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via Ummah.com - Muslim Forum by abdulwakil on 18/09/08
From the book "The Exposition Regarding the Disbelief of the One That Assists the Americans"by Sheikh Nasir al-Fahd(may Allah hasten his release)
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| Firstly: From the Statements of the Hanafī Scholars 1. Ahmad ibn 'Alī ar-Rāzī, Abu Bakr al-Jassās (d. 370H) said in Ahkām al-Qur'ān: "The words of the Most High: يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَتَّخِذُوۤاْ آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّواْ ٱلْكُفْرَ عَلَى ٱلإِيمَانِ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَأُوْلَـٰئِكَ هُمُ ٱلظَّالِمُونَ O you who believe, do not take your fathers or brothers as allies if they have preferred disbelief over belief, and whosoever among you does so, then it is those who are transgressors. 217 In it (the Āyah) there contains a prohibition for the believers to take the Kuffār as allies, to assist them, seek their help, and to entrust their affairs with them. It also contains an obligation to disassociate and to have opposition towards them as well as to leave off glorifying them and honoring them, whether that be between the fathers or brothers in that (matter). He (Allāh) only ordered the believers with that (command) so that perchance they may distinguish themselves from the Munāfiqūn. That is because the Munāfiqūn used to ally themselves with the Kuffār and make apparent their glorification and honor of them if they met them and they used to make open to them alliance and help, so Allāh the Most High made what He commanded the believer with in this Āyah, as a clear sign by which the believer is distinguished from the Munāfiq and He has informed that whoever does not do that then he oppresses his own self and is deserving of a punishment from his Lord." 218 He also said in the context of prohibition from Muwālāt towards the non-believers: "And His words, the Most High: إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً Except when taking precaution against them in prudence. 219 Meaning: That you fear harm for (your) life and bodily limbs, and as a result, you seek protection from them by manifesting some alliance towards them without believing it- this is the apparent meaning that is implied by the expression (in the Āyah) and it is the view held by the majority of the people of knowledge. 'Abdullāh ibn Muhammad ibn Ishāq al-Marwazī narrated to us saying: Hasan ibn Abil Rabī'a al-Jurjānī narrated to us saying: 'Abdur-Razzāq informed us saying: Mu'ammar reported from Qatādah that he said concerning the Āyah: لاَّ يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَافِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ It is not allowed for a believer to take a Kāfir as a protecting friend in his Dīn. 220 And the words of Allāh: إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً Except when taking precaution against them in prudence. Meaning: Unless there is between them ties of kin so he keep it for that, so He made the tuqyah for establishing the ties of relation with a Kāfir and the Āyah implies that it is permissible to manifest Kufr when there is tuqyah." 221 2. 'Abdullāh ibn Ahmad, Abūl-Barakāt an-Nafasī (d. 710H) said in his Tafsīr: "And He revealed a prohibition against Muwālāt toward the enemies of the Dīn: يَـٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ ٱلْيَهُودَ وَٱلنَّصَارَىٰ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ O you who believe, do not take the Christians and Jews as allies, they are allies to one another and whoever is an ally to them from amongst you, then indeed he is from them. Indeed Allāh guides not the transgressing people. 222 Meaning: Do not take them as allies; giving them assistance, seeking assistance from them, fraternizing and coexisting with them like the coexistence with the believers. Then He explained the prohibition with His words: بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ They are allies to one another. And all of them are enemies of the believers. And in this there is a proof that Kufr is one Millah (i.e. way, path, system, nation). وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ And whoever is an ally to them from amongst you, then indeed he is from amongst them. (Meaning): From them in general and their general body and his ruling is their ruling. This is a severe warning from Allāh and a firm emphasis upon the obligation of avoiding the opponent in the Dīn: إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ Indeed, Allāh does not guide a transgressing people. He does not show guidance to those who oppress their own selves by Muwālāt towards the disbelievers." 