The linguistic and technical definition of loyalty and disavowal
Definition of Loyalty
The linguistic definition:
Loyalty ((Al-Walaa) means love, support, and closeness. The Arabs say: “Waala Fulaanun fulaanan” when a person loves someone. So, whoever joins you, and attains power and honour because he is with you, and is protected under your power, he is referred to as your mawlaa. Therefore, the sanguine relatives and the children of the uncle are called mawaali. The origin of the word wali indicates closeness. [265] Maqayees al-lugha by Ibn Faris (6\141), al-Tafseer al-Baseet by al-Wahidi (4\542), al-Maghrib fi tarteeb al-Mu’rib by al-Mutarazi (p. 496), and Taaj al’’Aroos by al-Zubaydi (40\241)
The technical definition of loyalty
Loyalty means engaging in statements, actions, beliefs, and beings which Allah loves and is pleased with. This necessitates loving and supporting Allah, His Prophet, His religion and all the Muslims. The word al-walaa is also used to refer to the inheritance which a person deserves because of freeing a slave whom he owned, or because of the muwaalaat contract. However, the intended meaning here is the first meaning; thus, loyalty is about doing that which Allah loves. [266] Al-Furqaan bayna Awliyaa ar-Rahmaan wa Awliyaa ash-Shaytaan by Ibn Taymiyyah, p 9, Badaai’ al-Fawaa?id by Ibn al-Qayyim, 3/106, at-Ta’reefaat by al-Jurjaani, p 255, Tafseer al-Manaar by Rasheed Ridaa, 8/87, al-Walaa wa al-Baraa fee al-Islaam by al-Qahtaani, p 90, Tasheel al-‘Aqeedah al-Islaamiyyah by ‘Abdullah al-Jibreen, p 543.
Allah, the Exalted, said: The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakat and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise. at-Tawbah: 71 and Your ally is none but Allah and therefore His Messenger and those who have believed - those who establish prayer and give zakat, and they bow in worship. And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant. al-Maa?idah: 55-56
Ibn Jareer said: “By His statement: “Your ally is none but Allah and therefore His Messenger and those who have believed,” Allah, may His mention be exalted, means by this: O believers! You do not have a helper except Allah, His Messenger, and the believers whose description is mentioned by Allah, Exalted be He. As for the Jews and Christians, whom Allah ordered to disown them and never take them as allies and supporters, they are neither your allies nor helpers.” [267] Tafseer Ibn Jareer, 8/529.
The linguistic and technical definition of disavowal
The linguistic definition of disavowal (al-baraa?)
Al-baraa? is to be far from something, and to be away from it, and the ending of relations. In Arabic, it is said: “Bari?tu min fulaan” meaning that the relations between us are cut off and no link remains. The origin of the word bara?a indicates to cut off and to be far from what whose nearness is hated. [268] Tahdheeb al-Lughah by al-Azharee, 15/193, Maqaayees al-Lughah by Ibn Faaris, 1/236, at-Tafseer al-Baseet by al-Waahidi, 10/280, al-Mufraadaat by ar-Raaghib, p 121.
The technical definition of disavowal
The technical definition of disavowal is detesting that which Allah hates and causes His anger, be they words, actions, beliefs, or beings. This necessitates disconnecting with and detesting the enemies of Allah, His Messenger, and the believers, and taking their enemies as his own enemies. The application of disavowal is all that Allah hates and dislikes.” [269] Ahkaam al-Quran by al-Jassaas, 2/11, 12. Majmoo’ al-Fataawa by Ibn Taymiyyah, 8/553, 10/465, Eethaar al-Haqq ‘ala al-Khalq by Ibn al-Wazeer, p 370, al-Walaa wa al-Baraa fee al-Islaam by al-Qahtaani, p 9, Tasheel al-‘Aqeedah al-Islaamiyyah by ‘Abdullah ibn Jibreen, p 552, Madkhal li Diraasat al-‘Aqeedah al-Islaamiyyah by ad-Dumayriyyah, p 367.
Ibn ‘Uthaymeen said: “Loyalty and disavowal for the sake of Allah, Exalted be He, is that a person should disavow from all that Allah has disavowed as He stated: There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "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. al-Mumtahanah: 4 This was regarding the polytheists. This is as Allah, Most High, stated: And it is an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers. at-Tawbah: 3 Thus, it is incumbent upon each and every believer to disown and disassociate from all polytheists and disbelievers. This is what concerns people.  As for actions, it is compulsory for Muslims to disown and disassociate from all deeds which do not please Allah and His Prophet even if they are not acts of disbelief like wickedness and disobedience. Allah, the Exalted, said: But Allah has endeared to you the faith and has made it pleasing in your hearts and has made disbelief, defiance, and disobedience hateful to you. Those are the rightly guided. al-Hujuraat: 7 If a person is a believer but commits sins and acts of disobedience, we support and ally with him for his belief, but at the same time hate him for his sins.” [270] Majmoo’ Fataawa wa Rasaa?il al-‘Uthaymeen, 3/11.
According to the definition of loyalty and disavowal, they are obviously concerned with the following:
1-   Statements: The remembrance of Allah is beloved to Him while cursing and abusing are detested by Allah.
2-   Actions: The deeds of prayer, zakat, and marriage are things which are beloved to Allah. However, usury, adultery, drinking alcohol, are deeds which Allah hates.
3-   Beliefs: Imaan and monotheism are beloved to Allah while disbelief and polytheism are detested by Allah.
4-   Beings: A believer who believes and worships Allah alone is loved by Allah while disbelievers, polytheists, and hypocrites are hated by Allah. [271] Sharh at-Tahhaawiyyah by Ibn ‘Abd al-‘Izz, 2/505, al-Madkhal li Diraasat al-‘Aqeedah al-Islaamiyyah by Ibraaheem al-Buraykaan, p 19, al-Walaa wa al-Baraa fee al-Islaam by Muhammad al-Qahtaani, p 90, Tasheel al-‘Aqeedah al-Islaamiyyah by ‘Abdullah al-Jibreen, p 543.
The significance of loyalty and disavowal
1.   Loyalty and disavowal are from the conditions of Imaan
Allah, the Exalted, said: O you who have believed, do not take the Jews and the Christians as allies. They are in fact allies of one another. And whoever is an ally to them among you - then indeed, he is one of them. Indeed, Allah guides not the wrongdoing people. al-Maa?idah: 51
Ash-Shinqeetee said: “Allah mentions in His Statement: And whoever is an ally to them among you - then indeed, he is one of them. that whoever is allied to the Jews and Christians, he becomes part of them by being allied to them. Allah has also prohibited having allegiance to them, and He explained the reason for that in the following ayah: O you who believe, do not be allies of a people with whom Allah has become angry. They have despaired of reward in the Hereafter just as the disbelievers have despaired of meeting the inhabitants of the graves. al-Mumtahanah: 13 [272] Adwaa’ al-Bayaan, 1/412.
