Chapter 33

The evildoers believe that coordination among them is the reason for their dominance and the achievement of their objectives against the Muslims. There are seventy Zionists in the American Senate, and among the most prominent Jewish ministers was Kissinger, who played a dangerous role in paving the way for reconciliation with the Jews. Among them were the National Security Advisor and eighteen Jews who were in the administration of the American President Carter (1). ¶

The Christians continue to fight the Muslims and plan for their warfare. Reagan stated in an interview with the British newspaper The Sunday Times: 'There is a possibility of a religious war breaking out in the Middle East, for Muslims have returned to the idea that the only way to Paradise is martyrdom in fighting Christians and Jews' (2). ¶

This statement is a declaration of war against Muslims, as it clarifies that the theater of war will be in the Middle East (as he calls it), meaning it is a war against Muslims in their own lands and homes. He does not fear for Europe or America from Islam, but wants to eliminate Islam in what he calls the 'Middle East' so that the Jews and Christians may achieve their goals there. Thus, a new belligerent Crusader is added to the list of Crusaders in the world who have destroyed and crushed Muslims in eerie silence. For example: 1. Ferdinand Marcos - in the Philippines 2. Julius Nyerere - in Africa 3. Malcolm Fraser - in Australia 4. Reagan - in America 5. The Pope - in Europe 6. The Bishops - in Latin America ¶

(1) See Al-Mujtama', issue (481), dated 5/7/1400 AH, 11th year, p. 29. (2) See the Egyptian magazine Al-Da'wah, issue (56), 30th year, Safar 1401 AH. ¶

Each of these has played a major role in the war against Islam and the Muslims, and some of them—or their successors—continue to follow the same path. Even the Christians within Muslim nations have mobilized based on organized coordination between these parties and the crusader leadership in the Western world, with the collaboration of Jews inside and outside Israel. The Christians of Lebanon have mobilized, seeking, in cooperation with the Jewish state, to establish a Christian state neighboring Israel, so that each may strengthen the other; the war to divide and fragment Lebanon continues to this day. ¶

In Egypt, the Copts have mobilized to establish a Christian state in Upper Egypt, and they are currently stockpiling weapons in churches that have proliferated significantly in the 'State of Knowledge and Faith'!!! ¶

Weapons would reach them in the form of parcels, entering through the negligence of officials or by keeping them unaware. They did not stop there; rather, an unofficial port is being built opposite Wadi El Natrun to enable them to offload weapons via ships. Recently, the Christians were granted an area of (1,000) acres, which has been fenced off, and Copts are being trained there in preparation for an assault on the Muslims (1). ¶

Pope Shenouda, representative of the Christian sect in Egypt, made multiple visits to America, Europe, and the Soviet Union to coordinate his planning with the three wings of deception. Meanwhile, Muslim rulers and their peoples remain asleep to their enemies; they treat well those who treat them ill, befriend those who are hostile to them, support those who abandon them, and honor those who usurp their land, kill their brothers, and plunder their resources. Is there any baseness, vileness, or humiliation greater than this attitude toward the enemies of Allah?!! ¶

The animosity of the Copts in Egypt has reached the point of opening fire on worshipers. ¶

(1) See: The Egyptian magazine 'Al-Da'wah', issue (56), year 30, (430), month of Safar 1401 AH. (2) See: A recorded lecture by Dr. Ali Jarisha titled 'Enemies on the Path of Da'wah' - Al-Yamamah Recordings - Riyadh - Al-Batha - Dughaither Buildings. ¶

[blank page] ¶

[blank page] ¶

Chapter Two: Manifestations of Allegiance to the Disbelievers (1) Introduction to the study of this chapter. (2) Section One: Allegiance to the disbelievers in public rights. (3) Section Two: Allegiance to the disbelievers in social relations. (4) Section Three: Allegiance to the disbelievers in economic affairs. (5) Section Four: Allegiance to the disbelievers in military affairs. (6) Section Five: Allegiance to the disbelievers in criminal law/rights. (7) Section Six: Allegiance to the disbelievers regarding residing among them and working for them. ¶

