Chapter 11

Following their path and treading in their footsteps until the Day of Judgment. In the hadith narrated by Abu Sa'id al-Khudri (may Allah be pleased with him), the Prophet (peace and blessings be upon him) said: 'The likeness of the believer and the likeness of faith is like a horse tied to its tether; it wanders then returns to its tether. Likewise, the believer may become heedless, but then returns to faith. Therefore, feed your food to the pious and bestow your kindness upon the believers.' (1) This hadith indicates the obligation of extending kindness to the people of faith and piety, who are helpers to the believer in this world and the Hereafter. Some hadiths indicate that the severance of ties between Muslim brothers and the lack of loyalty for the sake of Allah are among the signs of the Hour. It is narrated from Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) was asked about the Hour, and he said: 'Knowledge of it is with my Lord; none will reveal its time except He. But I will tell you of its signs and what will precede it: before it, there will be tribulation (fitnah) and harj.' They asked: 'O Messenger of Allah, we know fitnah, but what is harj?' He said: 'In the Ethiopian language, it means killing. A state of alienation will fall among people, to the extent that one will hardly recognize another.' (2) Regrettably, this is exactly what is happening among the generality of Muslims in the present era. It is narrated from Ibn Abbas (may Allah be pleased with them) in a long hadith that part of the supplication of the Prophet (peace and blessings be upon him) was: 'O Allah, make us guides who are rightly guided, neither straying nor causing others to stray. We are at peace with Your allies and at war with Your enemies; we love with Your love those who love You, and we show enmity with Your enmity to those who oppose You.' (3) From the above, it is clearly and explicitly evident that it is obligatory to hold allegiance (wala') to Allah, His Messenger, and the believers—an allegiance of word, deed, and belief—if we are truthful in our affiliation to the Ummah of Islam. Truly, love for the sake of Allah and hatred for the sake of Allah is a great foundational principle. (1) Musnad Ahmad, Vol. 3, p. 55. (2) Musnad Ahmad, Vol. 5, p. 389. (3) Sunan al-Tirmidhi, Vol. 5, p. 148. ¶

The principles of faith are matters that a servant must observe. For this reason, it is mentioned in the aforementioned hadith: 'The strongest bond of faith is love for the sake of Allah and hatred for the sake of Allah.' Shaykh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) said: The foundation of the religion of Islam and its bedrock consist of two matters: First: Commanding the worship of Allah alone, without any partner; inviting to it; showing allegiance (wala) based on it; and declaring takfir upon those who abandon it. Allah the Almighty says: 'Indeed, we are disassociated from you and from whatever you worship other than Allah.' Second: Warning against shirk in the worship of Allah; showing severity in this matter; showing enmity (ada) based on it; and declaring takfir upon those who commit it. He then says: It is mentioned in the authentic hadith: 'Whoever says there is no god but Allah and disbelieves in what is worshipped besides Allah, his wealth and blood are protected, and his reckoning is with Allah.' His statement 'and disbelieves in what is worshipped besides Allah' is a confirmation of the negation (naf); thus, one cannot be protected without this, because the testimony of 'la ilaha illa Allah' is bound in the hadith with significant conditions, including knowledge, sincerity, truthfulness, certainty, absence of doubt, acceptance, love for it, enmity based on it, and allegiance for it. Therefore, whoever shows allegiance to Allah, His Messenger, and the believers, but does not show enmity toward the polytheists, his faith is not valid, and his Islam is not established, because enmity toward the disbelievers is as obligatory as the obligation to show allegiance to Allah, His Messenger, and the believers. As Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says... ¶

Allah says: 'Ikhlas (sincerity) is the love of Allah and the seeking of His countenance. Whoever loves Allah loves His religion and all that He has ordained, and whoever does not, then (he has nothing).' (1) End quote. ¶

Sheikh Muhammad bin Abdul Wahhab (may Allah have mercy on him) said: 'It is incumbent upon every servant to know that whoever affirms the Messenger (peace and blessings be upon him) and declares the Oneness of Allah (Tawhid), it is not permissible for him to befriend those who oppose Allah and His Messenger, until the opponent repents from their opposition to Allah and His Messenger.' (2) End quote. ¶

