Chapter 14

It is narrated from Abdullah ibn Ja'far that he said: 'One day, the Messenger of Allah (ﷺ) had me ride behind him and whispered a secret to me, which I would not disclose to anyone.' (Hadith). ¶

These narrations indicate the obligation of keeping secrets, which is a form of trust (amanah) that Allah has commanded us to uphold, as He says: 'O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].' (Surah Al-Anfal: 27). And He the Almighty also says: 'And they who are to their trusts and their promises attentive.' (Surah Al-Mu’minun: 8). ¶

Therefore, it is among the gravest of sins for a person to feign righteousness, piety, truthfulness, and sincerity, yet when one of his brothers in faith entrusts him with a secret, he broadcasts and spreads it. This is either because he is originally a hypocrite among those who '...deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.' (Surah Al-Baqarah: 9). Or because he is among those who worship Allah on the verge, as in His saying: 'And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.' (Surah Al-Hajj: 11). Or because he is ignorant and does not value the right of the trust placed in him, thus disclosing his brothers' secrets without consciousness or realization. All these matters are causes for weakening the spirit of allegiance (muwalat) and mutual support among the believing brothers. ¶

The eighth cause: Among the causes for achieving allegiance for the sake of Allah is for a brother to provide consolation to his brothers from the surplus of his wealth. Allah the Almighty says: '...and give them preference over themselves, even though they are in poverty.' (Surah Al-Hashr: 9). ¶

And the Almighty says: {And they give food, in spite of love for it, to the needy, the orphan, and the captive} (1). ¶

It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that he said: While we were on a journey with the Prophet (peace be upon him), a man came on his mount. He began looking to his right and left. The Messenger of Allah (peace be upon him) said: “Whoever has a surplus mount, let him give it to him who has no mount, and whoever has a surplus of provisions, let him give it to him who has no provisions.” He said: He mentioned various kinds of wealth until we thought that none of us had any right to any surplus (2). Al-Tabarani recorded from Ibn Umar (may Allah be pleased with them) that he said: (A time came upon us when none of us felt more entitled to the dinar and dirham than his Muslim brother, whereas now we are in a time where the dinar and dirham are dearer to us than our Muslim brother) (3). ¶

These evidences provide a clear indication of the encouragement toward charity, generosity, and providing solace to the needy when the necessary circumstances arise, for Allah is in the aid of the servant as long as the servant is in the aid of his brother. It is sufficient to know the need of the needy without forcing them to beg or compromise their dignity by asking. ¶

Thus, giving and spending from surplus wealth upon those who are in need is a matter confirmed for the prosperous Muslim. Whoever is stingy with his surplus wealth toward his brothers while they are in dire need of it, possesses incomplete faith and little success. The Almighty says: {And whoever is protected from the stinginess of his soul, it is they who are the successful} (4). ¶

And the aforementioned evidences regarding the obligation of a brother providing solace to his brothers in Islam are not used to deduce... ¶

They use this to justify socialism or the communal ownership of wealth among Muslims, just as the slaves of the Jewish Karl Marx attempt to do. However, a true Muslim is self-motivated to assist his brothers with his surplus wealth, out of willingness and good cheer, as a result of his faith in Allah and the great reward that lies with Him. ¶

Some proponents of socialism and communism in the Muslim world may argue that we observe many nations and peoples who claim to follow Islam squandering wealth on female singers, dancers, and trivial, superficial matters, while most Muslim populations suffer from extreme poverty and the myriad problems of war. Despite this, the feudal lords (1) in the Muslim world have not provided them with the financial assistance to the level required, as commanded by the Hadith. ¶

In response to this misleading objection, we say: The failure of these people to fulfill their Shariah-based duty toward their brothers does not imply an error in the Islamic economic system or its inability to meet the needs of Muslims. Rather, the error lies in the poor implementation by those who possess vast wealth in the Muslim world and do not perform the Shariah-mandated obligations upon them. They are not true followers of Islam; rather, they are a distorted image of Muslims. Therefore, we should not blame Islam for the errors of those who have rebelled against it, nor should we use this as a justification for calling for anything other than Islam and its just and compassionate economic system. ¶

