1

Table of Contents
Introduction .................................................................................................................................................. 2
Arguments for Hate Being for the Disbeliever, Not Merely the Disbelief .................................................... 3
Allâh Hates the Disbelievers ..................................................................................................................... 3
When Allâh Hates Someone, He Commands the Angels to Do the Same ................................................ 3
Those Who Believe in Allâh and the Last Day Do Not Love the Disbelievers ........................................... 4
The Prophets, ‫الس ََل ُم‬ َ ‫علَْي ِه ْم الص‬,
َّ ‫ََّلةُ َو‬ َ and Believers Hate the Disbelievers ........................................................ 4
ِ ‫ر‬, Hated the Disbelievers ..................................................................................... 5
َّ ‫ض َي‬
The Ṣaḥâbah, ‫اَّللُ َع ْن ُه ْم‬ َ
The Scholars of the Ummah Have Affirmed This Concept throughout History ........................................ 7
Arguments for Hate Being Merely for the Disbelief ..................................................................................... 9
Allâh Permitted Kindness and Justice toward Disbelievers ...................................................................... 9
No One Truly Has Faith Until He Loves for His Brother What He Loves for Himself .............................. 10
It is Allowed for a Muslim Man to Marry Women from Amongst the People of The Book ................... 12
Allâh Mentioned That He May Create Love between the Muslims and the Disbelievers ...................... 16
The Prophet, ‫اَّللُ َعلَْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ Could Not Guide Whom He Loved ............................................................. 17
Conclusion ................................................................................................................................................... 19
 2

‫ٱلرِح ِيم‬
َّ ‫ْح ِن‬
‫ٱلر ْ ه‬ ِٰ‫بِس ِم ه‬
َّ ‫ٱَّلل‬ ْ
In the Name of Allâh, the Most Beneficent, the Most Merciful

Introduction
Recently there has been a great deal of discussion related to the topic of hating disbelief and
disbelievers, and what exactly the Islâmic Texts state about this issue. Some have recently made
the claim that hate is for the disbelief, yet it is forbidden to hate the disbelievers or than no one
should be hated.

The focus of this article relates to the arguments put forth by two sides: 1. Those who agree with
statements such as “We love everyone as humans.”, “You can’t hate non-Muslims.”, “Hate isn’t
from Islâm.”, “We hate the disbelief but not the disbeliever.”, “We should love everyone.” and
so on. 2. Those who disagree with those statements and say that, although it is allowed to be
kind and obligatory to be just to everyone, it is also obligatory to hate disbelievers and not merely
the disbelief.

Obviously, the specifics of natural love a child developed for their parent or a parent developed
for their child are not the focus, as these are out of one’s control. Both sides are discussing the
assignment of a Shar’î ruling to an act which is within one’s control; namely, the promotion of
love for specific disbelievers, disbelievers as a whole or humanity as a whole or the separation of
disbeliever from the disbelief.

Presented below are the arguments made by those who say it is obligatory to hate those who
disbelieve in Allâh. Following that is a presentation of the arguments made by those who say no
one is to be hated, but rather only the disbelief is to be hated, along with the responses that are
given to those arguments by those who disagree.
 3

Arguments for Hate Being for the Disbeliever, Not Merely the Disbelief

Allâh Hates the Disbelievers

Allâh, ‫تَ َع َال‬, Stated:

ِ ِ ِ ِ ِ َ ِ‫} ُه َو الَّ ِذي َج َعلَ ُك ْم َخ ََلئ‬

َ ‫ين ُك ْف ُرُه ْم عن َد َرِِٰب ْم إََِّل َم ْقتًا َوََل يَ ِزي ُد الْ َكاف ِر‬
‫ين ُك ْف ُرُه ْم‬ ِ ‫ف ِِف ْاْل َْر‬
َ ‫ض فَ َمن َك َف َر فَ َعلَْيه ُك ْف ُرهُ َوََل يَ ِزي ُد الْ َكاف ِر‬
ِ
َ ‫إ ََّل َخ‬
{‫س ًارا‬
{He it is Who has made you successors; generations after generations in the earth, so
whosoever disbelieves, on him will be his disbelief. And the disbelief of the disbelievers adds
nothing but hatred (Maqt) with their Lord. And the disbelief of the disbelievers adds nothing
but loss.} 1

The linguist, Ibn al-Manṭhûr (d. 711 H.) said: “Ibn Sîdah said: ‘Al-Maqt is the most extreme form
of hate.’” 2

And Imâm Abû Ḥayyân Muḥammad Ibn Yûsuf al-Andalusî (d. 745 H.) stated: “And Maqt is the
most extreme contempt, hatred and anger.” 3

And Imâm Ibn Kathîr (d. 774 H.) stated: “In other words, as long as they remain upon their kufr,
Allâh Hates them.” 4

And He, ‫تَ َعا َل‬, Stated:

ِ ُّ ‫اَّلل َلَ ُُِي‬ ِ

َ ‫ب الْ َكاف ِر‬
{‫ين‬ َٰ ‫ول فِإن تَ َولَّْواْ فَِإ َّن‬
َ ‫الر ُس‬
َّ ‫اَّللَ َو‬
ٰ ْ‫يعوا‬
ُ ‫}قُ ْل أَط‬
{Say: “Obey Allâh and the Messenger.” But if they turn away, then verily Allâh does not love
the disbelievers.} 5

Imâm Ash-Shawkânî (d. 1255 H.) stated: “And His Statement: ‘…then verily Allâh does not love
the disbelievers’. The negation of love is a figure of speech for hate and anger.” 6

When Allâh Hates Someone, He Commands the Angels to Do the Same

ِ ‫ر‬, that the Messenger Allâh, ‫اَّلل َعلَ ْي ِه وسلَّم‬
َّ ‫ض َي‬
On the authority of Abû Hurayrah, ُ‫اَّللُ َعنْه‬ َ ََ ُٰ‫صلَّى ه‬,
َ said:

1
Sûrat Fâṭir, 39
2
“Lisân al-‘Arab”, Mâddah: Ma Qa Ta
3
“Tafsîr al-Baḥr al-Muḥît”, Vol. 7/302
4
“Tafsîr al-Qur’ân al-’Athîm”, Vol. 11/337
5
Sûrat Âli Imran, 32
6
“Fat’ḥ al-Qadîr al-Jâmi’ Bayn Fannay ar-Riwâyah wad-Dirâyah Min ‘Ilm at-Tafsîr”, pg. 214
 4

