al-Walā 'wa-l-barā'

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Al-Walā 'wa-l-barā' ( Arabic الولاء والبراء, DMG al-walāʾ wa-l-barāʾ '  loyalty and defection') is a doctrine of contemporary Wahhabi and Salafist Islam , which calls on the believers to a certain social behavior. Loyalty and friendship ( walāʾ ) should therefore only be entertained with true Muslims, while defection and avoidance ( barāʾ ) should be practiced towards all other people . The concrete social and political implications of this doctrine, which is based on certain Koranic statements and hadith , have been debated since the 1980s.

Linguistic

The expression al-walāʾ wa-l-barāʾ is made up of the two Arabic nouns walāʾ and barāʾ , which are connected by the conjunction wa- (and) and which are preceded by the Arabic article al- . The term walāʾ has the meaning of "friendship, benevolence, help, support, loyalty, loyalty" and was used in pre-Islamic and early Islamic times in the Arab world for a form of patronage or clientele relationship.

Barāʾ is derived from the Arabic term barāʾa , which in pre-Islamic Arabia denoted the exclusion of a rebellious member from the tribe. This term is also used in the Koran , namely sura 9: 1, where the separation of Muslims and non-Muslims is explained: “A denunciation ( barāʾa ) on the part of God and his Messenger to those associates with whom you make a covenant closed ”. Sura 9 is therefore also called Sūrat al-Barāʾa . The word form barāʾ for barāʾa , on the other hand, is modern. It only appears in publications in the late 1970s and is used almost exclusively as a rhyming word in the combination al-Walāʾ wa-l-barāʾ . In the pre-modern times, however, the term was only used to denote the first night of the lunar month in which "the moon separates from the sun".

History and dissemination

With Ibadis and Shiites there was a similar doctrine with the concepts Walāya and Barā'a since early Islamic times, which, however, served more than al-Walā 'wa-l-barā' to distinguish them from other Muslims. Sunni scholars such as Ahmad ibn Hanbal , however, rejected this doctrine as bidʿa .

Preforms of the Salafist Walā'-barā'-doctrine can be found in the 14th century with the two Hanbali scholars Ibn Taimīya and Ibn Qaiyim al-Jschauzīya . Ibn Taimīya wrote a work entitled "Following the Straight Path in Opposition to the People of Hell" ( Iqtidāʾ aṣ-ṣirāt al-mustaqīm fī muḫālafat aṣḥāb al-ǧaḥīm ). In it he made a long list of Jewish, Christian and other non-Islamic festivals in which Muslims should under no circumstances take part. His student Ibn Qaiyim al-Jschauzīya wrote a work on the treatment of wards , in which he cited a whole series of verses from the Koran, which in his opinion prescribe the delimitation of non-Muslims. In addition to the Koran and Sunna , he also lectured on instructions and letters from the Umayyad and Abbasid caliphs , who warned against employing those under Islamic rule in official business.

The question of working with unbelievers was again heavily debated in Wahhabi circles in the early 19th century . During the occupation of Arabia by the Egyptian troops of Muhammad Ali Pasha , Sulaimān ibn ʿAbdallāh al al-Sheikh (1785–1818), a grandson of Muhammad ibn ʿAbd al-Wahhāb , wrote a treatise entitled "Evidence Regarding the Assessment of Loyalty to the People the addition "( al-Dalāʾil fī ḥukm muwālāt ahl al-išrāk ), in which he argued that Muslims who showed loyalty ( muwālāt ) to associates assimilate them and thus in fact become unbelievers themselves . With the "sellers" he meant the Egyptian troops. The treatise was directed against their supporters on the Arabian Peninsula.

