The issue of allegiance and innocence is one of the thorniest issues on which the extremist discourse is based. It is used to justify their positioning of Muslims towards non-Muslims. They have expanded the Noble Quranic and Prophetic concepts on this issue that primarily seek to unify the Ummah against its enemies and build internal immunity against treachery. The extremists have turned to an internal mechanism applied to the Muslims. The subject of allegiance and loyalty has developed into two streams. One believes that Islam should take an aggressive stance by calling its followers to isolate from outsiders and boycott religions and cultures contrary to theirs. The other stream is excessive and has taken the issue outside the intended protectionism to sow discord within the Muslim Ummah. Here we present several observations on this subject without referring to the academic discussions on the issue:
– The evolution of thought in the Islamic heritage does not contain much regarding the scholars’ concern with this issue. Moreover, the topic was not given the importance it has been given today except in the very late eras of the history of the Muslim world. The general Muslims have not heard of the issue and know nothing about it. This means that it could be easily accepted by the layman as a fundamental issue in Islam and part of his tawhid. The issue is one that has been debated nearly exclusively by Muslim scholars and experts.
– There are many differences between Muslim scholars of Islam in understanding the verses and the hadiths on the subject of loyalty and allegiance, making it an issue of ijtihad and differences of opinion. It is not permissible to deny a view because it is contrary to one’s opinion as long as is included as a view of one of the accepted legal schools, and all mujtahids are rewarded for their efforts.
– The many ambiguities and errors in understanding the verses of the Quran pertaining to loyalty and allegiance because of the large body of evidence for which some estimate as exceeding 250 verses and others 300 verses. An example is Imam Qarafi’s treatment of the issue in his al-Furuq when he examined Surat Al-Mumtahinah in article 119 of his book. He differentiated between what is not authorised by God concerning affection and allegiance to the non-Muslims and the command to be charitable toward them. He opined that those concerned in the verses of Surat Al-Mumtahinah are the dhimmis, while the verses are clearly revealed regarding the infidels and their relationship with Muslims. It does not pertain to the dhimmis living among the Muslims. Similarly, Ibn al-Qayyim in his book Ahkam ahl al-Dhimmah when addressing the verses of Surat Al-Mumtahinah overlooked an important matter concerning the meaning of the verses which is the distinction between the two types of polytheists distinguished in verses 8 and 9 “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.” Ibn al-Qayyim mistakenly considered them as one group.
– From the comprehensive comprehension of the verses of the Holy Quran, especially the verses of Surat Al-Mumtahinah which is the pillar for the issue of loyalty and allegiance, it is clear that the prohibited allegiance is to have love in the heart for them and to support them (over the Muslims). The linkage between these two prohibited forms of allegiance and loyalty is exhibited in many verses such as “O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path.” (al-Mumtahinah: 1)
When the Quran warns against loving disbelievers, in most cases it qualifies them as those who are hostile to Muslims. If they are not hostile to Muslims, then there is nothing wrong with observing friendly relations in due recognition of their humanity. This is advocated in many verses in the Quran and the life of the Prophet may Allah bless him and the life of his companions.
– This is evidence of what we have referred to in the Holy Quran “It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.” (Al-Qasas: 56) This verse was revealed in the case of Abu Taleb who refused to declare his testimony despite the insistence from the Prophet (pbuh). How could the Prophet love his uncle while he was in a state of disbelief. It was an instinctual love such as in the case of Prophet Noah (pbuh) when he called his son to join him on the boat. “And Noah called upon his Lord, and said: “O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!” (Hud: 45) It is the same love that Holy Quran called upon us to show regarding polytheistic parents who are striving to discourage their son against his religion “But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did.” (Luqman: 15)
– The Prophet (pbuh) did not hesitate to interact and be just and kind toward non-Muslims even if he hated their disbelief. He did not hate the people because they are human beings who treat him equitably. Such was also the case for the tribe of Khuza’a which consisted of Muslim and polytheists who kept the secrets of the Messenger of Allah (pbuh) and the Prophet was kind to them. It was also the case foe al-Mutim ibn Adi who cared for the Prophet (pbuh) upon his return from Taif. The Prophet continued to remember him in goodness despite having died in a state of disbelief, more than that, the poet of the Prophet Hassan Bin Thabit wrote weeping him a wonderful lamentation poem. Such was also the case for Abu al-Bakhtari who came to fight in Badr with the infidels, and the Prophet advised not to kill him because he sought to break the siege of Mecca. The Prophet became angry when he heard of his death. The Prophet was also kind to his Jewish neighbour. His wife Ummul Muminin Safia bint Hay ibn Akhtab gave her brother, a Jew, part of her inheritance that was kind toward him.
– There are difficulties applying this concept in our time. There is a clear schism between the understanding of the Quranic and prophetic concepts and between some groups and those who insist illogical applications. The issue in this era of globalisation is more rhetoric than substantial. Extremists prohibit being hospitable and generous towards non-Muslims. This contradicts the guidance of the Prophet (pbuh) regarding the treatment of non-Muslims. It is also contrary to the spirit of the Holy Quran which seeks to integrate Muslims into the system of human consensus, not to isolate and alienate them. They are oblivious that the verses prohibiting allegiance and loyalty to non-Muslims pertain to those who show open enmity to Islam and Muslims. An effective anecdote in support of this position is that al-Marauzi says I asked Ahmed Ibn Hanbal about a Muslim who has a close Christian friend who is sick, should I visit him?! Ahmed said: Yes. Al-Marauzi said, a Christian??!! Ahmad said: I hope you do not narrow [and limit] visiting the sick in Islam! A person came to Mujahid ibn Jabr and said I have a family member who is a disbeliever and who is entitled money, should I pay it. He said, yes pay it and add to it. There is other evidence of the remarkable harmony of the first generations of Muslims imbibed with the Quran spirit of the concept of loyalty and allegiance.
*Dr.Tarik Ladjal is Professor of History at Effat University in Jeddah, Saudi Arabia