‫ب‬ُّ ‫اَّللَ ُُِي‬ ُ ‫الس َم ِاء فَ يَ ُق‬

َّ ‫ "إِ َّن‬:‫ول‬ َّ ‫ادي ِِف‬ ِ َ‫ ُثَّ ي ن‬.‫ فَ ي ِحبُّهُ ِج ِْْبيل‬:‫ال‬
ُ ُ
ِ
ُ َ َ‫" ق‬.ُ‫ب فُ ََل ًن فَأَحبَّه‬
ِ ‫ "إِِن أ‬:‫ال‬
ُّ ‫ُح‬ ٰ َ ‫يل فَ َق‬ ِ
َ ‫ب َع ْب ًدا َد َعا ج ِْْب‬ َ ‫اَّللَ إِذَا أ‬
َّ ‫َح‬ َّ ‫إِ َّن‬
‫ض فََُل ًن‬ ِ
ُ ‫ "إِِٰن أُبْغ‬:‫ول‬
ِ
َ ‫ض َع ْب ًدا َد َعا ج ِْْب‬
ُ ‫يل فَ يَ ُق‬ َ َ‫ َوإِ َذا أَبْ غ‬.‫ض‬ ِ ‫ول ِِف ْاْل َْر‬
ُ ُ‫وض ُع لَهُ الْ َقب‬ َ َ‫ ق‬.‫الس َم ِاء‬
َ ُ‫ ُثَّ ي‬:‫ال‬ ِ ‫فُ ََل ًن فَأ‬
َّ ‫" فَ يُ ِحبُّهُ أ َْه ُل‬.ُ‫َحبُّوه‬
ُ ‫ فَ يُ ْب ِغ‬:‫ال‬ ُ ‫ض فُ ََل ًن فَأَبْ ِغ‬ ِ َّ ‫ "إِ َّن‬:‫السم ِاء‬ ِ ِ ُ ‫ فَ ي ب ِغ‬:‫ال‬ ْ ‫فَأَبْ ِغ‬
ُ‫ضاء‬ َ ْ‫وض ُع لَهُ الْبَ غ‬
َ ُ‫ضونَهُ ُثَّ ت‬ َ َ‫" ق‬.ُ‫ضوه‬ ُ ‫اَّللَ يُ ْبغ‬ َ َّ ‫ ُثَّ يُنَادي ِِف أ َْه ِل‬.‫يل‬ ُ ‫ضهُ ج ِْْب‬ ْ ُ َ َ‫" ق‬.ُ‫ضه‬
.‫ض‬ ِ ‫ِِف ْاْل َْر‬
“Indeed, when Allâh Loves a slave, He Calls to Jibrîl and says: ‘Indeed, I Love so and so; so, love
him.’ Then Jibrîl begins to love him. Then he makes an announcement in the Heaven saying: ‘Allâh
Loves so and so, so love him.’ And then the inhabitants of the Heaven (i.e. the Angels) also begin
to love him. And then acceptance for Him is placed upon the earth. And when He Hates a slave,
He calls Jibrîl and says: ‘Indeed, I Hate so and so; so, hate him.’ Then Jibrîl begins to hates him.
Then he makes an announcement amongst the inhabitants of the Heaven: ‘Indeed, Allâh Hates
so and so, so hate him.’ So, they hate him. Then hatred for him is placed upon the earth.” 7

Those Who Believe in Allâh and the Last Day Do Not Love the Disbelievers

Allâh, ‫تَ َع َال‬, Stated:

َ ِ‫ريََتُ ْم أ ُْولَئ‬
‫ك‬ ِ ِ
َ ‫اءه ْم أ َْو إ ْخ َو َاَنُ ْم أ َْو َعش‬
ُ َ‫ءه ْم أ َْو أَبْ ن‬
ُ ‫آِب‬ َّ ‫اد‬
َ ‫اَّللَ َوَر ُسولَهُ َول َْو َكانُوا‬ َّ ‫َّلل َوالْيَ ْوِم ْاْل ِخ ِر يُ َوادُّو َن َم ْن َح‬
َِّ ‫} ََل ََِت ُد قَوما ي ْؤِمنو َن ِِب‬
ُ ُ ًْ
َ ِ‫ضوا َع ْنهُ أ ُْولَئ‬ ِ ِ ِ ِ
ِ ‫َّات ََتْ ِري من ََتْتِها ْاْل ََْنَار َخالدين فيها ر‬ ِ
ٍ ‫وح م ْنهُ وي ْدخلُهم جن‬ ِ ِْ ‫ب ِِف قُلُوِبِِ ُم‬
‫ك‬ َّ ‫ض َي‬
ُ ‫اَّللُ َع ْن ُه ْم َوَر‬ َ َ َ ُ َ َ ْ ُ ُ َ ٰ ٍ ‫اْلميَا َن َوأَيَّ َد ُهم بُِر‬ َ َ‫َكت‬
َِّ ‫اَّلل أ َََل إِ َّن ِحزب‬
{‫اَّلل ُه ُم ال ُْم ْفلِ ُحو َن‬ َِّ ‫ِحزب‬
َ ْ ُ ْ
{You will not find any people who believe in Allâh and the Last Day, making friendship with
those who oppose Allâh and His Messenger, even if they were their fathers, their sons, their
brothers or their kindred. For such He has written Faith in their hearts, and strengthened them
with Rûh (proofs, light and true guidance) from Himself. And We will admit them to
Gardens under which rivers flow, to dwell therein forever. Allâh is pleased with them, and they
with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.} 8

The Prophets, ‫الس ََل ُم‬ َّ ‫ َعلَْي ِه ْم‬, and Believers Hate the Disbelievers
َّ ‫الص ََلةُ َو‬

Allâh, ‫تَ َع َال‬, Stated:

َِّ ‫ون‬
‫اَّلل َك َف ْرَن بِ ُك ْم َوبَ َدا بَ ْي نَ نَا‬ ِ ‫ت لَ ُكم أُسوةٌ حسنَةٌ ِِف إِب ر ِاهيم والَّ ِذين معهُ إِ ْذ قَالُوا لِ َقوِم ِهم إِ َّن ب راء ِمن ُكم وِمَّا تَ ْعب ُدو َن ِمن ُد‬
ُ َْ َُ ْ ْ ََ َ َ َ َْ َ َ َ ْ ْ ْ َ‫}قَ ْد َكان‬
‫اَّلل ِمن َش ْي ٍء َّربَّنَا‬ َِّ ‫َك ِمن‬
َ َ‫كل‬ ُ ِ‫َك َوَما أ َْمل‬
َ ‫يم ِْلَبِ ِيه َْلَ ْستَ ْغ ِف َر َّن ل‬ ِ ِ ِ ِ ِ ِ
َ ‫ضاء أَبَ ًدا َح ََّّت تُ ْؤمنُوا ِب ََّّلل َو ْح َدهُ إ ََّل قَ ْو َل إبْ َراه‬
َ ‫َوبَ ْي نَ ُك ُم ال َْع َد َاوةُ َوالْبَ ْغ‬
ِ َ ‫ك أَنَب نَا وإِلَي‬
{‫ري‬
ُ ‫ك ال َْمص‬ ْ َ ْ َ ‫ك تَ َوَّكلْنَا َوإِل َْي‬ َ ‫َعلَْي‬
{Indeed, there has been an excellent example for you in Ibrâhim and those with him, when
they said to their people: “Verily, we are free from you and whatever you worship besides

7
Collected by Muslim (#2,637)
8
Sûrat al-Mujâdilah, 22
 5

Allâh, we have rejected you, and there has started between us and you, hostility and hatred
for ever, until you believe in Allâh Alone,” except the statement of Ibrâhim to his father:
“Verily, I will ask for forgiveness for you, but I have no power to do anything for you before
Allâh.” Our Lord! In You we put our trust, and to You we turn in repentance, and to You is the
final Return.} 9

Imâm Ibn Kathîr (d. 774 H.) stated: “‘...and there has started between us and you, hostility and
hatred forever...’ Meaning; And enmity and hatred has begun from now, between us and you,
as long as you are upon your disbelief. So, we will always disavow ourselves from you and hate
you.” 10

ِ ‫ر‬, Hated the Disbelievers

َّ ‫ض َي‬
The Ṣaḥâbah, ‫اَّللُ َع ْن ُه ْم‬ َ

َّ ‫ض َي‬
On the authority of Abû Mûsâ al-Ash’arî, ُ‫اَّللُ َعنْه‬ ِ ‫ر‬, in a long Ḥadîth in which Asmâ’ Bint ‘Umays
َ
was visiting Ḥafṣah Bint ‘Umar Ibn al-Khaṭṭâb, a discussion took place between ‘Umar Ibn al-
Khaṭṭâb and Asmâ’ Bint ‘Umays concerning whether those who made Hijrah to Al-Ḥabashah
away from the Messenger of Allâh, ‫اَّللُ َعلَْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬, َ had more right to him than those who
made Hijrah to Al-Madînah with him. In this discussion, ‘Umar said:

َِّ ‫ت ي عمر َك ََّل و‬ ِ ْ ‫ت وقَال‬ ِ ِ ِ َّ ‫اَّلل صلَّى‬ ِ ِ ‫"سب ْقنا ُكم ِِب ْْلِجرةِ فَ نحن أَح ُّق بِرس‬
‫اَّلل ُك ْن تُ ْم َم َع‬ َ ُ َ ُ َ َ ْ‫ " َك َذب‬:ً‫َت َكل َمة‬ َ ْ َ‫" فَ غَضب‬.‫اَّللُ َعلَْيه َو َسلَّ َم م ْن ُك ْم‬ َ َّ ‫ول‬ ُ َ َ ُ ْ َ َ ْ ْ َ ََ
َِّ ‫ك ِِف‬
‫اَّلل‬ َ َ‫ض ِاء ِِف ا ْْلَب‬
َ ِ‫ش ِة َوذَل‬
ِ ِ‫ظج‬
ِ ‫اهلَ ُك ْم َوُكنَّا ِِف َدا ِر أ َْو ِِف أ َْر‬
َ َ‫ض الْبُ َع َداء الْبُ غ‬ ِ ِ ِ ِ َّ ‫اَّلل صلَّى‬
َ ُ ‫اَّللُ عَلَْيه َو َسلَّ َم يُطْع ُم َجائ َع ُك ْم َويَع‬
ِ ِ ‫رس‬
َ َّ ‫ول‬ َُ
ِ ِ
".‫َوِِف َر ُسوله‬
“We have migrated before you, so we have more right than you to the Messenger of Allâh, ‫صلَّى‬ َ
‫اَّللُ َعلَْي ِه َو َسلَّم‬.”
‫ ٰه‬On that, she became angry and said: “You lied, O ‘Umar. No, by Allâh, while you were
with the Messenger of Allâh, ‫اَّللُ َعلَ ْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ who was feeding the hungry amongst you and
advising the ignorant amongst you, we were in the state…” or “…in the land of those who were
distant and hated – in Al-Ḥabashah, and that was for Allâh and for His Messenger.” 11

In explaining this Ḥadîth, Al-Qâdhî ‘Iyâdh al-Mâlikî (d. 544) stated: “They were called ‘distant’ due
to their lineage being far from the lineage of the Arabs. And they were called ‘hated’ due to the
difference in the two religions.” 12

And Imâm An-Nawawî (d. 676 H.) stated: “Her statement: ‘We were in the land of those who
were distant and hated...’ The scholars have stated: those who were distant; in their lineage.
Those who were hated; in their religion, because they were disbelievers...’” 13

9
Sûrat al-Mumtaḥinah, 4
10
“Tafsîr al-Qur’ân al-’Athîm”, Vol. 13/513
11
Collected by Al-Bukhârî (#4,230) and Muslim (#2,637)
12
“Mashâriq al-Anwâr ‘Alâ Ṣiḥâḥ al-Âthâr”, Vol. 1/96
13
“Al-Minhâj Sharḥ Ṣaḥîḥ Muslim Ibn al-Ḥajjâj”, Vol. 4/1946
 6

They state that this statement was made by a Companion, in front of two Companions; one of
whom was a wife of the Prophet, ‫اَّللُ َعلَ ْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ and one who was the second Rightly Guided
Khalîfah. And there is no mention of any objection ever being made to this.

And one should keep in mind that this was in the land of Al-Ḥabashah, where the Muslims were
given safe haven and whose people were from amongst the People of the Book. Therefore, their
hate had nothing to do with harming Muslims in general or personal harm toward the Ṣaḥâbah.

And on the authority of Jâbir Ibn ‘Abdillâh that he said:

‫اَّللُ َعلَْي ِه َو َسلَّ َم َك َما َكانُوا َو َج َعلَ َها بَ ْي نَهُ َوبَ ْي نَ ُه ْم‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ُ ‫اَّللُ َعلَْي ِه َو َسلَّ َم فَأَقَ َّرُه ْم َر ُس‬
َّ ‫صلَّى‬ َِّ ‫ول‬ِ ‫اَّللُ َع َّز و َج َّل َخ ْي َْب عَلَى ر ُس‬
َ ‫اَّلل‬ َ ‫اَّلل‬ َ َ َ َّ ‫اء‬ َ َ‫أَف‬
َِّ ‫ل قَ ت لْتم أَنْبِياء‬ ِ ْ ‫ض‬ ِ َ َ‫ص َها َعلَْي ِه ْم ُثَّ ق‬ َِّ ‫ث عب َد‬
‫اَّلل َع َّز َو َج َّل َوَك َذبْ تُ ْم َعلَى‬ َ َ ْ ُ َ ََّ ‫اْلَل ِْق إ‬ ُ َ‫ش َر الْيَ ُهود أَنْ تُ ْم أَبْ غ‬
َ ‫ال َْلُ ْم َي َم ْع‬ َ ‫احةَ فَ َخ َر‬
َ ‫اَّلل بْ َن َرَو‬ ْ َ َ ‫فَ بَ َع‬
‫ْف َو ْس ٍق ِم ْن َتَْ ٍر فَِإ ْن ِش ْئ تُ ْم فَ لَ ُك ْم َوإِ ْن أَبَ ْي تُ ْم فَلِي‬ َ ‫ين أَل‬َ ‫ت ع ْش ِر‬
ِ ُ ‫يف علَي ُكم قَ ْد َخرص‬
َْ
ِ
ْ ْ َ َ ‫س َُْيملُِن بُ ْغضي إِ َّي ُك ْم َعلَى أَ ْن أَح‬
ِ ِ َِّ
َ ‫اَّلل َول َْي‬
.‫َخ ْذ َن فَا ْخ ُر ُجوا َعنَّا‬ َ ‫ض قَ ْد أ‬ ُ ‫ات َو ْاْل َْر‬
ُ ‫الس َم َو‬
َّ ‫ت‬ ْ ‫فَ َقالُوا ِِبَ َذا قَ َام‬
َ Gave Khaybar to the Messenger of Allâh, ‫اَّللُ َعلَيْ ِه َو َسلَّ َم‬
“Allâh, ‫ع َّز َو َج َّل‬, َّ ‫صلَّى‬,
َ as Fay’ (i.e. spoils of war
ِ
taken without actual fighting). So, the Messenger of Allâh, ‫اَّللُ َعلَْيه َو َسلَّ َم‬ َّ ‫صلَّى‬,
َ left them (i.e. the Jews)
in it as they were and divided it between himself and them. Then, he sent ‘Abdullâh Ibn Rawâḥah,
who estimated its (orchards’) worth for them. Then he said to them: ‘O Jews; you are the most
hated of creation to me: You killed the Prophets of Allâh, ‫ع َّز َو َج َّل‬, َ and you lied upon Allâh. However,
my hatred for you will not lead me to be unjust toward you. I have estimated its worth at twenty
thousand Wasqs (i.e. a unit of measurement) of dates. So, if you wish, it is for you. And if you
refuse, then it is for me.’ So, they said: ‘It is upon this (i.e. justice) that the heavens and the earth
are upheld. We will take it, so leave us.’” 14