The formula al-Walā 'wa-l-barā' did not appear in Salafist texts until the late 1970s. The first scholar to write about it was the Egyptian scholar ʿAbd ar-Rahmān ʿAbd al-Chāliq al-Yūsuf, who lived in Kuwait. His text first appeared in 1978 as a contribution to the Kuwaiti newspaper “Al-Watan” and was published in 1980 as an independent work. Around the same time, the Saudi scholar Muhammad Saʿīd al-Qahtānī was preparing the first extensive study of the concept in the form of a master’s thesis at Umm-al-Qura University in Mecca . Muhammad Qutb, Sayyid Qutb's brother, acted as supervisor of the work he defended in June 1981 . Al-Qahtānī's work entitled “On the Concepts of the Confession of the Pious Ancestors. Al-Walāʾ wa-l-barāʾ in Islam ”( Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. Al-Walāʾ wa-l-barāʾ fī l-islām ) was published in the same year and has 480 pages. The book is very popular and has been translated into numerous languages ​​in abridged form. Another important work on al-Walā 'wa-l-barā', although of a considerably smaller size, comes from Sālih ibn Fauzān , a member of the Saudi Council of Great Scholars and the Permanent Commission for Scientific Research and Issuing Fatwas .

The concept of al-Walā 'wa-l-barā' is also very present in jihadist propaganda. Aiman ​​az-Zawāhirī , the current leader of al-Qaida , went public in December 2002 with his own pamphlet on al-Walā 'wa-l-barā'. Doku Khamatovich Umarov , leader of the jihad fighters in Chechnya until 2013 , described it in a statement as one of the most important duties in Islam. He heavily criticized people who "do not believe that the unbelievers ( kuffār ) are impure ( naǧis )" and strive to "gain their friendship and approval". Jafar Umar Thalib, the leader of the militant Islamic organization Laskar Jihad in Indonesia , said that al-Walā 'wa-l-barā' requires that the devout Muslim must love and defend Islam and other Muslims, while vice versa to seal off the influence of unbelieving people. The popular Jamaican-born preacher Abdullah Faisal dedicated a 94-minute lecture to the subject of al-Walā 'wa-l-barā', which was published on the Internet. He translates the concept as "Loving and hating for the sake of Allah". According to Jarrett Brachman, al-Walā 'wa-l-barā' is one of the five pillars on which the jihadist movement is based, alongside Tawheed , ʿAqīda , Takfīr and Jihād .

In Saudi Arabia, al-Walā 'wa-l-barā' was also an important subject in religious education up to the 2003/2004 school year. A whole chapter was devoted to the subject in the school book for the 10th grade. There it said: “Al-Walā 'wa-l-barā' has a great meaning in Islam, as the Prophet said: The strongest bond of faith is love for what God loves and hatred of what God hates. With these two things one attains the friendship ( walāya ) of God ”. The relevant chapter in the textbook was removed for the 2003/2004 school year as part of a revision.

Textual basics

As proof of the correctness of the Walā'-Barā'-doctrine, various verses of the Koran are cited in which terms appear that are derived from the Arabic roots wly or br-ʾ ' . This includes in particular two verses at the beginning of Sura 60 (al-Mumtaḥana). The first says: “O you who believe! Do not take your enemies and mine as friends ( auliyā ) !. - but you meet them with affection, although they do not believe in what has come to you of the truth, and have driven away the Messenger and you, because you believe in God your Lord ”(Sura 60: 1). As a positive example, Abraham is held up to the believers in the same place , who broke off the relationship with the unbelievers and broke away from them: “You have a beautiful example in Abraham and in those who were with him. Back when they said: 'We have nothing to do with you and that which you still worship besides God ( innā burāʾ minkum wa-mimmā taʿbudūna min dūna Llāhi ). We don't want to know anything about you. Enmity and hatred became manifest between us and you forever, until you believe only in God. '”- Sura 60: 4. Further passages from the Koran that are used to substantiate the doctrine are:

  • Sura 3 : 28: “The believers should not take the unbelievers instead of the believers as friends ( auliyā ' ). Whoever does this has nothing to do with God any more. It is different if you are really afraid of them. God warns you about himself. The goal is towards God. "
  • Sura 4 : 89: “They would like you to disbelieve, just as they (themselves) disbelieve, so that you would all be the same. Therefore do not take friends ( auliyāʾ ) from them until they emigrate in the way of God . "
  • Sura 5 : 51: "Believers! Do not take the Jews and the Christians as friends ( auliyāʾ )! They are friends of one another. Whoever joins them ( man yatawallāhum minkum ) belongs to them. God guides the people of the Wrong not right ".