Allah, the Exalted, also said: You see many of them becoming allies of those who disbelieved. How wretched is that which they have put forth for themselves in that Allah has become angry with them, and in the punishment they will abide eternally. And if they had believed in Allah and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient. al-Maa?idah: 83-84
Ibn Taymiyyah said: “Imaan and taking the disbelievers as allies cannot exist together in the heart. This is indicated by the fact that whoever is allied to them have not fulfilled the requirement of Imaan – that is being believing in Allah, the Prophet, and what Allah revealed to him.” [273] Majmoo’ al-Fataawa, 7/17.
Jareer ibn ‘Abdillah al-Bajali (may Allah be pleased with him) narrated: “I came to the Prophet (صلى الله عليه وسلم) when he was accepting (the people's) pledge of allegiance, and said: 'O Messenger of Allah, extend your hand so that I may give you my pledge, and state your terms, for you know best.' He said: 'I accept your pledge that you will worship Allah, establish Salah, pay the Zakat, be sincere toward the Muslims, and forsake the idolaters.” [274] Transmitted by an-Nasaai (4177) and this is his wording, Ahmad (19238). The hadeeth was graded as authentic by Abu Nu’aym in Hilyat al-Awliyaa, 8/348, and Ibn Baaz in Majmoo’ al-Fataawa, 9/403, and al-Albaani in Saheeh Sunan an-Nasaai (4177), and Shu’ayb al-Arnaaoot in the Takhreej of Musnad Ahmad (19238).
Ibn Baaz said: “It is a major sin to love the disbelievers and support them in their falsehood and take them as companions and friends and so on. It is considered from the means that leads to disbelieving in Allah. If a person supports and helps the disbelievers against the Muslims, then that is allegiance, and it is one of the types of apostasy.” [275] Majmoo’ al-Fataawa by Ibn Baaz, 28/235.
2.   The creed of loyalty and disavowal is the strongest handhold of faith
Al-Baraa? ibn ‘Aaazib (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “The strongest handhold of faith is love for the sake of Allah and hatred for the sake of Allah.” [276] Transmitted by Ahmad (18524), at-Tayaalisi (783), ibn Aboo Shaybah (35479). Al-Albaani graded the hadeeth as good based on support from other narrations, Saheeh at-Targheeb, (3030), and it was also graded as good by Shu’ayb al-Arnaaoot based on supporting hadeeths. This was in the Takhreej of Musnad Ahmad (18524). Al-Boosayri ruled that the chain of narrators of the hadeeth is weak in Ithaaf al-Khayyirah al-Maharah, 6/105. In at-Targheeb wa at-Tarheeb, 4/85, al-Munthiri stated that the chain of narrators of the hadeeth has Layth ibn Aboo Saleem. In Majma’ az-Zawaa?id, 1/94, al-Haythami said: “The chain of narrators of the hadeeth has Layth ibn Aboo Saleem, and he was graded as weak by most scholars. The hadeeth was transmitted from the way of ‘Abdullah ibn ‘Abbaas, Ibn Mas’ood and others (may Allah be pleased with them). However, all these narrations are weak.
Al-Munaawee said: ‘Awthaqu ‘ura al-Eemaan,’ “The strongest handhold” means the most powerful, the most established and the toughest. ‘Ura’ is the plural of ‘urwah, and this originally means what is used to tie a bucket or a water container. Then this word was metaphorically used to mean the religious things that people should abide by and the branches of Imaan that are associated with that.” [277] Fayd al-Qadeer, 3/69.
‘Abd al-Lateef ibn ‘Abd ar-Rahmaan Aal al-Shaykh said: “The basis of allegiance is love, and the basis of enmity is hatred. By these feelings, the heart and body limbs perform actions that are considered acts of allegiance and enmity, such like support, amiability, help, fighting, migration and so on.” [278] Ad-Durar as-Saniyyah Fee al-Ajwibah an-Najdiyyah, 2/325.
3.   It is a reason for the heart to taste the sweetness of Imaan and certainty
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “Whoever possesses the following three qualities will taste the sweetness of faith: that Allah and His Messenger become dearer to him than anything else, that he loves a person and he loves him only for Allah's sake, that he hates to revert to disbelief after Allah has brought (saved) him out from it, as he hates to be thrown in fire.” [279] Transmitted by al-Bukhaaree (16), and this is his wording, Muslim (43).

Ibn ‘Umar (may Allah be pleased with him) stated: “Love for the sake of Allah, hate for the sake of Allah, ally with others for the sake of Allah, disavow for the sake of Allah. Indeed, allegiance to Allah cannot be attained except through that. A man will not find the taste of Imaan - even if he performs many prayers and fasts for many days -until he acts like that, and the brotherhood of the people has become for worldly issues, and that will not help the people who do it in the least. [280] Transmitted by at-Tabaraanee, 12/417 (13537). It was also transmitted by Abu Nu’aym in Hilyat al-Awliyaa, 1/312 as a hadeeth raised to the Prophet (صلى الله عليه وسلم ) on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). In Majma’ az-Zawaa?id, 1/95, al-Haythami said: “The chain of narrators of the hadeeth has Layth ibn Aboo Saleem, and most of the scholars were of the view that he was a weak narrator.

4.   The creed of loyalty and disavowal is an integral part of The Testimony of Islam
 
Allah, the Exalted, said: And mention, O Muhammad, when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship. Except for He who created me; and indeed, He will guide me." And he made it a word remaining among his descendants that they might return to it. az-Zukhruf: 26-27
The negation that is present in the testimony ‘None is worthy of worship except Allah’ necessitates disavowal of everything that is worshipped besides Allah.” [281] Al-Madkhal li Diraasat al-‘Aqeedah al-Islaamiyyah by Ibraaheem al-Buraykaan, p 192, al-Walaa wa al-Baraa fee al-Islaam by Muhammad al-Qahtaani, p 40.
Ibn Katheer said: “Allah informs about His servant, messenger, and close friend, the leader of monotheists who worship Allah alone, and the father of the messengers who were sent after him to whom Quraysh attribute themselves in lineage and religion, that he disassociated from his father and his people in their worship of idols. He said: Indeed, I am disassociated from that which you worship. Except for He who created me; and indeed, He will guide me. And he made it a word remaining among his descendants that they might return to it. This word refers to worshipping Allah alone with no partners and leaving everything besides Him like idols. The word is ‘None is worthy of worship except Allah.’ He made it permanent among his descendants, so that his descendants who were guided by Allah would follow him in it, (that they might return to it).” [282] Tafseer Ibn Katheer, 7/225.