14
Collected by ‘Abdur-Razzâq (#7,205), Ibn Abî Shaybah (#10,664), Aḥmad (#14,208) and Abû Dâwûd (#3414). This
Ḥadîth is authenticate. Some may try to reject it because it is from the narration of Abuz-Zubayr Muḥammad Ibn
Muslim al-Makkî from Jâbir Ibn ‘Abdillâh. Some of the later Scholars of Ḥadîth stated that Abuz-Zubayr was a
Mudallis. However, this does not affect this Ḥadîth for two reasons. 1. The vast majority of the earlier Scholars of
Ḥadîth do not consider him to be a Mudallis and they consider his narrations from Jâbir Ibn ‘Abdillâh to be authentic.
2. Even according to An-Nasâ’î, who was the only early Scholar of Ḥadîth to consider him to be a Mudallis, his
narration of this event would be acceptable. An-Nasâ’î himself stated: “So, if he (i.e. Abuz-Zubayr) said: ‘I heard
Jâbir’, then it is authentic.” And this is the case here: In one of chains of narration in “Muṣannaf ‘Abdir-Razzâq” and
“Musnad Aḥmad”, he clearly stated he heard this event from Jâbir. However, the correct opinion is that of the
majority; that his narrations from Jâbir Ibn ‘Abdillâh are accepted unrestrictedly. Look to “Al-Jarḥ Wat-Ta’dîl”, Vol.
1/151 and “Al-Marâsîl”, pg. 193, both by Ibn Abî Ḥâtim, “At-Târîkh al-Kabîr”, by Al-Bukhârî, Vol. 1/221, “Ath-Thuqât”,
by Ibn Ḥibbân, Vol. 5/351, “Al-Kâmil Fî Dhu’afâ’ ar-Rijâl”, by Ibn ‘Adî, Vol. 6/121, “Adh-Dhu’afâ’”, by Al-‘Uqaylî, Vol.
4/130, “At-Tamhîd”, by Ibn ‘Abdil-Barr, Vol. 12/143-146, “As-Sunan al-Kubrâ”, by An-Nasâ’î, Vol. 1/640, “Al-Ilzâmât
Wat-Tatabbu’”, by Ad-Dâraquṭnî, pgs. 477 and 556, “Mîzân al-I’tidâl Fî Naqd ar-Rijâl”, by Ath-Thahabî, Vol. 1/460,
“Al-Muḥâllâ Fî Sharḥ al-Mujallâ Bil-Ḥujaji Wal-Âthâr”, Vol. 2/309, and “Al-Iḥkâm Fî Uṣûl al-Aḥkâm”, Vol. 6/135, both
by Ibn Ḥazm “Ma’rifat ‘Ulûm al-Ḥadîth”, by Abû ‘Abdillâh al-Ḥâkim, pg. 34, “Ṭabaqât al-Mudallisîn”, by Ibn Ḥajar,
45, “Jâmi’ at-Taḥṣîl Fî Aḥkâm al-Marâsîl”, by Al-‘Alâ’î, 110, “Bayân al-Wahmi Wal-Îhâm al-Wâqi’ayni Fî Kitâb al-
Aḥkâm”, by Ibn Qaṭṭân al-Fâsî, Vol. 2/55 and elsewhere.
 7

The Scholars of the Ummah Have Affirmed This Concept throughout History

They mention a number of statements, from amongst them are:

Imâm Ibn al-Ḥâj al-Mâlikî (d. 373 H.) stated: “And it is obligatory on every Muslim to hate, for the
sake of Allâh, all those who disbelieve in Him.” 15

And Imâm Al-’Izz Ibn ‘Abdis-Salâm ash-Shâfi’î (d. 660) stated: “It is obligatory upon the judges to
show equality toward the plaintiffs in the way they turn away from and toward them, and so on.
Because bringing one forward (before the other) will necessitate jealousy and hatred in the chest
of the other. And this is not implemented with regards to the Muslim and the disbeliever. This is
because his crime against his self through his disbelief held him back, and obligated hating and
humiliating him.” 16

And Imâm Shihâb ad-Dîn al-Qarâfî al-Mâlikî (d. 684 H.) stated: when discussing some of the
obligations in the Sharî’ah: “Loving the Believers, hating the disbelievers, glorifying the Lord of
the Worlds, the Prophets and the Messengers, having the intent of benefitting the brethren,
wanting to stay away from what is forbidden by Ar-Raḥmân, and other than that from what has
been commanded.” 17

And Imâm Ibn Taymiyyah (d. 728 H.) stated: “Whoever does not accept that after
Muḥammad, ‫اَّللُ َعلَ ْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ was Sent, no one is a Muslim except those who believe in him and
follow him inwardly and outwardly, then he is not a Muslim. And whoever does not forbid
following the religion of the Jews and the Christians, after he, ‫اَّللُ َعلَْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ was Sent, in fact,
even those who do not declare them disbelievers and those who do not hate them, then they
are not Muslims, according to the agreement of the Muslims.” 18

And Imâm Taqiyyuddîn as-Subkî (d. 756 H.) said: “And it is clear that the pure and sound souls do
not hate or have enmity except for a reason; either related to them or to someone who loves
them or whom they love. And by this way is our enmity towards the disbelievers, because of their
behaviour toward to the One who is more beloved to us than ourselves.” 19

And Imâm Ibn Abil-‘Izz al-Ḥanafî (d. 792 H.) stated: “And Allâh does not love the traitors and He
does not love those who spread corruption and He does not love those who are proud. And we
also do not love them, and we hate them, out of obedience to Him, ‫سبْ َحانَهُ َوتَ َع َال‬.”
ُ
20

15
“Al-Madkhal”, Vol. 2/47
16
“Qawâ’id al-Aḥkâm Fi Maṣâliḥ al-Anâm”, Vol. 1/72
17
“Anwâr al-Burûq Fî Anwâ’ al-Furûq”, Vol. 1/201
18
“Majmû’ al-Fatâwâ”, Vol. 7/464
19
“Fatâwâ as-Subkî”, Vol. 2/476
20
“Sharḥ al-’Aqîdah aṭ-Ṭaḥâwiyyah”, Vol. 2/431
 8

And Imâm Muḥammad Ibn Aḥmad ash-Shirbînî ash-Shâfi’î (d. 977 H.) stated: “And it is forbidden
to have love for the disbeliever, due to His, ‫تَ َع َال‬,’s statement: ‘You will not find any people who
believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His
Messenger…’” 21

And Shaykh Muḥammad Ibn Aḥmad ‘Alîsh al-Mâlikî al-Azharî (d. 1299 H.) stated: “The selves of
the Muslims innately hate the disbelievers.” 22

21
“Al-Iqnâ’ Fî Ḥall Alfâth Abî Shujâ’”, Vol. 2/574
22
“Minḥ al-Jalîl Sharḥ Mukhtasar Khalîl”, Vol. 3/150
 9

Arguments for Hate Being Merely for the Disbelief

Allâh Permitted Kindness and Justice toward Disbelievers

Allâh, ‫تَ َع َال‬, Stated:

‫ي إِ ََّّنَا يَ ْن َها ُك ُم‬ ِِ

َ ‫ب ال ُْم ْقسط‬ َّ ‫وه ْم َوتُ ْق ِسطُوا إِل َْي ِه ْم إِ َّن‬
ُّ ‫اَّللَ ُُِي‬ َُّ َ‫الدي ِن َوََلْ ُُيْ ِر ُجوُكم ِٰمن ِد َي ِرُك ْم أَن ت‬
ُ ‫ْب‬
ِٰ ‫اَّلل َع ِن الَّ ِذين ََل ي َقاتِلُوُكم ِِف‬
ْ ُْ َ َُّ ‫ََل يَ ْن َها ُك ُم‬
‫ك ُه ُم الظَّالِ ُمو َن‬ َ ِ‫اج ُك ْم أَن تَ َولَّ ْو ُه ْم َوَمن يَتَ َوَّْلُ ْم فَأ ُْولَئ‬
ِ ‫اهروا َعلَى إِ ْخر‬ ِ ِ ِٰ ‫اَّلل َع ِن الَّ ِذين قَاتَلُوُكم ِِف‬
َ ُ َ َ‫الدي ِن َوأَ ْخ َر ُجوُكم ٰمن د َي ِرُك ْم َوظ‬ ْ َ َُّ
Allâh does not forbid you to deal justly and kindly with those who fought not against you on
account of religion and did not drive you out of your homes. Verily, Allâh loves those who deal
with equity. It is only as regards those who fought against you on account of religion, and have
driven you out of your homes, and helped to drive you out, that Allâh forbids you to befriend
them. And whosoever will befriend them, then such are the Thâlimûn (wrongdoers). 23

So, they state that here it is explained that “Allâh does not forbid you to deal justly and kindly
with those who fought not against you on account of religion and did not drive you out of your
homes.”