[blank page] ¶

Introductory Remarks for the Study of this Chapter ¶

The rulings regarding examples indicative of 'muwalat' (allegiance/alliance) with the disbelievers vary depending on the individual, based on the different types of allegiance and the intention and objective of the one forming the alliance. There are types of allegiance that may constitute disbelief (kufr), and others that may be considered disobedience (ma'siyah), depending on the intention, the objective, and the factors influencing the allegiance in terms of strength or weakness. The types that may elevate the practitioner to the level of disbelief or lower them to the level of disobedience are as follows: ¶

First: Slight inclination (ruqun) towards the disbelievers: Allah the Almighty says: 'And if We had not strengthened you, you would have almost inclined to them a little. Then [if you had], We would have made you taste double [punishment in] life and double after death. Then you would not find for yourself against Us any helper' (Surah Al-Isra, 74-75). If even a slight inclination towards the disbelievers warrants the punishment of this world and the Hereafter, then how much more so in the case of significant or absolute inclination? ¶

Second: Disclosing the secrets of the believers to the disbelievers: An example of such a situation is what occurred with Hatib bin Abi Balta'ah (may Allah be pleased with him), as informing the disbelievers of the secrets of the believers... ¶

To thwart the plans of the believers or to avoid the harm of the disbelievers from the believers is a type of loyalty that excludes one from faith (1). Except for those who repent, make amends, and clarify [the truth], for Allah accepts the repentance of those who repent. Allah the Almighty says: {Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah} (2). ¶

Third: Obeying the disbelievers in disobedience to Allah: Allah has forbidden this in His saying: {And do not obey the disbelievers and the hypocrites, and disregard their annoyance} (3). And He says: {And do not obey the order of the transgressors, who spread corruption in the land and do not reform} (4). ¶

Fourth: Appointing disbelievers over the interests of the Muslims: Appointing disbelievers over the affairs of the Muslims, when there are Muslims capable of filling those roles, is an act that Islam does not endorse. Giving precedence to disbelievers over Muslims in positions, councils, and organizations is proof of allegiance to them over the believers. Allah the Almighty says: {O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have distress. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason} (5). ¶

Fifth: Loving and befriending the disbelievers: Showing general honor to disbelievers, smiling at them, loving them, and entrusting them with the wealth of the Muslims and their apparent and hidden resources is evidence of loyalty to them and love for them. The Messenger of Allah (peace and blessings be upon him) said: 'A person will be with those whom he loves' (6). ¶

Sixth: Imitating them in matters of their kufr (disbelief): Verily, imitating them in matters of their kufr constitutes assisting them in their kufr, manifesting satisfaction with their kufr, and fulfilling their desires and inclinations. The Messenger of Allah (ﷺ) said: “Whoever imitates a people is one of them.” (1) ¶

Seventh: Mentioning things that involve honoring them: Among the forms of allegiance (muwalat) to the disbelievers is what rulers and leaders in this era have adopted, such as sending congratulatory telegrams, praise, and adulation on occasions of visits and holidays for which Allah has sent down no authority. The proof that these actions constitute allegiance to the disbelievers is the prohibition against addressing a hypocrite as 'Sayyid' (master/chief), so what then of an open disbeliever? The Messenger of Allah (ﷺ) said: “Do not say to the hypocrite 'our master' (sayyiduna), for if he is your master, then you have surely angered your Lord, the Almighty and Majestic.” (2) ¶

Eighth: Preferring to reside and stay among the disbelievers by choice: Among the types of allegiance to the disbelievers is preferring to reside and stay among them by choice in their lands, and attending their gatherings, while it is possible to obtain a secure place of residence among the Muslims. For hearing their ugly speech while continuing to sit in the session without refuting it, expressing anger, or leaving is an act of allegiance that necessitates the kufr of the one who does so. Allah the Almighty said: “And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and ridiculed, do not sit with them until they engage in another conversation; indeed, you would then be like them. Indeed, Allah will gather the hypocrites and the disbelievers in Hell all together.” (3) ¶

These are some examples of the types of allegiance to the disbelievers, and they are not exhaustive. ¶