The Ninth Cause: Among the causes for achieving loyalty/alliance for the sake of Allah is to guard against harboring evil assumptions (su' al-zann) about a Muslim. Ibn Asakir narrated from Anas (may Allah be pleased with him) that a man passed by a gathering during the time of the Messenger of Allah (ﷺ) and offered the greeting of peace, and they returned it. When he moved past them, one of them said: 'I surely hate this person.' They said: 'Stop! By Allah, we will inform him of this! Go, so-and-so! Tell him what he said about him!' The man then went to the Prophet (ﷺ) and told him what had occurred. ¶

(1) They are those who control the land and the people within it. See: Al-Mu'jam al-Wasit, Vol. 2, p. 752. ¶

And to what he said, the man replied: 'O Messenger of Allah! Send someone to him and ask him why he harbors resentment toward me?' The Messenger of Allah ﷺ asked the other man: 'Why do you resent him?' He said: 'O Messenger of Allah! I am his neighbor and I am well-acquainted with him. I have never seen him perform any prayer other than the prayers that both the righteous and the wicked perform.' The first man then said: 'O Messenger of Allah! Ask him if I have ever performed ablution improperly or delayed a prayer beyond its time.' He asked, and the man said: 'No.' Then he said: 'O Messenger of Allah! I am his neighbor and I am well-acquainted with him. I have never seen him feed a poor person except for the Zakat that both the righteous and the wicked pay.' The man said: 'O Messenger of Allah! Ask him if he has ever seen me withhold it from someone entitled to it.' He asked him, and he said: 'No.' Then he said: 'O Messenger of Allah! I am his neighbor and I am well-acquainted with him. I have never seen him fast a single day except for the month (of Ramadan) that both the righteous and the wicked fast.' The man said: 'O Messenger of Allah! Ask him if he has ever seen me break my fast on a day when I was not sick or traveling.' He asked him about that, and he said: 'No.' Then the Messenger of Allah ﷺ said to him: 'For I do not know, perhaps he is better than you.' ¶

It is stated in an authentic Hadith that there is a prohibition against harboring ill-suspicion (su' al-zann) towards a Muslim; the Messenger of Allah ﷺ said: 'Beware of suspicion, for suspicion is the falsest of speech.' Based on this, a Muslim is commanded to maintain a good opinion (husn al-zann) of his brothers and to interpret their words or deeds in the best possible light, as long as the suspicion has not turned into absolute certainty. Allah (Mighty and Majestic) has commanded us to verify reports regarding others that concern us or our brothers. The Almighty says: 'O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.' How much separation has bad suspicion caused between those who love each other, and what estrangement has it caused between those who were connected! If suspicion were not of such great danger and significance in weakening the spirit of allegiance (muwalat) between believers, the Creator (Mighty and Majestic) would not have emphasized this so strongly in the Book and the Sunnah. From reviewing the aforementioned causes, we find that the estrangement, conflict, and mutual denial that Muslims suffer from today are due to their failure to adopt the means that realize allegiance for the sake of Allah, which we have indicated previously. ¶

The discussion and their inclination towards alternatives derived from the plans of Jews and Christians to destroy this Ummah. ¶

Most Muslims have replaced the Book of Allah and the Sunnah of His Messenger (ﷺ) with the reading of newspapers, magazines, pamphlets, and books published and controlled by the enemies of Islam and the Muslims, whether they are original enemies or agent-enemies. ¶

As a result, faith has weakened in souls, and its reality has been distorted by media outlets hostile to Islam, both within and outside Islamic lands. Discord has arisen among Muslims due to the difference in the sources of reception and guidance. There are those who derive their words and actions from the Book of Allah and the Sunnah of His Messenger (ﷺ), and there are those who derive their words and actions from their Jewish and Crusader mentors, while others derive them from the Communists—the other side of the coin of disbelief. Consequently, infighting and hostility have spread among the various factions of the same society, depending on their varying allegiances and loyalties. This is what has made Muslims like the Jews; you think they are united, while their hearts are divided. The imitation of and association with evildoers have become widespread, given that they hold positions of power in most Islamic countries. Those with weak faith have withdrawn from the company of the righteous due to the grave dangers involved, as the people of goodness are under constant surveillance and persistent danger because the disbelieving authorities do not want goodness to spread or endure. ¶