However, this is countered by the opposing side by stating that anyone who looks at these Verses
sees that there is no mention of obligation or permissibility of love nor forbiddance of hate. All
that is discussed is dealing justly and kindly with those who have not fought against Muslims or
driven them out of their homes.

And they state that this is evident from the reason that this Verse was Revealed:

ِ ‫ر‬, who said:

َّ ‫ض َي‬
On the authority of Asmâ’ Bint Abî Bakr, ‫اَّللُ َع ْن ُه َما‬ َ

ِ " :‫َّب صلى هللا عليه وسلم‬ َّ ِ‫ْت الن‬ ِ ِ ِ ِ

:َ‫ال ابْ ُن ُعيَ ْي نَة‬
َ َ‫" ق‬.‫ "نَ َع ْم‬:‫ال‬
َ َ‫آصلُ َها؟" ق‬ ُ ‫سأَل‬ َ َ‫َّب صلى هللا عليه وسلم ف‬ ِٰ ِ‫أَتَ ْت ِن أ ُٰمي َراغبَةً ِف َع ْهد الن‬
ِ ‫ين ََلْ يُ َقاتِلُوُك ْم ِِف ال ِٰدي‬
{‫ن‬ ِ َّ َّ ‫ }َلَ يَ ْن َها ُك ُم‬:‫اَّللُ تَ َع َال فِ َيها‬
َ ‫اَّللُ َع ِن الذ‬ َّ ‫فَأَنْ َز َل‬
“My mother came to me, hoping (for my favor) during the lifetime of the Prophet, ‫اَّللُ َعلَْي ِه َو َسلَّ ِم‬
ٰ‫صلَّى ه‬.
َ
َّ ِ ‫ه‬
So, I asked the Prophet, ‫اَّللُ َعلَ ْيه َو َسل َم‬
ٰ ‫صلى‬َّ َ : “May I keep ties with her?” He replied, “Yes.”

Ibn ‘Uyaynah said, “Then Allâh, ‫تَ َع َال‬, Revealed about this: ‘Allâh does not forbid you to deal justly
and kindly with those who fought not against you on account of religion and did not drive you
out of your homes.’ 24

23
Sûrat al-Mumtaḥinah, 8-9
24
Collected by Al-Bukhârî (#5,978)
 10

And it this was clearly demonstrated by the Ṣaḥâbî ‘Abdullâh Ibn Rawâḥah, when he told the Jews
of his hate for them, but then explained that his hate would not lead him to be unjust toward
them.

No One Truly Has Faith Until He Loves for His Brother What He Loves for Himself
ِ ‫ر‬, that the Messenger of Allâh, ‫اَّلل َعلَْي ِه وسلَّم‬
َّ ‫ض َي‬
On the authority of Anas Ibn Mâlik, ُ‫اَّللُ َع ْنه‬ َ َ ََ ُٰ‫صلَّى ه‬,
َ said:

ُّ ‫ب ْلَ ِخ ِيه َما ُُِي‬

".‫ب لِنَ ْف ِس ِه‬ َّ ‫َح ُد ُك ْم َح ََّّت ُُِي‬ ِ
َ ‫"َل يُ ْؤم ُن أ‬
“None of you will have faith until he loves for his brother what he loves for himself.” 25

They state that some Scholars say that the phrase “…his brother…” here includes disbelievers, as
they are “brothers in humanity”.

And they point to the Verse:

‫وح أََل تَتَّ ُقو َن‬ َ َ‫ي إِ ْذ ق‬ ِ ْ َ‫َك َّذب‬

ٌ ُ‫وه ْم ن‬
ُ ‫َخ‬
ُ ‫ال َْلُ ْم أ‬ َ ‫وح ال ُْم ْر َسل‬
ٍ ُ‫ت قَ ْو ُم ن‬
{The people of Nûḥ denied the Messengers. When their brother Nûḥ said to them: “Will you
not fear (Allâh)?”} 26

And similar Verses related to Hûd, 27 Ṣâliḥ, 28 Lûṭ 29 and Shu’ayb. 30

Those who disagree responded to with two points:

1. These Verses make no mention of “humanity”. Rather, they are speaking about a Prophet and
him being from that tribe. Therefore, he is related to them in familial terms, as is the case with
tribal relationships. This is especially true further back in history when tribes were smaller in
population and closer in proximity.

Az-Zamakhsharî (d. 538 H.) said: “{…their brother…} was used because he was one of them.” 31

Ar-Râzî (d. 606 H.) stated: “And as for His Statement: {…their brother…}, then it is because he
was one of them, like in the statement of the Arabs: ‘O brother of Banî Tamîm’, they mean: ‘O
one of them.’” 32

25
Collected by Al-Bukhârî (#13) and Muslim (#45)
26
Sûrat al-A’râf, 65 and Sûrat ash-Shu’arâ’, 105-106
27
Sûrat ash-Shu’arâ’, 123-124
28
Sûrat al-A’râf, 73 and Sûrat ash-Shu’arâ’, 141-142
29
Sûrat ash-Shu’arâ’, 160-161
30
Sûrat al-A’râf, 85 and Sûrat Hûd, 84
31
“Al-Kashâf”, 19/764
32
“Mafâtîḥ al-Ghayb”, Vol. Vol. 24/154
 11

And Al-Qurṭubî (d. 671 H.) stated: “In other words, the son of their father, and it is the
brotherhood of lineage, not the brotherhood of religion. And it is said that it is the brotherhood
of Mujânasah (similarity). Allâh, ‫تَ َع َال‬, Stated: {‫ان قَ ْوِم ِه‬ ٍ ‫{ }وَمآ أ َْر َسلْنَا ِمن َّر ُس‬And We did not Send
ِ ‫ول إَِلَّ بِلِس‬
َ َ
a Messenger except in the language of his people.} [Ibrâhîm, 4]. And this (discussion) has passed
in “Al-A’râf”. And it is said: It is said: it is like the statement of the Arabs: ‘O brother of Banî Tamîm’
they mean: ‘O one of them.’ Az-Zamakhsharî.” 33

Abû Ḥayyân Muḥammad Ibn Yûsuf al-Andalusî (d. 754 H.) stated: “And the brotherhood of Nûḥ:
It is said: In lineage. And it is said: In Mujânasah, like the statement: O brother of Tamîm, you
mean by it ‘One of his nation.’” 34

And attributing the brotherhood to being from amongst their tribe, from their lineage or to
similarity, was also stated by:

- Muqâtil Ibn Sulaymân (d. 150 H.) 35

- Abul-Layth as-Samarqandî (d. 375 H.) 36

- Ath-Thalabî (d. 427 H.) 37

- Al-Baghawî (d. 516 H.) 38

- Ibn ‘Aṭiyyah (d. 546 H.) 39

- Ibn al-Jawzî (d. 597 H.) 40

- Ar-Ras’anî al-Ḥanbalî (d. 661 H.) 41

- Al-Baydhâwî (d. 685 H.) 42

- An-Nasafî (d. 710 H.) 43

33
“Al-Jâmi’ Li-Aḥkâm al-Qur’ân”, Vol. 16/50
34
“Al-Baḥr al-Muḥît”, Vol. 7/29
35
“Tafsîr Muqâtil”, Vol. 3/271-272
36
“Baḥr al-‘Ulûm”, Vol. 2/478
37
“Al-Kashfu Wal-Bayân”, Vol. 4/456
38
“Ma’âlim at-Tanzîl”, Vol. 6/121
39
“Al-Muḥarrir al-Wajîz Fî Tafsîr al-Kitâb al-‘Azîz”, pg. 1404
40
“Zâd al-Masîr Fî ‘Ilm at-Tafsîr”, pg. 1032
41
“Rumûz al-Kunûz Fî Tafsîr al-Kitâb al-‘Azîz”, Vol. 5/401
42
“Anwâr at-Tanzîl Wa Asrâr at-Ta’wîl”, Vol. 4/144
43
“Madârik at-Tanzîl Wa Ḥaqâ’iq at-Ta’wîl”, Vol. 2/572
 12

- ‘Alâ’ ad-Dîn al-Khâzin (d. 725 H.) 44

- Jalâladdîn al-Maḥallî (d. 864 H.) 45

- Ibn ‘Âdil al-Ḥanbalî (d. 880 H.) 46

- Abus-Su’ûd Afandî (d. 982 H.) 47

- Ash-Shawkânî (d. 1250 H.) 48

And many others.

Yes, Al-Qurṭubî and others mentioned being from the children of Aadam as a meaning for
“brother” in these Verses. However, they never stated it was the only opinion, the correct opinion
or their opinion. In fact, they mentioned it after the previous opinions and prefaced it with: “And
it is said…” And this is a phrase generally used when referring to something that is incorrect or
weak. And this is, without doubt, due to it being a statement which is not supported by the Texts
of the Sharî’ah.

This is because we have Texts which refer to brotherhood in the linguistic sense i.e. a male who
shares one or two parents with someone. These are the Texts related to inheritance, Maḥrams
and other Fiqh matters. And we have Texts that refer to brotherhood in the Islâmic sense i.e.
Muslims being brothers with other Muslims due to them sharing the same Religion. And we have
the Texts related to the brotherhood that the Prophet, ‫اَّللُ َعلَْي ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ formed between specific
individuals from amongst the Muhâjirîn and the Anṣâr after the Hijrah, and these are abrogated
with regards to having any effect on us today. However, other than these Texts which people in
these times try to apply to “brotherhood in humanity”, we have nothing likes this in the Sharî’ah.

2. Even if one were to affirm this baseless concept of “brotherhood in humanity”, this Ḥadîth
does not state: “…until he loves his brother as he loves himself.” It states: “…until he loves for his
brother what he loves for himself.” And the permissibility of one loving guidance for others is not
a matter of dispute. Likewise, the concept f doing good to other who you hate, in hopes that they
will enter Islâm is not a matter of dispute.

It is Allowed for a Muslim Man to Marry Women from Amongst the People of The
Book

Allâh, ‫تَ َع َال‬, Stated:

44
“Lubâb at-Ta’wîl Fî Ma’ânî at-Tanzîl”, Vol. 3/328
45
“Tafsîr al-Jalâlayn”, pg. 487
46
“Al-Lubâb Fî ‘Ulûm al-Kitâb”, Vol. 15/55
47
“Irshâd al-‘Aql as-Salîm Ilâ Mazâyâ al-Kitâb al-Karîm”, Vol. 6/254
48
“Fat’ḥ al-Qadîr al-Jâmi’ Bayn Fannay ar-Riwâyah wad-Dirâyah Min ‘Ilm at-Tafsîr”, pg. 1061
 13

ِ ِ ‫صنِي غَ ْري م‬
ِ ِ ِ ‫ْكت‬ ِ ِ َّ ِ ُ َ‫ات والْمحصن‬
ِ ِ ِ ُ ‫}والْمحصن‬
َ‫ي َوَل‬
َ ‫سافح‬
َ ُ َ َ ‫ورُه َّن ُُْم‬
َ ‫ُج‬ ُ ‫اب من قَ ْبل ُك ْم إِذَا آتَ ْي تُ ُم‬
ُ ‫وه َّن أ‬ َ َ ‫ين أُوتُواْ ال‬
َ ‫ات م َن الذ‬ َ ْ ُ َ َ‫ات م َن ال ُْم ْؤمن‬ ََ ْ ُ َ
{‫َّخ ِذي أَ ْخ َدان‬
ٍ ِ ‫مت‬
ُ
{(Lawful to you in marriage) are chaste women from the believers and chaste women from
those who were given the Scripture before your time, when you have given their due Mahr,
desiring chastity not committing illegal sexual intercourse, nor taking them as girl-friends.} 49

So, they state that if it is permissible to marry them, and being married will lead to love, then this
means it is permissible to love them.

The opposing side counters with the following:

Firstly:

In the Qur’ân and Sunnah, the Commands of Allâh are two types:

1-His universal (Kawnî) Will and Decree. Nothing happens outside of this will. The kâfir and the
Muslim are equal under this will. Acts of worship and acts of disobedience all happen by the Will
and Decree of Allâh.

For example, Allâh says:

ٍ ِ ‫وإِذَا أَراد‬
ُ‫وءا فََلَ َم َر َّد لَه‬
ً ‫اَّللُ ب َق ْوم ُس‬
ٰ ََ َ
“But when Allâh Wills a people’s punishment, there can be no turning back of it.” 50

And He says:

ُ‫اَّلل‬ َ ِ‫الس َماء َك َذل‬

ٰ ‫ك ََْي َع ُل‬ َّ َ‫ضيِٰ ًقا َح َر ًجا َكأَََّّنَا ي‬
َّ ‫صعَّ ُد ِِف‬ ِ ِ
َ ‫ص ْد َرهُ ل ِإل ْسَلَِم َوَمن يُ ِر ْد أَن يُضلَّهُ ََْي َع ْل‬
َ ُ‫ص ْد َره‬ ِ ٰ ‫}فَ َمن يُ ِرِد‬
َ ‫اَّللُ أَن يَ ْهديَهُ يَ ْش َر ْح‬
{‫ين َلَ يُ ْؤِمنُو َن‬ ِ َّ
َ ‫س َعلَى الذ‬ َ ‫ال ِٰر ْج‬
{And whomsoever Allâh Wills to Guide, He Opens his heart to Islâm; and whomsoever He Wills
to Send astray, He Makes his breast closed and constricted, as if he is climbing up to the sky.} 51

2-His legislative (Shar’î) Will, which applies only to that which He Loves and is Pleased with.

For example, Allâh, ‫تَ َع َال‬, Stated:

{‫اَّللُ بِ ُك ُم الْيُ ْس َر َوَلَ يُ ِري ُد بِ ُك ُم ال ُْع ْس َر‬

ٰ ‫}يُ ِري ُد‬

49
Sûrat al-Mâ’idah, 5
50
Sûrat ar-Ra’d, 11
51
Sûrat al-An’âm, 125
 14

{Allâh Wants for you ease, and He does not want to make things difficult for you.} 52

And He Stated:

َ ُ‫اَّللُ يُ ِري ُد أَن يَت‬

{‫وب َعلَْي ُك ْم‬ ٰ ‫} َو‬
{Allâh Wants to Accept your repentance” 53

And He Stated:

{‫َّرُك ْم َولِيُتِ َّم نِ ْع َمتَهُ َعلَْي ُك ْم ل ََعلَّ ُك ْم تَ ْش ُك ُرو َن‬ ِ ِ ِ ِ ٰ ‫}ما ي ِري ُد‬
َ ‫اَّللُ ليَ ْج َع َل َعلَْي ُكم ٰم ْن َح َر ٍج َولَ كن يُ ِري ُد ليُطَه‬ ُ َ
{Allâh does not want to place you in difficulty, but He Wants to Purify you} 54

The first point argued about this is that they state: Allâh, ‫تَ َع َال‬, Legislated hate toward the
disbelievers, and permitted marrying a woman from the People of the Book. So, it is not to be
said that the love that may result naturally, secondary to a matter that was merely permitted,
not obligated – i.e. marrying a disbeliever – is evidence to cancel out a matter of clear legislation
– i.e. hate towards disbelievers.