The creed of Ahl as-Sunnah Wa al-Jamaa’ah concerning loyalty and disavowal
Loyalty and disavowal are based on the principle of love and hatred; thus, people can be divided into three groups:
The first group is those who are loved from all aspects. It includes the people who believe in Allah and His Messenger, uphold His law in terms of knowledge, action, and belief, and they are sincere to Allah in their works, deeds, and statements. They submit to Allah’s commands and refrain from His prohibitions.
The second group is those who are loved from some aspects and hated from other aspects. It includes the Muslims who have good deeds but commit sins too. They are loved to the extent of their goodness, and they are hated to the extent of their evil.
Allah, the Exalted, said: “And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy. al-Hujuraat: 9-10 As can be noted, Allah, Exalted be He, considered them to be brothers despite the fighting and transgression among them.
Ibn Taymiyyah said: “Despite the fighting that occurred between the predecessors, they were still allied to each other in terms of religion, and they would not show enmity towards each other like the enmity we show to the disbelievers. They would accept each other’s testimony, and they would learn from each other. They would inherit each other and intermarry. They would deal with each other as Muslims despite the killing, mutual cursing, and so on, which was between them.” [283] Majmoo’ al-Fataawa, 3/285.
‘Umar ibn al-Khattaab (may Allah be pleased with him) narrated that during the time of the Messenger of Allah (صلى الله عليه وسلم) there was a man called ‘Abdullah and nicknamed Himaar (Donkey), and he used to make Allah's Messenger (صلى الله عليه وسلم) laugh. One day, the Prophet (صلى الله عليه وسلم) lashed him because of drinking (alcohol). One time, he was brought to the Prophet (صلى الله عليه وسلم) on the same charge and was lashed. On that, a man among the people said, "O Allah, curse him! How frequently he has been brought to the Prophet (صلى الله عليه وسلم) on such a charge!" The Prophet (صلى الله عليه وسلم) said, "Do not curse him, for by Allah, I know he loves Allah and His Messenger.” [284] Transmitted by al-Bukhaaree (6780).
Ibn Taymiyyah said: “If a man performs good deeds, bad deeds, immorality and goodness, obedience and sins, sunnah and innovations, he will deserve allegiance and reward to the extent of his goodness. He will also deserve hatred and punishment to the extent of his evil. This means a person may have qualities that necessitate receiving honour and disgrace at the same time; thus, having a combination of the former and the latter. This is similar to the case of a poor thief whose hand is cut off for his crime but then he is given what suffices his needs from the public treasury due to his need. This principle is a point of consensus among Ahl as-Sunnah wa al-Jamaa’ah.” [285] Majmoo’ al-Fataawa, 28/209.
The third group is those who are despised from all aspects. It includes the people who disbelieve in Allah, His angels, His Books, His Messengers, the Last Day, and do not believe in predestination, its good and bad, associate partners with Allah, and worship Him together with angels, awliyaa or pious people, and render to them any form of worship like love, supplication, fear, hope, reverence, dependence, seeking help, seeking protection, calling out, slaughter, vows, humility, submission, fear, hope, or practice deviation concerning Allah’s Names, follow a way other than that of the believers, and adopt the ways of the innovators, and those who follow misguiding desires. The same applies to those who commit any of the nullifiers of Islam. Ahl as-Sunnah wa al-Jamaa’ah disavow from those who oppose Allah and His Messenger even if they are very close to them.
Allah, the Exalted, said: You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful. al-Mujaadilah: 22
Allegiance to this group of people takes different forms and is exercised at different levels, each of which has its own ruling. This is because some forms of allegiance to this group would necessitate the total negation of one’s Imaan, and there are forms which are less thus considered major sins and prohibited. The allegiance which nullifies Imaan may be mere belief, and it may be apparent in words and actions. [286] Majmoo’ al-Fataawa by Ibn Taymiyyah, 28/209, Irshaad at-Taalib by Ibn Sahmaan, p 13, ad-Durar as-Saniyyah fee al-Ajwibah an-Najdiyyah, 8/342.
Ash-Shinqeetee said: “Allah the Exalted said: And those who disbelieved are allies of one another. If you do not do so, there will be fitnah (strife) on earth and great corruption. al-Anfaal: 73 This noble ayah is one of the greatest ayaat which people should reflect on and contemplate. This is because if Muslims do not refrain from that which Allah, the Exalted, has warned against in this ayah, there will be strife and corruption. This will happen if the Muslims do not become allies to each other and stop becoming allies to the disbelievers and leave the disbelievers to be allies to each other. In this ayah, Allah has warned about that if the Muslims do not abide by the truthfulness of the allegiance between them and dissociation from their enemies, there will be strife and great corruption, which is currently occurring and widespread now. This manifests the greatness of the Glorious Quran, and that it is the speech of the Lord of the worlds, and that His warning is true, and His encouragement is true.” [287] Al-’Adhb al-Muneer, 5/210.
Allah, the Exalted, said: O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will then become losers. Aal-‘Imraan: 149
Sulaymaan ibn ‘Abdullah Aal al-Shaykh said: “Allah, the Exalted, informed the believers that if they obey the disbelievers, they will certainly attempt to turn back on Islam because the disbelievers will not be satisfied with them unless if they also become disbelievers. Allah stated that if the Muslims do that, they will become losers in this worldly life and the Hereafter. He did not give them any concession for complying with them and obeying the disbelievers out of fearing them. The reality proves this because the disbelievers are not satisfied with a person who agrees with them unless if he testifies that they are upon the truth, and he shows hatred and enmity to the Muslims. [288] Ad-Dalaa?il fee Hukm Muwaalat Ahl al-Ishraak, p 33.
Part of the creed of Ahl as-Sunnah wa al-Jamaa’ah is disassociation from the people of innovation and people who follow whims and desires
A person who subscribes to an innovation which makes him a disbeliever and takes him out of the fold of Islam is hated and disliked like an original disbeliever. Allah, the Exalted, said: And it has already come down to you in the Book that when you hear the ayaat of Allah recited, they are denied by them and ridiculed; so, do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed, Allah will gather the hypocrites and disbelievers in Hell all-together. an-Nisaa: 140
Allah, the Exalted also said: Indeed, those who have divided their religion and become sects - you, O Muhammad, are not associated with them in anything. al-An’aam: 159
‘A’ishah (may Allah be pleased with her) narrated: “Allah's Messenger (صلى الله عليه وسلم) recited the ayah: It is He who has sent down to you the Book. In it are ayaat that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth). follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: "We believe in it (i.e., in the Quran) the whole of it (i.e., it is clear and unclear ayaat) are from our Lord. And none receive admonition except men of understanding. (AAli-‘Imraan: 7) Then he (صلى الله عليه وسلم) said, “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named as having deviation from the Truth; so beware of them.” [289] Transmitted by al-Bukhaaree (4547) and Muslim (2665), and this is Muslim’s wording.
