is accused of being mistaken and of having a corrupt motive, his soul seeks to vindicate itself, and Satan comes to him. Thus, although his action began for Allah’s sake, personal desire then takes hold of him, driving him to prevail over the one who harmed him; he may even transgress against that person.

The same affliction befalls adherents of differing doctrines when each believes that the truth is with him and that he is following the Sunnah. Most of them develop a personal interest in the matter: to defend their prestige or leadership and the doctrines attributed to them. They do not intend that Allah’s word be supreme and that religion be entirely for Allah. Rather, they become angry with those who disagree with them—even when such a person is a qualified scholar exercising independent judgment who is excused and with whom Allah is not angry—while they are pleased with those who agree with them (1), even if such a person is ignorant and ill-intentioned, possessing neither knowledge nor sound intent. This leads them to praise those whom Allah and His Messenger have not praised and to condemn those whom Allah and His Messenger have not condemned. Their allegiance and enmity thus come to be governed by their own desires, rather than by the religion of Allah and His Messenger.

Such is the condition of the disbelievers, who pursue nothing but their own desires and say, “This is our friend, and this is our enemy,” or, in the Mongol tongue, “This one is bāl; this one is bāgh.” They pay no heed to allegiance and enmity as determined by Allah and His Messenger.

This is the source of strife among people. Allah Most High said:

“Fight them until there is no more persecution and religion is entirely for Allah.”

[Surah al-Anfāl: 39]

Whenever religion is not entirely for Allah, there is strife.

The foundation of religion is to love for Allah’s sake, hate for Allah’s sake, form alliances for Allah’s sake, show enmity for Allah’s sake, worship Allah, seek Allah’s help, fear Allah, and place one’s hope