The evidence for this is the saying of the Almighty: '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.' (3). If Allah Almighty has forbidden friendship with one's father, son, brother, or kin if they are disbelievers, then what about those who befriend disbelievers with whom they have no ties of kinship or any lawful reason? Sheikh Abdullah bin Sheikh Muhammad bin Abdul Wahhab (may Allah have mercy on them both), in his explanation of the words of Sheikh Ibn al-Qayyim (may Allah have mercy on him) regarding the chapter of repentance, said: 'It becomes clear to you that Islam cannot be upright except by showing enmity toward the people of shirk (polytheism). If one does not show enmity toward them, he is one of them, even if he does not act as they act.' (4). ¶

This is because the love of Allah and the love of disbelievers cannot coexist in the heart of a believer. Even in a state of extreme compulsion (ikrah), where a person is excused for uttering the word of disbelief, one is not excused for having satisfaction of the heart toward them, for if he is satisfied in his heart, there remains not a single atom of faith in his heart. ¶

And in a document signed by the scholars of Makkah al-Mukarramah, after its conquest at the hands of Saud... ¶

Regarding Ibn Abd al-Aziz bin Muhammad bin Saud, they stated: 'And whoever does not enter into this religion, act upon it, align himself with its people, and show enmity toward its enemies, he is in our view a disbeliever (kafir) in Allah and the Last Day. It is obligatory upon the Imam of the Muslims to wage jihad and combat against him until he repents to Allah for his state and acts upon this religion'(1). End quote. ¶

Eleven eminent scholars of Makkah signed this statement. However, it is deeply regrettable that many contemporary Muslim rulers, upon whom it is incumbent to fight those who align themselves with the disbelievers, have themselves been the first to do so; they have inclined toward those who have committed injustice and taken them as confidants, excluding the believers. ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) says: 'Do not squander your portion from Allah, and do not prefer the religion of the Jews and Christians over the religion of your Prophet. What is your opinion of one who confronts Allah, while knowing in his heart that he has recognized monotheism (Tawhid) and knows that it is the true religion, yet he harbors hatred for it, for the one who brought it, and for those who follow it? He knows that the call of others is disbelief, yet despite this, he loves it and loves its followers. Do you suppose that Allah will forgive such a person?'(2) ¶

Loyalty and alignment (al-muwalat), as we stated in the legal definition, is the love of the heart and the words and actions that result from it. ¶

Love for other than Allah is shirk, as has been explained previously. Therefore, the sincerity of a monotheist (muwahhid) to Allah requires that love be for the sake of Allah, hatred be for His sake, enmity be for His sake, and loyalty be for His sake. For when a servant is sincere in his love for Allah, he loves His obedience and those who obey Him, and he hates His disobedience and those who disobey Him, in proportion to their sins. Thus, in accordance with the degree of love for Allah, there will be loyalty among the Muslims and enmity toward the disbelievers(3). ¶

Love for the sake of Allah and in Allah is not merely of the category of love for reward. Rather, it is in addition to what the Muslim will find in Paradise—which no eye has seen, no ear has heard, and has not crossed the heart of any human. It is a love whose positive effects and commendable results the believer finds in his heart and actions in the life of this world before the Hereafter. This is in contrast to the love of a hired worker who labors solely for a reward; during the work, he finds nothing but fatigue, distress, and hardship, and he is only driven to work by the love of the compensation he awaits after completing the task. ¶

Since the love of Allah alone and the love of what Allah loves align with the Fitrah (primordial nature) upon which Allah created mankind, there is no conflict or contradiction between what Allah has commanded and the love or hatred innate in the human soul. Thus, taking allies for the sake of Allah and showing enmity for His sake was the creed of our forefather Ibrahim (peace be upon him) and the guidance of our Prophet Muhammad (peace and blessings be upon him). Allah the Almighty says: 'But those who believe are stronger in love for Allah' (Al-Baqarah: 165). Showing loyalty for the sake of Allah is the cause of mutual support among Muslims and their cooperation in achieving honor and dignity in this world and the Hereafter. ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) counted among the ten nullifiers of Islam: supporting the polytheists and assisting them against the Muslims, citing the saying of Allah the Almighty: 'And whoever among you takes them as allies, then indeed he is one of them. Indeed, Allah does not guide the wrongdoing people' (Al-Ma'idah: 51). ¶

Islamic scholars have reached a consensus that whoever does not declare the polytheists as disbelievers, or doubts their disbelief, or considers their religion valid, or believes that their system is more guided and better than the guidance of Allah and His Messenger, or harbors hatred for anything that the Messenger (peace and blessings be upon him) brought... ¶

If anyone acts upon it, he is a disbeliever, due to his lack of complete submission and obedience to Allah the Almighty (1). End quote. ¶

