Al-Walāʾ Wal-Barā

"Know that Lā ilāha illa Allāh is loyalty and detachment"

(Fa-ʿlam Anna Lā ilāha illa Allāh Al-Walāʾ Wal-Barā)

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 Al-Walāʾ Wal-Barā

‫الوالء والبراء‬
Al-Walāʾ Wal-Barā
by Shaykh Ahmad Musā Jibrīl ‫حفظه هللا‬

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 Al-Walāʾ Wal-Barā

TABLE OF CONTENTS

Foreword 5

Biography of the Shaykh 6

We are free from you 9

They abuse Allāh 14

Made in the West 17

The Purity and Justice 20

Governed by Allāh 23

Islām teaches the globe 26

Generation hollow of Islām 30

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Foreword

‫بسم هللا الرحمن الرحيم‬

All the most perfect and complete praises belong to Allāh, and may
the Salāh and Salām of Allāh be upon the Messenger of Allāh. As
for what follows:

Firstly, we ask Allāh subhanahu wa ta’ala to reward our Shaykh

Ahmad Musa Jibril (May Allāh protect and preserve him) for this
great explanation of Walā’ and Barā in Islām.

Secondly, we take no credit for the contents of this work as we only

assembled the transcripts into one document. We ask Allāh to
reward those who transcribed the Walā’ and Barā Series. We pray
that Allāh accepts this as a Sadaqah Jāriyah on behalf of them and
the Shaykh.

Lastly, we ask Allāh subhanahu wa ta’ala that He accepts this effort

and that it is sincerely for His sake.

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Biography

Early life

Shaykh Ahmad Musā Jibrīl was born in 1971 to a Palestinian family in

the United States. While he was still very young, his father (Shaykh
Musā Jibrīl) shifted his family to Saudi Arabia to pursue Islamic
knowledge at the Islamic University of Madīnah. During the duration of
his stay in Madīnah, Shaykh Ahmad completed his memorization of the
Qur’an at the young age of 11. Upon the completion of his father’s
studies, when Shaykh Ahmad was 12 years old, the family returned to
the United States, and Shaykh Ahmad spent his adolescent years
studying Islam from his father. He committed the entirety of Sahīh
Bukhārī and Sahīh Muslim to memory before he graduated from high
school in 1989, and subsequently went on to memorize their chains of
narration. The Shaykh also studied from others during his younger
years, including the martyred Shaykh Ehsān Ilāhi Zaheer (who was a
classmate of Shaykh Musā’s), and he memorized many of Shaykh
Ehsān’s books. Upon seeing the extent of Shaykh Ahmad’s
memorization and understanding of his writing, Shaykh Ehsān remarked,
“This boy knows my books more than me.” When Shaykh Musā invited
Shaykh Ehsān to the States, he told Shaykh Musā “You raised a Mujahid
In shaa Allāh”, referring to Shaykh Ahmad. The Shaykh further went
on to memorize all the 9 books of Ahādith (Sahih Bukhārī, Sahih
Muslim, Nasā’i, Abi Dawud, at-Tirmidhi, Ibn Majah, Muwatta Imām Malik,
Sunan ad-Darimi, and Musnad Ahmad).

Islamic education & teachers

Upon completing high school in the States, Shaykh Ahmad Jibrīl

followed in his father’s footsteps, returning to Madīnah for a second time
to pursue a degree in the faculty of Shari’ah at the Islamic University of
Madīnah. Independent from the university curriculum, the Shaykh sought
knowledge personally with many world-renowned ‘Ulamā’ in the
Kingdom, and had the honor of attending private classes with many of

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them. He studied several books cover to cover with Ibn ‘Uthaymeen,

earning a rare Tazkiyyah from him, and also received Tazkiyyah from Ibn
Bāz just 3 months before his passing, in which he encouraged Muslims
in the US to take from Shaykh Ahmad and Shaykh Musā, and praised
their Da’wah efforts and knowledge. Ibn Bāz said about him, “A Shaykh
who has good ‘Aqeedah (Beliefs) and is well known to me.”

Shaykh Ahmad also attended private classes with Shaykh Bakr Abu
Zayd, in which he studied some books of Imam Muhammad Ibn ‘Abdul
Wahhāb and Shaykh Al-Islam Ibn Taymiyyah. Additionally, he studied
under Shaykh Muhammad Mukhtār ash-Shinqitee for 4 years, and under
the author of ‘The Sealed Nectar’, Shaykh Safi-ur-Rahmān
al-Mubārakpuri, for 5 years. The Shaykh also studied under and was a
close student of ‘Allāmah Hamoud al-Uqla al-Shu’aybi, who also gave
him a Tazkiyyah, and was in contact with him up until he departed this
life. Additional teachers of his include Shaykh Muqbil, Shaykh Abdullah
al-Ghunaymān, Shaykh Muhammad Ayyūb, Shaykh Atiyah al-Sālim (the
main student of Ameen ash-Shinqitee, who completed Shaykh
Shinqitee’s best and final Tafsir, ‘Adwā’ al-Bayān), Shaykh Ibrahim
al-Husayen (Ibn Bāz’s right hand man and trustee for decades). Shaykh
Ahmad made Hajj with Shaykh Abdullah al-Qa’ood (who was among the
early ‘Ulamā’ of Ifta), and was also a student of Shaykh Sāleh
al-Hussayen (may Allah have mercy on him) who was the head of the
committee for the two holy mosques. The Shaykh traveled to multiple
countries in his pursuit of knowledge, including Egypt and Jordan, after
which he returned to the United States and obtained a Masters in Law
(JD/LLM).