(1) Narrated by Ahmad, Abu Dawud, and Al-Tabarani in Al-Kabir. Al-Iraqi said its chain is authentic. See the book: Jund Allah Thaqafatan wa Akhlaqan, Sa'id Hawwa, p. 185. (2) Recorded by Abu Dawud, Al-Bukhari in Al-Adab Al-Mufrad, and Ahmad. Al-Albani said: 'Sahih Hadith'. See: Silsilat al-Ahadith al-Sahihah by Al-Albani, Vol. 2, p. 101, Hadith no. (371). (3) Surah An-Nisa, verse (140). ¶

The intention here is merely to know these matters and the possibility of drawing an analogy (qiyas) upon them regarding issues not explicitly mentioned, or those closely related to them. There is no difference between one who commits these acts with disbelieving relatives or others; whoever performs any of these actions is showing 'muwalat' (loyalty/alliance) to the disbelievers. This alliance may constitute disbelief (kufr) or sin (ma'siya), depending on the surrounding circumstances. ¶

As for 'tawalli' (total allegiance/taking as patrons) towards the disbelievers, it is a form of disbelief that expels one from the fold of Islam (1), as 'tawalli' is more specific than 'muwalat', as previously explained (2). Examples of 'tawalli' that cause a Muslim to become an apostate include the following: ¶

First: Supporting the disbelievers. Supporting the disbelievers by word or deed is among the greatest proofs of taking them as patrons and allies. This is seen in many who defend disbelievers and atheists or invite others to their misguided sects and corrupt beliefs. Whoever affiliates himself with a misguided party based fundamentally on something other than Islam, invites to it, and supports its adherents, is not a Muslim; for whoever leaves the party of Allah to join the party of Satan has undoubtedly done so. Allah the Almighty says: 'Have you not seen those who practice hypocrisy, saying to their brothers among the People of the Scripture who have disbelieved, If you are expelled, we will surely leave with you, and we will not obey anyone in regard to you ever; and if you are fought, we will surely aid you' (3). ¶

Second: Manifesting obedience and agreement with the polytheists regarding their religion or part of it. Allah the Almighty says: 'Indeed, those who reverted to disbelief after guidance had become clear to them, Satan enticed them and prolonged hope for them. That is because they said to those who disliked what Allah revealed, We will obey you in part of the matter. And Allah knows what they conceal' (4). If obedience in some matters necessitates apostasy, then obedience in many matters of lesser significance is even more so. ¶

[blank page] ¶

Regarding this concept, Muhammad Abd al-Hakim Khayal states: "The new plan to undermine the Islamic Call (Da'wah) falls within the general framework of exploiting the ideas of Takfir (declaring others apostates) and Jahiliyyah (ignorance), which is based on issuing rulings to declare the ruler an apostate, society as Jahili, and individuals as disbelievers because alliance (muwalat) with disbelievers is Kufr, and because the outward state of society is Kufr, and contentment with Kufr is Kufr. Thus, Kufr is established outwardly without being established with certainty... until the end of this theological debate that entered upon the Muslims during a time of their resolve, the prosperity of their state, and the elevation of their voice (this is the text of his words)." ¶

In our refutation of this, we do not wish to defend the Khawarij and their principles, nor do we wish to permit what Allah has forbidden regarding the alliance with and love for disbelievers. Rather, we adhere to the middle path; we do not declare [one who commits] every sin to be a disbeliever, as is the creed of the Khawarij, nor do we say that those whom Allah and His Messenger have ruled to be disbelievers should not be declared as such, for such a statement is an attempt to correct Allah (Azza wa Jall), which is a cause for the speaker's own Kufr. Rather, we say that if Shar'i evidence is established for a ruling of Kufr regarding a statement, action, or belief, and then a person commits that for which the evidence of the perpetrator's Kufr has been established, then he is ruled a disbeliever if the conditions are met and the impediments are absent. The ruling is applied to the apparent state of affairs, while Allah handles the inner secrets; He will take him to account—if He wills, He will admit him to His Paradise, and if He wills, He will punish him in the Fire. Alliance with the disbelievers and taking them as guardians includes that which is Kufr that expels one from Islam, for which evidence is continuous (mutawatir), some which are among the major sins (kaba'ir), and some which are less than that. If one is an apostate, he should be treated with more severity than other disbelievers because he is an enemy to Allah and His Messenger, with clear insight, having denied the Truth after knowing it. If evidence has come that whoever aids a tyrant has participated in his tyranny, then how about the one who aids disbelievers and hypocrites in their Kufr and hypocrisy? ¶

