievers as allies. Thus, the existence of alliance with them necessitates the absence of faith, for the negation of the consequent necessitates the negation of the antecedent.' ¶

Therefore, disavowal (Bara'ah) from Shirk necessitates disavowal from the polytheists, and disavowal from idols necessitates disavowal from their worshippers. Allah the Almighty said: 'We are free from you and from what you worship instead of Allah.' Thus, the Creator (Exalted is He) prioritized the disavowal from the polytheists. ¶

[blank page] ¶

Does this not indicate an absence of hatred and, a fortiori, an absence of enmity? This implies a lack of faith, for true faith necessitates a continuous boycott, enmity, and hatred toward the disbelievers until they embrace faith, in accordance with the words of Allah Almighty: 'And there has appeared between us and you animosity and hatred forever until you believe in Allah alone' (Al-Mumtahanah: 4). ¶

If not for the enmity for the sake of Allah, the prophets, messengers, and believers would not have endured various forms of torture and harm from the disbelievers. It would have been possible to be conciliatory and compromising with them, seeking their pleasure to shield one's life, wealth, and honor from their evil. However, truth must collide with falsehood, and light must dispel darkness. ¶

When the Messenger (ﷺ) stood to warn the polytheists against shirk and command them to Tawhid, they did not initially despise it from him; they found it good and considered entering it, until he openly declared their religion false, belittled their intellects, and labeled their elders as ignorant. At that point, they prepared for enmity against him and his companions, demonstrating it by harming them (ﷺ) and his companions, to the extent that some companions were forced to migrate to Abyssinia, and others were besieged in the Shib of Abu Talib. Once you realize this, and realize that Islam is not valid for a person—even if they profess the Oneness of Allah and abandon shirk—unless they explicitly declare enmity and hatred toward the disbelievers as stated in the previous verses, it becomes clear: if compromise (mudahanah) with the disbelievers were possible, the Messenger (ﷺ) would not have burdened himself and his companions with the difficulty of confronting the disbelievers with enmity and hatred, despite him being the most merciful of people toward his companions and followers. Nevertheless, he found no license for himself or his companions to compromise, appease, or curry favor with the disbelievers, even though the polytheists desired that from him. Yet, the Messenger (ﷺ) and his companions never yielded to the compromise and agreement to disbelief that the polytheists sought. Allah Almighty said: 'They wish that you would compromise so they might compromise [with you]' (Al-Qalam: 9). Regarding this meaning, one of the scholars composed a poem on the 'strangeness' (ghurba) of Islam, beginning with the methodology of the Messenger (ﷺ): ¶

And he befriended and showed enmity for the sake of Allah’s pleasure... and the might of an oppressor could not deter him from that. ¶

Thus, for the survival and perfection of faith, it is necessary to declare enmity toward the disbelievers and to declare love for the Muslims and union with them. Allah the Almighty says: 'If they turn away, then say: Bear witness that we are Muslims.' In His saying 'Bear witness that we are Muslims' is the expression of dissociation from the disbelievers and their disbelief, a warning against entering into their obedience, and an indication of the necessity of distinguishing oneself from them, taking pride in Islam, and upholding it in both word and deed. ¶

Scholars—the Companions, the Successors (Tabi'un), those who followed them, and all Muslims of the past and present—have reached a consensus that an individual cannot be a Muslim unless they strip themselves of major shirk (polytheism), dissociate from it and those who commit it, and harbor hatred and enmity toward them according to their capacity and ability. ¶

Sheikh Hussain and Sheikh Abdullah, sons of Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on them all), were asked about a man who entered this religion and loved it and its people, but does not show enmity toward the polytheists, or shows them enmity but does not declare them to be disbelievers (takfir). ¶

They replied: Such a person cannot be a Muslim unless he knows Tawhid (monotheism), adopts it as his religion, acts according to its requirements, affirms the Messenger (PBUH) in what he reported, obeys him in what he forbade and commanded, and believes in what he brought. ¶

Therefore, whoever says, 'I do not show enmity toward the polytheists,' or 'I show them enmity but I do not declare them disbelievers,' is not a Muslim and is among those whom Allah described: 'And they say, "We believe in some and disbelieve in some," and they wish...' ¶

To take a path between that, they are truly the disbelievers, and We have prepared for the disbelievers a humiliating punishment. (1) End quote. ¶