Calamities have converged upon the Muslims in every region and land, to the extent that some have become so preoccupied with their own afflictions that they have neglected the afflictions of their brothers. This gave the enemies an opportunity to strike decisive blows against Muslims in some Islamic countries, without their actions being met with any significant Islamic response that would serve as a discipline for them and their masters behind them. All of this is due to the absence of true loyalty (muwalat) for the sake of Allah, which would make Muslims like a single body; if one limb complains, the rest of the body responds with sleeplessness and fever. ¶

Second Topic: The Rights of Mutual Alliance Among Muslims. Allah Almighty honored the Muslims when He made their religion a bond that connects every Muslim to his Muslim brother, regardless of how far the place may be or how different the time may have become. The Islamic creed has become a means to unite believing hearts and cultivate compassion and mercy among them. Among the primary characteristics of those who gather for the sake of the Truth is that they govern themselves by it, that love between them is strengthened through it, and that their support and advocacy are directed by it. Allah the Almighty says: 'The believers are but brothers.' And He says: 'And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers.' Based on this, if we state that Islam is the 'firmest handhold' (al-urwah al-wuthqa) between all its followers, then mutual support among them must take place within the boundaries of the Islamic Shariah; therefore, there is no room [for anything outside of it]. ¶

There is no room for objection to it by any individual, group, or state, because whoever objects to what Allah has legislated and made obligatory upon the Muslims, their ruling is kufr (disbelief). Allah the Almighty has commanded us with directives and charged us with their implementation, and He has forbidden us from prohibited acts and demanded that we refrain from committing them. Allah the Almighty says: 'And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.' Thus, any course of action that contradicts Allah’s command or prohibition is considered an exit from Islam, although this exit ranges from kufr to lesser degrees of varying severity. Allah the Almighty has mentioned a living model of true allegiance (wala') among brotherhood for the sake of Allah, and then He mentioned the purpose of this allegiance in the field of da'wah by citing the story of Musa (Moses) and Harun (Aaron) (may the best of prayers and peace be upon them and our Prophet). Allah says: 'And appoint for me a minister from my family, Aaron, my brother. Increase through him my strength, and let him share my task, that we may exalt You much and remember You much. Indeed, You are of us ever Seeing.' Thus, Allah the Almighty clarifies the purpose of brotherhood for the sake of Allah and allegiance therein, which is that believers are support for one another, just as Aaron was a support to Moses (peace be upon both of them). Moses asked his Lord to appoint for him a minister who would strengthen his arm, bolster his resolve, and assist him against the hardships of life, in both word and deed. He desired a partner in all his affairs to share his joys and sorrows, exchange opinions with him, and bear the burdens of calling to Allah with insight and guidance from Him. He wanted someone to join him in the remembrance and glorification of Allah, and to endure with him the patience and trials involved in conveying the message to the tyrants and the deviant. ¶

Confronting tyrants requires a helper and a supporter. After Allah, the helper and supporter is the sincere believing brother who offers his soul, his wealth, and everything he possesses for the victory of Allah’s religion and the support of his brother in faith, without weariness or seeking credit. Allah the Almighty says: 'Go, you and your brother, with My signs, and do not slacken in My remembrance. Go, both of you, to Pharaoh. Indeed, he has transgressed' (1). Since this was the relationship between Moses and Aaron, just as it was the relationship between our Prophet Muhammad (ﷺ) and his Companions, and those who followed them in goodness, are we not obligated to follow their example by going forth as callers to the Truth, just as Moses and Aaron went (Go, you and your brother, with My signs)? Are we not tasked with carrying this religion as Moses and Aaron carried it, and as our Messenger Muhammad (ﷺ) carried it? Allah the Almighty says: 'You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong' (2). Is it not incumbent upon us to persevere and be patient in the path of Da'wah, just as Moses and Aaron were patient (And do not slacken in My remembrance)? Is it not necessary for us to convey the call of Truth to the tyrants and pharaohs of every time and place, and to bind them to adopt it, and to prevent them from misguiding the people and tormenting them with the methods of disbelief and error? ¶

