المادة ١٩٠ - مسودة دستور دولة الخلافة | Quran Course

المادة ١٩٠ - مسودة دستور دولة الخلافة | Quran Course

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المادة ١٩٠

Article 190

by Sheikh Taqiuddin An-Nabahani2 min readViewed 153 times

جميع المعاهدات والاتفاقيات العسكرية (مع الدول الأخرى) محظورة تمامًا، وكذلك كل ما هو من نوعها أو متصل بها، مثل المعاهدات والاتفاقيات السياسية التي تتناول تأجير القواعد العسكرية والمطارات الحربية. ويجوز عقد معاهدات حسن الجوار، والمعاهدات الاقتصادية والتجارية والمالية والثقافية، ومعاهدات الهدنة.

All military treaties and pacts (with other States) are completely prohibited, along with anything of their type, or connected to them such as political treaties and agreements covering the leasing of military bases and airfields. It is permitted to conclude good neighbour relations, economic, commercial, financial, cultural and armistice treaties.

التعريف: "المعاهدات" هي اتفاقات تعقدها الدول فيما بينها بهدف تنظيم علاقة معينة وتحديد القواعد والشروط التي تخضع لها تلك العلاقة. وقد استخدم الفقهاء الإسلاميون مصطلح "المُوادَعات"، والدليل على جواز عقد المعاهدات بين المسلمين والكفار قول الله تعالى:

The definition of: “treaties” is that they are agreements that States conclude between themselves with the goal of organising a specific relationship and defining the rules and conditions which that relationship submits to. The Islamic jurists used the term: “Al- Muwada’at”, and the evidence for the permissibility of concluding treaties between the Muslims and disbelievers are the words of Allah (swt):

المعاهدات غير السياسية هي الاتفاقيات التي تحدد طريقة العلاقة بين الدولتين فيما يتعلق بقضية معينة بينهما، كالعلاقات المالية والاقتصادية والتجارية والصناعية والثقافية، وما شابه ذلك، ولذلك تُعتبر هذه المعاهدات في ضوء الشريعة بحسب موضوعها، وتُطبَّق عليها الأحكام الشرعية المتصلة بذلك الموضوع. ولهذا تكون المعاهدات الاقتصادية جائزة، إذ تنطبق عليها أحكام الإجارة والتجارة الدولية، وتكون المعاهدات التجارية جائزة أيضًا، إذ تنطبق عليها أحكام البيع والتجارة الدولية، وتكون المعاهدات المالية جائزة، إذ تنطبق عليها أحكام الصرف، وتكون المعاهدات الثقافية جائزة، إذ تنطبق عليها أحكام التعليم والتدريس من حيث المادة العلمية، ومن حيث النتائج القطعية والظنية التي تنتج عن تعلّمها وتعليمها.

Non-political treaties are the agreements which specify the manner of the relationship between the two States with respect to a particular issue between the two of them such as financial, economic, commercial, industrial and cultural relationships, and anything else similar, and so these are considered in the light of the Shari’ah according to their subject, and the Shari’ah rules connected to that subject are applicable. That is why economic treaties are permitted, since the rules regarding renting and international commerce are applicable, and commercial treaties are also permitted, since the rules regarding selling and international commerce are applicable, and financial treaties are permitted, since the rules of exchange apply, and cultural treaties are permitted since the rules regarding education and teaching apply from the angle of scientific material, and from the angle of definite and speculative results which are produced by learning and teaching them.