One of the hadiths in this context is a traditional prophetic word, according to which love in God and hate in God are "the firmest bond of faith" ( auṯaq ʿurā al-īmān ).

Content provisions of al-Walā 'wa-l-barā'

ʿAbd ar-Rahmān ʿAbd al-Chāliq: the "mild" version

ʿAbd ar-Rahmān, who wrote the first text on Walā 'and Barā' in 1978, treats the two principles separately in two chapters. In the first chapter, which deals with Walāʾ, he explains that Muslims have certain “mandatory rights” ( ḥuqūq lāzima ) towards their fellow believers. These include love ( ḥubb ), kindness ( muǧāmala ) and support ( nuṣra ). In addition, there are certain people and groups of people who have special rights ( ḥuqūq ḫāṣṣa ). These are (1) the Prophet Mohammed; (2) the scholars (ʿulamāʾ) and clergymen ( rabbānīyūn ); (3) parents and relatives; (4) Neighbors, friends and visitors, as well as (5) needy people and travelers. After describing the rights of these people and groups of people in detail, he names the things through which the Muslim loses his rights towards fellow Muslims. This is supposed to be the case if he (1) deliberately apostates Islam, (2) declares the shedding of the blood of Muslims permitted, or (3) supports unbelievers and helps them against the Muslims.

In the second chapter, which is devoted to the explanation of the barā'a principle, he deals with the question of how the "renunciation of the enemies of God" can be realized. Here he mentions a total of four points: (1) the duty to adhere to Islam as a whole, (2) the duty to make its defection public, (3) the prohibition to help the unbeliever and (4) the prohibition against them in to take up the circle of your own confidants. According to ʿAbd ar-Rahmān, there are three exceptions to the Barā'a principle: (1) When practicing Daʿwa , one must be flexible towards the unbelievers, (2) the Muslim may marry a member of the Ahl al-kitāb and that, eat whatever a member of the Ahl al-kitāb has slaughtered, (3) in addition, the Muslim may be kind to the unbeliever who is in a contractual relationship with him, be charitable to him and wish him guidance. The latter principle includes exchanging gifts with them, paying them a sick visit, going to their funeral, condoling them and congratulating them on their parties and accepting their invitations.

Overall, ʿAbd ar-Rahmān's Walā'-Barā 'understanding shows a relative mildness and willingness to compromise towards non-Muslims. It is also noteworthy that ʿAbd ar-Rahmāns criticizes extreme conceptions of al-Walā 'wa-l-barā' in his book. He describes how some Muslims use this principle to hold social gatherings, work in the state sector, go to schools, use banknotes with pictures on them, watch television, travel to non-Muslim countries, and learn subjects such as geography, Banned physics and chemistry. He branded this conception as Kharijite heresy.

Al-Qahtānī: the first systematization of the concept

Al-Qahtānī, who wrote the most detailed study of al-Walā 'wa-l-barā' in 1981, divided it into an introduction and three parts. In the introduction he emphasizes the great importance of this doctrine as an essential part of the Islamic faith. The first part, which comprises around 170 pages, is divided into eight chapters. Chapter 1 defines al-Walā 'wa-l-barā' on the basis of the Koran and Sunna , Chapter 2 describes the enmity between two contrary groups, the "friends of God" ( auliyāʾ ar-raḥmān ) and the "friends of Satan " ( auliyāʾ aš-šaiṭān ), Chapter 3 explains the Sunni position regarding al-Walā'-wa-l-barā ', according to which people should belong to a total of three different classes, Chapter 4 gives examples of al-Walā' wa-l-barā 'from the narratives of the Koran about the pre-Islamic period, chapters 5 to 6 give examples of the concept from the Meccan and Medinic times of the prophet an, chapter 7 contains a list of 20 forms of friendship with unbelievers before which the Muslim believers should beware, in Chapter 8 the Shiite and Charijite views of the concept are rejected.

