The Concept of al-Wala and al-Bara

Some Muslims understand interfaith relations as summarized and restricted by the notions of either one of “loyalty and allegiance” (al-wala’) or of “dissociation and disavowal” (al-bara’), with little or no regard to other Islamic concepts such as kindness, compassion, fairness and justice.

What actually is the correct meaning of Al-Wala’ (loyalty) and Al-Bara’ (dissociation)?

Al-Wala’ literarily means loyalty, love, support, help and follow;
while al-Bara’ means to despise, desert and keep innocent of.
The terms “al-Hub fi Allah (loving for Allah sake) and al-Bughd fi Allah (hating for Allah sake)” and “al-Muwalat (loyalty) wa al- Mu’adat (enmity)” are sometimes used instead of al-Wala’ wa al-Bara’.

Ibn Abbas was reported to have said: “Whoever loves for the sake of Allah and hates for the sake of Allah and gives for His sake and holds for His sake has completed his faith.”

Basically, the concept refers to liking and desiring what Allah likes and disliking or forsaking what Allah dislikes.

The concept of Al-Wala’:

The technical meaning of al-Wala’ is to totally agree with the sayings, deeds and beliefs which please Allah and the persons whom He likes. It is to love what Allah loves and to be loyal to what Allah approves of.

The concept of al-Wala’ therefore does not contradict or go against justice (qist), kindness (birr), mercy (rahmah) and excellence (ihsan) towards others irrespective of religious affiliation.

The concept of Al-Bara’:

Al-Bara’ is to disavow, dislike and disagree with everything that Allah hates and condemns. The concept of al-Bara’ however does not imply injustice, cruelty or any other unethical or inhumane behaviours which are not acceptable even towards an enemy of Allah or something that Allah hates.

It also does not imply that Muslims cannot forgive their enemies and those who do wrong to them from among non-Muslims, as can be seen from the Sunnah of the Prophet (pbuh) towards his enemies and the enemies of Allah.

Interfaith relations are not defined by only Wala’ (loyalty) and Bara’ (disassociation), but also by Birr (kindness), Qist (justice) and Ihsan (goodness). Allah says:

"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.

Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers." (Qur’an 60: 8-9)

Ibn Qayyim al-Jawziyyah says, “This verse permits association with those who have not declared war against the Muslims and allows kindness towards them, even though they may not be allies.”

Similarly, Allah encourages justice (‘adl and qist) – even to an enemy. He says: “Do not let hatred of any people cause you to swerve from justice. Be just: this is nearest to being God-conscious” (Qur’an 5:8).

Also, “O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves, or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over (the claims of) either of them. Do not, then, follow your own desires, lest you swerve from justice; for if you distort (the truth), behold, God is indeed aware of all that you do!” (Qur’an 4:135).

Also, Allah encourages forgiveness and returning evil with good. He says: “Repel by (means of) what is best, (their) evils. We are most knowing of what you describe.” (Qur’an 23:96)

Following this Qur’anic injunction, forgiveness was exemplified by Prophet Muhammad (pbuh) in many difficult situations such as forgiveness of war crimes by the Quraish after the conquest of Mecca; and the forgiveness of the people of Ta’if when he went there to preach the message of Islam but instead of appreciating him, they stoned him.

He also overlooked the ill behaviour of Jews (i.e. Banu Qaynuqa and Banu Nadir) in Medina, before he expelled them after their betrayal.

Prohibited and Permissible forms of Al-Wala’:

Some forms of Al-wala’ could be prohibited, for example, helping non-Muslims in any way that could be unjustly harmful to Muslims or others. It could also be permissible such as when it comes in the form of kindness to those who are not hostile among them.

For example, marrying kitabiyyah wives (from the “People of the Book”), eating their foods, greeting them, giving them gift, etc. The case of Asma' bint Abu Bakr and her mother as cited earlier on is a good example of acceptable al-wala’, so also is the Prophet’s relationship with his uncle and that of the Muslim emigrants with the Christian Negus of Habashah (Abyssinia).


Published by:
Syeikh Nurudeen Lemu,
Da'wah Institute of Nigeria (DIN).

Wallahu'alam