Al-Muwalat (loyalty/allegiance) for the sake of Allah does not come from one side; rather, it is a partnership between believers through which they complete one another. The brother you seek to always assist you in the obedience of Allah, and who aligns with you and supports you in that, is also searching for you for the same purpose. Al-Muwalat is solidarity in wealth, self, tongue, and heart. A brother to his brother is like two hands; one washes the other, and one assists the other in various aspects of life. The rights necessitated by brotherhood for the sake of Allah are as follows: First: The first right of Al-Muwalat for the sake of Allah is 'Ithar' (altruism/selflessness). Among the noble qualities with which Allah praised the Ansar is the quality of Ithar. Allah the Almighty says: ¶

"They give preference over themselves, even though they were in poverty." (Surah Al-Hashr: 9). The Muslim who prioritizes his brothers-in-faith over his own wealth and self, placing them in a position greater than his own, demonstrates the perfection of his faith and his immense love for Allah Almighty and for those among His creation whom He loves. This is the highest rank of altruism (ithar). Below this is another rank: that the Muslim places his believing brothers on the same level as himself, allowing his soul to be content with them sharing his wealth and home when the situation necessitates it. ¶

Al-Hasan said: "One of them would tear his garment to divide it in half with his brother." ¶

Below these two ranks is a third: that the Muslim treats his brother as a companion, fulfilling his needs from his surplus wealth when a need arises. If he possesses what the brother needs, he should offer it before being asked. If he forces him to ask, it is proof of his failure to fulfill his brother's right. If you do not find yourself at any of these ranks with the brothers with whom you share the bond of brotherhood, then know that the connection between you is a mere imaginary interaction lacking any true Shariah-based validity. ¶

It is narrated that a man came to Abu Hurayrah (may Allah be pleased with him) and said, "I want to be your brother for the sake of Allah." He asked, "Do you know what the right of brotherhood for the sake of Allah is?" The man said, "Teach me." He replied, "It is that you should not be more entitled to your dinar and dirham than I am." The man said, "I have not reached that level yet." Abu Hurayrah said, "Then leave me." ¶

Secondly: Among the rights of loyalty (muwalat) for the sake of Allah is fulfilling the needs of one's brothers and attending to them. ¶

To the extent of one's ability and capacity, with a cheerful countenance, demonstrating joy and pleasure in doing so. Some of the Salaf (predecessors) said: 'If you ask your brother for a need and he does not fulfill it for you, remind him a second time, for perhaps he has forgotten. If he still does not fulfill it, then perform Wudu for prayer, recite the Takbir over him (as one would for a funeral prayer), and recite this verse: {Only those who hear will respond, but as for the dead, Allah will resurrect them; then to Him they will be returned} (Surah Al-An'am: 36).' ¶

Some of the righteous predecessors would look after the family of their brother for the sake of Allah for decades after his death; fulfilling their needs, meeting their demands, showing them kindness, and visiting them regularly, as if they were their own children. Thus, they felt no loss of their father except for his physical presence. ¶

Maymun ibn Mahran said: 'He who does not benefit you with his friendship will not harm you with his enmity.' ¶

It is narrated in the Athar (traditions): 'Verily, Allah has vessels on His earth, and they are the hearts. The most beloved vessels to Allah are the purest, the firmest, and the softest: the purest from sins, the firmest in religion, and the softest towards one's brothers.' ¶

Al-Hasan al-Basri (may Allah have mercy on him) used to say: 'Our brothers for the sake of Allah are more beloved to us than our own families and children, because our families remind us of the worldly life, while our brothers remind us of the Hereafter.' ¶

