Do not take them as allies, supporting them and seeking their support, and being brothers to them, and treating them as the companions of the believers. Then the prohibition is explained by saying, 'Some of them are allies of others,' meaning they only support each other due to the unity of their creed and their gathering in disbelief. So what is the case for one whose religion is contrary to their religion and for their alliances? And whoever takes them as allies among you, then he is one of them, and his ruling is like theirs. This is a warning from Allah and a strict command to avoid those who oppose in religion and to distance oneself from them, as the Messenger of Allah, blessings and peace be upon him, said, 'Do not let their fires be seen by one another.' [Narrated by Abu Dawood, At-Tirmidhi, and An-Nasa'i from the hadith of Jareer, who said, 'The Messenger of Allah, blessings and peace be upon him, sent a military detachment to Khath'am, and some people took refuge in prostration - the hadith continues. In it, he said, 'I am free from every Muslim who resides among the polytheists.' They asked, 'Why?']

He said: "Do not let their fires be seen by each other." This was narrated by Abu Muawiya from Ismail from Qais from him. Others among the companions of Ismail, such as Abadah bin Sulayman, Waki', Hisham, and Marwan, transmitted it as well. Hajjaj bin Arta'ah followed Ismail with a connected narration. Hajjaj is weak, and Bukhari and others preferred the disconnected narration. All of them were contradicted by Hafs bin Ghayath, who narrated from Ismail from Qais from Khalid bin Al-Walid, which was reported by Al-Tabarani. From this is the saying of Umar, may Allah be pleased with him, to Abu Musa regarding his Christian scribe: "Do not honor them, for Allah has humiliated them, and do not trust them, for Allah has betrayed them, and do not draw near to them, for Allah has distanced them." This was reported by Al-Bayhaqi in the Adab al-Qadi from the Sunan al-Kabir in detail, except for what is at the end; let it be looked into. It was narrated that Abu Musa said to him: "There is no stability for Basra except through him." He replied: "The Christian has died, and peace be upon him," meaning that even if he had died, what would you do then? So do it now, and rely on someone else. Indeed, Allah does not guide the wrongdoing people, meaning those who have wronged themselves by supporting disbelief. The saying "by supporting disbelief" may refer to the disbelievers. Allah prevents them from His kindness and forsakes them in anger against them. They hasten in their support of them, shrinking back in their allegiance and desiring it, and they excuse themselves by saying they do not feel safe that a turn of fate may strike them, meaning a change of circumstances and a shift of power, so they need them and their assistance. And from Abadah bin Al-Samit, may Allah be pleased with him, he said to the Messenger of Allah, blessings and peace be upon him: "I have many clients from the Jews, and I declare myself free to Allah and His Messenger from their allegiance and I support Allah and His Messenger." Abdullah bin Ubayy said: "I am a man who fears the turns of fate; I do not declare myself free from the allegiance of my clients who are the Jews of Banu Qaynuqa." It is hoped that Allah will bring victory to the Messenger of Allah, blessings and peace be upon him, over his enemies and manifest the Muslims, or a matter from Him that will cut off the power of the Jews. The saying "that will cut off the power of the Jews" in the correct narrations refers to "the power" as a sore that appears on the bottom of the foot, which is cauterized and goes away; thus it is used as a metaphor for total eradication. And they will be driven from their lands, and the hypocrites will become regretful for what they have brought upon themselves. This is because they were doubtful about the matter of the Messenger of Allah, blessings and peace be upon him, and they said: "We do not think that his matter will be completed, and rather the state and dominance will be for these." It was said, or a matter from Him: or that the Prophet, blessings and peace be upon him, will be commanded to expose the secrets of the hypocrites and kill them, and they will regret their hypocrisy. It was said, or a matter from Allah in which there is no action from the people, like Banu Al-Nadir, whom Allah cast terror into their hearts, so they gave in with their hands without being pursued by cavalry or riding animals. And those who have believed will say, read with the accusative as an addition to the coming, and with the nominative as an independent statement, meaning: and those who have believed at that time will say: And it was read: "They say," without the conjunction, and it is in the manuscripts of Mecca, Medina, and the Levant likewise, as it is an answer to the one who says: What will the believers say then? It was said: The believers will say: "Are these the ones who swore to you with the most severe oaths that they are your allies and supporters against the disbelievers?" If you say: To whom do they say this? I say: Either some of them say it to one another, astonished at their condition and rejoicing in what Allah has bestowed upon them of success in sincerity, or they say it to the Jews because they swore to them support and assistance, as Allah has narrated about them: "And if you are fought against, we will surely support you." Their deeds have been nullified, meaning their actions that they used to perform in the eyes of the people have become void. And it contains a meaning of astonishment, as if it were said: How their deeds have been nullified! How they have lost! Or from the saying of Allah, the Exalted, a testimony for them of the nullification of deeds and astonishment at their bad state.