Ibn ‘Abbaas (may Allah be pleased with him) said: “Do not sit with the people who follow whims and desires because sitting with them harms the heart.” [290] Transmitted by al-Aajoori in ash-Sharee’ah (133). Al-Baghawee said: “This is a matter of consensus among the Companions, the Taabi’een, those who followed them, and the Sunni scholars. They all agreed that the innovators should be hated and abandoned.” [291] Sharh as-Sunnah, 1/227, Husn at-Tanbeeh li maa warada fee at-tashshabuh by al-Ghazi, 9/319-464, Hajr al-Mubtadi’ by Bakr Abu Zayd, p 13-28.
The hadeeth of Ka’b ibn Maalik (may Allah be pleased with him) concerning the three Companions who remained behind during the battle of Tabuk. The Muslims abandoned them according to the order of the Prophet (صلى الله عليه وسلم) In mentioning the benefits of this hadeeth, An-Nawawi said: “It shows that it is recommended to abandon the people of apparent innovations and sins, refrain from greeting them, and boycotting them as a means of showing contempt and rebuffing them.” [292] Sharh an-Nawawi ’ala Muslim, 17/100. Sharh as-Sunnah by al-Baghawi, 1/226.
Imitating the disbelievers
Islam is always keen to distinguish the Muslims from others even in general appearance and attires. This is equally applicable to the individual and the society as a whole. The Quran and Sunnah are replete with proofs about the prohibition of imitating the disbelievers and conforming to them because this outward imitation has effects which may lead to agreeing with them in more serious issues like beliefs, legislation, and so on. Allah, the Exalted, said: And I have been commanded to be of the believers. And commanded, 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah. Yoonus: 104-105
Al-Ghazzi said: “This ayah is a fundamental proof for ordering the Muslims to imitate other believers and the prohibition of imitating the polytheists.” [293] Husn at-Tanabbuh li maa warada fee at-tashbeeh, 5/395.
Ibn Taymiyyah said: “Imitation in outward appearance causes conformity and resemblance between the people who are imitating each other. This leads to similarity in manners and actions. This is an issue which is noticeable. Outward similarity causes love, and love causes internal allegiance. Likewise, internal love causes outward similarity, which reality and experience testify to this.” [294] Iqtidaa’ as-Siraat al-Mustaqeem, 1/93, 549.
Muhammad ibn Ibraaheem Aal al-Shaykh said: “Know that imitating the disbelievers is through merely doing what they do with the intention of imitation or without it. Shaykh al-Islaam Ibn Taymiyyah (may Allah have mercy on him) said: “The Prophet (صلى الله عليه وسلم) prohibited prayer at sunrise and at sunset, and the reason that he gave for that was that “it rises and sets between the two horns of Satan, and that time, the disbelievers prostrate to it.” It is known that a believer only prostrates to Allah. and most people may not be aware that the sun rises and sets between the two horns of Satan or even know that the disbelievers would prostate to it. However, the Prophet (صلى الله عليه وسلم) prohibited prayer at that time to avoid any form of similarity.” [295] Fataawa wa Rasaa?il Muhammad ibn Ibraaheem, 4/80.
Ibn ‘Uthaymeen said: “Imitation is when a person does something which is specific to the disbelievers and is not done by anybody but them like wearing clothes which are only worn by the disbelievers. If the clothes are commonly worn by the Muslims and non-Muslims, wearing them will not be imitation. Imitation is when a person wears the clothes which are specific to the disbelievers regardless of whether they symbolize anything religious like the clothes of the monks or ordinary clothes, so long as if someone sees him wearing those clothes, he will say, ’this is a disbeliever,’ based on his clothing.” This type of imitation is prohibited.” [296] Ash-Sharh al-Mumti’ ‘ala Zaad al-Mustaqna’, 5/29.
Evidence on the prohibition of imitating the disbelievers
A proof from the Quran
Allah’s Statement: Then We put you, O Muhammad, on an ordained way concerning the matter of religion; so follow it and do not follow the inclinations of those who do not know. Indeed, they will never avail you against Allah at all. And indeed, the wrongdoers are allies of one another; but Allah is the protector of the righteous. al-Jaathiyah: 18-19
Proofs from the Sunnah
Aboo Sa’eed al-Khudree (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a lizard, you would follow them." We said, "O Allah's Messenger! (Do you mean) the Jews and the Christians?" He said, "Whom else?” [297] Transmitted by al-Bukhaaree (7320) and this is his wording and Muslim (2669).
The hadeeths which were transmitted about the fact that most of the Muslims will follow the past nations were transmitted in the form of showing the occurrence of that, and the mention of such event is to criticise imitating the Jews and Christians, the Persians, and the Romans. All that was mentioned in detail under the chapters of creed and jurisprudence.
This includes the monasticism which was innovated by the Christians
Allah, the Exalted, said: Then We sent following their footsteps Our messengers and followed them with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except that they did so seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient. al-Hadeed: 27
Sahl ibn Abee Umaamah and his father went to Anas ibn Maalik in Medina, and Anas said: “Indeed, the Messenger of Allah (صلى الله عليه وسلم) would say: “Do not impose austerities on yourselves, so Allah does not impose austerities on you; for people have imposed austerities on themselves and Allah has imposed austerities on them. Their survivors are to be found in hermitages and monasteries.” Then he recited the ayah, “Monasticism, they invented it; we did not prescribe it for them.” [298] Abu Dawood transmitted it as a long hadeeth (4904), and this is his wording. It was also transmitted by Abu Ya’la (3694), ad-Diyaa in al-Ahaadeeth al-Mukhtaarah, 2/78. The chain of narrators of the hadeeth was graded as authentic by al-Boosayri i Ithaaf al-Khayyirah al-Maharah, 4/259. In Iqtidaa as-Siraat al-Mustaqeem, 1/296, Ibn Taymiyyah said: “The hadeeth is supported by authentic hadeeths.” In Majma’ az-Zawaaid, 6/259, al-Haythami said: “The narrators of this hadeeth are authentic except for Sa’eed ibn ‘Abd ar-Rahmaan ibn Aboo al-‘Amyaa.” However, he was trustworthy. The hadeeth was graded as weak by al-Albaani in Da’eef Sunan Aboo Dawood (4904). However, al-Albaani later changed his opinion, and he graded the hadeeth as authentic in Jilbaab al-Mar?at al-Muslimah (20). Shu’ayb al-Arnaaoot graded the hadeeth as good based on supporting evidence in his Takhreej of Sunan Aboo Dawood (4904). In as-Salaat wa hukm Taarikuhaa (122), Ibn al-Qayyim said: “The hadeeth was transmitted through ibn Aboo al-‘Amyaa and like an unknown person.”