Third: Among the rights of Muwalat (loyalty/friendship) for the sake of Allah is that a Muslim brother should remain silent regarding the faults of his brothers, whether in their absence or presence, provided that these faults do not touch upon any of the obligations or pillars of the religion, such as the small amount of food some of them eat or the large amount (that others eat). ¶

Or the habits of others, such as excessive drowsiness in some, or the tendency of some to speak little while others speak much; it is better for a brother to overlook such matters and similar things regarding his brothers. If he fears that expressing these to them or debating them might lead to the severing of the bonds of brotherhood or cause a split in the jama'ah (community), then he should not express them or debate them directly. Instead, he should allude to something similar to their situation, thereby advising them indirectly. ¶

Furthermore, a brother should not frequently press his brothers about things they have not mentioned themselves, for fear of compelling them to lie out of necessity. He should also refrain from disparaging his brothers' friends and close associates, especially those not known for committing or openly displaying sins. ¶

Ibn al-Mubarak said: 'The believer seeks excuses for his brothers' faults, while the hypocrite seeks out their stumbles.' ¶

Among the rights of wala' (loyalty/friendship) for the sake of Allah is the abandonment of evil assumptions (su' al-zann) regarding one's Muslim brother. Evil assumption is 'the gheebah (backbiting) of the heart,' and it is something prohibited for a Muslim unless definitive evidence is available regarding the matter being suspected. Evil assumption means interpreting your brother's action in a negative light. ¶

To interpret [an action] in a negative light when there is a possibility of interpreting it in a positive light. Suspecting others (Zann) can be divided into two categories: ¶

The first category: This is what is called the 'insight of the believer' (firasat al-mu'min). It is the assumption based on signs and evidence that point towards it, which creates a conviction in the human heart that one cannot simply push away. ¶

The second category: Negative suspicion (al-zann al-sayyi'), which originates from one's poor opinion of his brother. If an act is committed by the brother who is being suspected, and that act has two possible interpretations, the poor opinion one holds of his brother compels him to interpret the act in a negative light, without any certain evidence that would justify such an interpretation. This assumption, built upon mere imaginary premises, is a transgression against the brother for something he did not commit. This is the suspicion against which Allah has warned us, and against which His Messenger (ﷺ) has cautioned us. Allah the Almighty says: 'O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin' (Surah Al-Hujurat: 12). ¶

The Messenger of Allah (ﷺ) also said: 'Beware of suspicion, for suspicion is the most untruthful of speech' (Reported by Al-Bukhari). The minimum level of conduct in brotherhood for the sake of Allah is to treat one's brother exactly as one would wish to be treated. ¶

Fourth: Among the rights of brotherhood for the sake of Allah is that a brother should mention the virtues of his brothers in faith, for virtues cover faults and cultivate love; this trait is among the most essential qualities of brotherhood in Allah. ¶

Therefore, a Muslim brother should express affection toward his brother through his words and inquire about his affairs in the manner he would like to be inquired about. The meaning of loyalty (wala') for the sake of Allah is that a brother should contribute to and participate with his brothers in their affairs. ¶

In times of ease and adversity. Therefore, it is narrated from Abu Karimah al-Miqdad bin Ma'dikarib (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: 'If a man loves his brother, let him inform him that he loves him.' ¶

The wisdom behind a brother informing his brother of his love for him is to foster affection, connection, mutual visiting, sincere advice, and cooperation between them. Thus, love increases, the bond strengthens, and the ties of brotherhood for the sake of Allah are solidified. Since, when a brother knows that you love him, he will love you in return, and the acknowledgement of love is attained through both words and deeds. When this occurs, love begins to increase and multiply between both parties. Love between believers is sought in the Shariah; hence, the Messenger (peace and blessings of Allah be upon him) guided us toward its verbal and practical causes. In the hadith narrated by Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) said: 'You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something that, if you do it, you will love one another? Spread the greeting of peace (salam) among yourselves.' This concerns the verbal causes of love. ¶

As for practical love, it is narrated in a hadith from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: 'If I were invited to [share] a sheep’s trotter or shank, I would accept, and if I were gifted a trotter or shank, I would accept it.' In another hadith, 'The Messenger of Allah (peace and blessings of Allah be upon him) used to accept gifts and reward [the giver] for them.' ¶

