Aiding the Kuffar and the Incident of Hatib (ra)
1) For takfir to be declared, the nullifiers of Islam must be known. Allah Subhanahu wa Ta’ala says:
“Allah does not lead a people astray after His guidance has been given until He makes clear to them wherein error lies.” [at-Tawbah 9: 115]
Sheikh Muhammad ibn Abdul Wahab – Rahimahullah – gathered ten actions that negate one’s Islam (Nawaqid ul-Ashr), the eighth one of which states:
“Assisting the disbelievers (against the believers) (Mudhaharatul Mushrikeen) and supporting them against the believers is one of the actions that negates of one’s Islam…”
Thus, it is generally and widely known that one of these nullifiers of one’s Islam is supporting, aiding or allying with the kuffar against the Muslims. Allah Subhanahu wa Ta’ala says:
“Obey, follow and give allegiance only to that brought to you from your Sustainer, and do not obey, nor follow nor give allegiance to those who are Awliya’ besides Him.” [al-Araf 7:3]
“You will not find any people who believe in Allah and the Last Day, making friendship with and loving those who oppose Allah and His Messenger, even if they are their fathers or their sons or their kindred…” [al-Mujadila 58:22]
In addition, as Sheikh Abdullah ibn Humaid said:
“Whoever expresses Tawalli towards the disbelievers (Tawalli Kuffar) and supports and helps them against the believers, then such constitutes apostasy by one’s (proceeding) actions. It is obligatory to apply the rules of apostasy upon such a person as is proved by The Book, the Sunnah and the consensus of the scholars.” Ad-Durrar 15/479
Furthermore, Sheikh Abdul Latif bin Abdur Rahman bin Hassan Aal-Sheikh said:
“Whomsoever helps the disbelievers or brings them to the country of Ahl Al-Islam, then that person is clearly an apostate.” Ad-Durrar 8/326
Thus, we should be in no doubt that if a Muslim chooses to aid, ally themselves with, the kuffar against the Muslims then they have negated their Islam.
2) Since we judge someone by what is apparent, it is apparent that if a Muslim joins the Armed Forces or the Police of the kuffar, and wears the uniform of the kuffar, then they have sworn allegiance to the kuffar and/or to some Taghut of the kuffar – such as a President, some nation-State, or some kaffir leader – since such allegiance is a necessary part of joining and belonging to such kaffir organizations. In addition, a Muslim pledges thereby to uphold the fallible manufactured laws of the kuffar and to obey the kuffar.
Thus, by doing such things the person in question has made a knowing and willing choice, for they know and accept that such kaffir organizations have aided and do aid the kuffar over and above Muslims; that they place and value kaffir manufactured laws above Shariah, and have imprisoned Muslims, invaded and occupied Muslim lands; killed and tortured and humiliated Muslims.
Furthermore, for a Muslim, allegiance, submission and obedience can only be to Allah Subhanahu wa Ta’ala, for that is Eeman, which is manifest by:
“Those who believe in Allah and His Messenger, who are steadfast, and who strive with their wealth and their lives for the Way of Allah.” [al-Hujuraat 49:15]
However, instead of only striving for the Way of Allah, to raise the Word of Allah, those individuals who ally themselves with the kuffar are striving in the way of the kuffar, for the Taghut of the kuffar, in order to establish the Taghut of the kuffar – such as “democracy” and the nation-State and the implementation of manufactured kaffir laws in place of Shariah. Allah Subhanahu wa Ta’ala says:
“Allah is the Wali of those who believe: from darkness, He leads them into the light, while those do not believe have, as their Wali, their Taghut so that they are led from light into darkness. For them, there is the Fire, where they shall dwell forever.” [al-Baqarah 2: 257]
“Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut. So therefore fight against those friends of Shaitaan.” [an-Nisa’ 4: 76]
“Their way is to refer matters to a Taghut. “ [an-Nisa’ 4:60]
3) Thus, we can state that takfir can – and should – be made upon those who have given their allegiance to the organizations of the kuffar, for these organizations are based upon Tawagheet and are striving through force, or persuasion, or both, to have people submit to such Tawagheet, just as such organizations demand loyalty to such Tawagheet, judge by such Tawagheet, and just as they are striving against Deen Al-Islam and Muslims who, in obedience to Allah Subhanahu wa Ta’ala, refuse to bow down to and accept such Tawagheet.