In the explanation of this hadeeth, Mulla ‘Ali al-Qaari said: “Do not impose austerities on yourselves that is, through difficult deeds like fasting every day, spending the whole night in prayer, and staying away from women, so that you will not become weak in worship, and rendering the obligations. So, Allah does not impose austerities on you this means, so He does not make austerities compulsory upon you, and thus face difficulties, or that you may fail to do some of what is compulsory upon you because of your weakness in bearing difficulties. This was the explanation of commentators. However, what is apparent is that the meaning is: Do not make things difficult for yourselves by making the difficult acts of worship compulsory on yourselves by taking vows and oaths, whereby these things will become compulsory upon you since you have obligated them upon yourself. And you will then not be able to render Allah’s right, and you will be bored, become lazy, and will not do good deeds; thus, you will then be punished by Allah. This meaning goes in line with the reasons given in the Prophet’s statement: “For there are people” that is, from the Children of Israel, “imposed austerities on themselves” by difficult acts of worship, and hard practices, and extreme striving, and Allah imposed austerities on them by requiring the completion of these acts and upholding their rights. It has been said: “They imposed austerities on themselves when they were commanded to slaughter a cow, and they asked about its colour, its age, and other qualities. (And Allah imposed austerities on them) by ordering them to slaughter a cow with specific qualities and only one cow had those qualities, and its owner did not sell it except after demanding a large amount of gold. This first meaning is supported by what will be discussed later from the Prophet’s statement “Their survivors” that is, the remnants of the people who imposed austerities on themselves. (In hermitages) these are the places of worship of the Christian monks (and synagogues), these are the places of worship for the Jews. (“Monasticism, they invented it”) that is, no one before them did it. (“We did not prescribe it for them.”) that is, we did not make it obligatory for them to leave eating delicious food, not to be married, and to be in solitude and away from people, and staying at the tops of mountains, and places which are far from where people live. Allah, the Exalted, said: But they did not observe it with due observance. al-Hadeed: 27 That is, they did not give monasticism its due right, and they lost and disbelieved in the religion of ‘Eesa, and they entered the religion of their kings and left monasticism. Some of them continued following the religion of ‘Eesa and they lived up to the time of Prophet Muhammad (صلى الله عليه وسلم) and they believed in him.” Thus, Allah, the Exalted, said: So We gave the ones who believed among them their reward, but many of them are defiantly disobedient. al-Hadeed: 27 [299] Mirqaat al-Mafaateeh, 1/266.
Another example of that are the prohibitions which were transmitted concerning prayer to ensure the contradiction of the disbelievers and the polytheists

-     The call to prayer: It was transmitted on the authority of Aboo ‘Umayr ibn Anas who transmitted on the authority of his paternal uncles from the Ansaar that they said: “The Prophet (صلى الله عليه وسلم) was anxious as to how to gather the people for prayer. The people told him: “Hoist a flag at the time of prayer; and when the people see it, they will inform one another. But he (the Prophet) did not like it. Then someone mentioned to him the horn. Ziyaad said: “A horn of the Jews.” He (the Prophet) did not like it. He said: “This is the matter of the Jews.” Then they mentioned to him the bell of the Christians. He said: “This is the matter of the Christians.” ‘Abdullah ibn Zayd returned anxiously from there because of the anxiety of the Messenger (صلى الله عليه وسلم). He was then taught the call to prayer in his dream. Next day he came to the Messenger of Allah (صلى الله عليه وسلم) and informed him about it. He said: O Messenger of Allah, I was between sleep and wakefulness; all of a sudden, a newcomer came (to me) and taught me the call to prayer. Umar ibn al-Khattaab had also seen it in his dream before, but he kept it hidden for twenty days. The Prophet (صلى الله عليه وسلم) said to me (‘Umar): “What did prevent you from saying it to me? He said: “Abdullah ibn Zayd had already told you about it before me, hence I was shy.” Then the Messenger of Allah (صلى الله عليه وسلم) said: “Bilaal, stand up, see what ‘Abdullah ibn Zayd tells you (to do), then do it.” Bilaal then called them to prayer.” [300] Transmitted by Abu Dawood (498), al-Bayhaqi (1908), and the hadeeth was graded as good by Ibn ‘Abd al-Barr in at-Tamheed, 21/24. The chain of narrators of the hadeeth was graded as authentic by Ibn Hajar in Fath al-Baari, 2/97, and al-Albaani in Saheeh Sunan Aboo Dawood (498), and Jilbaab al-Mar?atul Muslimah (167). Al-Waadi’ee graded the hadeeth as good in As-Saheeh al-Musnad fee maa laysa fee as-Saheehayn, and Shu’ayb al-Arnaaoot in Takhreej Sunan Aboo Dawood (498).

Ibn Taymiyyah said: “This necessitates the detestability of these types of sounds generally in prayer and outside prayer, because they are from the practises of Jews and Christians. The Christians sound the gong at different times which are not their times of prayer. However, the sign of the religion of monotheism is the call to prayer (athaan) which incorporates an announcement of the remembrance of Allah by which the doors of heaven are opened, and the devils flee, and Allah’s mercy descends.” [301] Iqtidaa as-Siraat al-Mustaqeem, 1/356.

-     The performance of prayer
Jaabir ibn ‘Abdillah (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) was ill and we performed prayer behind him while he was sitting, and Aboo Bakr was making audible to the people his takbeer. The Messenger of Allah (صلى الله عليه وسلم) turned towards us, and he saw us standing and (directed us to sit down) with a gesture. We sat down and performed our prayer following his prayer in a sitting posture. After uttering salutation, he said: “You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so do not do that; follow your Imams. If they perform prayer standing, you should also do so, and if they perform the prayer sitting, you should also perform the prayer sitting.” [302] Saheeh Muslim (413).

