Al-Walaa’ wal-Baraa’ (Alliance and Dissociation) – Shaykh Fawzan | Dawud Burbank [Audio|En]


Sharh-ul-Usool-ith-Thalaathah : Lesson 10 Part B & Lesson 11
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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 Al-Walaa’ wal-Baraa’ (Alliance and Dissociation)

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

 الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]: Shaykh Fawzan’s Explanation

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah.

And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliever, rather this is between the Muslims, because of his saying, He the Most High:

وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu ‘alaihi wa sallam to have love and alliance with those who oppose Allaah.

And, Al-Muhaaddah(opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

And the proof is His saying, He the Most High:

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]: Shaykh Fawzan’s Explanation

His saying, He the Most High,

لَّا تَجِدُ You will not find”: this is an address to the Prophet sallallaahu ‘alaihi wa sallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,

That you love Him? That is not possible 

And likewise you strive hard to oppose those He loves,

Where is the love O brother of Satan?

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114]

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which causes a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiy Allaahu ‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiy Allaahu ‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him.

And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102]

And He the Most High said:

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

وَيُدْخِلُهُمْ جَنَّاتٍ

And He will enter them into gardens [58:22] 

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

 لَا يَبْغُونَ عَنْهَا حِوَلًا

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

أُولَٰئِكَ حِزْبُ اللَّهِ

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

 أُولَٰئِكَ حِزْبُ الشَّيْطَانِ

They are the party of Satan [58:19] 

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of worldly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslims become strong enough to fight them, or if they request a truce:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8]

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15]

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu ‘alaihi wa sallam used to have dealings with the disbelievers. Likewise he sallallaahu ‘alaihi wa sallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu ‘alaihi wa sallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu ‘alaihi wa sallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are worldly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu ‘alaihi wa sallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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