From the above, we learn that Allah has made it obligatory to bear enmity towards the disbelievers, to renounce them, to declare them as disbelievers, and to maintain this enmity until they believe. Imam Ahmad narrated from Amr ibn al-Jamuh (may Allah be pleased with him) that he heard the Messenger of Allah (ﷺ) say: "A servant does not attain the reality of faith until he loves for the sake of Allah and hates for the sake of Allah. When he loves for the sake of Allah and hates for the sake of Allah, he becomes entitled to the allegiance (wilayah) of Allah. Indeed, My allies among My servants and My beloved ones among My creation are those who, when remembered, remind people of Me, and when I am remembered, they are remembered." (2) ¶

Regarding this, Ibn al-Qayyim (may Allah have mercy on him) says in his Nuniyyah: Do you love the enemies of the Beloved and claim love for Him? That is not possible. And likewise, you struggle to show enmity towards His friends; where is your love, O brother of Satan? The condition of love is to agree with whom you love in his preferences without any shortcoming. So if you claim love for Him while opposing what He loves, then you are upon falsehood. (4) ¶

Around this same meaning, Shaykh Sulayman ibn Sahman says in verse: He maintains allegiance and draws near the followers of the Sunnah of Ahmad, and considers an enemy the one who is guided by other than his (the Prophet's) guidance. (5) ¶

It is narrated from Salim ibn Abi al-Ja'd (1) that he said: (The 'Urwah al-Wuthqa—the firmest handle—is love for the sake of Allah and hatred for the sake of Allah) (2). ¶

Regarding the subjects of Al-Muwalat (loyalty) and Al-Mu'adat (disavowal), those who deviate are of the following categories: ¶

First Category: The one who worships Allah alone, but does not disavow shirk (polytheism) and does not show enmity toward its people. Although this person believes in the oneness of Allah, his belief in Tawhid is corrupt because he has not practiced Kufr bi-al-Taghut (disbelief in false deities). A person cannot become a believer without disbelieving in Taghut. Allah Almighty says: "Whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold" (3). ¶

Second Category: The one who expresses enmity toward the polytheists but does not declare them to be disbelievers (takfir). This type has not fulfilled what is implied by the testimony 'La ilaha illa Allah' (there is no god but Allah), which necessitates the negation of shirk and the requirement to declare those who commit it as disbelievers. This is the essence of Surat al-Ikhlas, Surat al-Kafirun, and the verses in Surat al-Mumtahanah. Therefore, whoever does not declare the one whom the Holy Quran has explicitly declared a disbeliever to be a disbeliever, has opposed the Tawhid brought by the Messengers and the obligations regarding the love, hatred, faith, and disbelief that are due toward people (4). ¶

Third Category: The one who neither loves Tawhid nor hates it: Unfortunately, this category is the most prevalent among Muslims in this day. ¶

(1) He is Salim ibn Abi al-Ja'd, a mawla (freed slave) of the Ashja' tribe. His father's name is Rafi'. He narrated from Ibn Abbas, Ibn Umar, Jabir, Anas, and Abdullah ibn Amr. Amr ibn Murrah and Abu Ishaq narrated from him. Ahmad ibn Hanbal considered Salim ibn Abi al-Ja'd's narration from Thawban as weak, stating these hadiths are not authentic, and noted that Salim never met Thawban, as Ma'dan ibn Abi Talhah was between them. When Abu Zur'ah was asked about Salim ibn Abi al-Ja'd, he said he was a Kufan and trustworthy (thiqah). See: Kitab al-Jarh wa al-Ta'dil by al-Razi, Vol. 4, p. 181. (2) See: Majmu'at al-Tawhid, p. 10. (3) Surat al-Baqarah, verse 256. (4) See: Al-Durar al-Saniyyah, Vol. 2, pp. 95-97, and Majmu'at al-Tawhid, p. 36. ¶

People of this era, and such a class of people, have not truly realized the Tawhid (monotheism) of Allah Almighty in its true sense. This is because true Tawhid is to be content with the religion that Allah Almighty has chosen for His servants. Allah says: 'And I have chosen for you Islam as your religion.' If one were to be content with what Allah is content with and act upon it, they would love it. Therefore, there is no Islam without loving Tawhid, acting upon it, and loving its people. Sincerity (Ikhlas) to Allah lies in loving Allah and seeking His countenance; thus, whoever loves Allah loves His religion, because love necessitates the implementation of what the word of sincerity requires, and the conditions of Tawhid, among which is love for the sake of Allah and in Allah. ¶

