Chapter 43

The issue of Qisas (retaliation) between a Muslim and a non-Muslim, even in cases other than killing: If a Muslim severs the hand of a non-Muslim (kafir), Qisas is not taken from the Muslim due to the lack of parity (taka'fu). This is because Qisas in matters other than life requires equality between the two parties, and there is no equality between a Muslim and a non-Muslim(1). ¶

However, if a Muslim commits an act against a Dhimmi (protected non-Muslim) or a Musta'man (a non-Muslim granted safety) because they insulted Allah, His Messenger, or the religion of Islam, and the Muslim moves to rectify this evil by word, action, or both, and disciplines them for it through striking or similar means—without exceeding the punishment originally due for such a wrong—then the Muslim is not punished for what he did against the Dhimmi or Musta'man. This is provided that his action was motivated by the desire to rectify the evil he witnessed with his own hand. It is the right of every Muslim to change the evil he sees with his hand, tongue, or heart, which is the weakest level of faith, as reported in Sahih Muslim: 'Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest of faith'(2). This applies whether the evil is committed by a Muslim, a Mu'ahid (covenanted person), or a Dhimmi, provided that this act is not considered permissible in the religion of the Mu'ahid or Dhimmi, such as drinking alcohol or eating pork. A Muslim does not have the right to object to these things if they are permissible in their own religion, unless they manifest these prohibited acts publicly and challenge the sentiments of the Muslims. ¶

Regarding other matters deemed prohibited by the People of the Book, a Muslim shall object to a Mu'ahid or Dhimmi just as he would to a Muslim. If the situation necessitates disciplining them by word or deed—without exceeding bounds—then there is neither Qisas nor Ta'zir (discretionary punishment) upon him. Evidence for this is the narration from Abu Sa'id al-Khudri (may Allah be pleased with him), who said: A Jew came to the Prophet ﷺ with his face slapped, and said, 'O Muhammad, one of your Ansar companions slapped my face.' He (the Prophet) said: 'Call him.' They called him, and he said... ¶

Did you strike him on the face? He replied: 'O Messenger of Allah, I passed by the Jews and heard him say: By the One who chose Moses over all mankind. I said: Over Muhammad ﷺ? A fit of anger overcame me, and I struck him.' The Prophet ﷺ said: 'Do not elevate me above the prophets, for the people will fall unconscious on the Day of Judgment, and I will be the first to regain consciousness. I will suddenly find Moses holding onto one of the pillars of the Throne, and I do not know if he regained consciousness before me or if he was exempted from the swoon of Mount Sinai' (1). The Messenger of Allah ﷺ did not exact retribution (qisas) from the Muslim for the dhimmi. This is proof that when a Muslim's motivation for the act is zeal for the sake of Allah and His Messenger, and the dhimmi has breached the covenant of dhimma which mandates that non-Muslim subjects refrain from any word or act that denigrates Allah, His Messenger, or the religion of Islam, this nullifies the punishment for the Muslim. This hadith indicates that if a dhimmi or a mu'ahid (one under a treaty) engages in the denigration of Islam and the Muslims, it is permissible for a Muslim known for knowledge and justice to discipline (ta'zir) him, provided the situation does not allow for delaying the matter or referring it to the leader, and there is no punishment upon the Muslim in such a case (2). However, this does not imply that it is permissible to oppress a mu'ahid or transgress against him without right, as it is stated in the hadith: 'Beware, whoever oppresses a mu'ahid, diminishes his rights, burdens him beyond his capacity, or takes anything from him without his consent, I shall be his adversary on the Day of Judgment' (3). This demonstrates how well Islam safeguards the rights of non-Muslims, except when they insult Islam and the Muslims; in that instance, their immunity is lifted, and they are treated like those who are at war with Islam and the Muslims. ¶

Section Three: Concealing and Protecting the Spies of the Disbelievers. Among the manifestations of showing allegiance to and supporting the disbelievers is the act committed by some states and individuals in assisting and protecting the spies of the disbelievers. They bring them in through various forms and disparate methods so that they may spread corruption in the land of the Muslims, and establish strongholds and dens from which they can nurture infidel parties and subversive ideologies, and convey the negative aspects and contradictions present in the society that claims to be Islamic, in order to exploit them in the war against Islam and its people through various means. Those who harbor the spies of the disbelievers and conceal them share the same ruling as those disbelievers, for the one who aids in an act carries the same ruling as the one who performs it directly. This is based on the saying of the Almighty: 'And whoever among you takes them as allies, then indeed he is one of them.' The scholars have reached a consensus on the obligation to kill the polytheist spy. Ibn al-Arabi has also transmitted the opinion regarding the killing of a Muslim spy. ¶

