Support for the Sake of Worldly Interest

With regards to his supporters who support him for certain objectives, they they only intend to corrupt his religion through his assistance with their objectives and other matters. If he does not assist them, they change into enemies. By that, harm is introduced against him from two angles: from the angle of their departure and from the angle of their enmity.

The enmity [of former supporters] is worse for a person than that of his enemies since [former supporters] have observed him and they know what his enemies do not. So with that they can enlist the enmity of others, thus the enmity [against who they formerly supported] doubles.

And if he does not prefer for them to depart, he takes their flattery and assistance for what they want of him, even if that includes corruption of his religion. If he helps them to obtain a wordily position, whatever work they do he obtains an abundant and complete share of their oppression and injustice. And they still demand that he support them in their objectives, even if his world objectives are not achieved. So how about religious objectives, if even considered at all, for indeed the human being is an oppressor, ignorant, and does not seek but his own whims.

Thus, if this does not exist on the inside, he will be nice towards them and be patient with their harm. He will fulfil their needs for the sake of Allah and seek help from Him against them and rely on Allah completely. Otherwise, they will corrupt his religion and wordily life just as is the reality witnessed from the people who seek world leadership. For indeed what he achieves through this leadership calls for oppression and disobedience from him and this idea becomes fair seeking to him. It antagonises him if it is not situated with him just as that has happened with many people.

It happens with someone who loves a person for his appearance. He serves him, honours him and gives him whatever he is able to. He also seeks from him something prohibited that will corrupt his religion.

It also happened with someone who loves a companion of innovation. [The caller] needs him to support the falsehood that he knows is falsehood, otherwise [if he does not support the caller] he treats him as an enemy. Due to this, the scholars of the disbelievers and the people of innovation, despite their knowledge that they are following falsehood, become supporters of that falsehood because their followers and those who love them treat the people of truth as enemies and disparage their path.

So whoever loves and relies on someone other than Allah will dislike those who love and rely on Allah. And whoever loves another person for the sake of something other than Allah, his friendship is more harmful for that person than the harm of his enemies. For indeed the objective of his enemies to intervene between him and some worldly love and to pose as a hindrance between him and [the world love] is in fact a mercy for him. And his friends help him to deny this mercy and its departing from him. So what kind of friendship is this? They prefer to perpetuate that [worldly] love to use it for their own objectives and for what they desire of it, and each of those two things is harmful to him.

Allah, exalted is He, said: “When those who were followed disavow those who follow them, they see the punishment and sever all ties with them” (al-Baqarah 2: 166) Al-Fudayl bin Iyaa, on the authority of Layth, on authority of Mujahid: ‘[The ties’] are the friendships which were for the sake of something other than Allah, and the connections which existed between them in the wordily life: “And those who followed them will say: ‘If we had another chance, then we would disavow them just as they have disavowed us’. Like that Allah will cause them to see their actions as regrets, and they will not exist from the Fire.” (al-Baqarah 2: 167)

Thus the ‘actions’ which Allah will cause them to see as regrets are those which some of them committed with others in the wordily life that were for the sake of something other than Allah. So the best thing regarding all of that is to worship Allah alone, without partner, and there is no strength or might except through Allah.

Gardens of Purification by Ibn Taymiyyah Pages 86-88

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