Showing enmity towards the disbelievers is an obligatory matter for the Muslim, even if this disbeliever is a relative by lineage. Allah the Almighty says: 'O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief to belief. And whoever takes them as allies among you - then it is those who are the wrongdoers. Say, if your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people' (2). ¶

In the first verse, He—Glory be to Him and Exalted is He—forbade the believers from showing allegiance and affection to the people closest to them if they are disbelievers. He clarified that whoever takes his disbelieving father or brother as an ally is a wrongdoer to his own soul, driving it toward something that Allah has forbidden for it. So what then of one who allies with the disbelievers while they are enemies to him, his forefathers, and his religion? Is this person not a wrongdoer? Yes, by Allah, he is the most unjust of the wrongdoers. Scholars have defined injustice (dhulm) as placing a thing in other than its proper place (3). ¶

Then, in the second verse, He explained that these eight excuses, which those who make excuses offer, cannot serve as a valid excuse for showing allegiance and affection toward the disbelievers. It is not permissible for anyone to ally with them out of fear for his father, brother, country, wealth, status, wife, or children. Allah has closed the door of excuses concerning these matters and the like, and He counted those who use them as excuses among the hypocrites. Allah the Almighty says: 'Those who remained behind of the bedouins will say to you, "Our possessions and our families occupied us"' (4). ¶

(1) Al-Durar al-Saniyya, Vol. 2, p. 176. (2) Surah At-Tawbah, Verses (23, 24). (3) See: Mawrid al-Zaman li-Durus al-Zaman by Abdul Aziz al-Salman, Vol. 3, p. 105. (4) Surah Al-Fath, Verse (11). ¶

A critic might object that this verse and the one preceding it were revealed concerning Jihad, so what is their connection to Wala’ (loyalty/friendship) and Bara’ (enmity/disavowal)? We respond that their connection to Wala’ and Bara’ exists in two aspects: ¶

First: If these eight excuses mentioned in the verse are not valid excuses for abandoning Jihad—which is a Fard Kifayah (communal obligation) in certain circumstances—then they are, a fortiori (by priority), not valid excuses for abandoning the enmity and boycott of the polytheists. ¶

Second: The Almighty’s saying: '...are more beloved to you than Allah and His Messenger and striving (Jihad) in His cause.' Loving Allah and His Messenger requires prioritizing the enmity and boycott of polytheists and those who fall under their ruling over these eight things, just as the love of Jihad requires prioritizing it over them. ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) stated: 'Whoever harbors hatred for what the Messenger (peace be upon him) brought is a disbeliever by consensus, even if they act upon it.' He further says in another place: 'It is not befitting for a person who believes in Allah, His Messenger, and the Last Day to reject anything the Messenger (peace be upon him) brought because it contradicts their desires or the ways of their contemporaries and sheikhs. For disbelief, as Ibn al-Qayyim (may Allah have mercy on him) said in his Nuniyyah, is nothing but obstinacy and the rejection of what the Messenger brought in favor of the words of so-and-so. Look into yourself, perhaps you are like this, in the state he described, and thus meet with loss.' ¶

And the Almighty said: 'If you do not do so, there will be fitnah (tribulation) on earth and great corruption.' ¶

That is, if you do not distance yourselves from the polytheists (mushrikin) and ally yourselves with the believers, fitnah will occur among the people. This refers to the confusion of affairs and the mixing of the Muslim with the disbeliever without distinction, which results in widespread corruption.(1) ¶

In a letter sent by Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) to Abdullah bin Ali and Muhammad bin Jammaz, commanding them to address those under their charge, he stated: "Inform them that love and hatred, and allegiance (muwalat) and enmity (mu'adat), are things without which a man's religion cannot be established. Thus, abandoning polytheism (shirk) and saying 'La ilaha illa Allah' will not benefit them until they hate for the sake of Allah."(2) ¶

He also said: "Tell them that enmity is the creed of our forefather Ibrahim (peace be upon him), and we are commanded to follow him. Allah the Almighty says: 'There has been for you an excellent pattern in Ibrahim and those with him' (Quran 60:4) until His saying: '...until you believe in Allah alone.'"(3) ¶