Regarding the one who spies on Muslims for the benefit of the disbelievers, the preferred opinion states: (This is the correct view, because it constitutes harm to the Muslims and spreading corruption in the land) (1). ¶

Among those who shield the spies of the disbelievers is the Syrian President, Hafiz al-Nusayri, who pardoned and released twenty-three Jewish spies in Syria, while simultaneously killing a thousand or more of the finest Muslims in Syria within a single hour at the Tadmur desert prison. ¶

To true Muslims, Hafiz al-Nusayri is not even considered to be within the fold of Islam, yet there are those who support and assist him in word and deed, covering up his crimes. He acts one way toward the Jews and another toward the Muslims; yet, his supporters believe he is on the righteous path and walking the straight way, despite those heinous crimes that cause one's forehead to sweat in shame. ¶

In most Islamic countries, you find agents and spies of the Jews, Christians, and Communists roaming freely throughout the length and breadth of the Muslim lands, whether with the knowledge of the ruling authorities or without it. Even if some ruling regimes in Islamic countries discover a spy network of this nature, they settle for merely deporting them. Conversely, if they capture an individual or a group calling to Allah with wisdom and beautiful preaching, it is considered high treason, making the perpetrators worthy of being hanged on the gallows and left to rot in the depths of prisons for decades. ¶

One must wonder: do such people place any weight or value on the concept of 'Al-Wala wal-Bara' (allegiance and enmity for the sake of Allah)? ¶

O Allah, we seek Your mercy; there is no power nor strength except through You. ¶

(1) See: Ahkam al-Qur'an by Ibn al-Arabi, Vol. 4, pp. 1770-1772. ¶

Sixth Topic: The Muslim's alliance/fraternization with the disbelievers in their lands. ¶

We will examine this topic in two sections: 1. First Section: Alliance with disbelievers while traveling or residing among them. 2. Second Section: Alliance with disbelievers while working for them and under their authority. ¶

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Section One: Allegiance to the Kuffar (Disbelievers) during travel and residing among them. ¶

The ruling on travel and residence in the lands of the Kuffar varies according to the difference in intention and purpose. The motive for traveling and residing among the Kuffar is significant, as it has been narrated in the authentic Hadith: 'Actions are but by intentions, and every person shall have what they intended.' Intentions are indicated by outward actions; if the outward actions are good and the intention is good, then the deed is good. If the intention is evil, the deed is evil, even if it appears good outwardly, because it then falls under the category of hypocrisy (Nifaq). ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'Residing in any land is for specific reasons. If one is in a place where one is more obedient to Allah and His Messenger, and more active in performing good deeds and righteousness—such that the Muslim is more knowledgeable about that, more capable of it, and more energetic for it—then it is better than residing in a place where one's state of obedience to Allah and His Messenger is less.' From this, we deduce that residing in any given country is a relative matter. ¶

It relates to the intention of the person himself and the circumstances surrounding him. Thus, the residence of a Muslim in a land where misguidance prevails and disbelief is dominant may be better if he is a mujahid in the cause of Allah, calling to the path of Allah through his words and deeds, compared to residing in a land where all the people are righteous and good. ¶

Therefore, travel and residence among the disbelievers can be divided into four categories: ¶

First Category: He whose travel is religiously enjoined, and he is considered a mujahid in the cause of Allah until he returns. This applies when going to the disbelievers is for the purpose of calling to Allah, or learning what is a means to attain Allah’s pleasure and the humiliation of His enemies. The evidence for this type is the Prophet’s (PBUH) journey to the people of Ta’if to present Islam to them, even though it was entirely a land of disbelief at that time; this did not prevent him from traveling there and residing among them for some time. Similarly, the Prophet (PBUH) sent messengers to the kings of the earth and those around them while they were disbelievers. He sent Abdullah ibn Hudhafah al-Sahmi to Chosroes (King of Persia), Dihya ibn Khalifa al-Kalbi to Caesar—who was Heraclius (King of Rome), Hatib ibn Abi Balta’a to the Muqawqis (ruler of Egypt), Shuja’ ibn Wahb ibn Asad ibn Khuzayma to al-Harith ibn Abi Shamir al-Ghassani (King of the Arab Christians), Salit ibn Amr al-Amiri to Hawdha ibn Ali al-Hanafi, and Amr ibn Umayya al-Damri to the Negus (King of the Christians in Abyssinia, who was Ashama ibn Abjar). ¶

