Iqtiḍāʾ al-Ṣirāṭ al-MustaqīmIbn Taimiya

If outward resemblance in worldly affairs produces affection and alliance with them, then how much more so when the resemblance involves matters of religion? Such likeness all the more surely leads to a form of allegiance, and loving or siding with them stands in clear opposition to faith.

Allah, Exalted is He, says:

“O you who believe, do not take the Jews and the Christians as allies; they are allies only of one another. Whoever among you allies himself with them is indeed one of them. Truly, Allah does not guide the wrongdoing people. You see those in whose hearts is sickness rushing toward them, saying, ‘We fear that a turn of fortune may befall us.’ Yet it may well be that Allah will bring about victory or a command from Himself, and they will then regret what they have been concealing in their hearts. And those who believe will say, ‘Are these the ones who swore by Allah with their most solemn oaths that they were with you?’ Their works have come to nothing, and they are the losers.” (al-Māʾidah 5:51–53)

He, exalted be He, also says in reproach of the People of the Book:

“Those of the Children of Israel who disbelieved were cursed by the tongue of David and Jesus son of Mary. That was because they disobeyed and were habitually transgressing. They would not forbid one another the evil they committed—evil indeed was what they were doing. You see many of them taking the disbelievers as allies; evil indeed is that which their souls have sent ahead for them, for Allah is angry with them, and in the punishment they will abide forever. Had they believed in Allah, the Prophet, and what was sent down to him, they would not have taken them as allies; but most of them are defiantly disobedient.” (al-Māʾidah 5:78–81)

Thus the Almighty makes clear that believing in Allah, the Prophet, and what has been revealed to him necessarily entails refraining from allying with them. The presence of such allegiance, therefore, signifies the absence of faith, for the absence of what necessarily follows entails the absence of its prerequisite.

He, Most High, also says:

“You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they be their fathers, their sons, their brothers, or their kinsfolk. Such are the ones in whose hearts He has inscribed faith, and whom He has strengthened with a spirit from Himself.” (al-Mujādilah 58:22)

(1) Manuscripts A, C, and D read iqtidaʾuha ("its entailment"). (2) Quran, Surah al-Maʾida, verses 51–53. (3) Quran, Surah al-Maʾida, verses 78–81. (4) Quran, Surah al-Mujadila, verse 22.
فإذا كانت المشابهة في أمور دنيوية، تورث المحبة والموالاة لهم؛ فكيف بالمشابهة في أمور دينية؟ فإن إفضاءها (١) إلى نوع من الموالاة أكثر وأشد، والمحبة والموالاة لهم تنافي الإيمان، قال الله تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ - فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ - وَيَقُولُ الَّذِينَ آمَنُوا أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ} [المائدة: ٥١ - ٥٣] (٢) . وقال تعالى فيما يذم بها أهل الكتاب: {لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ - كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ - تَرَى كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ - وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ} [المائدة: ٧٨ - ٨١] (٣) . فبين سبحانه وتعالى أن الإيمان بالله والنبي وما أنزل إليه مستلزم لعدم ولايتهم، فثبوت ولايتهم يوجب عدم الإيمان؛ لأن عدم اللازم يقتضي عدم الملزوم. وقال سبحانه: {لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ} [المجادلة: ٢٢] (٤) .
(١) في (أج د) : اقتضاءها. (٢) سورة المائدة: الآيات٥١، ٥٢، ٥٣. (٣) سورة المائدة: من الآيات ٧٨ - ٨١. (٤) سورة المجادلة: من الآية ٢٢.

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