Among the requirements of allegiance (muwalat) for the sake of Allah is that a Muslim defends his brother in faith. ¶

In defense against the critics and in response to the reproach of the accusers, and to repel the stubbornness of the obstinate and the distortions of the hateful, who seek to label every Muslim with traits of deficiency and contempt, so that no trait of honor, dignity, or sound faith remains for any Muslim. Entrusting the ignorant and semi-educated with the Deen and excommunicating (takfir) Muslim scholars is one of the greatest evils and ugliest traits. These people do not want any individual or group that represents Islam correctly to remain; thus, by their demeanor, it is as if they are saying that Islam and Muslims do not exist. They spread despair and cowardice among the Muslims. Even those who lead the call to Allah (da'wah) have not been spared from this malicious trap; they raise their followers on hatred and spite toward others, as if Islam were exclusive to them alone, and as if they alone were immune to the errors that are common to all people. If this principle and method of evaluating Muslims becomes widespread and prevalent, the Ummah will lose trust in all Muslims in general, and those working for Islam in particular. At that point, the Ummah will be lost in the labyrinths of misguidance and deviation, due to the absence of intellectual leadership, a scholarly model, and an upright group to whom a Muslim can pledge his loyalty, affiliation, support, and endorsement in this life. ¶

This does not mean that one should not hold brothers accountable for their actions and flaws or advise them on their shortcomings; rather, what we mean is the hidden criminalization that destroys rather than builds, and corrupts rather than corrects—a domain in which lies and malicious deception often find wide scope. ¶

As for overlooking the flaws of brothers, it depends on the motive behind that overlooking. If you overlook them for the safety of your own faith, and because you see in that the reform of your brother, then you are treating him with 'mudara' (gentleness/tact), and 'mudara' is permissible as previously stated (1). ¶

(1) See pages 209-211 of this treatise. ¶

And if you overlook the commission of a prohibited act or the omission of an obligatory one, or if you overlook matters for the sake of your own desires, the attainment of your cravings, or the preservation of your status, then you are a 'mudahin' (one who compromises his religion for worldly gain), and 'mudahanah' (such compromise) is forbidden and blameworthy, as has been clarified previously. ¶

Fifth: Among the rights of 'al-muwalat' (loyalty and alliance) for the sake of Allah is that a Muslim should not disparage his brothers for the sake of defending a disbeliever or the like. The evidence for this is that Abu Sufyan (may Allah be pleased with him)—before his acceptance of Islam—passed by Salman, Suhayb, and Bilal (may Allah be pleased with them) among a group of people. They said: 'By Allah, the swords did not take their due from the neck of the enemy of Allah!' Abu Bakr (may Allah be pleased with him) said: 'Do you say this to the elder and leader of Quraysh?' ¶

He then went to the Prophet (peace be upon him) and informed him. The Prophet (peace be upon him) said: 'O Abu Bakr! Perhaps you have angered them; if you have angered them, then you have angered your Lord.' ¶

Abu Bakr went to them and said: 'O my brothers! Have I angered you?' They replied: 'No, may Allah forgive you, O my brother.' ¶

They had spoken those words out of loyalty to Allah, His Messenger, and the believers, and out of enmity toward their enemies. For this reason, the Prophet (peace be upon him) made causing their anger in this manner a cause for the wrath of Allah upon the one who angered them. If, despite his status in Islam, the Messenger of Allah (peace be upon him) said to Abu Bakr (may Allah be pleased with him), 'Perhaps you have angered them; if you have angered them, then you have angered your Lord,' then what is the state of those who act with hostility toward the believers in various media outlets, praising disbelievers, spreading disbelief day and night, and mocking the believers through their words and actions? Have these people not incurred wrath upon wrath? ¶

And they became deserving of the curse of Allah and His punishment. Allah the Almighty says: {So they returned with wrath upon wrath; and for the disbelievers is a humiliating punishment} (1). ¶