Thus, it is a condition for those who are encouraged to go to the disbelievers that they be knowledgeable of the shariah evidence, firm in their creed, safe from falling into fitnah (trial/temptation) in their apparent state, and that their travel and residence among the disbelievers be intended for the manifestation of Allah’s religion, calling to it, and learning what assists them in that. ¶

Second Category: Among the categories of travel and residence with disbelievers is that which is permissible (mubah). ¶

And that is the one who travels for a worldly necessity, such as trade or medical treatment, while being knowledgeable of his religion and its proofs, safe from fitnah (tribulation), manifesting his religion by showing enmity towards the disbelievers and disavowal of them, and is capable of influencing the disbelievers without being influenced by them. This is what occurred with the Messenger of Allah ﷺ, for the Prophet ﷺ traveled to Al-Sham for trade, and this travel is a definitive proof for the permissibility of traveling to the lands of the disbelievers and trading with them. If it is said that this was before Prophethood, the reply is that the Prophet ﷺ was not tainted by anything haram before Prophethood, nor did he apologize for it when he was commissioned as a Prophet, nor did he forbid any of the Sahabah (Companions) from it during his lifetime, nor did any of his Caliphs after him forbid it. ¶

They used to travel to ransom captives and to carry messages to the kings of the earth. The Messenger of Allah ﷺ sent Uthman ibn Affan (may Allah be pleased with him) to the people of Makkah, and they were in a state of war against Islam and the Muslims, which proves that travel for a permissible purpose is permissible, and for a recommended (mustahabb) purpose is recommended. ¶

Muslim merchants had a great influence on many of the countries they traveled to; they carried the merchandise of the Call to Allah alongside their worldly goods. Thus, they were conquerors of lands that the feet of Islamic armies had not reached; rather, Islam spread there by the grace of Allah, then by the grace of those who carried Islam through their words and deeds. They were a good example and a high model to be emulated. Among these countries are Indonesia, Malaysia, most of the countries in East and South Asia, and Central and East Africa, such as Chad, Nigeria, Uganda, Somalia, and their surrounding regions. ¶

The Third Category: That which makes travel and residence in the lands of the disbelievers haram and one of the major sins. This applies to one who travels for a worldly necessity, is knowledgeable of his religion and its proofs, and is safe from fitnah, but is not capable of manifesting Islam openly and with complete freedom—such as performing obligatory acts, refraining from forbidden acts, and showing hatred and enmity toward the disbelievers and disavowal of them. For such a person, his travel and residence among the disbelievers does not constitute kufr (disbelief), but... ¶

Traveling to and residing among the disbelievers in this state is a disobedience, the degree of which varies according to the extent to which one is permitted or not permitted to manifest their religion. Therefore, it is incumbent upon a Muslim to be cautious in this regard, and it is not permissible to travel or reside in a country whose people do not allow the manifestation of the rituals of Islam, such as communist countries and their likes. Unfortunately, some contemporary states such as Yemen, Somalia, Syria, Libya, and others send numbers of Muslim youth to communist countries like Russia, Cuba, Czechoslovakia, Hungary, Bulgaria, and other communist states, knowing that these countries do not permit a Muslim to practice any of the rituals of Islam. Thus, none among the officials or students would be content with this unless they have nothing to do with Islam. ¶

The fourth category: Among the categories of travel and residence with the disbelievers is that which constitutes apostasy and exit from Islam. This ruling applies to anyone who travels to the lands of the disbelievers and stays with them for a long or short period, being pleased with the disbelievers, manifesting approval of their kufr (disbelief), praising the kufr they are in, or finding it good and showing them affection and respect despite the kufr they are engaged in. Thus, he allies with them with the alliance of a lover to his beloved, inclines towards them, feels comfort in his proximity to them, and does not distinguish himself from them by prohibiting what is forbidden and permitting what is lawful; he is then one of them. The Almighty says: 'And whoever among you takes them as allies, then indeed he is one of them. Indeed, Allah does not guide the wrongdoing people.' ¶

In light of this, it can be said: If a Muslim is able to manifest Islam in a country where residence is not forbidden, he must safeguard his religion, dissociate from kufr and its people, and manifest enmity towards the enemies of Allah. Upon this, the meaning of the verses and hadiths can be interpreted. ¶

These are the texts condemning dwelling with the disbelievers and residing among them for those who are unable to manifest their religion, or who are pleased with them and follow them in their religion, even if they claim Islam. Among the evidences regarding the condemnation of associating with the polytheists under the aforementioned condition are the following: ¶