وَأَنْتُمْ تَصْطَلِحُونَ صُلْحًا آمِنًا وَتُقَاتِلُونَ، وَالصُّلْحُ بَيْنَ الْمُسْلِمِينَ وَالْكُفَّارِ لَا يَكُونُ إِلَّا إِذَا قَبِلُوا الْجِزْيَةَ وَدَخَلُوا تَحْتَ حُكْمِ الْمُسْلِمِينَ، لِأَنَّ الْإِسْلَامَ أَمَرَ الْمُسْلِمِينَ أَنْ يُخَيِّرُوا الْكُفَّارَ الَّذِينَ يُقَاتِلُونَهُمْ بَيْنَ ثَلَاثٍ: الْإِسْلَامِ، أَوِ الْجِزْيَةِ، أَوِ الْحَرْبِ. فَلَوْ وَقَعَ الصُّلْحُ وَكَانُوا كُفَّارًا، لَمَا أَمْكَنَ ذَلِكَ إِلَّا فِي حَالِ أَنَّهُمْ يُؤَدُّونَ الْجِزْيَةَ وَيَدْخُلُونَ تَحْتَ الرَّايَةِ الْإِسْلَامِيَّةِ. فَقَوْلُهُ: «تَصْطَلِحُونَ» دَلِيلٌ عَلَى أَنَّهُمْ كَانُوا تَحْتَ رَايَةِ الْمُسْلِمِينَ، وَأَنَّهُمْ حِينَئِذٍ أَفْرَادٌ، وَيُؤَيِّدُ ذَلِكَ مَا جَرَى مَعَ الرُّومِ؛ فَقَدْ قَاتَلَهُمُ الْمُسْلِمُونَ وَهَزَمُوهُمْ وَاسْتَوْلَوْا عَلَى بِلَادِهِمْ، وَقَاتَلَ الرُّومُ الْمُسْلِمِينَ أَفْرَادًا، أَمَّا الدَّوْلَةُ الرُّومِيَّةُ فَلَمْ تُقَاتِلْ مَعَ الدَّوْلَةِ الْإِسْلَامِيَّةِ عَدُوًّا آخَرَ مِنْ وَرَائِهَا. وَهَذَا يُؤَكِّدُ أَنَّ الْمَقْصُودَ بِالْحَدِيثِ الرُّومُ أَفْرَادًا، لَا دَوْلَةً، وَيَجِبُ حَمْلُهُ عَلَى هَذَا الْوَجْهِ لِلْجَمْعِ بَيْنَ الْأَدِلَّةِ وَاسْتِعْمَالِهَا جَمِيعًا، كَمَا هُوَ مَعْلُومٌ فِي أُصُولِ الْفِقْهِ، فَإِعْمَالُ الدَّلِيلَيْنِ أَوْلَى مِنْ إِهْمَالِ أَحَدِهِمَا، وَلَا يُصَارُ إِلَى التَّرْجِيحِ بَيْنَ الْأَدِلَّةِ إِلَّا إِذَا تَعَذَّرَ الْجَمْعُ بَيْنَهَا. وَبِذَلِكَ يَتَّضِحُ أَنْ لَيْسَ ثَمَّةَ دَلِيلٌ يُجِيزُ اسْتِعَانَةَ الدَّوْلَةِ بِالْمُشْرِكِينَ، بَلِ الْأَدِلَّةُ صَرِيحَةٌ فِي الْمَنْعِ مِنْ ذَلِكَ دُونَ قَيْدٍ.

“You will make a secure peace with the Byzantines, and you will fight” and the treaty between the Muslims and disbelievers is only when they accept the Jizya and to enter under the rule of the Muslims, since Islam ordered the Muslims to give the disbelievers they fight the choice between three: Islam, Jizya or war. If the treaty occurred and they were disbelievers, this could not happen except in the situation they were paying Jizya and their falling under the Islamic flag. So, therefore, his words: “you will make a treaty” is an indication that they were under the flag of the Muslims, and so they would be individuals at that time, and this is supported by what happened with the Romans. The Muslims fought and defeated them, and occupied their lands, and the Romans fought with the Muslims as individuals, but the Roman State did not fight alongside the Islamic State against another enemy behind them. This confirms that what is meant by the narration is individual Romans, and not as a State, and it is obligatory to interpret it in this way in order to reconcile and use all of the evidences – as is well known in Usul Al-Fiqh, using the two evidences is better than voiding one of them, and there is no recourse to weighing the evidences unless reconciling them is not possible. Accordingly it is clear that there is no evidence which permits seeking the help of the polytheists as a State; rather the evidences are explicit against that without any restriction.