Dawah efforts

He remained active in Da’wah and in touch with his teachers even after
his graduation from Madīnah University. For many years, Shaykh Ahmad
ran the most visited and most popular Islamic site on the internet,
As-Salafyoon, which hosted exclusive content from the world’s most
renowned ‘Ulamā’ of truth and steadfastness, making knowledge that
was previously unavailable to many (especially those in the West), easily

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accessible. After the arrest of the Shaykh and his father in 2002, the
government had the website taken down.

Upon his release from prison in 2012, Shaykh Ahmad returned to the
Da’wah scene with the launch of the world-famous Tawheed classes,
expounding on Al-Usool ath-Thalātha by Imām Muhammad ibn ‘Abdul
Wahhāb in a way that had never been done before in the English
language. The series quickly gained a reputation as the most influential
one recorded on the book to date, reviving the essence of Tawheed
among the thousands who followed along with the classes worldwide by
the grace of Allah. The Shaykh later embarked upon releasing The
Gems of Ramadān series in 1434 AH, motivating

dispirited souls to launch their ‘Ibādah to the next level and revive their
efforts in pursuit of Firdaws, with brief but inspirational glimpses into the
lives of the Salaf and valuable advice for worship extracted therefrom. A
more recently released series, in Ramadān of 1443, revisits the historical
events of Sulh Al Hudaybiyyah, delving into the details of the story to
reestablish the honorable nature of the treaty, refuting the defeatist
interpretation of it promulgated by the modernists. Also released in 1443,
is the Furū’ al-Fiqh series, in which the Shaykh delivers lectures
elucidating on a Matn of Hanbali Fiqh by Ibn al-Mubrad, in his signature
classical and detailed style, unparalleled by any other English Fiqh
classes released before. Aside from the few mentioned, Shaykh Ahmad
Jibrīl has released tens of other lectures and series on several topics. He
remained active on social media for many years, releasing articles and
posts commenting on current events, explaining matters of ‘Ibādah,
clarifying misconceptions, and refuting deviants and deviations. Lectures
and series by the Shaykh, on various topics and books, continue to be
released, extending from Fiqh, to heart softeners, to history, to question
and answer sessions. By the will of Allah, Shaykh Ahmad’s Da’wah
content has served, and continues to serve, as a Lantern of Tawheed,
countering the darkness of deviation and deception present in the
English “Dawah” scene. His Da’wah connects east to west, as he
delivers classical Islamic knowledge, inherited from scholars with chains
extending to the ancient times, to English speaking audiences that had
little access to such understanding.

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We are free from you

َ ‫َفِإنَّ ٱهَّلل َ اَل ُيحِبُّ ْٱل ٰ َكف ِِر‬

‫ين‬
“(...) Allah does not like the disbelievers."
[3:32]

َ ‫ِإنَّ ٱهَّلل َ اَل ُيحِبُّ ْٱل ُم ْفسِ د‬

‫ِين‬
“(...) Allah does not like corrupters."
[28:77]

َ ‫َفِإنَّ ٱهَّلل َ َع ُد ٌّو لِّ ْل ٰ َكف ِِر‬

‫ين‬
“(...) Allah is an enemy to the disbelievers.”
[2:98]

Is Allāh saying 'kufr' in any of this? It's Kuffar.

Without Walā and Barā, there's no Aqidah, there's no Tawhīd, there's no

‫ال إله إال هللا‬. Deficiency in this matter - Walā and Barā, is saying the
enemies of Allāh subhanahu wa ta'ala, are people who I beloyal and
love. Focus with me on this matter. Kufr, Shirk, sins are Harām. They
are hated. They must be hated. It's part of Walā and Barā. And they
must be warned of. Many of the modernists and the Munāfiqīn agree on
this apparently, some of them, maybe. But pay attention: if you look
carefully and study the Qur'an and analyse the verses on this matter -
and it's from the wisdom of al-'Alīm, al-Khabīr that the Qur'ān rarely
mentions hate towards Shirk or Kufr or sins itself, except in some, even
though it's hated and it's part of Walā and Barā. There's few like:

َ‫َوٱهَّلل ُ اَل ُيحِبُّ ْٱل َف َساد‬

“(...) And Allah does not like corruption.”
[2:205]
Or another one:
‫ض ٰى لِ ِع َبا ِد ِه ْٱل ُك ْف ۖ َر‬
َ ْ‫َواَل َير‬
“(...) And He does not approve for His servants disbelief.”
[39:7]

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In general, the verses on Shirk and Kufr are in a deterrent context.

‫ْن ِإحْ ٰ َس ًن ۖا‬ ۟ ‫قُ ْل َت َعا َل ْو ۟ا َأ ْت ُل َما َحرَّ َم َر ُّب ُك ْم َع َل ْي ُك ۖ ْم َأاَّل ُت ْشر ُك‬
ِ ‫وا ِبهِۦ َش ْيـ ًۖٔا َو ِب ْٱل ٰ َولِدَ ي‬ ِ
“Say, ‘Come, I will recite what your Lord has prohibited to you. [He
commands] that you not associate anything with Him, and to parents,
good treatment, (...)’”
[6:151]

Allāh subhanahu wa ta'ala is deterring from the sins generally, when it's
in the context of talking about Shirk and Kufr and Harām.