223 3. Al-Qādī, Muhammad ibn Ahmad, Abūs-Sa'ūd al-'Amādī (d. 951H) said in his Tafsīr: "And His words, the Most High: وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ And whoever is an ally to them from amongst you, then indeed he is from amongst them. There is a ruling that is derived from it, meaning His statement: بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ They are allies to one another. For restricting the Muwālāt to those among themselves implies necessarily that those who ally with them are from them. Surely being united in the Dīn that he is upon is what the issue of Muwālāt revolves around wherein those that ally with them will not be from the believers and that implies that whoever allies with them, then he is from them. In this (Āyah) there is a strong warning to the believers against making Muwālāt towards them manifest even if it was not Muwālāt in reality. The words of the Most High: إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ Indeed, Allāh does not guide a transgressing people. This is an explanation for the fact that those who ally with them are from them. Meaning: He does not guide them to Īmān. Nay, He leaves them and their affair and they fall into Kufr and Misguidance." 224 Secondly: From the Statements of the Mālikī Scholars 1. Abū 'Abdillāh al-Qurtubī said in his Tafsīr: "The words of the Most High: وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ And whoever is an ally to them from amongst you, then indeed he is from amongst them. Meaning: Aiding them against the Muslims. فَإِنَّهُ مِنْهُمْ Indeed he is from them. Here the Most High made clear that his ruling and their ruling is the same and (He) forbids the Muslim from inheriting from the apostate. The one who allied with them (the Kuffār) was ('Abdullah) Ibn Ubay', then this ruling remained until the Day of Judgment in severing Muwālāt." 225 2. In the Book of Judgments in the Nawāzil 226 of the Imām al-Barlazī (rahimahullāh) it is mentioned that the Amīr of the Muslims, Yūsuf ibn Tāshfīn al-Lamtūnī (rahimahullāh) sought a legal verdict from the scholars of his time – and they were of the Mālikīs – about Ibn 'Abbād al-Andalūsī (the ruler of Seville) who sought assistance by writing to the Ifranj requesting that they assist him against the Muslims. Most of them responded (by stating) his apostasy and Kufr. This was around the year 480H as noted in al-Istiqsā li-Akhbār Duwal Maghrib al-Aqsā. 227 3. The likes of this occurrence repeated in the year 984 hijri from Muhammad ibn 'Abdillāh as-Sa'dī, the ruler of Marrakech who sought the assistance of the king of Portugal against his uncle, Abū Marwān al-Mu'tasim Billah. The scholars of the Mālikīs delivered a verdict pronouncing his Kufr and apostasy as is found in al-Istiqsā. 228 4. Abū 'Abdillāh, Ahmad ibn Muhammad, known as: Shaykh 'Ulaysh (d. 1299H), was asked about dwelling in the midst of the Kuffār if they conquer the lands of the Muslims and abandoning the Hijrah. From what he said in a very long response: "Verily this polytheistic Muwālāt was nowhere to be found in the period of Islām's glory and honor. It did not occur- as it has been said- except after the passing of hundreds of years and after the passing of the Mujtahidūn Imāms of Islām, and it is for that reason that none of them delved into its Fiqh rulings. This Christian Muwālāt did not emerge except in year 500 (Hijrī) and afterwards in the time in which the accursed Christians, may Allāh demolish them, conquered the Saqliyah peninsula and some of the areas of al-Andalūs. Some of the jurists were asked about it so they sought to understand the issue through the means of the Fiqh rulings that are related to the one who does that. So they responded by saying that their rulings are like that of the one who embraces Islām and does not migrate. -I say; meaning by that, in Kufr- so they placed those whom the question was asked about and those who were not asked about (the Christians) with respect to their ruling-they declared both equal with respect to the Fiqhī rulings that are related to their wealth and children. And they did not see any difference between the two groups. That is because in Muwālāt of the enemies, dwelling with them, going out with them, dressing like them, not being different from them, leaving the compulsory Hijrah (in all of this) there are these rulings that are unspoken but included and implied in the question all at once-so they- may Allāh be pleased with them-attached the unspoken rulings upon these whom the question was asked about and the rulings that are agreed upon in it [this issue]." 