The second part of the book, which comprises about 130 pages, deals with the requirements of the Walāʾ-Balāʾ doctrine in six chapters. These include the granting of the rights that Muslims have against each other (Chapter 1), the Hijra (Chapter 2), Jihad in the way of God (Chapter 3), the separation from unbelievers in marriage and inheritance (Chapter 5) Prohibition of assimilation to the unbelievers and the pursuit of the protection of Islamic society (Chapter 6) and rules for dealing with Muslims with non-Muslims (Chapter 7).

The third and last part of the book with about 50 pages turns to the practical effects ( aṣ-ṣūra at-taṭbīqīya ). Here in a first chapter he first names positive examples of the “pious ancestors” ( as-Salaf aṣ-ṣāliḥ ) who have correctly applied the doctrine. The second chapter names some prominent recent Muslim scholars who, in his opinion, have deviated dangerously from this doctrine. To this he counts among others Rifa'a at-Tahtawi , ʿAbd ar-Rahmān al-Kawākibī , Muhammad Abduh and Tāhā Husain . He also names forms of "current intellectual loyalty" to unbelievers. To this he counts the media, the distribution of the books of the orientalists as well as the non-religious ideologies like nationalism and internationalism .

Sālih ibn Fauzān: a compressed version

The writing on al-Walā 'wa-l-barā' by Sālih ibn Fauzān is essentially a summary of the book of al-Qahtānī, but also contains new points. At the beginning of his writing he also lists a number of forms of friendship ( muwālāt ) towards the infidels, which Muslims should beware of , but reduces their number to ten points. These include: (1) the adaptation to them in clothing, language, beard, food and drink, (2) staying in their countries with the aim of fleeing religion, (3) traveling to their countries with the aim of Recreation, (4) supporting and defending infidels against Muslims, (5) seeking their help, trusting them, transferring offices to them, (6) using their calendar and timing, (7) participating in and congratulating them on their festivals , (8) Expression of praise and admiration for their civilizing achievements without taking into account their erroneous beliefs, (9) Adoption of their proper names, (10) Asking forgiveness for them.

This list is followed by a second list with “Signs of friendship towards the believers”, which also includes ten points and is structured in parallel. First and foremost here is emigration to the countries of the Muslims. Here it is stated that the Muslim is only allowed to stay in the countries of the non-Muslims in two cases, namely 1. if he cannot leave the country or 2. if his stay has a religious purpose such as the call to God or the Spread of Islam.

Like al-Qahtānī, Sālih ibn Fauzān divides people into three groups according to the al-Walā'-wa-l-barā'-doctrine. However, his scheme is more elaborate:

  1. The first group of people must be loved without limitation. These include the pure believers with the prophets, the martyrs and pious and the messenger of God Mohammed at their head, the wives of Mohammed, the Ahl al-bait , the honorable Sahāba , including especially the rightly guided caliphs, the Muhādschirūn and Ansār , then the Muslims of the following generations up to the founders of the four law schools . Not included in this group of people, however, are the Rāfidites and Kharijites , who must be hated.
  2. The second group must be hated without qualification. This includes all unbelievers , co- sellers , hypocrites , apostates and heretics ( mulḥidūn ).
  3. In the third group, to which all sinful believers ( al-muʾminūn al-ʿuṣāt ) belong, love and hate come together. They must be loved for their beliefs but hated for their sins. The principle of Amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar must be applied to them. One must not, however, completely break away from them, as the Kharijites did, and conversely, one must not form unadulterated friendship with them, as the Murji'a did. Rather, one must adopt a balanced stance with regard to them, as is the teaching of the Sunnis .