‫َو َي ْن َه ٰى َع ِن ْٱل َفحْ َشٓا ِء َو ْٱلمُن َك ِر‬

“(...) and (He) forbids immorality and bad conduct (...)”
[16:90]
Another one:

َ ‫قُ ْل ِإ َّن َما َحرَّ َم َرب َِّى ْٱل َف ٰ َوح‬

‫ِش َما َظ َه َر ِم ْن َها َو َما َب َط َن‬
“Say, ‘My Lord has only forbidden immoralities –
what is apparent of them and what is concealed (...)”
[7:33]

Your Tawhīd is not Tawhīd without despising Shirk itself, yes. Yet
the overwhelming majority of the verses are focused on mentioning
the despising of Kuffar themselves, even though despising both is
part of Walā and Barā, and part of Islām. The focus is on despising
the Mushrikīn and Kuffār themselves. And that is exactly the
opposite of what the surrenderist Munāfiqīn are doing today. And
they have an agenda behind that. If there was no verse in the
Qur'an on the Barā'ah from Kuffar themselves, and what they
worship other than what Ibrāhīm ʿalayhi s-salām mentioned, it
would be sufficient. More than sufficient.

َ ‫ت َل ُك ْم ُأسْ َوةٌ َح َس َن ٌة ف ِٓى ِإب ٰ َْرهِي َم َوٱلَّذ‬

‫ِين َم َع ُه ٓۥ‬ ْ ‫َق ْد َكا َن‬
“There has already been for you an excellent pattern
in Ibrāhīm and those with him, (...)”
[60:4]

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ِ ‫ون ٱهَّلل‬ َ ‫وا لِ َق ْوم ِِه ْم ِإ َّنا ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم َو ِممَّا َتعْ ُب ُد‬
ِ ‫ون مِن ُد‬ ۟ ُ‫ِإ ْذ َقال‬
“when they said to their people, ‘Indeed, we are disassociated
from you and from whatever you worship other than Allah.’”
[60:4]

They said to their people: “We fully disassociate ourselves from

you.”

!‫ِإ َّنا ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم‬

We free ourselves from you!

!‫ِإ َّنا ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم‬

We disown you!

!‫ِإ َّنا ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم‬

We shun you!

ِ ‫ون ٱهَّلل‬ َ ‫َو ِممَّا َتعْ ُب ُد‬

ِ ‫ون مِن ُد‬
And! And! We free ourselves from your Shirk!

!ِ ‫ون ٱهَّلل‬ َ ‫َو ِممَّا َتعْ ُب ُد‬

ِ ‫ون مِن ُد‬
We disown ourselves from your Shirk!

!ِ ‫ون ٱهَّلل‬ َ ‫َو ِممَّا َتعْ ُب ُد‬

ِ ‫ون مِن ُد‬
We shun your Shirk!

So it's them and their Shirk! Emphasis on top of emphasis.

‫َك َفرْ َنا ِب ُك ْم‬

We reject you.
We do Barā'ah from you.
We do Barā'ah from you!

Shirk and Mushrikīn, to a Muwahid, he despises and hates both.

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ِ ‫ون ٱهَّلل‬ َ ‫ِإ َّنا ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم َو ِممَّا َتعْ ُب ُد‬
ِ ‫ون مِن ُد‬
“(...) we are disassociated from you and from whatever
you worship other than Allah.”
[60:4]

And Allāh subhanahu wa ta'ala said in the beginning, 'you have an

excellent example in Ibrāhīm.’

Someone will say, ‘'Well they shunned them, they hated them, and
they said that because they abused them.’ You hear that all the
time, but the verse is beyond clear. They said, 'we are free from
you', right?

‫ب َُر ٰ َٓءُؤ ۟ا مِن ُك ْم‬

We are innocent of you.
Until when?
Until when, are we free from you?
We disassociate from you, until when?
Until you stop oppressing us?!
Until you stop torturing us?!
Until you stop abusing us?!
Until you give us our land back?

َ ‫َك َفرْ َنا ِب ُك ْم َو َبدَ ا َب ْي َن َنا َو َب ْي َن ُك ُم ْٱل َع ٰدَ َوةُ َو ْٱل َب ْغ‬
۟ ‫ضٓا ُء َأ َب ًدا َح َّت ٰى ُتْؤ ِم ُن‬
ٓ‫وا ِبٱهَّلل ِ َوحْ دَ هُۥ‬
ٓ‫وا ِبٱهَّلل ِ َوحْ دَ هُۥ‬۟ ‫َح َّت ٰى ُتْؤ ِم ُن‬
“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.”
[60:4]

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Enmity and hatred will continue - until you believe in Allāh

subhanahu wa ta'ala alone. It can't get any clearer than that. Then
like I mentioned, the Ahadīth and the scholars' statements on this
are very clear. To separate between Shirk and a Mushrik, or Kufr
and a Kāfir is basically saying that Jahannam was created as a
vacant dwelling in vain. Kufr may enter Jahannam but not the Kāfir.
Their deviance means Jahannam will be vacant of mankind.

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They abuse Allāh

Get this rule clear: the bare Kufr and Shirk in Allāh subhanahu wa ta'ala
is the axis and base for our Barā'ah from a Kāfir, whether they harm us
personally or love us. Whether they kill us or not. Whether they occupy
our lands or not.

The foundation, and base, and axis of our Barā'ah from a Kāfir is his
Kufr. If he occupied the lands, and those lands were regained, the
Barā'ah from them and what it entails, remains fully intact. Anyone who
alleges our Walā and Barā is contingent only on them harming us, or
killing us, or abusing us, or if they're fighters are at war with us— that
person considers his honour more valuable than the honour of Allāh
subhanahu wa ta'ala.

Anyone who says that harming us is why we have Barā'ah from them, or
why we hate them, is saying directly or without perceiving it, that abusing
my honour, my country, my people, my family, is more important than
their abuse of Allāh subhanahu wa ta'ala!

It's Nifāq to imply that if they revile and abuse Allāh subhanahu wa
ta'ala, that's between them and Allāh; if they revile me or abuse me, then
we trigger Barā'ah from them. They call for tolerance if they abuse Allāh
subhanahu wa ta'ala but when it pertains to them, they want Barā'ah! If it
affects them, they want Barā'ah!