The hadeeth states that the Prophet (صلى الله عليه وسلم) ordered them not to stand up in prayer despite the fact that standing is compulsory in prayer, and the reason he gave for that was that if the people praying behind the Imaam are standing while he is seated, then this deed is similar to the actions of the Persians and Romans in dealing with honoured people among them whereby they would stand while they were seated. Also, it indicates that the Prophet (صلى الله عليه وسلم) prohibited what resembles the actions of the Persians and the Romans despite the fact that our Prophet is not their prophet. This is because the Prophet (صلى الله عليه وسلم) said: “do not do that,” which indicates that the prohibition relates to merely imitating them in posture. [303] Iqtidaa as-Siraat al-Mustaqeem, 1/226.
Aboo Hurayrah (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) prohibited praying with one’s hands on one’s waist. [304] Transmitted by al-Bukhaaree (1220) and Muslim (545). It was transmitted that ‘A’ishah (may Allah be pleased with her) detested that a person performing prayer should put his hand on his waist, and she said: “Indeed, the Jews do this.” [305] Transmitted by al-Bukhaaree (3458).
Islam prohibits imitating the disbelievers in matters related to the rulings of fasting.
This includes:
-     Partaking of the pre-dawn meal. ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “The difference between our fasting and that of the People of the Book is eating shortly before dawn.” [306] Saheeh Muslim (1096).
-     Fasting on the ninth and the tenth of Muharram in contradiction of the Jews who used to fast on the tenth day of it only. Ibn ‘Abbaas (may Allah be pleased with him) narrated: “When the Prophet (صلى الله عليه وسلم) fasted on the tenth of Muharram, and ordered people to fast on that day, they said: “O Messenger of Allah, it is a day which the Jews and Christians hold in high esteem.” Thereupon, the Messenger of Allah (صلى الله عليه وسلم) said: “When the next year comes, by Allah’s willing, we will fast on the ninth.” However, the Messenger of Allah (صلى الله عليه وسلم) died before the advent of the next year. [307] Saheeh Muslim (1134)
-     Hastening in breaking the fast. Aboo Hurayrah (may Allah be pleased with him) reported that the Prophet (صلى الله عليه وسلم) said: “Religion will continue to prevail as long as people hasten to break the fast, because the Jews and the Christians delay in doing so.” [308] Transmitted by Abu Dawood (2353) and this is his wording, and an-Nasaai in as-Sunan al-Kubraa (3313), Ahmad (9810), and it was graded as authentic by Ibn Hibbaan in his Saheeh (3503). Al-Haakim graded the hadeeth as authentic based on the conditions of Muslim, al-Mustadrak (1573). The chain of narrators of the hadeeth was graded as authentic by an-Nawawi in al-Majmoo’, 6/359. The chain of narrators of the hadeeth was graded as authentic by al-Boosayri in Misbaah az-Zujjaajah (1698). The hadeeth was graded as good by al-Albaani in Saheeh Sunan Aboo Dawood, 6/359, Shu’ayb al-Arnaaoot graded the hadeeth as authentic based on other narrations in his Takhreej of Sunan Aboo Dawood (2353) without the words “because the Jews and Christians delay.” Ibn Maajah (1698) transmitted the hadeeth with the wording: “The people will remain upon goodness as long as they hasten to break the fast because the Jews delay.” This was a hadeeth of Abu Hurayrah (may Allah be pleased with him). In Saheeh Sunan Ibn Maajah (1698), al-Albaani said: “The hadeeth is good and authentic.” The origin of the hadeeth is in al-Bukhaaree and Muslim (the Saheehayn) from the hadeeths of Sahl ibn Sa’d (may Allah be pleased with him) with the wording: “The people will remain on goodness as long as they hasten to break the fast.”[Transmitted by al-Bukhaaree (1957) and Muslim (1098).
Ibn Taymiyyah said: “This is a textual evidence that Islam will be predominant by hastening in breaking the fast to contradict the Jews and Christians. If contradicting them is a cause for the predominance of Islam, then the objective for sending the prophets was so the religion of Allah prevails over all religions, contradicting them is therefore from the major objectives for the sending of prophets.” [309] Iqtidaa as-Siraat al-Mustaqeem, 1/209.
Islam prohibits imitating the practices of the people of the Days of Ignorance
Narrated Qays ibn Abee Haazim: “Aboo Bakr (May Allah be pleased with him) went to a woman named Zaynab from the Ahmas tribe and noticed that she was observing total silence. He said: "What has happened to her? Why does she not speak?'' People informed him that she had sworn to remain silent. He then said to her: "You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jaahiliyyah)." (After hearing this) she started speaking.” [310] Transmitted by al-Bukhaaree (3834).
Ibn Taymiyyah said: “Aboo Bakr stated that absolute silence is not permissible, and he followed that by saying: “This is the action of the pre-Islamic period of Ignorance.” He intended to criticise and censure that action. When the ruling is followed by a description is to indicate that the description per se is the reason for the ruling and that such an action was not prescribed in Islam. This also applies to everyone who performs any act of worship which was practiced by the people of the pre-Islamic period (Days of Ignorance) and was not legislated in Islam as a way of worship even if he did not specifically intend it.” [311] Iqtidaa as-Siraat al-Mustaqeem 1/371.
Islam prohibits imitating the polytheists in their festivals
Anas ibn Maalik (may Allah be pleased with him) narrated that when the Messenger of Allah (صلى الله عليه وسلم) came to Medina, the people had two days on which they engaged in games. He asked: “What are these two days (what is the significance)?” They said: “We used to play during these days in the pre-Islamic period of Ignorance. The Messenger of Allah (صلى الله عليه وسلم) said: “Indeed, Allah has substituted for you something better than them, the day of sacrifice and the day of the breaking of the fast.” [312] Transmitted by Abu Dawood (1134) and this is his wording, an-Nasaai (1556), Ahmad (13622), and in al-Mustadarak (1/434), al-Haakim graded it as authentic based on the conditions of Muslim. Al-Baghawi graded it as authentic in Sharh as-Sunnah, (2/598). In ‘Aaridat al-Ahwadhi (2/4), Ibn al-’Arabi graded the hadeeth as authentic. An-Nawawi graded the chain of narrators of the hadeeth as authentic in al-Khulaasah, 2/819. In Iqtidaa as-Siraat al-Mustaqeem (1/485), Ibn Taymiyyah said: “The isnaad of the hadeeth is based on the conditions of Muslim.” The hadeeth was also graded as authentic by Ibn al-Mulaqqin in Sharh al-Bukhaaree (8/25). Ibn Hajar also graded the hadeeth as authentic in Fath al-Baari (2/513), and as-San’aani in al-Uddah fee Sharh al-‘Umdah (2/540), and al-Albaani in Saheeh Aboo Dawood (1134), and Shu’ayb al-Arnaaoot in the Takhreej Sunan Aboo Dawood (1134).