5. The jurist of al-Maghrib, Abūl-Hasan, 'Alī ibn Abdis-Salām at-Tasūlī (d. 1311H) was asked about some of the Algerian tribes that withheld themselves from Jihād and who used to inform the French about the affairs of the Muslims, perhaps even fighting the people of Islām with the Christian French. He replied: "What the above mentioned people are described with obligates fighting them like just the Kuffār that they ally themselves with. Whoever allies with the Kuffār then he is from them. The Most High said: يَـٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ ٱلْيَهُودَ وَٱلنَّصَارَىٰ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ O you who believe, do not take the Christians and Jews as allies, they are allies to one another and whoever is an ally to them from amongst you, then indeed he is from them. Indeed Allāh guides not the transgressing people. If however, they did not incline towards the Kuffār by sticking with them, informing them about the affairs of the Muslims and they did not make any of that manifest yet, there is to be found from them withholding from marching out then they are to be fought in the manner that the people of rebellion are fought." 229 Thirdly: From the Statements of the Shāfi'ī Scholars 1. 'Abdullāh ibn 'Umar, Abū Sa'īd al-Baydāwī (d. 685H) said in his Tafsīr: وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ And whoever is an ally to them from amongst you, then indeed he is from amongst them. Meaning: Whoever from you all allies with them then verily he is from their general body. This is a strong emphasis on the obligation to avoid them as he (sallallāhu 'alayhi wassallam) said: "Their two fires should not be seen." Or because the one who allies with them is from the Munāfiqūn. إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ Indeed, Allāh does not guide a transgressing people. Meaning: Those who oppress their own selves by Muwālāt towards the Kuffār or (oppressing) the believers by Muwālāt towards their enemy." 230 2. Al-Hāfidh, Ibn Kathīr (d. 774H) said: "He, the Blessed and Most High forbade His servants from allying with the Kāfirūn and taking them as protecting friends, going to them with love besides the believers. Then He threatened against that by saying: وَمَن يَفْعَلْ ذٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِي شَيْءٍ So whoever does that then he is nothing with Allāh. Meaning: Whoever commits the prohibition of Allāh in this then he has declared himself free from Allāh." 231 3. Al-Hāfidh, Ibn Hajar (d. 852H) said al-Fath in the explanation of the hadīth of Ibn 'Umar that is Marfū': "If Allāh descends a punishment upon a people, that punishment will strike whoever was amongst them then they will be resurrected upon their actions." He said: "From what is derived and benefited from this is the permissibility of fleeing from the Kuffār and the oppressors. This is because dwelling among them is a form of throwing one's self into destruction 232. This is if he does not assist them or become pleased with their actions for if he assisted or was pleased then he is from them." 233 4. Shaykh 'Abdullāh ibn 'Abdil-Bārī al-Ahdal al-Yamāni (d. 1271H) was asked: Question: There are groups of people in the lands of Islām from the Muslims who claim to be the Sheppard's of the Christians and they are pleased with that and take much delight in it. What do you have to say concerning their Īmān and the (statement) that they take for themselves banners and they are like the flags of the Christians as a sign for them that they are from their shepherds? From what appeared in the response: "If the people mentioned are ignorant whilst having belief in the high status of the Dīn of Islām and its superiority over all of the other religions, and that its regulations are the most just of rulings while at the same time not having any glorification of Kufr or its lords in their hearts then they still remain upon the regulations of Islām however, they are corrupt (fussaq), committing an extremely heinous sin for which they must be punished, censured and reprimanded for. If, on the other hand, they were knowledgeable of the rules of Islām while at the same time, that which has been mentioned previously came forth from them then their repentance is to be sought. If they take that back and repent to Allāh the Most High (that is good), otherwise they are deviants – and if they believed in glorifying Kufr and its lords they have fallen into apostasy and the laws concerning the apostates are applied upon them. The apparent meaning of the Āyāt and Hadīth (in this issue) is complete absence of Īmān in the people mentioned. The Most High said: ٱللَّهُ وَلِيُّ ٱلَّذِينَ آمَنُواْ يُخْرِجُهُمْ مِّنَ ٱلظُّلُمَاتِ إِلَى ٱلنُّورِ وَٱلَّذِينَ كَفَرُوۤاْ أَوْلِيَآؤُهُمُ ٱلطَّاغُوتُ Allāh is the ally of those who believe, He takes them out from darkness to light. And those who disbelieve; their allies are the Tāghūt. 