He then added: "Remind them that it is obligatory for a man to teach his family and household love for the sake of Allah, hatred for the sake of Allah, allegiance for the sake of Allah, and enmity for the sake of Allah, just as he teaches them wudu (ablution) and prayer. This is because a person's Islam is not valid without the validity of prayer, and likewise, his Islam is not valid without the validity of allegiance and enmity for the sake of Allah."(4) Among the issues summarized by Sheikh Muhammad bin Abd al-Wahhab from Ibn Taymiyyah (may Allah have mercy on them both) is his saying: "Good deeds are existential matters related to mercy and wisdom, because they are either the performance of a commanded act or the abandonment of a forbidden one. Abandonment is an existential matter; for one to leave a known sin, hate it, and restrain oneself from it are all existential actions, and it is upon this basis that one is rewarded for abandonment. The Prophet (peace be upon him) has established..." ¶

The Messenger of Allah (ﷺ) said that hatred for the sake of Allah is the strongest handle of faith, and it is the foundation of 'abandonment' (al-tark). Similarly, refraining for the sake of Allah is part of the perfection of faith, and it is also the root of abandonment. Thus, the disavowal of the Khalil (Abraham, peace be upon him) from his polytheistic people and their deities was not merely a passive abandonment, but stemmed from hatred and enmity towards them because of their hatred and enmity towards Allah. Then, Shaykh Muhammad bin Abd al-Wahhab says: 'Allah (SWT) loves His believing servants, so He intends goodness for them, and they love Him, so they intend to obey Him. There is no believer who does not find in his heart the love of Allah, His Messenger, and the believers. This love is for every beloved according to their status. The love of Allah is the foundation; the love of the Messenger (ﷺ) is from the love of Allah, and the love of the believers is from the love of Allah and His Messenger. Therefore, when a believer hears someone insulting any of those beloved to him, that insulter becomes despicable to him, and his heart becomes firm in enmity and dissociation from him. Rather, it becomes an obligation to strive to return him to the truth or to fight him over that, especially if the insult is directed toward Allah or His Messenger (ﷺ), as such does not proceed except from a disbeliever or one who has apostatized from Islam.' Allah the Almighty 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' (Surah Al-Mujadilah: 22). ¶

Based on this, hatred of the disbelievers is obligatory, and loving them is prohibited. Conversely, regarding the people of faith, loving them is obligatory, and hating them is prohibited. Imam Abd al-Aziz bin Muhammad bin Saud—one of the scholars who practiced what he preached—said in a letter he sent to the lands of the Ajam (non-Arabs) and Rome: 'We do not declare anyone a disbeliever except one who recognized Tawhid and insulted it, calling it the religion of the Khawarij; or one who recognized Shirk, loved it and loved its people, called to it, and urged people toward it after the proof had been established upon him. (This also applies) even if he does not personally commit Shirk, or commits it but calls it by a name other than its own, after having known that...' ¶

Or that which Allah has forbidden, or disliking what Allah has revealed, or harboring hatred for what Allah has revealed. Allah the Almighty says: 'That is because they disliked what Allah revealed, so He rendered their deeds worthless.' We conclude from this that the greatest sin, the most misleading, and the most contradictory to the people of Islam is showing loyalty (wala') to the enemies of Allah, such as loving them, assisting them, and supporting them in their disbelief, because one of the primary types of shirk (polytheism) is the shirk of love and loyalty. Shirk, in all its various forms, is among the greatest of sins. Allah says: 'Indeed, Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills.' The shirk of loyalty to enemies takes various forms, including striving for that which causes the religion of the disbelievers to prevail and supporting the falsehood and shirk they are upon. Added to this is having an open heart toward them, obeying them, praising them, and commending someone who has submitted to their evil commands, joined their ranks, incited others to abandon jihad against them, called for reconciliation with them, or urged for the establishment of brotherhood with them, obedience to them, and increasing their numbers. It was narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: 'There will be rulers; whoever enters upon them and assists them in their oppression and confirms their lies, he is not from me and I am not from him, and he shall not come to me at the Pond (Hawd).' It was also narrated from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: 'Whoever helps in a dispute unjustly or aids in oppression will remain under the wrath of Allah the Almighty until he desists.' ¶

It is also narrated from a woman called Fasilah, who said: I heard my father say: I asked the Messenger of Allah (peace and blessings be upon him) and said: 'Is it considered fanaticism (asabiyyah) for a man to love his people?' He replied: 'No. But it is fanaticism for a man to support his people in injustice.'(1) ¶