The Prophet (صلى الله عليه وسلم) did not approve those two days, and he did not leave his companions celebrating them as the customs of people. Rather, he said: “Indeed, Allah has substituted for you something better than them.” When the order dictates to replace one thing for another, it necessitates leaving what is substituted. The Prophet’s (صلى الله عليه وسلم) statement: “something better than them” means substituting these days with what Allah legislated for us in place for what was in the pre-Islamic period of Ignorance.
That which is abhorrent in the festivals of the people of the Book is more serious than what is abhorrent in the festivals that were celebrated during the pre-Islamic period of ignorance. This is because the Muslims have been warned against imitating the Jews and Christians and informed that some of them would do these abhorrent things unlike the religion of the pre-Islamic period of ignorance, which will not return except towards the end of time when all the believers will die.” [313] Iqtidaa as-Siraat al-Mustaqeem by Ibn Taymiyyah (1/488).
Islam prohibits imitating the Jews in their habit of not eating with menstruating women
Anas (may Allah be pleased with him) narrated that when a woman menstruated, the Jews would not eat with her, nor stay with her in the house. The Companions (may Allah be pleased with them) asked the Prophet (صلى الله عليه وسلم) about the issue. Allah, the Exalted, then revealed the ayah: And they ask you about menstruation. Say, “It is harm, so keep away from wives during menstruation. al-Baqarah: 222 Then, the Messenger of Allah (صلى الله عليه وسلم) said: “Do everything else apart from sexual intercourse (with your wives).” When the Jews were informed about this, they said: “This man wants to differ from us in everything.” [314] Saheeh Muslim (302).
This hadeeth indicates that there are many things which Allah legislated for His Prophet to contradict the Jews, and that he contradicted them in everything such that they said: “This man wants to differ from us in everything.” [315] Iqtidaa as-Siraat al-Mustaqeem by Ibn Taymiyyah (1\215)
Islam prohibits certain aspects related to the appearance of a Muslim in terms of clothes, adornments, and so on.
Ibn ‘Umar (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “The Messenger of Allah (may peace be upon him) said: “Contradict the polytheists, trim the moustache and let the beard grow.” [316] Transmitted by al-Bukhaaree (5892), Muslim (259) and this is his wording.
Aboo Hurayrah (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “Trim the moustache, and let the beard grow, and contradict the Magians (the fire-worshippers).” [317] Saheeh Muslim (260).
Aboo Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “The Jews and Christians do not dye their beards, so contradict them.” [318] Transmitted by al-Bukhaaree (3462) and Muslim (2103).
Aboo ‘Uthmaan an-Nahdi narrated: “’Umar (may Allah be pleased with him) wrote to us when we were in Azerbaijan and he said: “Beware of luxury, the clothing of the polytheists, and wearing silk.” [319] Saheeh Muslim.
The issue of imitating the polytheists may be confused with what was transmitted by Ibn ‘Abbaas (may Allah be pleased with him) that he narrated: “The Prophet (صلى الله عليه وسلم) liked to do the same as the People of the Book in matters about which he had received no command. The People of the Book used to let their hair hang down and the polytheists used to part their hair, so the Prophet let his forelock hang down, but afterwards he parted it.” [320] Saheeh Muslim (5971) and Muslim (2336).
The responses are as follows:
1.   This statement was at the early days of Islam but then it was abrogated afterwards as Allah legislated for his Prophet (صلى الله عليه وسلم) to contradict the People of the Book and He ordered him to do so. The text of the hadeeth states that the Prophet (صلى الله عليه وسلم) used to let his hair hang down in agreement with them, then afterwards, he parted his hair. Therefore, the parting of the hair became a sign of the Muslims, and thus, from the conditions imposed on the dhimmis is to refrain from parting their hair.

2.   Even if we hypothetically assume it was not abrogated, the Prophet (صلى الله عليه وسلم) was the only one entitled to decide which acts are fine to follow from their practises and which are not because he could distinguish their falsehood from the truth through Allah’s revelation. As for us, we are not allowed to take any religious act from them, neither from their statements nor from their actions. This is a point of consensus among the Muslims, and it is from the common knowledge that it is known by necessity. That said, if a person says, “It is recommended for us to follow the people of the Book who live in our time,” he would be outside the fold of Islam.

3.   We are prohibited from imitating them in matters which our Muslim predecessors did not practise. As for what the Muslims predecessors practised or adopted, there is no doubt that following them in this regard is permissible, regardless of whether or not the disbelievers do it. Therefore, we should not leave that which Allah has ordered because the disbelievers do it. However, it should be noted that Allah did not command us to do anything which the polytheists do too except that there must be some form of difference in it which distinguishes Allah’s established religion from other religions. [321] Iqtidaaa as-Siraat al-Mustaqeem by Ibn Taymiyyah, 1/549.
The link between imitation and allegiance
If imitation is in matters that would establish the disbelief of the person, who does it, then following it will be agreeing with the disbelievers in an act of disbelief. Outward imitation brings about a form of affection and love, and subtle allegiance. Likewise, love results in outward imitation, and the occurrence of this is affirmed by the senses and experience. If imitation in worldly matters like clothes and other things causes love and allegiance to them, how about imitating them in religious issues! Indeed, this leads to a kind of allegiance in greater and more serious ways. Not to mention, love and allegiance to disbelievers negates Imaan.
Allah, the Exalted, said: O you who have believed, do not take the Jews and the Christians as allies. They are in fact allies of one another. And whoever is an ally to them among you - then indeed, he is one of them. Indeed, Allah guides not the wrongdoing people. So you see those in whose hearts is a disease hastening into association with them, saying, "We are afraid a misfortune may strike us." But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful. And those who believe will say, "Are these the ones who swore by Allah their strongest oaths that indeed they were with you?" Their deeds have become worthless, and they have become losers. al-Maa?idah: 51-53.
Allah, the Exalted, said: You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful. al-Mujaadilah: 22
Allah, the Exalted, mentions in these two ayaat that there is no believer who loves a disbeliever; thus, whoever loves a disbeliever is not a believer. Outward imitation most likely leads or indicates loving them; therefore, it is prohibited. [322] Iqtidaa as-Siraat al-Mustaqeem by Ibn Taymiyyah, 1/549.
The difference between allegiance and kind treatment
The proof for that is Allah’s Statement: Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. al-Mumtahanah: 8
Narrated Asmaa? bint Abee Bakr (may Allah be pleased with her): “My mother who was a polytheist came to me when he (the Holy Prophet) entered into treaty with, the Quraysh (of Mecca). I inquired from the Messenger of Allah (صلى الله عليه وسلم) saying: “O Messenger of Allah, my mother has come to me, and she is not interested in Islam; should I (in this state of her mind) show her kindness? He said: Yes, treat her kindly.” [323] Transmitted by al-Bukhaaree (2620) and Muslim (1003), and this is his wording.