Aiman ​​az-Zawāhirī: ​​Al-Walā 'wa-l-barā' as a political concept

The interpretation of al-Walā 'wa-l-barā', which Aiman ​​az-Zawāhirī in his two-part text "al-Walā 'wa-l-Barā': a traditional creed and a lost reality" ( al- Walāʾ wa-l-barāʾ: ʿAqīda Manqūla wa-Wāqiʿ Mafqūd ) delivers. At the beginning of this pamphlet, which he published in December 2002, he makes the statement that humanity in the present is engaged in a heated battle between "the forces of disbelief, tyranny and arrogance" on the one hand and the Muslim ummah and its " fighting avant-garde ”on the other hand. This conflict reached its climax with the two attacks on New York and Washington . In the first part of his writing, az-Zawāhirī summarizes the foundations of his Walā'-Barā'-doctrine in nine points: (1) the prohibition on taking the unbelievers as friends and helping them with hand or tongue against the believers; (2) the commandment to hate the unbelievers and to refrain from loving them; (3) the prohibition on making them confidants; (4) the prohibition on entrusting important posts to unbelievers; (5) the prohibition on following and extolling the beliefs and views of unbelievers; (6) the ban on helping them fight Muslims; (7) Jihad against the apostates who rule the lands of Muslims; (8) Rejection of the excuses of the hypocrites who enter into alliances with the unbelievers on the pretext of maintaining political stability; (9) Duty to support Muslims in their fight against unbelievers.

In the second part he lists groups of people who have deviated from the confession of al-Walā 'wa-l-barā'. In his opinion, these include:

  1. Rulers who base their rule on anything other than revealed law and who have made covenants with Jews and Christians. As examples, he cites the Arab governments, which have recognized Israel's right to exist in the course of international agreements.
  2. Official scholars , journalists, media people, writers, and other official officials, "receive salaries for supporting and masking the lie, and for attacking and reviling the advocates of the truth." As an example, he cites the Mufti of Egypt, who heads the Egyptian military tribunal gave religious legitimation to execute Muhammad Abd al-Salam Faraj and other “heroes of Islam in Egypt” who killed Anwar as-Sadat .
  3. Those who promote the "imagined peace treaty" ( at-taṣāluḥ al-mauhūm ) with Jews and Christians.
  4. Groups of Muslim fighters fighting alongside America in Afghanistan.

Joas Wagemakers suspects that az-Zawāhirī has adopted this political interpretation of the Walā'-Barā 'concept from Abū Muhammad al-Maqdisī , Al-Maqdisī had in his book "The Clear Revelations of the Unbelief of the Saudi State" ( Al -Kawāšif al-ǧalīya fī kufr ad-daula al-Suʿūdīya ) on the basis of this concept criticizes Saudi Arabia's foreign policy likeness to the USA and argues that the state through its "loyalty to the enemies of religion" ( muwālāt atdā ad-dīn ) fell into disbelief. There were several other scholars in Saudi Arabia who shared this position. For example, Yūsuf al-ʿUyairī, the leader of al-Qaeda in the Arabian Peninsula , declared in 2001 that Saudi Arabia's loyalty to America and other allies prevented Saudi scholars from naming the atrocities these countries committed against Muslims. In this way the scholars would tarnish the image of al-walā 'wa-l-barāʾ. Muhammad al-Masʿarī, the head of the Committee for the Defense of Legitimate Rights (CDLR), accused Saudi scholars like al-Fauzān of referring to all sorts of unimportant acts in the personal sphere as a form of al-Walā 'while they reversed the struggle of the Americans took it easy against Iraq. In his view, al-Fauzān had confused the principle of al-Walā 'wa-l-barā' with the prohibition of " assimilation to unbelievers" ( tašabbuh al-kuffār ), which are two very different things. While wrongdoing in the former makes the Muslim an unbeliever, wrongdoing in the latter is merely a sin.

