particularly parents, to the extent of neglecting the responsibility of maintaining kinship ties and providing

financial support (nafaqah). This study aims to: (1) Clarify the concept of relationships with non-Muslims

based on textual evidence (dalil naqli), (2) Elaborate on the obligation of maintaining kinship ties and

providing financial support to non-Muslim family members, and (3) Distinguish between the enjoined good

conduct (birr) and the prohibited wala'. This study employs a qualitative methodology in the form of library

research with a textual content analysis approach. Data was collected from primary sources, namely verses of

the Qur'an and Prophetic hadiths, as well as secondary sources such as books of exegesis (tafsir) (like Ibn Jarir

al-Tabari) and hadith commentaries (sharh) (like al-Khattabi, Ibn Hajar, and Ibn al-Qayyim). Thematic

analysis was conducted to derive clear principles. The study finds that Islam places great emphasis on

preserving family relationships (silaturrahim) and the obligation of being good and just to non-Muslim family

Islam is a complete and perfect religion, providing comprehensive guidance for all aspects of human life,

including familial and social relations. In the context of plural societies, the relationship between Muslims and

non-Muslims, especially with close family members who adhere to other religions, often raises questions and

confusion from legal and practical perspectives. To what extent should a Muslim maintain kinship ties

(silaturrahim) with a mother, father, or relatives who are not Muslim? Does providing financial assistance

(nafaqah) and interacting kindly constitute a form of prohibited loyalty (wala’)? (Harun, U. A., & Kusrin, Z.

M., 2020)

This issue is not merely theoretical, but highly practical and touches the reality of many Muslims worldwide.

Confusion in understanding the boundary between the obligation of performing good deeds (ihsan) and the

concept of maintaining good relations with non-Muslim family members, emphasizing that Islam not only

permits but enjoins good conduct, justice, and the fulfillment of familial rights towards them. This article will

analyze clear textual evidence and the interpretations of classical scholars to unravel the confusion, affirm the

obligations, and simultaneously clarify the boundaries distinguishing between enjoined silaturrahim and

prohibited wala’ (Erna, E., 2022).

Through this discussion, it is hoped to provide an accurate, balanced, and practical understanding for the

Muslim community in maintaining harmonious family relationships without compromising creedal principles,

thereby reflecting the true beauty and tolerance taught by Islam (Meerangani, K. A., Johar, M. H. M., &

Hamid, M. F. A., 2022; Gintari, A., & Rivaie, W., n.d.).

meanings contained within authoritative religious texts.

The analysis process was carried out systematically with the following steps:

Muslims (such as Surah al-Mumtahanah: 8-9 and al-Baqarah: 83) and relevant Prophetic hadiths (such as the

hadith of Asma' bint Abi Bakr).

include:

"al-birr" (good conduct), "al-qist" (justice), "silaturrahim", and "wala'". These themes then formed the

framework for discussing the research findings.

Tabari, Ibn Hajar, and Ibn al-Qayyim) in understanding the same textual evidence, to obtain a comprehensive

and balanced understanding.

social context when the text was revealed or stated, to derive universal principles applicable today.

concept, obligations, and boundaries in relationships with non-Muslim family members.

thematically by the researcher to produce a clear, accurate formulation grounded in strong textual evidence.

Maintaining good relations with non-Muslims is not forbidden in Islam. What is forbidden is having wala' or

loyalty to them. Allah (s.w.t) explains the concept of this relationship in the Qur'an (al-Mumtahanah 60:8):

account of religion nor driven you from your homes," meaning Allah intended to encompass all groups

possessing these characteristics without specifying any party. A Muslim is not forbidden from doing good to a

disbeliever (kafir), whether related by lineage or not, if it does not compromise the dignity of Islam or

strengthen the position of that disbeliever. This is exemplified by the incident narrated by al-Zubayr regarding

Asma' and her mother (al-Tabari, 1984, 14:66).

Asma' (r.a.) said: "During the time of the Messenger of Allah (s.a.w.), my mother came to me while she was a

polytheist, so I sought a verdict from the Messenger of Allah (s.a.w.), saying: 'My mother has come to me

desiring [to see me]. Should I maintain kinship ties with her?' He replied, saying: 'Yes, maintain kinship ties

with your mother.'" (al-Bukhari, 1989, 10:506)

According to al-Khattabi, from this hadith it can be concluded that non-Muslim parents are entitled to financial

[final] destination. But if they strive to make you associate with Me that of which you have no knowledge, do

Maintaining kinship ties is an obligatory matter even with non-Muslim relatives. This is because the bond of

kinship is not invalidated by religious difference. Analogizing the giving of financial support with inheritance

is an incorrect and inaccurate analogy. This is because inheritance is based on support

and muwalah (alliance/following), while providing financial support is part of kinship relations.

Allah (s.w.t.) has made kinship a right even if the relative is a non-Muslim. This is because disbelief does not

negate worldly kinship rights. Furthermore, Allah (s.w.t.) says (Qur'an, al-Nisa', 4:36):

the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those

whom your right hands possess. (Qur'an 4:36)

From this verse, it can be concluded that all the mentioned groups should be cared for, even if they are from

among non-Muslims, as long as they do not wage war against Islam.

The attitude of Islamic tolerance is also clearly evident in matters such as exempting the elderly, children, and

women from fighting in war, as has been proven in Islamic history.

In conclusion, this study clearly demonstrates that Islam is a religion that highly upholds human and family

is enjoined, and 2) Wala', which is deep-seated loyalty in matters of creed and politics leading to hostility

against Islam, which is prohibited. Confusion in understanding this distinction can lead to extremist attitudes,

either by severing obligatory familial ties or falling into loyalty that corrupts one's creed (aqidah). Therefore,

Muslims must adhere to a clear principle: Familial rights are not invalidated by religious difference, while

sacrificing religious principles.

Parents According to Syarak]. BITARA International Journal of Civilizational Studies and Human

Sciences (e-ISSN: 2600-9080), 3(2), 141-149.

Keluarga Tionghoa Muslim Di Kecamatan Singkawang Barat). Jurnal Pendidikan Dan Pembelajaran

Khatulistiwa (JPPK), 2(12).

Ali ibn Hajr al-