A second point they mention is that there are many things that have characteristics within them
that necessitate love as well as hate. They give the following examples:

Prison is something that is hated by default by humankind, yet Allâh, ‫تَ َع َال‬, Stated about Yûsuf, ‫َعلَ ْي ِه‬
‫الس ََل ُم‬
َّ ‫الص ََلةُ َو‬
َّ :

ِِ ِ ِ ِ ََّ ِ‫ب إ‬ ِ ِ ‫ال ر‬

َ ‫ب إِل َْي ِه َّن َوأَ ُكن ٰم َن ا ْْلَاهل‬
{‫ي‬ ُ ‫َص‬ ْ َ‫ل مَّا يَ ْد ُعونَِن إِل َْيه َوإَِلَّ ت‬
ْ ‫ص ِر‬
ْ ‫ف َع ِٰن َك ْي َد ُه َّن أ‬ ُّ ‫َح‬
َ ‫الس ْج ُن أ‬
ٰ ‫ب‬ ٰ َ َ َ‫}ق‬
{He said: “O my Lord! Prison is more beloved to me than that to which they invite me. And
unless You turn away their plot from me, I will feel inclined towards them and be one of the
ignorant ones.} 55

Death and injury are things that are hated by default by humankind:

Allâh, ‫تَ َع َال‬, said:

ٰ ‫سى أَن َُِتبُّواْ َش ْي ئًا َو ُه َو َش ٌّر لَّ ُك ْم َو‬

َ‫اَّللُ يَ ْعلَ ُم َوأَنتُ ْم َل‬ َّ ْ ‫ال و ُهو ُكرهٌ لَّ ُكم و َعسى أَن تَ ْكرُهواْ َش ْي ئًا و ُهو َخ‬ ِ ِ
َ ‫ري ل ُك ْم َو َع‬
ٌ َ َ َ َ َ ْ ْ َ َ ُ َ‫ب َعلَْي ُك ُم الْقت‬َ ‫} ُكت‬
{‫تَ ْعلَ ُمو َن‬

52
Sûrat al-Baqarah, 185
53
Sûrat an-Nisa’, 27
54
Sûrat al-Mâ'idah, 6
55
Sûrat Yûsuf, 33
 15

{Fighting is ordained for you though you dislike it, and it may be that you dislike a thing which
is good for you. And it may be that you like a thing which is bad for you. And Allâh Knows but
you do not know.} 56

Yet, He also Stated:

{‫َّم ِع َح َزًن أََلَّ ََِي ُدواْ َما يُ ِنف ُقو َن‬ ِ ‫َْحلُ ُكم علَي ِه تَولَّواْ َّوأَ ْعي ن هم تَِف‬
ِ ِ َ ‫}وَلَ َعلَى الَّ ِذين إِذَا ما أَتَو َك لِتَح ِملَهم قُل‬
ْ ‫يض م َن الد‬
ُ ْ ُ ُُ َ ْ َ ْ ْ ‫ْت َلَ أَج ُد َما أ‬ ُْ ْ ْ َ َ َ
{Nor (is there blame) on those who came to you to be provided with mounts, and when you
said: “I can find no mounts for you,” they turned back, while their eyes were overflowing with
tears of grief, because they could not find anything to spend (for Jihâd).} 57

So, it is not impossible that a Muslim would love his disbelieving wife in a Dunyâ sense out of
the Qadar of Allâh, ‫تَ َع َال‬, but at the same time hate her because she is a disbeliever.

A third point argued is that the Islâmic Sharîa’h is full of situations where a single individual has
more than one legislated ruling.

Ibn Al-Qayyim (d. 751 H.) said: “And the Sharî’ah is filled with verdict division (Taba’udh Al-
Aḥkâm), and it is the unadulterated Fiqh. And Allâh, ُ‫سبْ َحانَه‬,
ُ Made the daughter from nursing a
daughter in forbiddance (of marriage) and Muḥramah and a stranger in inheritance and spending
(i.e. she does not inherit and he is not obligated to spend on her). Similarly, the daughter
of Zinâ according to the majority is a daughter in forbiddance of marriage and not a daughter in
inheritance.” 58

And Ibn Taymiyyah (d. 728 H.) said: “So it becomes clear that a label can be negated in one ruling
and affirmed in a (different) ruling.” 59

And also on this topic is the fact that a Fâsiq is called a Mu’min (Believer) from the point of him
being included in the address of Allâh, ‫تَ َع َال‬, when it is mentioned “O You Who Believe”, but not
when related to whether he is a major sinner or not. 60

So, if this is the case that two rulings are legislated for one person, what would we say when one
ruling is legislated and the second is merely the by-product of something that was permitted, not
obligated?

And they state that even a Muslim is loved according to his Îmân and obedience and hated
according to his disobedience, so how about someone who has no valid Îmân to begin with?

56
Sûrat al-Baqarah, 216
57
Sûrat at-Tawbah, 92
58
“Aḥkâm Ahl ath-Thimmah”, Vol. 1/264
59
“Majmû’ al-Fatâwâ”, Vol. 7/421
60
Look to “Majmû’ al-Fatâwâ”, Vol. 7/240-241
 16

The sixth point mentioned is that just as those who permit loving disbelievers say: “The husband
will hate the action, i.e. disbelief, but love the person.”, it is just as easy for one to say: “The
husband will hate the wife because she is a disbeliever but love her actions, i.e. her taking care
of him, etc.” That argument may just as easily be turned around.

The fifth point that is mentioned is that even if one were to accept that the love a Muslim man
may have for his disbelieving wife is something Legislated by Allâh; how does something related
only to Muslim men, only with regards to their wives, who can only be from the People of the
Book, transfer to ALL Muslims (Muslim women as well as to Muslim men not married to
disbelieving women), regarding all disbelievers (from the People of the Book and others),
whether they are married to them or not?

Allâh Mentioned That He May Create Love between the Muslims and the
Disbelievers

Allâh, ‫تَ َع َال‬, Stated:

ِ ‫اَّلل غَ ُف‬ ِ َّ ‫ادي تم ِم ْن هم َّمو َّدةً و‬ ِ َّ ‫اَّلل أَن ََْيعل ب ي نَ ُكم وب‬
{‫يم‬ ٌ َُّ ‫اَّللُ قَد ٌير َو‬
ٌ ‫ور َّرح‬ َ َ ُ ٰ ُ ْ َ ‫ين َع‬ َ ‫ي الذ‬
ََْ َ ْ ْ َ َ َ َُّ ‫سى‬َ ‫} َع‬
{Perhaps Allâh will create love between you and those whom you hold as enemies. And Allâh
Has Power (over all things), and Allâh is Oft-Forgiving, Most Merciful.} 61

So, Allâh Told us that this may be something He Will Do.