Since such walā'-barā 'interpretations troubled the Saudi leadership and scholarship, they tried to undermine them. In a book printed in 2005 with the support of the Islamic World League , the scholar Hātim ibn ʿĀrif al-ʿAunī stated that walā 'can only lead to disbelief in relation to unbelievers if it is anchored in one's own heart. On the other hand, seeking the help of unbelievers ( al-istiʿāna bi-l-kuffār ) alone does not allow one to become kāfir. This means that only those Muslims who combine their loyalty to non-Muslims with an open turn away from Islam can be called "infidels" ( kuffār ). Since Muslims usually do not do this, "seeking the help of unbelievers" cannot be used as a means of takfīr .

The Walā'-Barā 'script of the ISIS organization

After its founding in April 2013, the Organization of Islamic States in Iraq and the Levant (ISIS) published its own publication on al-Walāʾ wa-l-Barāʾ. It was published by the “state-owned” publisher Maktabat al-Himma and is entitled “Know that (the creed) Lā ilāha illā Llāh is loyalty and detachment" ( Fa-ʿlam anna lā ilāha illā Llāh al-Walāʾ wa-l-barāʾ ) is. The scripture also contains a longer list of groups of people to whom the loyalty ( walāʾ ) of the organization applies. This includes all those who leave their homeland to support the jihad fighters “in Iraq, Chechnya, Somalia, Mali, the Maghreb, Turkestan, the Arabian Peninsula, Afghanistan, Palestine and Syria”, as well the "believer who rejects democracy, which deifies people and prevents rulership from falling to God."

criticism

Outside of the Salafist currents, the concept of al-Walā 'wa-l-barā' finds little approval. The Egyptian scholar Yusuf al-Qaradawi , for example, takes the view that friendship and social relationships with non-Muslims are entirely permissible. He sees the command to refrain from social contact justified only in relation to people or groups of people who actively oppose Islam or Muslims. According to Qaradawi, it is also legal to seek help from non-Muslims on technical, political and military issues at the state level. According to him, this is forbidden only to those who fight Islam themselves.

The liberal Egyptian Islamic scholar Gamal al-Banna published an explicit criticism of the Salafist teaching of al-Walā 'wa-l-barā' in Cairo in 2007 . His book is entitled "Yes to solidarity, no to defection: the problem of al-Walā 'wa-l-barā' is the problem of the other, which has misled numerous generations of youth of the Islamic missionary movements" ( Naʿam li -l-walāʾ lā li-l-barāʾ: qaḍīyat al-walāʾ wa-'l-barāʾ: hiya qaḍīyat al-āḫar allatī aḍallat aǧyālan ʿadīda min šabāb ad-daʿwāt al-islāmīya ).