234 So the Āyah dictates that people are of two groups: (1) those who believe whose ally is Allāh the Most High, meaning none other than Him hence they have no protecting friend besides Allāh and His Messenger: Allāh is our Mawlā and there is no Mawlā for you all. And, (2) those who disbelieve whose ally is the Tāghūt, so there is no middle course. Whoever takes the Tāghūt as an ally besides Allāh then he has lost a clear loss and committed a heinous act. There is none except he who is (either) an ally of Allāh or an ally of the Tāghūt and there is no sharing from any angle at all just as the Āyah dictates. The Most High said: فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِيۤ أَنْفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً No, by your Lord, they will not believe until they judge by you in what they dispute in thereafter finding no constrictiveness in themselves and submitting completely. 235 Allāh has judged that we should not ally ourselves with the Kuffār ever. So whosoever goes against what has been ruled (in the matter) then how can he have Īmān while Allāh has negated his Īmān and emphasized the negation in the most eloquent manner as well as taking an oath upon that so consider?" 236 Fourthly: From the Statements of the Hanbalī Scholars 1. Shaykh ul-Islām Ibn Taymiyyah spoke abundantly about this issue. Some of his statements were mentioned in the section of evidences from the Qur'ān. In his own time, he was tried by the Tartars and those who helped them from those who ascribed themselves to Islām and in this issue he has numerous essays and legal verdicts that are found in al-Fatāwā (Vol. 28). From what he has said (is the following): "Everyone who joins up with them – meaning with the Tartars – from the commanders of the armies and other than the commanders then his ruling is their ruling. There is found in them (the commanders) of apostasy from the legislations of Islām in proportion to what they (i.e. the Tartars) have apostated from. If the Salaf called those who withheld the Zakāh apostates, even though they would fast and pray and they did not fight against the Jamā'ah of the Muslims, what about the one who ended up with (joined) the enemies of Allāh and His Messenger fighting against the Muslims?" 237 From what he said as well: "And He, the Most High, said in condemnation of the People of the Book: تَرَىٰ كَثِيراً مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُواْ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِي ٱلْعَذَابِ هُمْ خَالِدُونَ وَلَوْ كَانُوا يُؤْمِنُونَ بِالله والنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَآءَ وَلَـٰكِنَّ كَثِيراً مِّنْهُمْ فَاسِقُونَ You see many of them taking the disbelievers as their allies. Evil indeed is that which their own selves have sent forward before them, for that (reason) Allāh's Wrath fell upon them and in torment they will abide. And had they believed in Allāh, and in the Prophet and in what has been revealed to him, never would they have taken them (the disbelievers) as allies, but many of them are the criminals. 238 So He the Glorified and Most High, made it clear that Īmān in Allāh, the Prophet, and what He has sent down to him necessitates not taking them as protecting friends- so the establishment of their Wilāyah obligates an absence of Īmān because the absence of that which is necessitated dictates the absence of that which necessitates." 239 He also said: "And the likes of that, His words, the Most High, in another Āyah: تَرَىٰ كَثِيراً مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُواْ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِي ٱلْعَذَابِ هُمْ خَالِدُونَ وَلَوْ كَانُوا يُؤْمِنُونَ بِالله والنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَآءَ وَلَـٰكِنَّ كَثِيراً مِّنْهُمْ فَاسِقُونَ You see many of them taking the disbelievers as their allies. Evil indeed is that which their own selves have sent forward before them, for that (reason) Allāh's Wrath fell upon them and in torment they will abide. And had they believed in Allāh, and in the Prophet and in what has been revealed to him, never would they have taken them (the disbelievers) as allies, but many of them are the criminals. 240 So mentioning a conditional sentence dictates that if the condition is found then the thing conditioned with the particle: (ْ لو) that implies along with the fulfillment of the condition the fulfillment of that which is conditioned. Hence He said: وَلَوْ كَانُوا يُؤْمِنُونَ بِالله والنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَآءَ And had they believed in Allāh, and in the Prophet and in what has been revealed to him, never would they have taken them (the disbelievers) as allies. So that proves that the Īmān mentioned here negates and opposes taking them as allies and that Īmān and taking them as allies does not coincide in the heart. That proves that whoever takes them as allies has not implemented and acted upon the obligatory Īmān from Īmān in Allāh, His Prophet, and that which He has send down to him. This likes of it are His words, the Most High: يَـٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ ٱلْيَهُودَ وَٱلنَّصَارَىٰ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ O you who believe, do not take the Christians and Jews as allies, they are allies to one another and whoever is an ally to them from amongst you, then indeed he is from them. For He has informed in those Āyāt that the one who allies himself with them is not a believer and He has informed here that the one who allies himself with them then he is from them hence, the Qur'ān confirms itself." 