The Munāfiqīn who attribute themselves to this Ummah and bark

'tolerance', they're the worst of the worst in their reaction when they
themselves are merely responding to - even if it's politely, or whether
they're attacked. They want tolerance with everyone, but full Barā'ah
from the Muwahidīn, and anyone who may respond or attack them. But
the abuse of Allāh subhanahu wa ta'ala, it's okay, there's no Barā'ah
needed there. These are simple undisputable matters— they're so
simple that all we need to do is agree on submission to the Qur'an and
the Sunnah, and the early Salaf and their interpretation.

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And there's absolutely no way we can disagree on this concept and

principle. Allāh subhanahu wa ta'ala says in the Ḥadīth al-Qudsī:

‫ش َت َمنِي ابنُ آد َم ؛ ولم َيكن ينبغِي َل ُه َأنْ يش ُت َمنِي‬

“The son of Ādam abused me and he has no right to do so.”1

Allāh is saying that. Allāh himself is saying, 'they abuse me, they revile
me'.

َ ‫وَأمَّا َش ْت ُم ُه إي‬
‫ َف ُسبْحانِي أنْ أ َّتخ َِذ صا ِح َب ًة ْأو و َل ًدا‬،‫ لي و َل ٌد‬:ُ‫َّاي َف َق ْولُه‬
“(...) and as for his abusing Me, it is his statement that I have offspring.
No! Glorified be Me! I am far from taking a wife or offspring.” 2

And in another narration:

َ ‫وَأمَّا َش ْت ُم ُه إي‬
َ ‫ ا َّت‬:ُ‫َّاي َف َق ْولُه‬
‫ لم أل ِْد‬،‫خذ هللاُ ول ًدا وأنا األح ُد الصمد‬
‫ ولم يكن لي ُك ْفًؤ ا أح ٌد‬،‫ولم أو َلد‬
“As for his abusing Me, it is his saying that Allah has begotten children,
while I am the One, the Self-Sufficient Master Whom all creatures need,
I beget not, nor was I begotten, and there is none like unto Me.” 3

Abusing Allāh is saying He has begotten children. What does it say? The
Kufr is the abuse of Allāh. Their Kufr is why we do Barā'ah from them,
because we love Allāh subhanahu wa ta'ala and we hate everyone who
abuses Allāh subhanahu wa ta'ala.

If you don't think Kufr is not abuse of Allāh subhanahu wa ta'ala, and it's
not mighty, and it's not serious, then listen to Allāh say:

۟ ُ‫َو َقال‬
‫وا ٱ َّت َخ َذ ٱلرَّ حْ ٰ َمنُ َو َل ًدا‬
“And they say, ‘The Most Merciful has taken
[for Himself] a son.’”
[19:88]

They say Allāh subhanahu wa ta'ala as begotten a son.

1
Sahih Al-Bukhārī, 4482
2
Continuation from above citation.
3
Sahih Al-Bukhārī, 4974

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‫لَّ َق ْد ِجْئ ُت ْم َش ْيـًٔا ِإ ًّدا‬

“You have done an atrocious thing.”
[19:89]

You've come up with an outrageous, mighty claim. A huge, terrible, evil

thing. Go tell those pro-tolerance fools one little criticism, specially in
respect, especially if it came from a Muwahid and see how they begin to
whimper. Allāh called this abuse to Him. Allāh said it's a mighty,
outrageous claim!

‫ت َي َت َف َّطرْ َن ِم ْن ُه َو َتن َش ُّق ٱَأْلرْ ضُ َو َتخِرُّ ْٱل ِج َبا ُل َه ًّدا‬

ُ ‫َت َكا ُد ٱل َّس ٰ َم ٰ َو‬
“The heavens almost rupture therefrom and the earth splits open and the
mountains collapse in devastation.”
[19:90]

The heavens are about to burst, the earth is about to split, and the
mountains are about to crumble in to tiny pieces. Why, Yā Allāh?

‫َأن دَ َع ْو ۟ا لِلرَّ حْ ٰ َم ِن َو َل ًدا‬

“That they attribute to the Most Merciful a son.”
[19:91]

Because they ascribed a son to Allāh subhanahu wa ta’ala.

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Made in the West

The religion of the modernist, and the Murji'ah, and Munāfiqīn makes no
sense on any level. It's contradictory on all levels because it's a Western
Walā and Barā. They have a Walā and Barā; true, yes, they do, but it's
the type that's made in the West. It's not the Walā and Barā that's
revealed from Allāh subhanahu wa ta’ala.

The Barā'ah from a Kāfir is a heart action and what it entails, it's fitrah.
It's fitrah that stems from one's Imān in Allāh subhanahu wa ta’ala and
the ta'ẓīm of Allāh subhanahu wa ta’ala. That's only in one whose fitrah
hasn't been tainted.

They say, 'maybe he's ignorant. How do you despise him when he's
ignorant'? Many ways and lectures can be put on responding to this tiny
little claim of theirs.