Sheikh Sulaiman ibn Abdullah ibn Muhammad ibn Abd al-Wahhab (may Allah have mercy on them) states that Allah has made it obligatory upon the believers to be hostile toward the polytheists among the disbelievers, the hypocrites, and those who follow their path; He has severed the bond of allegiance (wala) between the believers and the disbelievers, and made it clear that whoever takes the disbelievers as allies is one of them.(2) Allah the Almighty says: 'And whoever among you takes them as allies, then he is indeed one of them.'(3) He also says: 'O you who have believed, do not take My enemies and your enemies as allies, extending to them affection...' until the verse, 'And whoever does that among you has certainly strayed from the soundness of the way.'(4) ¶

Thus, we derive from these verses that befriending the disbelievers is a grave matter and a dangerous principle, as evidenced by the intense prohibition and warning presented in these verses. This relates to the incident where Allah informed His Messenger (peace and blessings be upon him) that Hatib ibn Abi Balta'ah (may Allah be pleased with him) did this despite the purity of his intention and the certainty of his heart regarding Islam. Nevertheless, clear verses were revealed regarding him. Umar ibn al-Khattab (may Allah be pleased with him) stood up in anger, saying: 'O Messenger of Allah, let me strike his neck, for he has acted hypocritically.' The Messenger (peace and blessings be upon him) replied to him: 'O Umar, he participated in Badr, and how do you know, perhaps Allah looked upon the people of Badr and said: Do whatever you wish, for I have forgiven you.'(5) Thus, the first nine verses of Surah al-Mumtahanah gave immense weight to this incident. ¶

So that it would not become a precedent for similar actions within this religion, even though this incident could have passed—had we viewed it as an isolated individual event—in a much easier and lighter manner, rather than Allah revealing a wahy (revelation) concerning it that would be recited until the Day of Judgment. However, it was the will and decree of Allah that this incident should occur and be exposed. The person at the center of this story was one of the few individuals whom the Messenger of Allah (peace be upon him) had entrusted with the secret of this military expedition. Then, a moment of human weakness overtook him, and he disclosed that secret. Thus, the decree and miracle of Allah transpired by averting the harm of this incident before it was completed, by informing His Messenger (peace be upon him) of the matter. Through this, the command of Allah was fulfilled in prohibiting allegiance and affection towards the disbelievers, especially those who wage war against the people of Islam in their religion, their homes, and their lives, as the Almighty says: 'And whoever does that among you has certainly strayed from the straight path.' ¶

As for the letter that Hatib bin Abi Balta'a sent to the Quraish, if we were to examine the words within it, we would find that they served as a form of psychological warfare against the disbelievers. He stated in it: 'To proceed: The Messenger of Allah (peace be upon him) has set out toward you with an army like the night, moving like a flood. I swear by Allah, if he were to come to you alone, Allah would still grant him victory over you and fulfill His promise concerning you, for Allah is his Protector and Helper.' However, given that this was an individual action and a personal endeavor for a private interest, the matter was considered extremely grave and severe, as it involved divulging the secret of the Messenger of Allah (peace be upon him) and the Muslim community without their prior consultation or approval. Therefore, it was deemed an inclination toward the disbelievers and an act of allegiance to them. Nevertheless, Hatib bin Abi Balta'a (may Allah be pleased with him) was excluded from the consequences of this action and was pardoned by Allah due to considerations previously mentioned, which do not apply to others who might do the same. ¶

Whoever among the Muslims commits this, he has committed a grave sin and a major transgression, if he did so for a worldly purpose while maintaining a sound belief in Allah, His Messenger, the religion of Islam, and the Muslims. This is because Hatib (may Allah be pleased with him) intended by his action to gain favor with the disbelievers so that they might protect his children and family, and he did not intend apostasy from the religion. Despite this, his action was described as misguidance; Allah the Almighty says: 'And whoever does so among you has certainly strayed from the right way' (Al-Mumtahanah: 1). ¶

As for the one who does this with a corrupt intention and a malicious heart, he is a disbeliever and an apostate. This ruling applies to those who invite disbelievers into Muslim lands, then obey them in the disbelief and misguidance they command, display agreement with their false religion, and assist them against the Muslims with wealth, personnel, and weaponry, while severing their ties with the believers specifically and the Muslims generally. Sometimes, they even exhibit open hostility toward Muslims in their words and deeds. Can anyone doubt the disbelief and apostasy of such people? Whoever acts in this manner is outside the path of Allah and the path of His Messenger. If he is a ruler, his authority is nullified and his pledge of allegiance (bay'ah) is dissolved, making it obligatory to disobey him and not follow him. If he is one who claims to possess knowledge, his atheism (ilhad), deviation, and heresy are established. If he is ignorant or negligent, his misguidance is established for failing to seek knowledge about what he did not know, as Allah the Almighty says: 'So ask the people of knowledge if you do not know' (Al-Anbiya: 7). ¶