241 2. Ibn al-Qayyim said in Ahkām Ahl adh-Dhimmah, quoting from the book of al-Āmīr Billah al-'Abbāsī: "And He severed the Muwālāt between the Jews, Christians and the believers and He informed that whoever allied with them then he is from them in his (Allāh's) clear ruling. The Most High said, and He, the Glorified is the Most Truthful Speaker: يَـٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ ٱلْيَهُودَ وَٱلنَّصَارَىٰ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ ٱللَّهَ لاَ يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِينَ O you who believe, do not take the Christians and Jews as allies, they are allies to one another and whoever is an ally to them from amongst you, then indeed he is from them. Indeed Allāh guides not the transgressing people. And He informed about the condition of the one who allies with them with what is in his heart of sickness that leads to the corruption of the intellect and Dīn. He stated: فَتَرَى ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى ٱللَّهُ أَن يَأْتِيَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُواْ عَلَىٰ مَآ أَسَرُّواْ فِيۤ أَنْفُسِهِمْ نَادِمِينَ And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall us." Perhaps Allāh may bring a victory or a decision according to His Will. Then they will become regretful for what they have been keeping as a secret in themselves. 242 243 He also said in Ahkām Ahl adh-Dhimmah: "And the Most High has ruled that whoever allies with them then he is from them, and Īmān is not completed except by Barā'ah from them and Wilāyah negates Barā'ah. Therefore, Barā'ah and Wilāyah never coincide ever. Wilāyah is giving honor therefore it cannot coincide with vilification of Kufr ever. Wilāyah is a connection therefore, it does not coincide with opposition to the Kāfir ever." 244 He also said: "Verily He, the Glorified, has already ruled, and nothing is better than His ruling, that whoever allies with the Jews and Christians then he is from them: وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ And whoever is an ally to them from amongst you, then indeed he is from amongst them." 245 3. The Imāms of the ad-Da'wah an-Najdiyyah, and they are Hanbalīs, have numerous books, essays, and legal rulings in this matter that I have placed in the eighth area of research due to its importance. |
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| Footnotes 217 Sūrah at-Tawbah (9:23). 218 Ahkām al-Qur'ān (3/130). 219 Sūrah Āl-'Imrān (3):28. 220 Sūrah Āl-'Imrān (3):28. 221 Ahkām al-Qur'ān (1/16). 222 Sūrah al-Mā'idah (5):51. 223 Tafsīr an-Nasafī (1/287). 224 Tafsīr Abis-Sa'ūd (3/48). 225 Tafsīr al-Qurtubī (6/217). 226 Nawāzil – Refers the events that occur in a place that have no precedent yet are in need of a Sharī'ah legal ruling to establish either its permissibility or prohibition. [T] 227 al-Istiqsā (2/75). 228 al-Istiqsā (2/70). 229 Ajwibah at-Tasūlī ala Masā'il al-Amīr Abdil-Qādir al-Jazā'irī (p. 210). 230 Tafsīr al-Baydāwī (2/334). 231 Tafsīr Ibn Kathīr (1/358). 232 Allāhu Akbar! We ask Allāh for protection. How often do we hear all of the excuses for remaining in the West and perhaps one of the most oft repeated excuse is: "I cannot leave this country without any provision for I will most certainly put myself in a difficult precarious situation of dire distress." Here Ibn Hajar (rahimahullāh) is saying that by remaining there without valid excuse we are in fact throwing ourselves into destruction! What a difference in worldview there is between Ibn Hajar and ourselves – wallāhul-Musta'ān! [T] 233 Fath al-Bārī (13/61). 234 Sūrah al-Baqarah (2): 257 235 Sūrah an-Nisā' (4):65 236 as-Sayf al-Battār 'ala man Yuwālī al-Kuffār wa Yattikhidhun min Dunillahi wa Rasūlihi sallallāhu 'alayhi wassallam wal-Mu'minīn Ansār. 237 Majmū' al-Fatāwā (28/530). 238 Sūrah al-Mā'idah (5):80-81. 239 Iqtidā as-Sirātil-Mustaqīm (1/221). 240 Sūrah al-Mā'idah (5):80-81. 241 Majmū' al-Fatāwā (7/17). 242 Sūrah al-Mā'idah (5):52. 243 Ahkām Ahl adh-Dhimmah (1/233-234). 244 Ahkām Ahl adh-Dhimmah (1/242). 245 Ahkām Ahl adh-Dhimmah (1/195). |
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