“The words of your Rabb are complete, perfect – manifesting truth, justice, and nothing shall ever abrogate them.” [al-Anaam6:115]
The Incidence of Hatib (ra)
1- The incident of Hatib (ra) is one of the greatest evidences in relation to the kufr of assisting and helping the kuffar against the Muslim (Mudhahara) and the apostasy from Islam. This is shown clearly in three points in the Hadith narrated about this incident:
a) Without hesitation Umar (ra) put takfir on Hatib directly.
The statement of ‘Umar (ra) in this Hadith: “Leave me to strike the neck of this Munafiq (hypocrite).”“Certainly he has disbelieved.” And in another narration (it is reported that he stated): And in another narration, after the Messenger (saw) said: “Did he not witness Badr?” ‘Umar replied: “Yes, however he has gone back and helped your enemies against you.”
The statements of ‘Umar about Hatib provides us with evidence to how clear and sound ‘Umar and the other Companions had established that, Mudhaharah (helping and assisting) to the Kuffar is kufr and in such case becoming murtad (abjuration) from Islam was inevitable. ‘Umar had uttered such words because his understanding of what he had seen, within the actions of Hatib in this incident, was kufr and irtidat (abjuration). The statement of ‘Umar was not because he had acted without thinking. It was only because ‘Umar only saw the peripheral of Hatib’s action and not the real intention of Hatib.
b) No one had critized Umar’s (ra) judgement and takfir
The implied approval of the Rasoolullaah saAllaahu alayhi wa salam and others who had been present and involved in the judgement, for the understanding ‘Umar (ra) had; was that ‘Umar had not been censured for his hukm of Takf?r on Hatib (ra) rather, Rasoolullaah saAllaahu alayhi wa salam mentioned that Hatib had an acceptable excuse for his action. ‘Umar had passed judgment from what he had seen as the action of Hatib (ra) without questioning and learning the real reason of the action of Hatib (ra). As ‘Umar passed judgment none of the Companions nor did Rasoolullaah saAllaahu alayhi wa salam silence ‘Umar for his judgement. If ‘Umar had been mistaken with what he had seen on the exterior; he would have been silenced or corrected. But this did not take place which proves that the help and assistance of a Muslim to the kuffar is kufr. Rasoolullaah saAllaahu alayhi wa salam however did stop to question his Companion Hatib (ra) before passing any judgment over him. Hence the incident of Hatib was a special condition and that his intention was not to harm the Muslim but only was it to protect his family; the ruling over him was that he had not performed an action of kufr because of the real intention of his action, but rather he had performed an action of haraam.
c) The manner Hatib (ra) used in defense
Hatib (ra) had defended himself by saying: “I did not do that out of Kufr nor out of apostasy from my deen or out of pleasure with Kufr after Islam.” This statement is proof that Hatib (ra) did understand that Mudhaharah of the Kuffar is Kufr, so he made sure to mention the reality of his action before any judgement could be passed of him.
In the narration of Abi Ya’la and Ahmad ibn Hanbal, Hatib stated the following: “I did not take this action to fool RasulAllah (saw) or due to nifaq. Furthermore I had the belief Allah teala will make RasulAllah (saw) victorious and complete his divine radiance.” In another narration Hatib (ra) stated: “O RasulAllah (saw) by Allah teala the iman in my heart never changed.” (Majma al-Zawaid v 9, p 306) These narrations show that Hatib (ra) carried the belief that; helping and supporting the kuffar against the Muslim is kufr and irtidat. And that this action would mean showing consent to kufr and it would be nifaq and deceit to Rasoolullaah saAllaahu alayhi wa salam. For this reason he wanted to explain the reality of his situation and niyah to Rasoolullaah saAllaahu alayhi wa salam.