Many of those claiming Islam in our present era fall under this ruling. Those who validate ideologies of disbelief, revere their parties, join them, and advocate for them are disbelievers, even if they claim to believe in Islam, or if some of them argue—out of ignorance or deliberate blindness—that there is no contradiction between Islam and those parties. ¶

Those who call for communism, socialism, or invite others to Baathist, nationalist, secular, or Masonic parties are disbelievers (kuffar), even if they live among Muslims and bear Muslim names. This is because they have not accepted Islam as their religion, nor do they believe in its perfection and completeness; otherwise, they would not have affiliated themselves with or called others to those disbelieving parties. Allah the Almighty says: 'This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion' (1). ¶

And 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). ¶

And He says: 'And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers' (3). ¶

Therefore, those who ally themselves (muwalat) with the disbelievers possessing the aforementioned traits are considered, by ruling, to be in a state of kufr (disbelief). This is because those who ally themselves with the disbelievers are often resentful of the judgment of Allah, His Messenger, and the religion of Islam; they are hostile toward His allies and loyal to His enemies. Thus, in this state, they have combined two causes for disbelief: ¶

First: Preferring the laws and systems of the disbelievers over the law of Allah and His Messenger. ¶

Second: Their hatred for what has come from Allah and His Messenger regarding the religion of Islam. They attempt to interpret and explain religious texts in a way that aligns with their whims and deviant desires. Even if they perform some of the acts of Islam, they are not Muslims in the true sense, because they have not surrendered to Allah, submitted to Him in obedience, or yielded to the laws of Islam. They harbor discomfort in their hearts regarding what Allah has decreed and legislated, and this negates the attribute of faith (iman) in them. Allah the Almighty says: 'But no, by your Lord...' ¶

"They do not believe until they make you the judge in the disputes between them, and then find no resentment in their hearts against what you have decided and submit in complete submission." (Surah An-Nisa: 65). ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: Umar ibn al-Khattab (may Allah be pleased with him) used to say: "The bonds of Islam will be broken, one by one, when a generation is raised in Islam that does not know the Jahiliyyah (pre-Islamic ignorance) or Shirk (polytheism). They will fall into those things that the Qur'an censured and condemned, yet they will uphold them, approve of them, call others to them, and deem them correct and beautiful. They will not realize that these are the very things the people of Jahiliyyah practiced, or their equivalent, or something worse or less severe. Thus, the bonds of Islam will be broken, the known (Ma'ruf) will become the rejected (Munkar), and the rejected will become the known. Bid'ah (innovation) will become the Sunnah, and the Sunnah will become a Bid'ah. A man will be declared a disbeliever for adhering purely to the faith and the purification of Tawheed (monotheism), and he will be labeled an innovator for following the Messenger (peace be upon him) and distancing himself from desires and innovations. Whoever possesses insight and a living heart sees this clearly, and Allah is the One whose help is sought." ¶

Those before us witnessed this, and we have witnessed it in our present era in an unparalleled form. We have been afflicted by ignorant people who claim knowledge without action. They hold high academic degrees, yet their hearts are steeped in the love of Shirk and Bid'ah. They have imitated the Jews, Christians, and polytheists step by step. They have deemed innovation to be good, rejected Tawheed and the Sunnah, and argued with falsehood to refute the truth. They went astray and led others away from the straight path. They ignored—or feigned ignorance of—the fact that Allah Almighty established brotherhood, alliance, and love among all believers, and forbade alliance with all disbelievers—be they Jews, Christians, Magians, polytheists, atheists, apostates, or others whose disbelief is established in the Book and the Sunnah. Therefore, they—and those like them who have not reached their level—must know that Allah the Almighty has obligated every Muslim to love every believing monotheist who abandons all actions that nullify faith according to Shariah. It is mandatory to support and assist such a person with one's soul, wealth, and belief. Anyone who is contrary to this, from among the people of deviation... ¶

And in cases of deviation and misguidance, it becomes obligatory to seek nearness to Allah by harboring hatred and enmity towards them, and to perform jihad against them with the tongue and the hand according to one’s ability and means. 'Al-Wala wal-Bara' (Loyalty and Disavowal) is nothing but love and hatred for the sake of Allah, and these two are the foundation of faith. The root of faith is that you love for the sake of Allah His prophets, His messengers, and the followers of His messenger, and that you hate for the sake of Allah His enemies, the enemies of His messengers, and the enemies of the believers in every time and place. Whoever the Shariah has decreed to be a disbeliever (kafir), it is mandatory to declare him a disbeliever; and whoever does not declare a disbeliever, whom Allah and His Messenger have declared a disbeliever, is himself a disbeliever who denies Allah and His Messenger. This is applicable if their disbelief is proven to him through a legitimate Shariah evidence (1). End quote. ¶