Sixth: Among the rights of loyal friendship (muwalat) is to forgive the slip of a brother and overlook his faults. This [fault] cannot be but one of two types: either it is in his religion by committing a sin, or in his worldly affairs by falling short in your rights. ¶

As for what concerns religion—committing a sin, neglecting an obligation, or perpetrating a forbidden act—it does not fall outside of two scenarios: ¶

1. That the sin he committed or the obligation he neglected was a slip for which he has repented and turned back; in this case, pardoning and overlooking is mandatory. ¶

2. That he persists in the sin and remains engaged in it. In this case, it is better to be gentle in advising him so as to straighten his crookedness, mend his state, and restore piety and righteousness to him. If you are unable to do so and he remains persistent, then the approaches of the Companions differed regarding the right to maintain his affection and ongoing friendship, or to boycott and oppose him. They have two opinions on this issue: ¶

The First Opinion: The view of Abu Dharr (may Allah be pleased with him), who holds that... ¶

When a Muslim turns against his brothers, disobeys his Lord, and persists in his sin, it is obligatory to hate him and show him enmity. It is said: 'If your brother turns away from the uprightness he once maintained, then hate him to the same extent you once loved him, for this is part of the requirements of loving for the sake of Allah and hating for the sake of Allah.' ¶

The second opinion: This is the view of Abu al-Darda (may Allah be pleased with him) and a group of the Companions (may Allah be pleased with them), who held a position contrary to the first. They said: 'If your brother changes and departs from his former state, do not abandon him because of that, for your brother may swerve at times and be upright at other times.' ¶

Ibrahim al-Nakha'i said: 'Do not cut off your brother, and do not boycott him due to a sin he has committed, for he may be involved in it today and abandon it tomorrow.' ¶

Some consider this method to be more sound, gentler, and more aligned with the spirit of Fiqh. Proponents of the first view argued that one who commits sins is not deserving of brotherhood to begin with, so boycotting him in the end is mandatory. This is because when a ruling is established based on a cause ('illah), the analogy (qiyas) dictates that it ceases when the cause ceases, and the covenant of brotherhood for the sake of Allah cannot continue with one who persists in committing sins. ¶

Proponents of the second view responded to this by stating that if one who has deviated from the path of brotherhood for the sake of Allah is boycotted, and he is cut off from the company of his virtuous and noble brothers, it will only increase his persistence and continuation in his sin, and it will provide an opportunity for Satan and his party. ¶

that they drag the sinner from the shore into the ocean of disbelief and misguidance, which leads to inevitable destruction. ¶

The fundamental principle is that the bond of brotherhood for the sake of Allah should be given the same status as a bond of kinship. Once a kinship bond is established, the rights become confirmed and fulfilling them becomes obligatory. Similarly, regarding brotherhood for the sake of Allah, once it is established, it must be maintained even if an act of disobedience occurs that does not amount to disbelief, or if something happens that diminishes or weakens it. This is because the continuation of kindness, gentleness, and persuasion leads to repentance and returning to Allah, especially when the invitation (dawah) is continued with wisdom, good instruction, and reasoning in the best possible manner. Furthermore, the continuation of companionship preserves a sense of shame in the sinner or the dissenter, which may act as a catalyst for abandoning the sin and the opposition to the group. Also, fulfilling the right of brotherhood for the sake of Allah is a duty, and the brother who has sinned or deviated from the methodology of the Muslim community is in dire need of someone to stand by him in his adversity. Have you considered that if this brother were on the straight path and suffered financial hardship or severe poverty, would it not be religiously obligatory to assist and support him? The same applies to trials of belief and action, for poverty of religion is a greater affliction than poverty of wealth. Thus, this brother who has deviated due to his disobedience and departed from the group's path has been struck by a calamity; he has become impoverished in his religion and wounded in his creed. Therefore, he should be monitored and cared for; he should not be neglected, but rather treated with kindness so that he may be helped to overcome the ordeal that has befallen him. Brotherhood of faith is a provision for hardships and the vicissitudes of time; it is support in tribulation and participation in prosperity. And what calamity is greater than being afflicted in one's religion? ¶