literature

Arabic sources (in chronological order)
  • ʿAbd ar-Raḥmān ʿAbd al-Ḫāliq: al-Walāʾ al-Barāʾ. Kuweit 1986. First published in 1978. Digitized
  • Muḥammad ibn Saʿīd al-Qaḥṭānī: Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. Al-Walāʾ wa-l-barāʾ fī l-islām. 6th edition Dār aṭ-Ṭaiyiba, Mekka, 1413h (= 1992 AD) Digitized - German partial translations: digitized and digitized
  • Sālih ibn Fauzān : al-Walāʾ wa-l-barāʾ fī l-islām. Ǧamʿīyat al-Kitāb wa-s-sunna, Gaza, undated before 1997 Digitized version .
  • Aiman ​​az-Zawāhirī : al-Walāʾ wa-l-barāʾ. ʿAqīda manqūla wa-wāqiʿ mafqūd. Internet publication Shawwal 1423h (= December 2002) digitized . Commented selection translation in Al-Qaida. Texts of Terror . Edited by Gilles Kepel and Jean-Pierre Milelli. Piper, Munich, 2006. pp. 383-437.
  • Ḥātim ibn ʿĀrif al-ʿAunī: al-Walāʾ wa-l-Barāʾ baina al-ġulūw wa-l-ǧifā fī ḍauʾ al-Kitāb wa-s-Sunnah. Dār al-Sumaiʿī li-n-Našrr wa-t-Tauzīʿ, Riyadh, 2005. Digitized version ( memento from July 13, 2014 in the Internet Archive )
  • Fa-ʿlam anna lā ilāha illā Llāh al-Walāʾ wa-l-barāʾ . Maktabat al-Himma. Undated brochure of the Islamic State in Iraq and Syria on al-Walāʾ wa-l-barāʾ digitized
Secondary literature
  • Elhakam Sukhni : Loyalty and Defection - On the Basics of Jihadist Ideology ; in: Probation Assistance - Social Affairs, Criminal Law, Criminal Policy; Issue 4/2018, pp. 337–347
  • Mohammed bin Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara' (Loyalty and Disavowal) in Modern Salafism. Doctoral Thesis, University of Exeter 2012. PDF for download
  • Eleanor Abdella Doumato: “Saudi Arabia: From 'Wahhabi' Roots to Contemporary Revisionism” in EA Doumato and Gregory Starrett: Teaching Islam: Textbooks and Religion in the Middle East. Boulder, London, 2007. pp. 153-176. Here pp. 159–163.
  • Noorhaidi Hasan: Laskar Jihad. Islam, Militancy and the Quest for Religious Identity in Post-New Order Indonesia. Cornell, Ithaca, NY, 2006. pp. 138-140.
  • Rüdiger Lohlker: Jihadism. Materials. Facultas, Vienna, 2009. pp. 62f.
  • Uriya Shavit : “The Polemic on al-wala wa'l-bara '(Loyalty and Disavowal): Crystallization and Refutation of an Islamic Concept” in Journal of South Asian and Middle Eastern Studies 36 (2013) 24-49.
  • Uriya Shavit: “Can Muslims Befriend Non-Muslims? Debating al-walā wa-al-barā (Loyalty and Disavowal) in Theory and Practice “in Islam and Christian-Muslim Relations 25 (2014) 67-88. (Only a few additions to the previous article)
  • Joas Wagemakers: “Framing the threat to Islam. Al-Walāʾ wa-l-barāʾ in Salafi Discourse “in Arab Studies Quarterly 30/4 (2008) 1–22.
  • Joas Wagemakers: “The Transformation of a Radical Concept: al-wala 'wa-l-bara' in the Ideology of Abu Muhammad al-Maqdisi” in Roel Meijer (ed.): Global Salafism. Islam's New Religious Movement . Hurst & Company, London, 2009. pp. 81-106.
  • Joas Wagemakers: "The enduring legacy of the second Saudi state: quietist and radical Wahabi contestations of al-walā wa-l-barā" in International Journal of Middle East studies 44 (2012) 93-110.
  • Joas Wagemakers: A quietist Jihadi: the ideology and influence of Abu Muhammad al-Maqdisi . Cambridge Univ. Press, Cambridge [and a.], 2012. pp. 147-188.
  • Joas Wagemakers: "Salafist currents and their view of al-wala 'wa-l bara' (loyalty and defection)" in: Said, Behnam T. / Fouad, Hazim (ed.): Salafism. In search of true Islam. Federal Agency for Civic Education, Bonn, 2014, pp. 55–79. ISBN 978-3-451-33296-8 .