So, whoever recognizes Shirk (polytheism) and detests it must also know what Allah desires from His creation in terms of love, veneration, and glorification of Him, the Almighty. This state was mentioned regarding our Prophet Muhammad (PBUH) in the words of Allah: 'Say: Indeed, I am forbidden to worship those whom you call upon other than Allah. Say: I will not follow your desires... I only worship Allah who takes your souls, and I have been commanded to be among the believers.' ¶

Therefore, whoever detests the disbelievers and their deeds but does not join the community (Jama'ah) of Muslims to work for the benefit of Islam alongside them, his faith is deficient due to his lack of allegiance (Muwala) to Allah, His Messenger, and the believers. A true believer is one who stands with the believers like a single limb of a body, as clarified in the Hadith of the Messenger (PBUH). Regarding this, Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) says that it is necessary for a Muslim to explicitly declare that he belongs to this believing group, so that he may strengthen it and be strengthened by it, and to strike fear into the Taghut (tyrants), who do not reach the limit of their enmity until it is declared to them that he is from this group which is at war with them. ¶

Fourth Category: One who neither harbors hatred for shirk nor loves it: Such a person has not negated what 'La ilaha illa Allah' (there is no god but Allah) negates regarding shirk and kufr (disbelief) in what is worshipped besides Allah, nor has he dissociated from it. Thus, he is not considered part of Islam at all, and his wealth and blood are not protected because he has not fulfilled the meaning of 'La ilaha illa Allah' (1). Furthermore, he has contradicted what Allah mentioned about our forefather Ibrahim (peace be upon him) in His saying: 'We have rejected you, and there has arisen between us and you hostility and hatred forever until you believe in Allah alone' (2). This is also due to the Hadith: 'Whoever says La ilaha illa Allah and rejects what is worshipped besides Allah, his wealth and blood are sacred, and his reckoning is with Allah' (3). ¶

Fifth Category: One who practices Tawhid (monotheism) but does not harbor hatred for those who abandon it, nor does he declare them disbelievers (takfir): Such a person has not verified his Tawhid through the negation of shirk, dissociation from it, and hostility toward its people. He has not affirmed the oneness of Allah completely, because true Tawhid requires the negation of shirk, dissociation from the mushrikeen (polytheists), and declaring the practitioners of shirk as disbelievers after the evidence (hujjah) has been established upon them. This type of person is among the most dangerous to Tawhid, as others may be deceived by their state and imitate them in compromising with disbelievers, polytheists, and apostates, even though, in reality, they have not fulfilled the matters indicated by the Word of Sincerity (Kalimat al-Ikhlas) in terms of negation and affirmation (4). They mistakenly believe that if they have reformed themselves, they have absolute freedom in dealing with others without distinguishing between the people of truth and the people of falsehood. It is feared that such people fall under the saying of Allah the Exalted: 'Say: Shall We inform you of the greatest losers in respect of their deeds? Those whose efforts have been wasted in the life of this world, while they thought that they were acquiring good by their deeds' (5). ¶

In this regard, Sheikh Muhammad bin Abdul Wahhab (may Allah have mercy on him) says: 'Fear Allah, O my brothers, and hold fast to the foundation of your religion—its beginning, its end, its essence, and its apex—which is the testimony that there is no deity worthy of worship except Allah. Understand its meaning, love it, love its people, and treat them as your brothers, even if they are distant from you in lineage. Disbelieve in the Taghut (false deities/tyrants), show them enmity, hate them, and hate anyone who loves them, argues in their defense, fails to declare them disbelievers, or says, "What do I have to do with them?" or "Allah has not burdened me with them." Whoever says this has lied about Allah and fabricated a manifest sin against Him. Indeed, Allah has charged every Muslim with hating the disbelievers, and has made it obligatory upon him to show them enmity, declare them disbelievers, and disassociate from them, even if they are their parents, children, or siblings. So fear Allah, fear Allah, and hold fast to this so that you may meet your Lord without having associated anything with Him.' ¶