But let's respond to it from their own words. They themselves say, they
are the same people who say, you only hate a Kāfir who fights the
Muslims and kills their kids. We'll say maybe that Kāfir, that Harbī Kāfir
who's fighting Muslims, maybe he's ignorant too. Why don't you say the
same about him? Maybe he wasn't taught. Maybe he's brainwashed and
that's why he's killing Muslims. Maybe he grew up in a household hating
Islām. So why do you excuse him for ignorance when it's abuse to Allāh
subhanahu wa ta’ala. But when it's abuse to you, you want the full
Barā'ah there. Allāh subhanahu wa ta’ala said:

۟ ‫ب ُكلِّهِۦ َوِإ َذا َلقُو ُك ْم َقالُ ٓو ۟ا َءا َم َّنا َوِإ َذا َخ َل ْو ۟ا َعض‬
‫ُّوا َع َل ْي ُك ُم‬ َ ‫ٰ َٓهَأن ُت ْم ُأ ۟وٓاَل ِء ُت ِحبُّو َن ُه ْم َواَل ُي ِحبُّو َن ُك ْم َو ُتْؤ ِم ُن‬
ِ ‫ون ِب ْٱل ِك ٰ َت‬
ِ‫ٱَأْل َنا ِم َل م َِن ْٱل َغي ْۚظ‬
“Here you are loving them but they are not loving you, while you believe
in the Scripture – all of it. And when they meet you, they say, ‘We
believe.’ But when they are alone, they bite their fingertips at you in
rage.”
[3:119]

17
 Al-Walāʾ Wal-Barā

You love them but they don't love you. You believe in all the scriptures,
they don't. When they meet you, they say, 'we believe', but when they
are alone, they bite their fingertips in rage at you.

In summary, the meaning of this verse is, Allāh subhanahu wa ta’ala is

reprimanding some believers for loving their former, Jewish friends from
the days of Jāhiliyyah, before their Islām, even though they gave the
appearance that they were peaceful. At-Tabarī said the verse was
talking about believers who mixed with the Jews who were their
Jāhiliyyah friends prior to Islām. So peaceful —they said or gave an
appearance that they are believers.

‫َوِإ َذا َلقُو ُك ْم َقالُ ٓو ۟ا َءا َم َّنا‬

“And when they meet you, they say, ‘We believe.’”

Al-Qurtubī said, the majority said that the verse pertains to the Jews.

Listen to this astonishing statement on Walā and Barā by someone who

lived among the Kuffar. In al-Habashah. And it applies to everyone but
more specific to those who live among the Kuffar and lose their Walā
and Barā, especially those in the West. The one who said the statement
was treated with royalty in al-Habashah. Not like they treat us here.
Scrutiny. Raids. Prisons. Trumped up charges. Women mocked for their
Niqab. Beaten and abused. She was responding to something 'Umar
radiAllāhu ‘anh said. Asmā bint Umays had a discussion with 'Umar
radiAllāhu ‘anh. It's a long Hadīth, we'll take the matter— the sentences
that pertains to us. It's in Bukhārī and Muslim.

She said, You were here with the Messenger sallAllāhu ‘alayhi wa sallam
who fed the hungry, and taught the ignorant ones. We were over there in
the land al-Bu'adā - the far distant land - which is by some 'Ulamā; it
means distant in lineage. She was referring to al-Habashah. Abyssinia.
Al-Bughadā; the lands of the people hated.

Hated. Why? Because no matter what they did, they are still Kuffar.

18
 Al-Walāʾ Wal-Barā

The 'Ulamā said:

‫البغضاء في الدين ; ألنهم كفار إال النجاشي‬
“The enmity in this religion is for the Kuffār, except for the Najāshī
(since he accepted Islām).”

They took her in, they took the Muslims in. They treated them with
respect and protected them. They wouldn't surrender them. Yet she still
referred to them as the people hated; meaning the people we hate.

The Dīn and Tawhīd remains a barrier no matter what good they do.

Learn from Asmā radiAllāhu ‘anha and learn from 'Umar who was having
a discussion with her on another issue. But he didn't come back and
respond to her and say, 'how dare you say that about the people who
took you in'. If she was wrong, he'd have responded. What she said was
clear and obvious truth to a Muwahīd.

Taking us in or kicking us out, treating us good or treating us bad,

abusing us or not, the Barā'ah remains intact and the same.

In the 28th volume of Fatāwah, Ibn Taymiyyah said: You must have Walā
to a Muslim even if he oppresses you and transgresses against you. And
you must have 'Mu'adā' - Barā'ah from a Kāfir, even if he's good to you
and gives you.

“And he should know that it is obligatory to ally oneself with the Muʾmin,
even if he wrongs you and acts unjustly towards you. And it is obligatory
to show enmity towards the Kāfir, even if he gives to you and treats you
well. For verily, Allāh has sent the Messengers and revealed the Books,
so that the religion may be entirely for Allāh, such that love belongs to
His allies and punishment to His enemies.”

19
 Al-Walāʾ Wal-Barā

The Purity and Justice

After the conquer of Khaybar, the Jews asked the Messenger sallAllāhu
‘alayhi wa sallam to let them stay and cultivate the lands for a
percentage of the crops, and the Messenger sallAllāhu ‘alayhi wa sallam
said:
‫ذلك ما شِ ْئ َنا‬
َ ‫ُنقِرُّ ُك ْم ب َها ع َلى‬
“We will let you continue there for as long as we desire.” 4

He said, 'We'll leave you to cultivate the lands, as long as we desire.'

'Abdullāh Ibn Rawāhā— as in Muwatta Mālik and Musnad Aḥmad and

others— was sent by the Messenger sallAllāhu ‘alayhi wa sallam, to
assess the division of the fruits, that's coming from Khaybar to the
Muslims. One of those years, the Jews tried to bribe 'Abdullāh ibn
Rawāhā. He was in the position of power, and they were weak under his
full control and mercy. So what they did, they collected some of their
women's jewellery, as an attempt to bribe 'Abdullāh bin Rawāhā. And it
appears that it was not so he can cheat in the percentage, meaning; give
them a better percentage, and go tell the Messenger sallAllāhu ‘alayhi
wa sallam some kind of story. It was, as it appears, so that he will not
take advantage and oppress them. They thought he's gonna oppress
them in the division, due to his power and control over them. And
ofcourse the control of the Muslims over them.