As for initiating companionship or brotherhood with a wicked person (fasiq), it cannot be compared to this situation. Initiating brotherhood with a fasiq has no preceding right; therefore, it is permissible to refrain from establishing such brotherhood from the start, and this is neither blameworthy nor disliked; in fact, some have said that this is the preferred course.(1) ¶

(1) See: Fadilat al-Ulfa wal-Ukhuwwah (The Virtue of Intimacy and Brotherhood), manuscript at King Saud University, Department of Manuscripts, no. (1605), on microfilm (6/556), folio (56). ¶

As for severing brotherhood after it has been established, it is forbidden and blameworthy in itself; comparing the severance of it to not establishing it initially is like comparing divorce to not entering into marriage. ¶

Divorce, in most circumstances, is more hateful to Allah than refraining from marriage. Thus, associating with the corrupt (fasiq) initially is forbidden, and separating from the brothers of faith and creed is also forbidden. This is because a Muslim is required by Shariah to associate with the righteous and shun the wicked, for souls are like mobilized battalions; those that recognize each other become compatible, and those that do not become discordant. This brother who has strayed from his brethren for the sake of Allah is like a patient who must be cared for and treated with every possible effort. The family of a patient does not despair of him simply because his illness has appeared, rushing to bury him while he is still alive. Rather, the obligation is to exert energy and exhaust all efforts to understand the causes and nature of the illness, then to identify the beneficial treatment for such a condition. The same applies to the treatment of one who strays from the path of the Muslim community: you must reach out to him even if he severs ties, be gentle with him even if he is harsh, show kindness to him even if he mistreats you, and bear with him as the family of a patient bears with the treatment of their sick one, provided you have not despaired of him as the family of a patient despairs of their patient due to death. ¶

This is the most sound view in my opinion for the reasons I mentioned previously, because the first view—the view of Abu Dharr (may Allah be pleased with him) regarding the obligation of showing hostility to one who has deviated from the path of brotherhood for the sake of Allah due to his sin—contains a harshness, roughness, and severity that may result in more corruption than benefit. ¶

However, in my view, the matter varies according to individuals and the circumstances surrounding the Muslim community, because this issue falls within the scope of Siyasah Shar'iyyah (Islamic political policy) for the benefit of the Da'wah to Allah Almighty. ¶

This preceding discussion pertains to disagreement between brothers in faith when one of them commits a sin that leads him to deviate from the path of the Muslim community. ¶

As for a brother's failure to fulfill the rights of another brother in a way that causes hurt or incites anger, it is better for a Muslim not to resort to such behavior with his brothers. However, if a mistake is made by one brother toward another, the obligation is to forgive and endure, to interpret his words and actions in the best possible light, and to seek an excuse for him. ¶

A Muslim brother must be moderate in his love for his brothers; he should not burden himself beyond his capacity. He should also be moderate in his hatred for his enemies; he should not exaggerate his hatred when gaining power over them, for enemies may turn into friends one day. Allah the Almighty says: 'It may be that Allah will grant love between you and those whom you hold as enemies among them. And Allah is All-Powerful, and Allah is Oft-Forgiving, Most Merciful' (Surah Al-Mumtahanah: 7). Likewise, it is not impossible for friends to turn into enemies. Tirmidhi narrated from Ali (may Allah be pleased with him) in a mawquf form: ¶

'Love your friend moderately, for he may one day be your enemy, and hate your enemy moderately, for he may one day be your friend.' ¶

It is also narrated from Umar (may Allah be pleased with him) that he said: 'Let not your love be obsessive, and let not your hatred be destructive.' This means that your love should not be so intense as to reach the degree of infatuation and excess, which becomes a burden on the soul and wealth, and your hatred should not be so intense that you wish for the destruction of your companion, even if his destruction would lead to your own. ¶

Seventh: Among the rights of loyalty between brothers for the sake of Allah is the continuity of love and affection until death. Indeed, love, loyalty, and support for the believers is an act of worship by which a servant draws closer to Allah. ¶