Sheikh Mawdudi (may Allah have mercy on him) says: 'Among the manifestations of hypocrisy is that a person claims faith in Islam and pretends to be affiliated with it and to follow it, yet lives content and at peace under a system that contradicts what he believes in, satisfied and happy in its shadow, with not a pulse racing nor a heart stirring in him. Such conduct is, by the truth, undoubtedly one of the signs and the very core of hypocrisy.' ¶

Sixth Category: The one who abandons shirk but does not show enmity toward its people and does not declare them disbelievers: This category falls under the same classification as the first category, except that it adds to it. While the first category practices Tawhid, this category has combined two evils: first, the abandonment of religious obligations, and second, compromising with the disbelievers and failing to show them enmity. Thus, he has neither believed in Allah with a true faith, nor acted upon the commandments He revealed to His servants, nor avoided the Taghut as Allah has forbidden. Therefore, he has no share in Islam. ¶

Seventh Category: The one who has not committed Shirk with Allah, but has recognized Tawhid (monotheism) yet does not act upon it, nor does he love or hate for the sake of it: ¶

This person and those like him are deserving of Allah’s punishment, even if they have not committed Shirk, because the benefit of abandoning Shirk is to establish the correctness of Tawhid for Allah. Among the greatest things built upon Tawhid are beseeching Allah, turning to Him alone, loving what He loves, and showing enmity toward what He opposes (1). ¶

As for the one who claims Islam, utters the testimony (La ilaha illa Allah), loves it, and affiliates himself with its people, but does not distinguish between its allies and its enemies, and does not love for the sake of Allah nor hate for the sake of Allah, this is blatant and manifest Kufr. This is because the right of Tawhid is not merely in acknowledging it while turning away from its rulings—the most important of which is loving and hating for the sake of Allah—as has already been explained through the Quran and Sunnah (2). ¶

Eighth Category: The one who has recognized Tawhid, loved it, and followed it, and has recognized Shirk and abandoned it, yet despite this, he hates those who enter into Tawhid and join the community of Muslims, while he loves those who remain in the support and advocacy of the disbelievers: ¶

This type of belief and conduct is Kufr (3), which causes a Muslim to depart from the name of Islam. This is because when a human loves the victory of the disbelievers and the abandonment of the Muslims, he falls under the saying of Allah Almighty: "That is because they disliked what Allah revealed, so He rendered their deeds worthless" (4). ¶

Thus, those who support the parties of Kufr and the parties of Satan, which take on various guises in Muslim lands, by loving those who belong to them and hating those who belong to them [the believers]... ¶

Regarding the Party of Allah (the Muslim community), those who fall under this ruling—and this ruling applies completely to the proponents of Communism, Socialism, the Ba'ath Party, Masonic parties, or the proponents of secularism—are as follows: those who support anyone who joins these infidel parties are themselves infidels, even if they claim Islam. For no Muslim calls for leaving the Party of Allah to join the parties of the disbelievers, and whoever does so is not a Muslim, as they have not accepted Islam as their religion nor adopted its Shariah as their way of life. ¶

Section Nine: Whoever has known monotheism (Tawhid) and knows it is the truth, yet pays no attention to it, does not learn it, does not enter into it, does not join the community of Muslims, and remains with polytheism (Shirk) and its people: ¶

This action and this stance constitute disbelief (Kufr), for which the one who commits it is fought, because its practitioner knew the truth but did not follow it, and knew Shirk but did not abandon it—even if he does not harbor hatred for the religion of Allah, His Messenger, or the believers, and does not praise Shirk or beautify it for people. However, by his actions, he is inclined toward the disbelievers and has turned away from the believers. ¶

He might use the excuse of love for his family, homeland, and interests for this behavior, fighting alongside the disbelievers of his country against the people of Tawhid, struggling with his soul, wealth, and opinion to aid the people of falsehood against the people of truth. This stance is Kufr that expels one from Islam, as it is the ultimate form of allegiance (Tawalli) to the disbelievers. Even if he claims coercion, no level of coercion permits a Muslim to take up arms against the people of truth among the Muslims (1). ¶

Whoever takes such a stance among the people of Islam falls under the saying of Allah Almighty: 'You will find others who wish to be secure from you and secure from their own people; every time they are sent back into fitnah (trial/polytheism), they are plunged into it. If they do not withdraw from you and offer you peace...' ¶