The intention behind this is to provide a warning regarding what frequently occurs among those who attribute themselves to Islam. ¶

Regarding those who manifest agreement with the disbelievers out of fear, without any actual compulsion (ikrah), or out of greed for wealth, position, or status, while believing that they do not become disbelievers by doing so—provided their hearts despise the disbelievers—they attempt to justify this by claiming compulsion and citing the Almighty’s saying: 'Except that you guard yourselves against them, guarding' (Qur'an 3:28). However, the correct view is that, according to scholars, taqiyya (precautionary dissimulation) has conditions, including: ¶

1. That the person is among a people of disbelievers and fears for his life and family. In this case, it is permissible for him to manifest affection and loyalty, provided he conceals the opposite in his heart and uses equivocation (tawriya) in his speech as much as possible. Thus, the impact of taqiyya is confined to the external, not the state of the heart. ¶

2. That taqiyya is a concession (rukhsa). If one abandons it and endures what befalls him for the sake of Allah, it is better, as exemplified by some of the Companions (may Allah be pleased with them), which we have previously detailed under the topic of compulsion. ¶

Asserting the kufr (disbelief) of those who ally with the disbelievers, approve of them, or aid them in their disbelief is not a theological polemic that entered among Muslims during their era of power and prosperity, as some believe. Rather, it is one of the foundations of Islam and its great pillars. We have provided sufficient evidence from the Qur'an and Sunnah for those whom Allah has guided. This is the principle upon which the Imams of Dawah and the Shuyukh of Islam have spoken. Shaykh al-Islam Ibn Taymiyyah holds the view that one should not declare a specific individual to be a disbeliever for allying with or approving of the disbelievers initially; rather, it is necessary to establish the proof (iqamat al-hujjah) against him. This is due to the prevalence of ignorance and the lack of knowledge regarding the commandments of the Message among many of the later generations. Therefore, it is not permissible to declare them disbelievers until it is explained to them what the Messenger ﷺ brought that contradicts their words and actions. This is the path that was followed. ¶

Sheikh Muhammad bin Abdul Wahhab followed this approach at the beginning of his call; when he would hear them calling upon Zayd ibn al-Khattab (may Allah be pleased with him), he would say: 'Allah is better than Zayd,' as a form of training them to negate shirk (polytheism) through gentle speech, keeping in view the public interest and the avoidance of alienating them. ¶

Based on this, if the proof of the message (hujjat al-tabligh) is established upon them and they continue to aid the people of falsehood, maintain loyalty to the disbelievers, support them, and show approval for them and their actions that are specific to their disbelief, then a ruling of kufr (disbelief) and apostasy is passed upon them, for they have become defiant. Allah the Almighty says: 'Do they not know that whoever opposes Allah and His Messenger, for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.' ¶

It is known that the establishment of the proof upon them does not mean they must comprehend the word of Allah and His Messenger with the same understanding as Abu Bakr and Umar (may Allah be pleased with them). Rather, if the word of Allah and His Messenger reaches them, and they are free from any excuse that would render them blameless, yet they abandon the commandments of Allah and His Messenger, or treat as permissible what Allah has forbidden, or abandon what Allah has made obligatory, then they are a disbeliever and an apostate. Their case is that of all disbelievers against whom the proof is established by the Quran, as Allah the Almighty says: 'And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance, they will never be guided, then – ever.' ¶

Indeed, the loss of Islam, its sanctities, and the lands of the Muslims, along with the aggression against their lives, honor, and wealth, has only occurred because of some Muslims' ignorance of the truths of Islam and its obligations. Among the most significant of these matters, which contemporary Muslims are ignorant of, is embracing the enemies of Allah and following them in their deviation. ¶