They Jews said, 'take this jewellery. It's all yours. Just be easy on us in
the division.'

Remember and keep in mind, this is someone in full control, and full
power over the Jews. And a side issue, compare that to how they treat
our brothers and sisters in Falastīn and elsewhere, when they are in
control and in power. Aside from the killing, and oppression, and putting

4
Sahīh Muslim 1551f

20
 Al-Walāʾ Wal-Barā

the women, men and children in prisons, they actually, habitually,

destroy farms and the trees of the Muslims there.

So, listen here to Walā and Barā, to love and hate at its peak. Listen,
and listen again, to the purity and justice that our Walā and Barā entails.

'Abdullāh Ibn Rawāḥā said,

‫ وهللا إنكم لمن أبغض خلق هللا إلي‬، ‫يا معشر اليهود‬
‫وما ذاك بحاملي على أن أحيف عليكم‬
“O Jews, by Allāh, you are among the most
hateful of Allāh's creation to me. 'I hate you. But it doesn't prompt me to
deal with you unjustly.” 5

And in some narrations:

ِ ‫ ق َتل ُتم أنبيا َء‬، َّ‫الخ ْل ِق إلي‬

‫ و َك َذب ُتم على هللا‬،‫هللا‬ َ ‫ أن ُتم‬، َ‫يا َمع َش َر َيهود‬
َ ُ‫أبغض‬

He elaborates on why there is hate. It wasn't a personal feud. He had no

personal feud with them. It was because of their Kufr.

He said, 'because you are the killers of the Messengers and you lied
upon Allāh subhanahu wa ta’ala. Okay, one moment here: he hates
them - part of Walā and Barā, but now look at the 'Adl, the justice of
Walā and Barā:

‘My hatred towards you will not let me oppress you. My hatred to you
does not prompt me to deal with you unjustly.’

The One Who told us to hate, told us not to oppress.

My point in this is, don't use Hadīth or Ayāt of the justice of Allāh
subhanahu wa ta’ala in dealing with the Kuffār, to attempt to destroy the
monument principle of Walā and Barā.

5
Muwatta Malik, 2

21
 Al-Walāʾ Wal-Barā

'Abdullāh bin Rawāhā said,

‫ وإنا ال نأكلها‬، ‫فأما ما عرضتم من الرشوة فإنها سحت‬

“The stuff you offered me, of your wives jewellery— the bribe that you
offered me, that's forbidden. We'll not take it or touch it.”

What was the response of the Jews?

‫ بهذا قامت السماوات واألرض‬: ‫فقالوا‬

“(They said) this is the justice that upholds
the Heavens and the Earth.”

Walā and Barā, an ultimate justice in dealing. Why? Because it all came
from 'Allām al-Ghuyūb.

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 Al-Walāʾ Wal-Barā

Governed by Allāh

‫ وهللا إنكم لمن أبغض خلق هللا إلي‬، ‫يا معشر اليهود‬
‫وما ذاك بحاملي على أن أحيف عليكم‬
“O Jews, by Allāh, you are among the most hateful of Allāh's creation to
me. 'I hate you. But it doesn't prompt me to deal with you unjustly.”

'Abdullāh Ibn Rawāhā, that statement that he said, its Walā and Barā. It's
love and hate: at the same time, I'll not be unjust.

Our Walā and Barā is governed by

Allāh subhanahu wa ta’ala.

So it's just. Their hate is boundless, and limitless. It's untamed because
it's man-made. And it's man-made by those whose thinking is worse than
that of vicious cattle.

We saw the effect of Walā and Barā, their love and hate in their
democracy, and the consequences of it in our lands and on our people.
In Falastīn, and in India, in 'Irāq and Sūriya, in Afghānistān and
elsewhere. Love and hate to their country, to their democracy. And that
love and hate resulted in classified, secret, special operation units that
massacred tens of thousands of Muslims indiscriminately.

If their F-15 Eagles and drones were able to speak, they would tell of the
horror and atrocities that they committed on Ibādullahi al-Muslimīn.

Walā and Barā, love and hate for their democracy is dropping 500 pound
bombs, followed by more and more 2000 pound bombs, one followed by
the other on those whose crime is only that they said Allāh subhanahu
wa ta’ala is our Lord.

Massacring children in the arms of their mothers, along with men and
youth, then hiding and covering up the massacre as if nothing ever
happened. That's their definition of hate. So they have no room to
criticize the Barā'ah in our Dīn. Unlike their animalistic hate, ours is

23
 Al-Walāʾ Wal-Barā

restrained and governed by the justice of Allāh subhanahu wa ta’ala.

And that is why every Muslim should hold his head up high in honour in
his belief in general, but more so, in aspects like Walā and Barā.

Such hypocrites they are. Homosexuals and animals have rights. Tens
upon tens of thousands of Muwahidīn get massacred while the
Munāfiqīn rejoice and clap for them, not knowing it costed them their ‫ال إله‬
‫ إال هللا‬.

Learn the guidelines of Tawhīd. Your brother is your brother. You have a
duty of Walā towards him, even if he oppressed you. The statement of
'Abdullāh Ibn Rawāhā:

‫وما ذاك بحاملي على أن أحيف عليكم‬

“My hatred towards you, will not allow me to oppress you.”

Commenting on this Ḥadīth, Ibn 'Abd al-Barr in al-Tamhīd limā fil

Muwaṭṭa min al Ma'āni wa'l Asānīd, he said: this story is a lesson to
show that even when a believer hates for the sake of Allāh ‫سبحانه و تعالى‬, it
doesn't allow him to transgress and to do ẓulm on those who he hates.