(1) See: Al-Durar al-Saniyyah, Vol. 1, p. 66. ¶

and restrain their hands, then seize them and kill them wherever you find them; against them We have given you a clear authority (1). ¶

The Tenth Category: Those for whom Islam and disbelief are equal in terms of love and hatred, or those who love them from one perspective and hate them from another. ¶

He who holds such a position regarding Islam has not realized the essence of Islam, which is total submission to Allah and obedience to Him. Among the pillars of this submission is showing loyalty (wala) to the allies of Allah and enmity (bara) toward His enemies. Such a person is, as it were, opposing Allah in what He has ordained and legislated. Allah the Almighty says: 'But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.' (2). ¶

Sheikh Abdullah bin Hamad al-Hijazi (3) (may Allah have mercy on him) says: 'Know—may Allah have mercy on you—that the greatest and most serious of sins is associating partners with Allah (shirk). Allah the Almighty says: 'Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.' (4). This hideous sin has means and pretexts that lead to it, the greatest of which is showing loyalty to the enemies of Allah in all its various forms. Therefore, O servants of Allah, be aware of this great tribulation, which has made the people of Islam and the people of apostasy and misguidance appear as one group in the eyes of many ignorant people, except those whom Allah has protected by His mercy (5).' End quote. ¶

Thus, the perfection of faith and the completeness of servitude to Allah lie in the love of Allah, His Messenger, His prophets, and His believing servants. Although absolute love is due to none but Allah (Blessed and Exalted be He), love for others must be 'in' Allah (for His sake), not 'with' Allah (as an equal). ¶

Indeed, the lover loves what his beloved loves, hates what he hates, befriends those he befriends, opposes those he opposes, is pleased with what he is pleased with, is angry with what he is angry with, commands what he commands, and prohibits what he prohibits; he is in alignment with his beloved in everything he commands and prohibits. Allah the Almighty loves the doers of good, the righteous, those who repent, and those who keep themselves pure. We are religiously bound to love what Allah Almighty loves, just as we are bound not to love what Allah Almighty does not love; for Allah Subhanu wa Ta'ala does not love the treacherous, the corrupters, or the arrogant. ¶

We must also not love them and must instead despise them, in compliance with Him, may He be glorified, in loving what He loves and hating what He hates. ¶

Thus, complete love for Allah necessitates alignment with the Beloved regarding His likes and dislikes, showing loyalty to those He supports, and animosity toward those He opposes. It is well-known that whoever loves Allah with the mandatory love must despise His enemies and must love the statements and deeds that Allah loves. Therefore, he loves enjoining good and forbidding evil, the remembrance of Allah, the recitation of the Quran, and the like. He also loves Jihad in the path of Allah and other virtuous deeds, because all these are matters beloved by Allah the Almighty. Allah the Almighty says: 'Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly.' ¶

Therefore, it is essential for a Muslim to love Allah Azza wa Jall first. This love for Allah then causes him to be humble toward the believers and firm and mighty against the disbelievers. ¶

In this state, Allah Almighty loves him for this attribute that he possesses. Allah the Exalted says: "Allah will bring a people whom He will love and who will love Him—humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic" (Surah al-Ma'idah: 54). ¶

The two sons of Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him), Hussein and Abdullah, were asked about a man who embraced this religion, loved it and its followers, and hated shirk and its practitioners, yet the people of his town openly expressed hostility toward the people of Islam and fought them. He excused himself by saying that fighting these disbelievers and leaving his homeland for their sake was difficult for him, as he could not bear to part with his family, wealth, children, and tribe. ¶

Is he a disbeliever or a Muslim? ¶

They replied that there is a distinction to be made. ¶

First: We must examine this person residing among the disbelievers. Is he able to manifest his religion among them? Is he able to declare his dissociation from them and from the kufr and shirk they are upon? Can he openly express his enmity toward them, or declare to them that they are disbelievers? And is he secure in the belief that they will not tempt him away from his religion because of his family, wealth, and children? If the answers to these questions are 'yes,' then he is not judged as a disbeliever. However, if he is capable of performing Hijrah (migration) and does not do so, and dies while among them, there is a fear that he may fall under the scope of this verse: "Indeed, those whom the angels take [in death] while wronging themselves—[the angels] will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell—and evil it is as a destination. Except for the oppressed among men, women, and children who cannot devise a plan nor are they directed to a way" (Surah an-Nisa: 97-98). ¶