• Islamic scholars unanimously agree on the permissibility of seeking assistance in combat from non-Muslims, whether they are combatants, protected non-Muslims, or individuals granted safety.
• Ibn Baz: If necessity and need arise, it becomes obligatory to repel evil by any available means, whether through a Muslim, non-Muslim, sinner, or hypocrite.
• Seeking assistance in combat from non-Muslims and others does not fall within matters of creed and has no relation to concepts of loyalty and disassociation.

This research addresses an important issue that has been the subject of renewed and intensified discussion due to the catastrophic conditions in our Islamic world, characterized by severe aggression and collective extermination of our brothers in Gaza, perpetrated by the brutal criminals and the terrorist state of the Zionist entity, and backed by others. This extreme aggression stands in stark contrast to the troubling failure of the billion-and-a-half Muslim nation to provide the necessary support to bolster their ranks, aid them, and defend them and the sacred sites of the ummah.

In this difficult situation, as our resisting brothers do all that they can, making sacrifices, losing family members, children, wealth, and property in the quest to steadfastly maintain their homeland—all of this with no military support from the Muslims of the surrounding nations, and with the abandonment and failure of those closest to them to fulfill their duties—these steadfast individuals have found themselves in need of accepting support from the Iranian Republic, which raises skepticism among every Sunni regarding its stance and offers little hope. However, they were compelled, out of necessity, to accept their assistance and utilize even a small fraction of their supplies, which enabled them to acquire some arms with which they defend their religion, sacred sites, land, and honor. It is important to emphasize that there are no Iranians fighting in Palestine; our steadfast brothers are from Ahl al-Sunnah wa-al-Jama'ah, many of whom are scholars, students of knowledge, and Quran memorizers.

In this context, despite what has been described about the situation, some have begun to criticize the resistant Gazans, denouncing their acceptance of assistance and support from Iran. They accused the resistors of deviating and being followers of Iran, claiming they have fallen into its arms and are obeying its orders. Thus, we feel it is necessary to clarify the ruling on seeking assistance in combat from such individuals and others and accepting their aid and support.

Islamic scholars unanimously agree on the permissibility of seeking assistance from non-Muslims in combat, regardless of whether they are combatants, dhimmis, or protected individuals. Similarly, and even more so, it is permissible to seek assistance from hypocrites, corrupt individuals, and people of desires and innovations, as well as from deviant sects and those who rebel while claiming to be Muslims. These categories, both from Muslims and non-Muslims, can be sought for assistance without dispute—when there is a necessity and extreme need—provided that certain acknowledged conditions are met, namely:

1. Inability to fight without help and assistance.
2. Not compromising the foundational principles of the religion of Islam.
3. The belief of the nation remains unaffected. 
4.  The danger from their side is neutralized. 
5. The ability to repel their evil. 

When seeking assistance from anyone whose aid is permissible in fighting, it must aim to achieve the objectives of that assistance, which include: warding off the imminent danger of enemies against the Muslim lands, safeguarding religion, lives, property, and sacred places, providing weapons in the hands of Muslims as a deterrent against enemies, strengthening ranks, supporting the resilience of the fighters resisting the enemy, achieving the desired victory, and liberating the sanctities. 

Below are examples of the words of jurists: 

