Al-wala' wa-l-bara' is referred to as holding fast to all that is pleasing to God, and withdrawing from and opposing all that is displeasing to Allah, for the sake of Allah. This is for their calling towards something other than submission to Allah, whether on purpose or by nature of disbelief. Loving for the sake of Allah means to love Allah and to show loyalty to him by following his Shariah. It means to love all that is good and permissible in the Quran and Sunnah.
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Download the PDF. Ahmad Musa Jibril, a populist Salafi preacher, giving a lecture in Jibril is one of several prominent Muslim clerics engaged in teaching his followers that to love Allah, one must hate nonbelievers. The author of the article details how this theological stance has risen within Muslim theology and advocates for efforts to undermine the spread of such teachings on hatred.
Screenshot of a YouTube video. Immediately, the Western media marshaled its worst insults to condemn the atrocity, decrying the incident as both a hate crime and an act of terrorism.
Muslims undoubtedly hate liberalist sodomites, as does anyone else with any shred of their fitrah inborn human nature still intact. An act of terrorism? Most definitely. Muslims have been commanded to terrorize the disbelieving enemies of Allah. Strikingly, the very ideas most abhorrent to Westerners are enthusiastically embraced by IS and others who subscribe to a similar ideology. It seems our titles of derision are received as proof of legitimacy.
Why is this? How can IS and its sympathizers officially endorse a policy of hatred? You also hate for the sake of Allah when you see a disobedient disbeliever.
You hate such a person for the sake of Allah. This is how a believer is—He allows his heart to react to both types of people, loving some of them for the sake of Allah. According to this line of thinking, the only relationship between Muslims and disbelievers is that of active enmity or passive hatred.
There is no concept of natural unbelief in Islamic theology. All humanity is born with a revelation of God and some choose to reject it—to disbelieve. The site curator has allowed the message to remain since April , and it is now highly ranked within the Google search algorithm.
If any Muslim makes Muwalaat [support, help, etc. We must stay clear of the kuffar, their beliefs and way of life; we must have hatred for their disobedience and carry hatred for their actions. We must not show any affection towards them nor to befriend them or to ally with them. In pre-Islamic Arabia, the verbs wala and bara were used by tribes to describe the act of acceptance in or expulsion from the community.
Disbelievers make themselves polytheists—and should be hated—because they do not believe in God alone. Sura explains this:. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone [emphasis added].
In the twentieth century, the Saudi religious establishment carried this torch onward. Rather than declaring hatred and war against the outside world, the focus turned inward, and the ruling Saud family came under increased scrutiny. In , this animosity reached a tipping point. The implications of love and hate reached new significance in the twentieth century through the scholarship of Abu Muhammad al Maqdisi. One cannot correctly confess love for Allah without first confessing hatred for his enemies.
It is compulsory for you—if you want Paradise—to disbelieve in him the modern-day taghut [disbelieving tyrant] , disavow him and his servants and his friends and to hate them and to make them detestable for your children and your family, to work to wage jihad all of your life for his destruction and his annulment and that you do not give up, [that you will not] be satisfied or happy unless [there is] the rule of God the Most High and his legislation alone.
Otherwise, there is hell. The Arabic term taghut that al-Maqdisi used means false deity or any entity that requires worship. In contemporary usage, taghut or taghout has come to mean tyrant or enemy of Islam and has served as a catalyst for radical discourse. The United States and other Western authorities are often designated as taghut in the jihadi lexicon; it is this very identification that—in part—energizes a generation. In the s, a group of radical scholars centered around Humud b.
One Saudi businessman, who just returned from fighting Russians, was listening. We renounce you. So there is an enmity, evidenced by fierce hostility, and an internal hate from the heart.
In more recent years, love and hate have become a hallmark of jihadist dialog and a defining belief of Salafi-jihadism. With 17, YouTube subscribers and nearly a quarter million Facebook likes, Jibril is shaping the identity of potential jihadists worldwide. Abdullah al-Faisal, the Jamaican Muslim cleric, is representative of a host of modern voices insisting that faithful Muslims must extend hate to anyone who supports a religious, political, or economic system outside of sharia.
The doctrine of love and hate is critical for understanding the Salafi-jihadist worldview and its perception of disbelievers. They hate us because their theology says they must. Likewise, its association with Tawheed and shahada demands the attention of all pious, yet less informed, Muslims.
It should demand our attention as well. Political and economic solutions are also self-defeating since they fuel this narrative. Nor will counter-messaging work. Our hope, however, may be cautiously placed in using cyberwarfare to contain this caustic ideology.
The U. Cyber Command—our youngest unified combatant command—should use its newfound autonomy to redirect energy from intelligence collection which the intelligence community will continue with to covert information operations. Since even nominal Muslims will be suspicious of anti-Salafi apologetic coming from Western governments, we should covertly partner with leaders of rival theologies.
If history is any teacher, these influencers will likely welcome an opportunity to leverage U. If Russia can do this to affect our elections, certainly we can leverage these same platforms to seed our apologetic. Once identified, these influencers should be assisted in the form of social media training unique content development, targeted ads, target audience analysis, and more. Focus message targeting on new converts to Sunni Islam.
Those who have recently converted to Sunni Islam are most likely to radicalize. Humans radicalize in groups. Therefore, we ought to give new converts a positive social network to participate in and learn from. Message the same geographical areas as IS. IS has proven itself proficient in using social media to market and recruit.
Therefore, U. Cyber Command and relevant combatant commands ought to emulate IS strategy. If IS is targeting the Horn of Africa, their analysis must have determined this region will provide a good return on investment. We ought to covertly counter message these same regions through our select influencers. This group of twenty-one men contains the highest pedigree, scholarship, and authority within Sunni Islam.
Amplifying their messages through key influencers provides the greatest chances of achieving validity. Cyber Command can be organized to promote a consistent message across combatant commands and prevent messaging fratricide.
Inoculating ambivalent Muslims is our best hope of preventing its spread. However, through the application of the correct instrument of national power information —and judicious use of the others—we may yet contain this hate.
Chaplain Maj. Joshua Gilliam, U. A graduate of West Point, Gilliam served multiple deployments in Iraq and Afghanistan as both an infantryman and a chaplain. Skip to main content Press Enter. Online Exclusive Article Archive.
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