The Qur'ān taught us that.

‫ص ُّدو ُك ْم َع ِن ْال َمسْ ِج ِد ْال َح َر ِام َأنْ َتعْ َت ُدوا‬

َ ْ‫ۘ  َواَل َيجْ ِر َم َّن ُك ْم َشنََئ انُ َق ْو ٍم َأن‬
“And do not let the hatred of a people for having obstructed you from
al-Masjid al-Harām lead you to transgress.”
[5:2]

َ ‫ِين َءا َم ُنوا ُكو ُنوا َق ٰوّ م‬

ُ ِ ‫ِين هَّلِل‬
ِ‫ش َهدَ ٓا َء ِب ْالقِسْ ط‬ َ ‫ٰيَٓأ ُّي َها الَّذ‬
ۖ ‫ۚ َواَل َيجْ ِر َم َّن ُك ْم َشنََئ انُ َق ْو ٍم َع ٰل ٓى َأاَّل َتعْ ِدلُوا‬
“O you who have believed, be persistently standing firm for Allāh,
witnesses in justice, and do not let the hatred of a people prevent you
from being just.”
[5:8]

Al-Qurtubī said: Allāh ordered one to be just, even if he hates them. He

said: and the Kufr of a Kāfir doesn't mean you can be unjust to them.

24
 Al-Walāʾ Wal-Barā

Islām is purer than purity!

25
 Al-Walāʾ Wal-Barā

Islām teaches the globe

Yeah, it was narrated that 'Abdullāh Ibn 'Amr, when he slaughtered a

sheep, he would say, 'have you presented a portion of this as a gift to
our Jewish neighbour?'

He said, “I heard the Messenger sallAllāhu ‘alayhi wa sallam say, 'Jibrīl

advised me to be kind towards the neighbour so much, that I thought
that I would soon be giving him a percentage of my inheritance.’”

Yeah, we have that. We have more. We have plenty more on how just
Islām was, when Kuffār were under the Muslim rule. And how just they
were treated, and how compassionate Muslims were towards them. Ibn
Hajar said, 'this neighbour is a who's a Muslim or a Kāfir, a worshipper or
a Fāsiq, a friend or an enemy'. That was his definition of a neighbour.

In Sahīh al-Bukhārī, 'Umar al-Fārūq radiAllāhu ‘anh, on his deathbed,

advised whoever takes leadership after him. He said, 'I recommend and
advise whoever comes after me to abide by the rules and regulations,
concerning the Dhimmīs.'

Who are the Dhimmīs? The Non-muslims, the Kafarah, the ones that are
protected under Muslim rule. To fulfill, he said, their contracts completely.
And to fight for them and not to over burden them. What civilisation, what
justice is this?! The leader 'Umar said, don't burden them beyond their
capabilities while he's on his deathbed! Advising on who? On Dhimmīs -
Non-Muslims under Muslim rule!

Islām teaches the globe what civilisation is! And they teach the globe
what justice is!

In Kitāb al-Kharāj li Abī Yūsuf, Khālid Ibn al-Walīd radiAllāhu ‘anh wrote
to the people or the Governor of 'Irāq, during Abū Bakr's time and like it,
in Kitāb al-Amwāl al-Qāsim Ibn Sallām, a similar statement, that 'Umar
Ibn 'Abd al-'Azīz wrote to the Governor of Baṣrāh.

26
 Al-Walāʾ Wal-Barā

Different leaders. Different levels. Different eras, and occasions, but with
the same Justice, with the same principles, because they all came from
Allāh subhanahu wa ta’ala. They both had similar statements and
saying.

Any weak, pertaining to Ahl al-Dhimmah—any weak, which is

Non-Muslim living under Muslim rule; any weak, or older man who can't
work, or is poor in any way, or was rich and became poor, if the people
of his faith begin to deem him as someone who is worthy of donations,
and they give him donations— don't take any jizya from him any more.
And give him from the house of the Muslims, along with everyone he
supports.

In Sahīh al-Bukhārī; a young Jewish boy, he used to serve the

Messenger sallAllāhu ‘alayhi wa sallam, he became sick and the
Messenger went to visit him. And the Messenger sat near his head
sallAllāhu ‘alayhi wa sallam, and he asked him to embrace Islām. The
boy looked at his father, and the father said:

‫َأطِ عْ َأ َبا ْال َقاسِ ِم‬

“Listen to the Messenger, sallAllāhu ‘alayhi wa sallam.”

And he embraced Islām.

The Messenger sallAllāhu ‘alayhi wa sallam came out saying,

‫َأ‬
ِ ‫" ْال َحمْ ُد هَّلِل ِ الَّذِي ْن َق َذهُ م َِن ال َّن‬
"‫ار‬
“Praise be to Allāh subhanahu wa ta’ala
who saved the boy from Jahannam.” 6

Also, Asmā bint Abū Bakr said, 'My mother came to visit me when she
was a Mushrik, a Non-Muslim'. So she asked the Messenger sallAllāhu
‘alayhi wa sallam, 'Can I have a relationship with her? Are we allowed
to?'. He said, 'Yes. Keep good relationship with her.' 7

6
Sahīh al-Bukhārī 1356
7
Sahīh al-Bukhārī 5978 and Sahīh Muslim 1003

27
 Al-Walāʾ Wal-Barā

Nawawī said, 'That's proof that you can visit and have relationships
with Mushrik relatives.’

The Qur'ān is clear on that.