Web links

Individual evidence

  1. ↑ See Ulrike Mitter: “Origin and Development of the Islamic Patronate” in Monique Bernards and John Nawas (eds.): Patronate and Patronage in Early and Classical Islam. Brill, Leiden, 2005. pp. 70-133. Here pp. 71–73.
  2. ↑ See Uri Rubin: "Bar̄a'a: A Study of some Quranic Passages" in Jerusalem Studies of Arabic and Islam 5 (1984) 13–32.
  3. ↑ Cf. al-Qaḥṭānī: Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. 1992, p. 89 and Lane: Arabic-English-Lexicon sv al-Barāʾ Vol. I, p. 179b digitized .
  4. ↑ See Wagemakers: "The Transformation of a Radical Concept." 2009. p. 85.
  5. ↑ See Wagemakers: "The Transformation of a Radical Concept." 2009. p. 85.
  6. ↑ Cf. Ibn Qaiyim al-Ǧauzīya: Aḥkām ahl aḏ-ḏimma. Beirut 1997. Vol. 1, pp. 448-491
  7. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 95.
  8. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 204.
  9. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 205.
  10. ↑ Cf. Shavit: "Can Muslims Befriend Non-Muslims?" 2014, p. 83.
  11. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 211.
  12. ↑ See Lohlker: Jihadism . 2009, p. 63.
  13. ↑ See Hasan: Laskar Jihad . 2006, p. 138.
  14. ↑ See the YouTube video
  15. ↑ See Jarrett Brachman: Global Jihadism. Theory and Practice. Routledge, London and New York, 2009. p. 22.
  16. ↑ See Doumato: Saudi Arabia. 2007, p. 160.
  17. ↑ See Doumato: Saudi Arabia. 2007, p. 163.
  18. ↑ See Doumato: Saudi Arabia. 2007, p. 174f.
  19. ↑ On the prominent role of sura 60 in the establishment of the Walā'-Barā'-doctrine cf. Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, pp. 82-86.
  20. ↑ See the list in al-Qaḥṭānī: Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. 1992, pp. 40f.
  21. ↑ Cf. al-Qaḥṭānī: Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. 1992, p. 41f.
  22. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, pp. 205f.
  23. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 207.
  24. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, pp. 207f.
  25. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 218.
  26. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, pp. 207f.
  27. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 209.
  28. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 210.
  29. ↑ Chapter 4 is missing in the book.
  30. ↑ See Ali: The Islamic Doctrine of Al-Wala 'wa-l-Bara'. 2012, p. 211.
  31. ↑ Cf. al-Qaḥṭānī: Min mafāhīm ʿaqīdat as-salaf aṣ-ṣāliḥ. 1992, pp. 385-431.
  32. ↑ Cf. Sālih ibn Fauzān: al-Walāʾ wa-l-barāʾ. Pp. 4-8.
  33. ↑ Cf. Sālih ibn Fauzān: al-Walāʾ wa-l-barāʾ . Pp. 4-8.
  34. ↑ Cf. Sālih ibn Fauzān: al-Walāʾ wa-l-barāʾ . Pp. 15-18.
  35. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 103.
  36. ↑ See Wagemakers: "A quietist Jihadi." 2012, p. 181.
  37. ↑ Cf. az-Zawāhirī: al-Walāʾ wa-l-barāʾ . 2002, p. 22f and the headings in the German translation p. 387–403.
  38. ↑ Cf. az-Zawāhirī: al-Walāʾ wa-l-barāʾ . 2002, p. 24f and German translations p. 405-409.
  39. ↑ Cf. az-Zawāhirī: al-Walāʾ wa-l-barāʾ . 2002, pp. 26-29 and German translations, pp. 409-412.
  40. ↑ Cf. az-Zawāhirī: al-Walāʾ wa-l-barāʾ . 2002, pp. 26-29 and German translations, pp. 409-412.
  41. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 103.
  42. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 100.
  43. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 102.
  44. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 103.
  45. ↑ See Wagemakers: "The enduring legacy of the second Saudi state". 2012, p. 98f.
  46. ↑ Cf. Fa-ʿlam anna lā ilāha illā Llāh al-Walāʾ wa-l-barāʾ p. 3f.
  47. ↑ See Shavit: “Can Muslims Befriend Non-Muslims?” 2014, pp. 78–83.
  48. ↑ Yusuf Al-Qaradawi: What is permitted and prohibited in Islam . Munich, 2003. pp. 471-476