• Imam Abu Bakr Al-Jassas Al-Hanafi said: "Our companions have stated that there is no harm in seeking the assistance of polytheists against other polytheists provided that when they manifest, the ruling of Islam is apparent. However, if their emergence would lead to the ruling of polytheism becoming dominant, then it is not permissible for Muslims to fight alongside them."
• Muhammad ibn Yusuf Abu Abdullah Al-Muwaqqit Al-Maliki said: "Abu Al-Faraj narrated from Malik that it is permissible for the imam to seek the assistance of polytheists in fighting the polytheists if the need arises."
• Imam Al-Nawawi Al-Shafi'i said: "It is permissible to seek the assistance of the people of dhimmah and polytheists in jihad, provided that the imam knows their good intentions towards Muslims and is secure from their betrayal."
• The Kuwaiti Fiqh Encyclopedia states: "The Hanafi and Hanbali schools permit the assistance of Muslims by others in combat when necessary, while the Shafi'i school has conditions, and the Maliki school requires their consent... The Hanafis, Malikis, Shafi'is, and Hanbalis state that it is permissible to seek the assistance of those considered oppressive against the disbelievers."
• Sheikh Al-Islam Ibn Taymiyyah stated: "When it becomes impossible to perform obligatory acts, such as knowledge and jihad, except by working with someone who has a bid'ah (innovation) whose harm is less than the harm of neglecting that obligation, then obtaining the benefit of that obligation along with a lesser harm is better than the opposite." Ibn Taymiyyah was asked about a man who prefers Jews and Christians over the Rafidah (Shiites), and he replied: "Praise be to Allah, anyone who believes in what Muhammad brought is better than anyone who disbelieves in it. Even if there is some innovation among the believers on this matter, whether it be the innovation of the Khawarij, Shiites, Murji'ah, Qadarites, or others; for Jews and Christians are known disbelievers by necessity in the religion of Islam, and the innovator, if he believes he is in agreement with the Messenger (peace be upon him) and not opposing him, is not considered a disbeliever in him. Even if it were assumed that he disbelieves, his disbelief is not like that of one who denies the Messenger (peace be upon him)."
• Sheikh Abdulaziz ibn Baz has prominent fatwas on this matter, summarized as follows: "When necessity and urgency call for it, it is obligatory to repel evil by any means possible, whether through a Muslim, disbeliever, sinner, or hypocrite in times of necessity, with the condition of ensuring safety and that the prevailing situation leads to safety and benefit from the one being aided against the enemy being fought."

"In another context, he said: 'The point is that seeking assistance varies; if the assistance does not pose a danger, such as seeking aid through armor, artillery, tanks, bullets, or things that benefit an invasion, it is permissible to seek assistance from a polytheist if he sees the interest and need for it, because he is far from the Muslims and his presence does not harm them. The money taken from him for armor, artillery, and aircraft, and similar things, benefits the Muslims and aids them against their enemies.' He also said: 'It is unanimously permissible to seek assistance from a hypocrite, as the Prophet, peace be upon him, sought the assistance of Abdullah bin Ubay and his companions.'

Here, we emphasize two points:

Firstly, seeking assistance in fighting from non-Muslims and others does not fall into issues of belief, nor is it related to allegiance and disavowal; it is a political act governed by interest, need, and necessity. This is supported by the workings of the Prophet, peace be upon him, and the various instances of seeking help from non-believers, even forming alliances with them.

Secondly, the stance of the Palestinian Islamic resistance in accepting aid from Iran was not an endorsement of its doctrine, nor an influence from its beliefs, nor an advocacy of its thoughts that contradict the Sunnah and the community. Rather, it was a dire necessity, an urgent need to preserve lives, and to defend the religion and sacred sites; this justification allowed for accepting assistance despite the evident danger, blatant aggression, and the lack of nearby supporters."

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Sources

(1) "Judgments of the Quran," by Ahmad bin Ali Abu Bakr Al-Jassas Al-Hanafi (2/ 559), First Edition, Dar Al-Kutub Al-Ilmiyyah, Beirut, 1415 AH / 1994 CE. 

(2) "The Crown and the Garland on the Summary of Khalil," by Muhammad bin Yusuf Abu Abdullah Al-Muwaqqit Al-Maliki (4/ 545), First Edition, Dar Al-Kutub Al-Ilmiyyah, 1416 AH / 1999 CE. 

(3) "The Garden of Students and the Main Reference for Muftis," by Abu Zakariya Muhyiddin Yahya bin Sharaf Al-Nawawi (10/ 239), Third Edition, Beirut, Islamic Office, 1412 AH / 1991 CE. 

(4) "The Kuwaiti Jurisprudential Encyclopedia" (4/ 18-19), First Edition, Cairo, Hajar for Printing, 1415 AH / 1995 CE. 

(5) "The Book of Oppression and Its Rulings in Islamic Jurisprudence," Section Two, Stances of Jurists on the Ruling of Seeking Assistance from People of Innovation, p. 247, and "Collection of Fatwas" (28/ 212-213), and (35/ 201). 

(6) The official website of Sheikh Imam Ibn Baz, Fatwas of Lessons, Ruling on Seeking Assistance from Non-Muslims for the Benefit of Muslims. 

(7) "Collection of Fatwas and Various Articles by Sheikh Imam Ibn Baz" (6/ 188), Publisher: Presidency of Scientific Research and Ifta in the Kingdom of Saudi Arabia.