Allah (Mighty and Majestic) has made clear in His Noble Book and the Sunnah of His Great Chosen Messenger that people in this life are divided into two categories, with no third: the Party of Allah (Hizbullah) and the Party of Satan (Hizb al-Shaitan). The Muslim is commanded to join the Party of Allah—to love them, be loyal to them, and support them with everything he possesses if he wishes to be among the successful Party of Allah. Allah the Almighty 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...' up to His saying: 'Those are the party of Allah. Unquestionably, the party of Allah—they are the successful' (2). As for the one who has gone astray, deviated, and become wretched in his world and his hereafter, he is the one who aligns with and is loyal to the Party of Satan. The Party of Satan takes on various appearances and different forms, but they are united by one thing: their opposition to Islam in its entirety and detail. Therefore, every party that opposes Islam is the Party of Satan, regardless of the glittering names and embellished terms bestowed upon it. Allah the Almighty says: 'Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan—they are the losers' (3). Thus, a Muslim must deal with people on the basis that among them are the friends (awliya) of Allah, and among them are the friends of Satan. Allah has distinguished between them by saying regarding His friends: 'Unquestionably, the friends of Allah—no fear will there be upon them...' ¶

They will have no fear, nor will they grieve. (1) And the Almighty says: 'Allah is the Ally (Wali) of those who believe; He brings them out of darknesses into the light. And those who disbelieve - their allies are Taghut (false deities); they take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.' (2) And the Almighty says regarding the allies of Satan: 'And indeed, the devils inspire their allies.' (3) And the Almighty says: 'And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.' (4) And the Almighty says: 'Then will you take him and his descendants as allies other than Me while they are enemies to you?' (5) Therefore, when people recognize that among them are allies of the Most Merciful (Awliya al-Rahman) and allies of Satan (Awliya al-Shaitan), it is incumbent upon the Muslim to distinguish between them, just as the Messenger (peace and blessings of Allah be upon him) distinguished between them. (6) ¶

Thus, it is not permissible to show hostility toward the allies of Allah or to fight them. As narrated by Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) said: 'Whoever shows hostility to a Wali (ally) of Mine, I have declared war against him.' (7) ... [the rest of the] Hadith. ¶

It is derived from this that whoever hates those whom Allah loves has opposed Allah, and whoever opposes Allah has defied Him, and whoever defies Him, Allah will destroy him. ¶

And when this is established regarding hostility, the opposite is likewise established regarding alliance (Muwala) with the allies of Allah; whoever establishes alliance with the allies of Allah, Allah will honor him, and whoever shows hostility toward them, Allah will show hostility toward him. ¶

Al-Tufi (8) said: 'Since the Wali of Allah is the one who takes Allah as his Master through obedience...' ¶

And piety, then Allah becomes his Protector and Supporter. Allah has established the custom that the enemy of one's enemy is a friend, and the friend of one's enemy is an enemy. Thus, the enemy of a Waliy (friend/ally) of Allah is an enemy of Allah, and whoever shows enmity towards a person is like one who wages war against him, and whoever wages war against a Waliy of Allah is like one who wages war against Allah. (1) End quote. ¶

And in the Hadith: "I surely take vengeance for My allies as a raging lion takes its revenge." (2) Meaning, I take their retribution from those who showed enmity towards them, just as a raging lion takes its revenge, because Allah the Almighty defends those who believe. The Almighty says: "Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful." (3) This is an honor from Allah the Almighty for those who believed in Him, allied with Him, loved Him, loved what He loves, hated what He hates, were pleased with what pleases Him, were displeased with what displeases Him, commanded what He commands, forbade what He forbids, gave to whom He loves to be given, and withheld from whom He loves to be withheld. Because of this, Allah surrounded them with His care and protection. The Almighty says: "Indeed, Allah is with those who fear Him and those who are doers of good." ¶

Therefore, whoever does not show enmity toward the disbelievers and show loyalty to the believers is neither from the Party of Allah (Hizbullah) nor from the people of His Walayah (allegiance). The poet Sulaiman bin Sahman says: He who does not show enmity toward the polytheists, and does not show loyalty, and does not hate, and does not dissociate, Then he is not upon the path of the Sunnah of Ahmad, nor is he upon a clear, straight way. (4) ¶