They did not know that partial following of the disbelievers, when accompanied by love and affection for them, is an act of disbelief (kufr) that expels one from the fold of the religion. This is because the legal ruling depends on the nature of the action, not its quantity; just as a single drop of urine invalidates wudu (ablution) regardless of quantity, and whatever intoxicates in large amounts is also forbidden in small amounts, such is the case with allegiance (muwalat) to the disbelievers if the verbal or practical allegiance is linked with love and affection. Before we begin to review detailed examples of allegiance to disbelievers, we wish to clarify some of the conditions necessitated by the contract of Dhimma and covenant regarding the People of Dhimma and those granted safety (musta'minin) in the Dar al-Islam, so that one observing their treatment may grasp the foundation upon which true Muslims base their dealings with disbelievers in the Dar al-Islam. These conditions are derived from the Book of Allah, the Sunnah of His Messenger (peace be upon him), the actions of the noble Companions, and the consensus of the jurists of Islam. The summary of these conditions is as follows: 1. They must not build any new church, monastery, qallayah (cell), or hermitage, nor renew those that have fallen into ruin, except in one case: if the lands were conquered by peaceful treaty and the people stipulated this for themselves in the treaty; in that case, the believers must fulfill this condition. 2. That the People of Dhimma and the people of the covenant must not prevent any of their relatives from entering Islam if they choose to do so. ¶

3. That they do not speak of Allah, His Book, or His Messenger with defamation or disparagement. 4. That they do not insult or show contempt for the Companions of the Messenger of Allah (peace be upon him), and that they do not harm any Muslim, attempt to turn them away from their religion, or commit aggression against any Muslim’s life, property, or honor. 5. That they do not aid the enemies of Islam, nor support them against the Muslims by any possible means. 6. That they do not openly practice any form of forbidden acts (munkarat), such as drinking alcohol, eating pork, displaying crosses, or wailing and mourning over their dead. 7. That they do not manifest any form of their specific religious worship, such as the ringing of church bells, the recitation of their scriptures, or the distinct rituals of their disbelief. 8. That they maintain a distinct appearance that differentiates them from others, without exposing their private parts or causing any tribulation (fitnah). After this brief introduction, we begin by mentioning some examples of allying with the disbelievers (muwalat al-kuffar). ¶

First Topic: Allegiance (Muwala) to the Disbelievers in the Public Sphere Under this topic, there are six examples: (1) First Example: Granting freedom to propagate disbelief (kufr) among Muslims. (2) Second Example: Permitting the learning and teaching of disbelief among Muslims. (3) Third Example: Permitting the public manifestation of forbidden acts (muharramat) among Muslims. (4) Fourth Example: Giving disbelievers free rein to build their places of worship within Islamic lands. (5) Fifth Example: Granting disbelievers freedom of movement and residence in Muslim lands. (6) Sixth Example: Allowing disbelievers ownership of property that they utilize as a site for disobedience to Allah. (7) Seventh Example: Leasing places and assets to those who intend to use them for the purpose of disobedience to Allah. ¶

[blank page] ¶

The First Example: Granting freedom to call to disbelief among the Muslims ¶

The fundamental principle is that in the Abode of Islam (Dar al-Islam), only the voice of truth and the opinions of the Muslims regarding the affairs of Islam should be heard. Anyone who examines the texts of the treaties and documents from the time of the Prophet (peace be upon him) and the era of the Companions (may Allah be pleased with them) sees this clearly. The jurists (fuqaha) have based a rule upon this regarding the rights of non-Muslims in the Abode of Islam (1). ¶

Therefore, it is not permissible for non-Muslims to call to disbelief and misguidance in the midst of a Muslim society, as the requirements of the covenant of protection (dhimma) and treaty oblige the disbelievers to conceal the rituals of disbelief and not to manifest them within the Muslim community. As for if the disbelievers invite one another [to their beliefs] in private, we do not pursue them for that. This has been mentioned by Shams al-Din ibn Qudamah (2). ¶

(1) See pages 622-623 of this thesis. (2) He is Abd al-Rahman bin Muhammad bin Ahmad bin Qudamah al-Maqdisi (Shams al-Din, Abu Muhammad, Abu al-Faraj). He was a jurist, hadith scholar, and orator. He was born at the foot of Mount Qasioun in Damascus in the year 597 AH. He heard [hadith] from his father, Ibn Tabarzad, Abu al-Qasim al-Harastani, and a group [of other scholars]. He studied jurisprudence under his uncle, Muwaffaq al-Din, and he narrated... ¶

[blank page] ¶