The Concept of Muamalah and the Prohibition of Loyalty to Non-Muslims in Islam

The prohibition on Muslims interacting with non-Muslims is not absolute. This means that there are parts of Muslims who are not prohibited from interacting or communicating with non-Muslims. Interaction, which means including social relationships, muamalah (sale and purchase agreements, rentals, etc.).

Muslims receive legitimacy to do good, justice, and interact socially with infidels who do not disturb, fight or expel Muslims. This is based on the word of Allah SWT. in QS Al-Mumtanganah: 8:

Allah does not forbid you from doing good to them and being fair to those who do not fight you because of religion and do not expel you from your hometown. God loves the just

It means: “Allah does not forbid you to do good and be fair to those who do not fight you because of religion and do not expel you from your land. Indeed, Allah loves those who do justice.”

A more detailed explanation was explained by Musa Syahin Lasyin that muamalah (social and economic relations) between Muslims and non-Muslims is not prohibited, as long as it is not related to issues of faith or war. He explained:

Tebuireng Magazine

Dealing with infidels, buying and selling, and pawning, is permissible, because the risk in these transactions is the risk of money, and these transactions are open to profit and loss, and people who are experts in it know it and are good at handling it, both Muslims and non-Muslims, and being careful in this matter is permissible and easy, and not being deceived by it, and being careful in dealing with it is possible. Giving charity to disbelievers and doing good to them is obligatory, or legally permissible.

It means: “Indeed, muamalah with disbelievers in the form of buying and selling, pawning and the like is permitted. Because the only concern in this transaction is the risk in terms of assets. This kind of transaction has clear advantages and disadvantages, and experts in the field—both Muslims and non-Muslims—know about it and are adept at managing it. Being careful in this matter is possible and easy to do, and don’t be easily fooled by them. And be careful in making transactions with them that are light and possible. Meanwhile, giving alms and doing good to unbelievers is something that is recommended by the Shari’a or is permitted by Shari’a law.” Musa Syahin Lasyin, Fath al-Mu’nim Syarh Sahih Muslimvolume 7 (Cairo: Dār al-Shurūq, n.d.), p. 401, Buku al-Jihād wa al-Siyarchapter 506

So muamalah (economic interaction) between Muslims and non-Muslims is not prohibited as long as it is worldly and transparent, such as buying and selling, pawning or general matters. The reason is that the risks that arise are not related to religion or belief, but rather to material (possessions) which are neutral in nature. As long as both parties understand the mechanism of profit and loss and there is no element of fraud, then the law is permissible (permissible). And the view that any form of contact with non-Muslims is dangerous is an extreme opinion. Even though we can prevent danger from occurring, without having to cover ourselves.

So, is it clear what kind of interactions are prohibited by sharia? Muslims must not make unbelievers their guardians (leaders or protectors) in matters that do not harm the religion. As stated in ʿAbdullāh bin ʿAbd al-ʿAzīz al-Jibrīn, Mukhtaşar [Syarḥ] Tasḥīl al-ʿAqīdah al-Islāmiyyahcet. 2nd, volume 1 (no place of publication: t.tp., 1438 AH), p. 162:

Believers do not take disbelievers as partners instead of believers, and whoever does that has nothing to do with Allah, unless you fear them out of piety, and Allah Himself has warned you, and only to Allah is the return.[آل عمران: ٢٨]Taqiyyah shows loyalty while harboring hatred and hostility towards them. Therefore, it is forbidden to speak to them with words intended to befriend them – that is, to gain their love – without achieving legitimate interests. Things that are permissible or desirable for a poisoned person to have contact with unbelievers.

It means: “ʿAbdullāh bin ʿAbd al-ʿAzīz al-Jibrīn forbids Muslims from loyalty (al-walā’) in the creed. Shari’a emphasizes that a Muslim must not give power, control, or complete trust to an infidel in a matter that could threaten the safety of the religion, the community, or Islamic values. However, this prohibition does not mean refusing cooperation in worldly affairs such as trade, medicine, or social affairs, as long as it does not pose a danger to creed.”

Then Muslims are prohibited from loving infidels from a religious or belief perspective. Because Allah has said in QS Al-Mujjadi: 22:

You will not find those who believe in God and the Last Day friendly with those who oppose God and His Messenger, even if they are. Their fathers, or their sons, or their brothers, or their people, in whose hearts He wrote their faith and supported them. With a spirit from Him, and He admits them into gardens beneath which rivers flow, and they will abide therein eternally. May God be pleased with them and they will be pleased with Him. This is Hezbollah, but Hezbollah is a successful one.

It means: “You (Prophet Muhammad) will not find a people who believe in God and the Last Day and love each other with those who oppose God and His Messenger even though they are their fathers, sons, brothers or relatives. These are the people whom Allah has planted faith in their hearts and strengthened with His help. He will admit them to paradise beneath which rivers flow. They stay in it. Allah is pleased with them and they are pleased with Him. They are God’s people. Remember, indeed God’s people are lucky people.”

The verse emphasizes that a believer must not love or be spiritually loyal to people who oppose Allah and His Messenger. Love in this context means wala’ (inclination of the heart in religious matters), not human love. This means that Islam does not prohibit social or humanitarian love, such as doing good, helping, or respecting non-Muslim neighbors; what is prohibited is love of an ideology that equates or justifies their beliefs.

Also read: This is the Prophet’s Way of Respecting Non-Muslim Guests

Author: Abil Qasim

Editor: Sutan