First: The saying of Allah the Almighty: 'And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked, do not sit with them until they engage in other talk; indeed, you would then be like them. Indeed, Allah will gather the hypocrites and the disbelievers in Hell all together' (Surah An-Nisa: 140). This is because being pleased with disbelief is disbelief. Based on this, the scholars inferred that one who is pleased with a sin is like one who commits it. Therefore, one who claims Islam but associates with the polytheists, supports them, and resides with them in such a way that the polytheists or apostates from Islam consider him one of their own, he is a disbeliever like them, even if he claims Islam. ¶

There is no difference in this regard between a short or long period. In every land where a Muslim is unable to manifest his religion, it is not permissible for him to reside there, even for a single day, if he is able to depart from it. Thus, the ruling on residency is like the ruling on travel in this regard, considering the similar benefits or harms that result from both for the individual and the Ummah alike. ¶

Al-Qurtubi said regarding the aforementioned verse, in the words of Allah the Almighty: 'Indeed, you would then be like them' (5), that this verse was revealed concerning the hypocrites who used to sit with the Jewish rabbis... ¶

They mock the Quran while they are with them; this proves the obligation of avoiding those who commit sins if an evil act becomes manifest from them and one is unable to change it. ¶

Al-Kalbi stated that this verse is abrogated by the Almighty’s saying: 'And those who are righteous are not accountable for them at all, but only a reminder, that they might fear Allah.' ¶

Al-Qushayri argued that the latter verse is not abrogated; rather, the meaning is that you are not accountable for their reckoning if you have advised and restrained them. However, if you are pleased with their actions, then sitting with them is not permissible, and it becomes a forbidden act. Qatada stated that the verse implies the lack of responsibility for Muslims after providing counsel and clarification, and that it is abrogated by the Almighty’s saying: 'Then kill the polytheists wherever you find them.' However, the more sound view is that this latter verse pertains to the general body of Muslims regarding the general body of disbelievers. As for an individual Muslim in the lands of the disbelievers, it is inconceivable that after advising the disbelievers, he would be expected to fight them if they do not desist. ¶

They should not respond to him because fighting is a collective responsibility incumbent upon the Ummah, not an individual obligation upon Muslims residing within Dar al-Kufr (the Abode of Disbelief). ¶

Second: The Almighty says: (Indeed, those whom the angels take [in death] while they were wronging themselves, [the angels] will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell – and evil it is as a destination) (Surah An-Nisa: 97). ¶

Sayyid Qutb (may Allah have mercy on him) states that this ruling extends to the end of time, transcending that specific situation in Makkah to apply to similar circumstances in every time and place. This ruling applies to every Muslim afflicted by tribulation regarding their religion in any land, where their wealth, interests, relatives, friendships, and fear of the hardships of traveling and migrating to Dar al-Islam (whenever it exists)—where they could live an Islamic life under the shade of the Shariah of Allah—prevents them from doing so. ¶

Third: The Almighty says: (And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation) (Surah Al-An'am: 68). Al-Qurtubi says that the verse is evidence against entering the land of the enemy, entering churches and synagogues, and sitting with disbelievers and people of innovation while they are in that state in which sitting with them is prohibited. Rarely will you find disbelievers in a state of abstaining from mocking the verses of Allah. This matter requires attention when sitting with disbelievers; one must refute their falsehood when they attack the rulings and verses of Allah, or depart from them if one lacks the ability to forbid them. ¶

Fourth: Narrated by Jarir bin Abdullah al-Bajali, the Messenger of Allah (peace be upon him) said: (Whoever resides with the polytheists, then the protection of Allah is disavowed from him, or he said: he has no protection.) ¶

It is also narrated from Samurah bin Jundub (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: (Whoever joins a polytheist and resides with him, he is indeed like him.) In these two Hadiths, there is a severe warning for anyone who joins the polytheists and resides with them by choice, especially those who are unable to manifest the religion of Allah while among them and announce their disavowal of them and their disbelief. Muslims residing among idolaters, apostates, Christians, and Zoroastrians must beware of falling under this severe warning, which may lead them to exit the circle of Islam. This severe warning necessitates the prohibition of residing among polytheists for one who is unable to manifest their religion while being capable of migrating to a land where Islam is manifested. Similarly, traveling to countries where one cannot manifest their religion is not permissible, because it leads to the abandonment of the rituals of Islam. Manifesting the religion is not, as some imagine, merely performing prayer, fasting, zakat, and hajj, and secretly harboring hatred for the disbelievers in one's heart; that is not sufficient for salvation from the punishment of Allah. Rather, it is necessary, alongside that, to manifest the correct creed, oppose every sect of disbelief in what they are known for, and openly express enmity, hatred, and disavowal toward them and what they worship. This is the creed of Ibrahim the Friend of Allah (peace be upon him), and it is the upright religion and the straight path. Its foundation is 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, for this is the most trustworthy handle of faith. A servant will never find the taste of faith, no matter how much they pray or fast, until they are as such. ¶