The opposing side counters with the following:

This Verse came after the mention of the enmity and hatred that Ibrâhîm and those with him had
toward the disbelievers, so, it is referring to this hatred being replaced with this love due to these
people entering Islâm. So, they understand it in this context, as Ibn Kathîr (d. 774 H.) stated:
“He, ‫تَ َع َال‬, tells His slaves, after He Ordered them to have enmity toward the disbelievers: {Perhaps
Allâh Will Create love between you and those whom you hold as enemies.} Meaning, love after
hate, nearness after distance and intimacy after division. {And Allâh has power (over all
things).} Meaning, over whatever He Wills, such as joining between distant, contrary and
differing things. So, He Will Bring the hearts near after enmity and harshness, so they will be
reconciled and united. As He, ‫تَ َع َال‬, Stated, when Praising the Anṣâr:

‫َصبَ ْحتُم بِنِ ْع َمتِ ِه إِ ْخ َو ًان َوُكنتُ ْم َعلَ َى َش َفا ُح ْف َرةٍ ِٰم َن النَّا ِر فَأَن َق َذ ُكم‬
ْ ‫ي قُلُوبِ ُك ْم فَأ‬
ِٰ ‫ت‬
َ َّ‫اَّلل َعلَْي ُك ْم إِ ْذ ُكنتُ ْم أَ ْع َداء فَأَل‬
ََْ‫ف ب‬ َ ‫} َواذْ ُك ُرواْ نِ ْع َم‬
{‫ِٰم ْن َها‬

61
Sûrat al-Mumtaḥinah, 7
 17

{And remember Allâh's Favour on you, for you were enemies one to another, but He Joined
your hearts together, so that, by His Grace, you became brethren, and you were on the brink
of a pit of Fire, and He Saved you from it.} 62

…the Verse. And likewise, the Prophet, ‫اَّللُ َعلَيْ ِه َو َسلَّم‬

ٰ‫صلَّى ه‬,
َ said to them: ‘Did I not find you misguided,
then Allâh Guided you through me, and you were divided and Allâh Reconciled between you
through me?’ 63

And Allâh, ‫تَ َع َال‬, Stated:

ٰ ‫ي قُلُوِبِِ ْم َولَ ِك َّن‬

َ َّ‫اَّللَ أَل‬
ُ‫ف بَ ْي نَ ُه ْم إِنَّه‬ َِ ‫ض‬
ْ ‫َجيعاً َّما أَلََّف‬ َ ‫ي قُلُوِبِِ ْم ل َْو أَن َف ْق‬ َ َّ‫ي َوأَل‬ ِِ ِ ‫}هو الَّ ِذي أَيَّ َد َك بِن‬
ََْ‫ت ب‬ ِ ‫ت َما ِِف اْل َْر‬ ََْ‫ف ب‬ َ ‫ص ِره َوِِبل ُْم ْؤمن‬
َْ َ َُ
ِ
{‫يم‬ ٌ ‫َع ِز ٌيز َحك‬
{He it is Who has Supported you with His Help and with the believers. And He has United
their hearts. If you had spent all that is in the earth, you could not have united their hearts, but
Allâh has United them. Certainly, He is All-Mighty, All-Wise.} 64 65

And Al-Qurṭubî (d. 671 H.) stated: “And when it was Revealed, the Muslims showed enmity
toward their relatives from amongst the mushrikîn. So, Allâh knew the intensity of the passion of
the Muslims in that regard. So, {Perhaps Allâh will make friendship between you and those
whom you hold as enemies…} was Revealed. And this is by the disbeliever entering into Islâm.” 66

And Al-Baghawî (d. 516 H.), 67 Ash-Shawkânî (d. 1255 H.) 68 and others gave similar explanations.

The Prophet, ‫اَّللُ عَلَْي ِه َو َسلَّم‬

ٰ‫صلَّى ه‬,
َ Could Not Guide Whom He Loved

Allâh, ‫تَ َع َال‬, Stated:

ِ َ َ‫اَّللَ يَ ْه ِدي َمن ي‬ ِ ‫ت ول‬ ِ َ َّ‫}إِن‬

َ ‫شاء َو ُه َو أَ ْعلَ ُم ِِبل ُْم ْهتَد‬
{‫ين‬ َّ ‫َك َّن‬ َ َ ‫َحبَ ْب‬
ْ ‫ك ََل ََتْدي َم ْن أ‬
{Indeed, you guide not whom you love, but Allâh Guides whom He Wills. And He Knows best
those who are the guided.} 69

They state that this shows that the Prophet, ‫اَّللُ َعلَيْ ِه َو َسلَّم‬
ٰ‫صلَّى ه‬,
َ loved people who were not guided,
so this shows the permissibility of loving disbelievers.

62
Sûrat Âl ‘Imrân, 103
63
Collected by Al-Bukhârî (#4,330)
64
Sûrat al-Anfal, 63
65
“Tafsîr al-Qur’ân al-‘Athîm”, Vol. 13/515
66
“Al-Jâmi’ Li-Aḥkâm al-Qur’ân”, Vol. 20/405-406
67
“Ma’âlim at-Tanzîl”, Vol. 3/373-374
68
“Fat’ḥ al-Qadîr al-Jâmi’ Bayn Fannay ar-Riwâyah wad-Dirâyah Min ‘Ilm at-Tafsîr”, pg. 1484
69
Sûrat al-Qaṣaṣ, 56
 18

This point is countered by the opposing side with the following:

Ibn Jarîr aṭ-Ṭabarî (d. 310 H.) stated: “{Indeed, you…} O Muḥammad {…guide not whom you
love…} for him to be guided {but Allâh Guides whom He Wills…} to Guide from His creation.” 70

And Al-Wâhidî (d. 468 H.) stated: “And the meaning is: You guide not whom you would love to
be guided.” 71

And Al-Baghawî (d. 516 H.) stated: “In other words, (those) whom you love to be guided. And it
has been claimed: (those) whom you love due to familial relations.” 72

And Az-Zamakhsharî (d. 538 H.) stated: “{…you guide not whom you love…} You are not able to
enter into Islâm all of those whom you would love to enter it, from your people and others.” 73

Al-Qurṭubî (d. 671 H.) stated”: “And it is said the meaning of {…whom you love…}, in other words,
(those) whom you love to be guided.” 74

And Ar-Ras’anî al-Ḥanbalî (d. 661 H.) stated: “The meaning is: You are not able to enter into Islâm
all of those whom you would love to enter it.” 75

An-Nasafî (d. 710 H.) stated: “{Indeed, you guide not whom you love…} You are not able to enter
into Islâm all of those whom you would love to enter it, from your people and others.” 76

They state: So, we see that the majority of scholars understood the love in this Verse to be love
of guiding, not love of the people. And those who did mention that it was love of people stated
that it was love due to familial relations and not love of humanity as a whole. Therefore, to
transfer the ruling of natural love that one may have for a family member to those who are not
related or have not even met, is a falsity.

70
“Jâmi’ al-Bayân ‘An Ta’wîl Ây al-Qur’ân”, Vol. Vol. 18/282
71
“Al-Wajîz”, pg. 822
72
“Ma’âlim at-Tanzîl”, Vol. 6/215
73
“Al-Kashâf ‘An Ḥaqâ’iq Ghawâmidh at-Tanzîl Wa ‘Uyûn al-Aqâwîl Fî Wujûh at-Ta’wîl”, Vol. 4/514
74
“Al-Jâmi’ Li-Aḥkâm al-Qur’ân”, Vol. 16/298
75
“Rumûz al-Kunûz Fî Tafsîr al-Kitâb al-‘Azîz”, Vol. 5/554
76
“Madârik at-Tanzîl Wa Ḥaqâ’iq at-Ta’wîl”, Vol. 2/649
 19

Conclusion
This is what has been put forth by both sides, as I have found it. I have not seen rebuttals by the
second side to the evidences of the first side, aside from their original arguments mentioned
here.

And Allâh Knows Best.

Haytham Âl Sayfaddîn