Ibn Jareer said: “The most correct view in that regard is the view of those who said that Allah’s Statement: Allah does not forbid you from those who do not fight you because of religion means: you are not forbidden to be good to the people from all religions, maintain relations with them, and be just to them.” [324] Tafseer Ibn Jareer, 22/573.
Ibn Hajar also said: “Being good, maintaining relations, and kindness does not necessitate the love and affection which are prohibited in Allah’s Statement: You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger. al-Mujaadilah: 22 [325] Fath al-Baari, 5/233.
Ibn Baaz said: “Allah, the Exalted, prohibited allegiance to the disbelievers, and He prohibited taking them as advisers in the decisive (Muhkam) ayaat, and He did not differentiate between their kinds, those who fight us and those who did not fight us. However, the meaning of the stated ayah according to the scholars means a concession to be kind to the disbelievers, to be charitable to them if they are peaceful towards to us based on what is necessitated by a covenant, an agreement, and a dhimmi contract.” [326] Naqd al-Qawmiyyah al-‘Arabiyyah, p 36.
Ibn ‘Uthaymeen said: “Giving charity to non-Muslims is permissible if they are not fighting the Muslims. They can be given charity in a situation of peace, a ceasefire, and a treaty, and so on. There is no problem in that.” [327] Fataawa Noorun ‘ala ad-Darb, 15/381.
Anas (may Allah be pleased with him) narrated: “A young Jewish boy who was in the service of the Prophet (صلى الله عليه وسلم) fell ill. The Prophet (صلى الله عليه وسلم) went to visit him. He sat down by his head and said to him, "Embrace Islam." The little boy looked at his father who was sitting beside him. He said: "Obey Aboo al-Qaasim (i.e., the Messenger of Allah (صلى الله عليه وسلم))." So he embraced Islam and the Prophet (صلى الله عليه وسلم) stepped out saying, "Praise be to Allah Who has saved him from Hell-fire.” [328] Transmitted by al-Bukhaaree (1356).

Ibn Hajar said: “Ibn Battaal said: “It is only permitted to visit a sick non-believer when it is hoped that he will accept the invitation to Islam. If there is no hope for that, then he should not be visited.” However, what seems to be the case is that the ruling differs depending on the intention because he may be visited to achieve a different benefit.” [329] Fath al-Baari 10/119, Sharh Saheeh al-Bukhaaree by Ibn Battaal (9/380).

‘A’ishah (may Allah be pleased with her) narrated: “‘A’ishah reported that a group of Jews came to Allah’s Messenger (صلى الله عليه وسلم) and sought his audience and said: “As-Saamu ‘Alaykum. ‘A’ishah said in response: As-Saamu ‘Alaykum (death be upon you) and curse also, whereupon Allah's Messenger (صلى الله عليه وسلم) said: “‘A’ishah, verily Allah loves kindness in every matter. She said: Did you hear what they said? Thereupon he said: Did you not hear that I said (to them): “Wa ‘Alaykum.” [330] Transmitted by al-Bukhaaree (6024) and this is his wording and Muslim (2165). Another narration states: “ ‘‘A’ishah understood their meaning and cursed them and Allah’s Messenger (صلى الله عليه وسلم) said: “'A?ishah, (do not do that) for Allah does not like the use of harsh words, and it was at this stage that this ayah of Allah, the Exalted and Glorious was revealed: “And when they come to you, they greet you with a greeting with which Allah greets you not” (al-Mujaadilah: 8) to the end of the ayah.” [331] Saheeh Muslim (2165).

As for conducting business with the disbelievers and making buying and selling transactions, exchanging gifts and so on, they are not considered from the forms of allegiance. It is permissible for the Muslim to buy from and sell to a disbeliever. The proof for that is the hadeeth of ‘Abd ar-Rahmaan ibn Abee Bakr (may Allah be pleased with him) who narrated: “We were with the Prophet (صلى الله عليه وسلم) when a tall pagan with long matted unkempt hair came driving his sheep. The Prophet (صلى الله عليه وسلم) asked him, "Are those sheep for sale or for gifts?" The pagan replied, "They are for sale." The Prophet (صلى الله عليه وسلم) bought one sheep from him.” [332] Transmitted by al-Bukhaaree (2216) and this is his wording, and Muslim (2056).

‘A’ishah (may Allah be pleased with her) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “The Messenger of Allah (صلى الله عليه وسلم) bought some grain from a Jew (to be paid at a specified time) and put his armour as a guarantee.” [333] Transmitted by al-Bukhaaree (2513) and this is his wording, and Muslim (1603).
Ibn Battaal said: “Engaging in buying and selling with the disbelievers is permissible. However, with regards to those who are fighting with the Muslims; it is not permissible to sell to them arms and weapons which help them in harming the Muslims or strengthens them (the disbelievers).” [334] Sharh Saheeh al-Bukhaaree (6/338).
Ibn Taymiyyah said: “As for the ruling on Muslims selling to the polytheists during their festivals what helps them in their festivities like food, clothing, basil, and so on, or giving them that as gifts, it is considered a form of assisting them in conducting their prohibited festivity. This is based on the principle which states: selling grapes or juice which the polytheists use to make alcohol is not permissible. Likewise, it is not permissible to sell weapons to them which they will use to kill Muslims.” [335] Iqtidaa as-Siraat al-Mustaqeem, 2/15.
Ibn Baaz said: “Allegiance and disavowal means loving the believers and supporting them, disliking the disbelievers, and feeling enmity towards them, and disassociating from them and their religion. This is allegiance and disavowal. Allah, the Exalted, said: There has already been for you an excellent example in Ibraaheem and those with him, when they said to their people, "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 al-Mumtahanah: 4 Disliking the disbelievers and hating them does not however mean being unjust to them or attacking them if they are not fighting the Muslims. This means that you should hate them in your heart, and they should not be your friends. However, you should not annoy them, harm them, or be unjust to them. If they greet you, you return the greeting, advise them, and direct them to goodness, as stated by Allah, the Exalted: And do not argue with the People of the Book except in a way that is best. al-‘AnkAbut: 46 The People of the Book is a term used to refer to the Jews and Christians. This also applies to other disbelievers who have a pact, an agreement with the Muslims or are dhimmis. Whoever is unjust to them is punished according to his injustice. It is prescribed for the Muslim to debate and discuss in a way that is best with both the Muslims and the disbelievers, and he should hate the disbelievers for the sake of Allah.” [336] Majmoo’ Fataawa Ibn Baaz, 5/246.