Sheikh Sulaiman ibn Sahman comments on this as follows: 'Our statement that it is not permissible to reside in or travel to the lands of the polytheists for one who cannot manifest their religion, and who is not among the weak and excused, does not mean that one who does this is a disbeliever; rather, they are a sinner and disobedient. However, disbelief applies to one who permits or legitimizes traveling and residing there without any restrictions or conditions. Such a person is a disbeliever because they have declared lawful what Allah has forbidden, not merely due to the act of traveling or residing among the disbelievers.' ¶

As for one who views this as permissible due to ignorance—not knowing that there is a Shariah text forbidding travel and residence without manifesting one's religion—or who views it as permissible based on an interpretation or a misconception that occurred to them, and the truth of the matter has not become clear to them: if their rejection is due to this misconception, this action is a defect in their faith because they did not exert effort in seeking the truth and investigating the matter. Instead, they had good thoughts about the one they are imitating. This person is less severe than the first one (whose disbelief and the ruling of takfir upon him are undisputed), but they are, in any case, a sinner for not seeking the truth and asking those who possess knowledge, as Allah the Almighty has commanded. ¶

Some people argue for the permissibility of associating with disbelievers, traveling with and to them, and residing among them by citing the existence of Dhimmi (protected non-Muslim subjects) and Musta'minin (those granted temporary safety) within the Islamic state. So, what is the difference between the residence of disbelievers in the Dar al-Islam (Abode of Islam) and the residence of some Muslims in the Dar al-Kufr (Abode of Disbelief)? ¶

The answer to this is that everyone, elite and common alike, knows that the Dhimmis and Musta'minin in the Dar al-Islam live under the shadow of the Islamic state and are treated with special regulations so that they do not have a negative impact on the Islamic Ummah. The people of Islam are distinguished from them by their religion, and they hold supremacy, visibility, and power over the enemies; therefore, it cannot be measured (by the residence of Muslims in the lands of disbelief). ¶

This ruling pertains to mingling with the disbelievers in their lands when they hold dominance and supremacy over the people of Islam, or when they are the ones possessing power and authority in their own lands. There is no doubt that mingling and associating with the disbelievers, without the intention of Dawah (inviting to Islam) and firm adherence to one's creed, is a prohibited means; and the means take the same ruling as their intended ends. Most of those who travel and mingle with the people of disbelief are from among the commoners and the less informed of the Muslims, and often, they are unaware of the obligations Allah has placed upon them regarding showing enmity toward the polytheists, nor do they know what Allah and His Messenger have forbidden regarding taking them as allies (Muwalah)—some of which expels one from the fold of the religion, while some is of a lesser degree. ¶

Some might argue for the permissibility of living with disbelievers and residing among them by citing the migration of the Muslims to Abyssinia and their stay among the disbelievers. We respond by stating that traveling to the lands of disbelievers is, in principle, permissible on the condition that one expresses their religion and maintains enmity toward the polytheists, for the Muslims who migrated to Abyssinia were exactly in this state. When the Negus (Najashi) heard the beginning of Surah Maryam recited by Ja'far ibn Abi Talib (may Allah be pleased with him), he professed belief in the Prophet (peace be upon him) and the Quran, acknowledged and affirmed the truth, and manifested his opposition to his own people. ¶

Furthermore, when the Quraish sent Amr ibn al-Aas (may Allah be pleased with him), before his conversion, to the Negus to demand the return of the Muslim migrants, the Negus became so intensely angry that Amr feared for his life. He returned the gifts of the Quraish to them and, addressing Ja'far and his companions, said: 'Go, you are safe in my land; whoever insults you shall pay a penalty.' Thus, they openly manifested their religion and testified to the oneness of their Lord; no obstacle prevented them from doing so, no one opposed them, and there was no instance of Muwalah (allegiance) or inclination from them toward the Christians present there. ¶