(Biography): He was born in 657 AH and was raised as a scholar; he was a Faqih, an Usuli, and well-versed in various branches of knowledge. He was born in the village of Tufi in the province of Baghdad, and he died in Hebron, Palestine, in 716 AH. Among his numerous works are: 'Bughyat al-Shamil fi Ummahat al-Masa'il fi Usul al-Din', 'Mukhtasar al-Hasil fi Usul al-Fiqh', 'Sharh Maqamat al-Hariri' (in multiple volumes), 'al-Iksir fi Qawa'id al-Tafsir', and 'Mukhtasar al-Jami' al-Sahih lil-Tirmidhi'. See: Mu'jam al-Mu'allifin / Umar Rida Kahhala, Vol. 4, p. 266. (1) See: Fath al-Bari, Vol. 11, p. 343. (2) See: Majmu'at al-Tawhid, p. 383, within the statements of Shaykh al-Islam Ibn Taymiyyah. (3) Surah Al-Hajj, Verse 38. (4) 'Uqud al-Jawahir al-Munaddad al-Hissan / Sulaiman bin Sahman, p. 248. ¶

In another place, it is said: ¶

He who possesses love for his Master, his love for the religion is a conditional necessity. And he who does not, then there is no love; for love for Allah is perfected only by love for the religion of Muhammad. So show enmity to those who are hostile to the religion of Muhammad, and show friendship to every guided person who is his friend. And love the Messenger of Allah, the most perfect caller to Allah and piety, and the most perfect guide. Love him more than children, the self, and indeed more than all creation and wealth and every form of treasure. And love for the sake of Allah whosoever is a believer, and hate for the sake of Allah those who are rebellious. For religion is nothing but love and hate, and loyalty, just as it is disavowal of every deviant and transgressor. (1) ¶

And the Mujahid Marwan Hadid (2) says in a long poem: And the pleasure of the Almighty is in warring against disbelief, and hatred for disbelief is in my flesh and my blood. ¶

In summary, the essence of this discussion is that we are in need of the wilayah (guardianship/support) of Allah, His victory, and His aid; this is not achieved unless our loyalty and enmity are solely for the sake of Allah. Anyone who does not show loyalty and enmity for the sake of Allah is not a Muslim, and there is no honor for us in this world [without it]. ¶

(1) Previous source, p. 259. (2) The poet and Mujahid Marwan Hadid was born in the city of Hama in (1938 AD) and grew up in a family known for its adherence to Islam. He received his education in the schools and mosques of Hama. After completing his secondary studies, he moved to Egypt and met with many of its scholars, led by Sheikh Hassan al-Banna (may Allah have mercy on him). He later graduated from the Faculty of Agriculture as an agricultural engineer and returned to Syria as a caller to Allah, sowing faith in desolate hearts with his Da'wah. However, the infidel Ba'athists confronted him and imprisoned him. He spent many long years in the Tadmur desert prison and was released in (1967 AD) after the artificial defeat in which the Nusayri traitor surrendered the Golan Heights to his Zionist brethren. The Mujahid Marwan Hadid was deeply pained by the Jewish occupation of Jerusalem, so he formed a group of Muslim youth and established a base for them in the Jordan Valley, from which they would launch into the heart of Palestine, waging jihad against the Jews. The Jews and the infidel Nusayris conspired against them. When Marwan Hadid returned to Hama, the Ba'athist forces raided him on the morning of July 1, 1975, and his pure soul ascended to its Creator. See: Shu'ara al-Da'wah al-Islamiyyah, Vol. 5, pp. 95-97. ¶

And there is no way to success in the Hereafter except through alliance (muwalat) for the sake of Allah, which makes the Muslims like a single body; if one part of it suffers, the entire body responds with sleeplessness and fever. And there is no triumph for us in the Hereafter without this. Whoever takes the disbelievers as allies is with them in this world and the next. Allah the Almighty says: 'Indeed, Allah will gather the hypocrites and the disbelievers in Hell all together' (1). And Allah the Almighty says: 'Give tidings to the hypocrites that there is a painful punishment for them - those who take disbelievers as allies instead of the believers. Do they seek with them honor? But indeed, honor belongs to Allah entirely' (2). (1) Surah An-Nisa, verse (140). (2) Surah An-Nisa, verse (139). ¶