Question : A first question was asked as to whom Muslims should be loyal, and whom they should avoid. A second question explored the matter of expressing loyalty to non-Muslims (kuffar).

Fatwa in Brief: If a person loves non-Muslims and [is prepared to] support them against Muslims, he is guilty of the kind of loyalty that leads to disbelief. It is mandatory for each Muslim to despise (yabghad) non-Muslims, regard them as enemies and, thus, to disassociate from them.

The Permanent Committee (for Islamic Research and Legal Opinions), 47/2

Response:

The Qur’an has allowed Muslims to live amongst and have dealings with peoples of other religions [Christians and Jews], to eat their food and marry from amongst them. Thus it follows that there will be strong emotional ties between members of these communities like between husband and wife, mother and child, and the comittment to endorse marital, parental and filial rights.

Commentary:

Many Qur’an verses endorse the aimable co-existence and cooperation between Muslims and non-Muslims. Thus, God says:

“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.” (Q. 60:8-9)

The Prophet (upon him be peace) as well had amiable dealings with non-Muslims and endorsed inter-religious co-existence. According to Anas (r.a.) that once a Jewish servant boy who worked for the Prophet fell ill. The Prophet (upon him be peace) went to visit him and wish him recovery. According to ‘Aisha (r.a.) The Prophet (upon him be peace) once bought food from a Jewish man and pawned him an iron shield. And according to Jabir, on another occasion: a funeral procession passed in front of where we were seated with the Prophet. He stood up as it passed us and so did we. We remarked: O Prophet of Allah, it is [only] a funeral for a Jewish man! He said: If you see a funeral procession then stand up for it. There are many such reports of how Muslims and Companions dealt with the non-Muslims in their communities.

At the same time, there are also texts that restrict the relationships between Muslims and non-Muslims. Examples are like the following verses. God Almighty says:

“Thou wilt not find any people who believe in Allah and the Last Day, loving those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers, or their kindred”. (Q. 58:22)

And He also says:

“O ye who believe! Take not My enemies and yours as friends (or Protectors), offering them (your love)”. (Q. 60:1)

These verses may be taken as evidence for the prohibition of allowing the enemies of Muslims to become allies, and for Muslims to love or to feel affection for them.

In order to reconcile these apparently conflicting meanings, the scholars clarify the meaning of love and affection towards non-Muslims. [To repeat the above] They came to the conclusion that it is the kind of affection that results in the admiration of their [the non-Muslim’s] beliefs and laws, as well as loyalty to, support of, and trust in them at the expense of other Muslims. Such reprehensible admiration and support are for both warring and non-warring non-Muslims. However, cordial dealings without acquiescence to their customs and beliefs that go against Islamic beliefs, or support against other Muslims are permitted.

The Qur’an permits Muslims to share the food of the People of the Book and to eat alongside them, and to marry from among their women. Obviously, affection is likely to occur between the married couple; moreover, in Islam, a [non-Muslim] mother carries established rights over her [Muslim] children.

In conclusion, support for non-Muslims must cease once they engage in aggression against Muslims and it becomes illegal. And this is the intended meaning of the Qur’an verses once we examine them within their historical context and the events of the life of the Prophet (upon him be peace). It is well established that the Prophet of Allah made treaties with the Jews and with the Meccan non-believers. In his covenant with the Jews he pledged to co-defend the city against enemy attacks; that certainly was a military allegiance. But it was not against other Muslims.

As for the doctrine of dissociation, it signifies that Muslims should dissociate themelves from any creed or loyalty to anything other than Islam. However, that does not prevent him or her from co-existing with non-Muslims in goodness and observing their rights as indicated in the verse:

“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.” (Q. 60:8)

To repeat, dissociation from all other than Islam does not conflict with the possibility of amiable co-existence and cooperation for the good of all of which Islam stands for.

Thus, Muslims who live in pluralistic societies should understand that their religion endorses amiable co-existence and cooperation with all the different members of those societies, and calls that they work together in an atmosphere of mutual respect and support for the common good, and avoid intended harm to others, Muslim or non-Muslim.

Shaykh Salman al-‘Awda said: “some of the knowledge seekers asked me: ‘Is it permitted to smile in response to non-Muslim?’ And: ‘is it permitted to shake hands with him?’ And, ‘is it permitted to sit beside him in the same place?’ I answered: ‘God be Praised! Is there any disagreement in this matter? So, how was the Prophet (upon him be peace) dealing with [the people of the] Quraysh and with the authorities of the idol-worshippers of Mecca, and with the Jews and the polytheists of Medina? And is it possible to call to Islam without good manners, or [the basics of] communication with others?’”

Dr. Yassir ‘Abd al-‘Azim