Nothing occurred from them [the Sahaba] that was disliked in regards to a Muslim. Rather, they became callers to Allah through their words and actions, and were the cause for those who accepted Islam among the people of Abyssinia. So, where are those noble, elite people compared to those who travel and reside in the lands of the disbelievers in our present time? We find that many of those who claim affiliation with Islam today, when they go to the lands of the disbelievers, lean towards them and take them as confidants instead of the believers, manifesting agreement, admiration, and appreciation for the people of disbelief and their methodologies. They then return to the Muslims as callers to disbelief, except for those whom Allah has protected. We find them calling for befriending the polytheists and associating with them through their words and deeds, exploiting their positions in media, education, and other fields to serve the enemies of Islam. They do not stop there; rather, some of them have dedicated themselves to opposing Islam and its people. This is an exit from Islam—may Allah protect us from that. ¶

As for those who use the story of the Believer of the Family of Pharaoh as evidence for the permissibility of residing among the disbelievers—based on the principle that 'the law of those before us is our law, as long as there is no abrogation of it in our own law'—this person openly declared his religion and stood in a great position before Pharaoh and his chiefs. He advised them and invited them. Allah said about him: 'And the one who believed said: O my people, follow me, I will guide you to the way of righteousness' (Surah Ghafir: 38). He manifested his faith to them and invited them to it. Allah said regarding him: 'So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment' (Surah Ghafir: 45). He stood before the family of Pharaoh as their prophets would have stood; he did not compromise his religion nor did he hide it. Rather, he showed opposition to Pharaoh and his people, and nothing proceeded from him except that which Allah loves and is pleased with. ¶

Sheikh Sulayman bin Sahman raised the issue of residing in the land of disbelief and then responded to this inquiry with verses that are as follows: ¶

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In it, explicit disavowal has come regarding everyone who resides among the wicked. It has declared clearly concerning one who resides in a land, settling there, while its rulers are disbelievers; and the person is not one who manifests his religion, but rather chooses to remain in his homelands. Except for him who is incapable and oppressed; the text [of the Shariah] has come with his excuse, not with disgrace. ¶

And in another poem, he says: Your love for the worldly life and your preference for accumulating it over the religion has become the dominant affair. Because of this, you have compromised and allied with one who has become darkened with the characteristics of the people of disbelief. And out of your ignorance, you have permitted the traveler to reside among the misguided, ruling so without any definitive evidence, but rather by your ignorance and the deception of a liar who sought to mock. O you who prefers the worldly life over the religion, surely upon your heart is the rust that has taken control. You showed enmity and also showed loyalty for its sake, and you did not fear the consequences of what you are reaping and what is even greater. Your base worldly life has deceived you, and you have become satisfied with its glitter to the point that you have permitted what is forbidden. ¶

It is well-established that enmity towards the polytheists (mushrikin) is obligatory upon every Muslim, in every time and place. Merely harboring enmity and hatred in one's heart is insufficient to absolve one’s responsibility when residing among or interacting with disbelievers (kuffar); rather, it is necessary to manifest enmity toward them and their disbelief in both word and deed. As Allah the Almighty said regarding Prophet Ibrahim (peace be upon him): 'There has already been for you an excellent pattern in Ibrahim and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone"' (Surah Al-Mumtahanah: 4). Therefore, one must demonstrate enmity and hatred toward the disbelievers and explicitly declare disassociation from them and what they worship, whether the Muslim is in the Abode of Islam (Dar al-Islam) or the Abode of Disbelief (Dar al-Kufr). This is except in cases of extreme duress (ikrah mulji) that compels a person to outwardly agree with the disbelievers while inwardly disagreeing, or if one is among the oppressed (mustad'afin) who are excused by Allah. Outside of these circumstances, it is not permissible for a Muslim to reside among disbelievers without manifesting their religion, while being free, unrestrained, and capable of departing from them. The excuse for outwardly conforming to the disbelievers is specific to a Muslim prisoner or similar individual whose affairs are not in their own hands but under the control of the disbelievers. This does not apply to those who travel to the lands of the disbelievers and reside among them by choice, despite being able to leave whenever they wish. Such people have no excuse for appeasing the disbelievers or conforming to them outwardly, even if they oppose them inwardly. ¶

Someone might say: 'I do not disassociate from the polytheists nor do I show enmity toward them, because this verse and others like it are not explicit texts (nass) regarding the judgment of those who do not show enmity toward the polytheists.' ¶

The response to this is that such a statement is a rejection of Allah and an exit from the religion, because 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). ¶