َ َ‫ص ْي َنا اِإْل ْن ٰس َن ِب ٰولِدَ ْي ِه حُسْ ًنا ۖ َوِإنْ ٰج َهد‬

‫اك لِ ُت ْش ِر َك‬ َّ ‫َو َو‬
‫ْس َل َك ِبهِۦ عِ ْل ٌم َفاَل ُتطِ عْ ُه َمٓا‬
َ ‫ِبى َما َلي‬
“And We have enjoined upon man goodness to parents. But if they
endeavor to make you associate with Me that of which you have no
knowledge, do not obey them.”
[29:8]

Just like that is the permissibility of the marriage of a Kitābiyya; a

Christian or Jewish woman.

Or like the statement of Ibn Hazm. Al-Qarrāfī related that Ibn Hazm said,
if we have people in Dhimmah; Non-muslims under Muslim rule, and
people come to our lands waging war at them, or wanting to take one of
them out; Non-Muslim army coming to attack a individual whose a
Non-Muslim, under Muslim rule - Kuffār army coming to invade, to get a
Kāfir under the protection of the Muslim - he said, it's Wājib upon the
Muslim to go out and fight and die, not letting that happen, to protect
who is in the protection of Allāh subhanahu wa ta’ala and the
Messenger. Because surrendering them is not fulfilling the covenant of
the Dhimmah.

Why do I mention this? You find the Modernist and the Murji'āh, and
Munāfiqīn, they dig deep to pull out one these stories or narrations, or
similar other ones like this, to attempt to demolish the mighty principle of
Walā and Barā.

And I explained a lot of this, and how it doesn't conflict, in our Tawhīd
classes. There's hate, without a doubt. But, without oppression, as
'Abdullāh Ibn Rawāhā simply put it. If anything, that shows how just our
Dīn is.

28
 Al-Walāʾ Wal-Barā

When the Jews came to the Messenger sallAllāhu ‘alayhi wa sallam to

judge among them, Allāh subhanahu wa ta’ala told them:

َ ِ‫مْت َفٱحْ ُكم َب ْي َنهُم ِب ْٱلقِسْ ۚطِ ِإنَّ ٱهَّلل َ ُيحِبُّ ْٱل ُم ْقسِ ط‬
‫ين‬ َ ‫َوِإنْ َح َك‬
“And if you judge, judge between them with justice.”
[5:42]

"If you judge, judge in equity between them."

They take those out of context, thinking they pulled something in the
books, 'Ulamāh and Sahābah didn't know about, and they try to use
these stories to distort or dilute the true meaning of Walā and Barā, or
attempt to cancel Walā and
Barā by one of these stories altogether. But Islām is taken as a whole
and they don't conflict.

I mentioned many times before, in detail, in Tawḥīd classes, how they

don't conflict with the Walā and Barā. This Dīn is taken as a whole.

29
 Al-Walāʾ Wal-Barā

Generation Hollow of Islām

Another issue is, we don't really care about what anyone think about
at-Tawhīd. By Allāh, we don't. Some say this is true but it makes Islām
look bad. Islām look bad?!

When I first graduated from Madīnah, I was lecturing at a masjid, and I

was about 22 or 23 years old. And I was giving durūs at a local masjid,
and the Khutab and the Khawātir. And a board member eagerly wanted
me to be the official Imām and he was pushing for it in full force. And due
to his influence, he had convinced the entire board. Unanimously they
approved it and what was left was a meeting - official meeting, so that
they can announce that this is the Imām. In that time, among the Durūs
that I gave, was a Dars on Walā and Barā, summarizing the main
concepts of the book of Al-Qahtān on Walā and Barā. It was a
Khawātirah between Maghrib and 'Ishā. That individual left from that talk
my worst enemy.

He told people I can't disagree but what would the Kuffār think of us?
This is not a personal incident. This is an epidemic - not in the matter of
Walā and Barā alone, but in other matters as well.

When on earth, before these deranged, ignorant Munāfiqīn of this era,

did Muslims ever care about what Kafarah thought about their Tawhīd?!
Did the Messenger sallAllāhu ‘alayhi wa sallam care about it when he
was a weak Muslim in Makkah? Or when he was strong in Madīnah?
SallAllāhu ‘alayhi wa sallam. Muslims lead the globe, and never gave the
slightest consideration in to what Kafarah thought about the aspects of
their Tawḥīd!

You think the men of Tustur cared about what anyone thought about
them?! You think Khālid Ibn al-Walīd and his men in Zāt as-Salāsar
cared about what anyone thought about them? Do you think Tāriq Ibn
Ziyād, and Al-Qaqā Ibn 'Amr at-Tamīmī cared about what anyone
thought about them? We're all for loving and wanting the whole world to

30
 Al-Walāʾ Wal-Barā

take their Shahādah. We love for all of them to take their PROPER
SHAHĀDAH.

But we're not for diluting the principles of the Dīn of Allāh, just so two
people can stand up after Jumu'ah, and mesmerize people by taking a
Shahādah they don't know the reality of what they took! So when you
dilute the 'Aqīdah in Walā and Barā, does that stop them from
massacring our brothers and sisters, and harming us?!

When you see Walā and Barā in practice—like how 'Abdullāh Ibn
Rawāḥā put it in practice - and how it can never be unjust to anyone (to
a Kāfir or anyone), and then you see the attack on Walā and Barā, you
know their war on Walā and Barā is because they want a generation
hollow of Islām.

They want the grandfathers' and grandmothers' giving birth to

Non-Muslim offspring, and we have seen it in practice. Religious ecstasy
in seeing someone, who doesn't know the meaning of Walā and Barā,
take their Shahādah. Religious ecstasy at doing some group Adhkār or
some 'Ibādāt, when it comes to the core and foundation of this Dīn,
they're hollow of it. That's exactly what brings joy to the hearts of
Kafarah.

31