An Hausa ya kamata a fassara: "Ci gaba da saka hannun jari daga kuɗaɗen ƙasashen waje a cikin Jiha haramun ne. Haka kuma an haramta ba baƙi haƙƙin kasuwanci (franchise)."

Development and investment by foreign funds within the State are forbidden. It is also prohibited to grant franchises to foreigners.

Kalmomi biyu: "investment" da "development" kalmomi ne na Yammaci. Kalmar investment na nufin kudi da kansu suna samar da riba, ta hanyar bada ruwa (interest). Ita kuwa kalmar development tana nufin amfani da kudi a masana'antu, noma ko kasuwanci, don samar da riba.

The two words: “investment” and: “development” are Western terms. The term investment means that the money itself produces profit, which is by yielding interest. As for the term development, it means to use the money in industry, agriculture or trade, in order to produce profit.

Dangane da wannan fahimta, dukkan saka hannun jari ba a halatta ba, domin riba ce, kuma riba haram ce. Duk da cewa nassin da ya shafi saka jari a ƙasashen waje an bayyana shi ta hanyar ƙa'ida cewa an haramta yin mu'amalar riba da Harbi, haka nan kuma da Dhimmi da Musulmi babu bambanci a tsakaninsu, saboda faɗin Allah (SWT) a bayyane:

Based upon this understanding, all investment is not allowed, since it is interest and interest is forbidden (Haram). Although the text regarding foreign investment is explained by the rule that it is prohibited to engage in interest with a Harbi, in the same way as a Dhimmi and a Muslim without any difference between them due to the generality of His (swt) words:

"Kuma ya haramta riba." (TMQ 2:275). Tun da babu wata nassi ingantacciya da ta ƙayyade ta, to ta kasance a gama-gari. Ba za a ce hadisin ba.

“And has forbidden interest (usury).” (TMQ 2:275), and since there is no authentic text which specifies it then it remains general. It cannot be said that the narration:

. » لاَ رِبًا بيََْ الْمُسْلِمِيَ وَأَهْلُ الحَْرْبِ فِي دَارِ الحَْرْبِ «.

. » لاَ رِبًا بيََْ الْمُسْلِمِيَ وَأَهْلُ الحَْرْبِ فِي دَارِ الحَْرْبِ «.

"babu riba (ruwa) tsakanin Musulmi da abokan gaba a Dar Al-Harb" ya takaita hukuncin tunda hadisin da aka ruwaito yana da rauni, domin shi mursal ne daga Makhul. Shafi'i ya ce a cikin Al-Umm cewa ba a tabbatar da shi ba kuma ba hujja ba ne, Ibn Muflih kuma ya ce rahoton ba a san shi ba. Don haka bai dace a yi amfani da shi a matsayin hujja ta halatta riba ba, kuma ba ya takaita ko ƙayyade ayar, saboda haka ayar ta kasance a bisa ma'anarta ta gaba ɗaya. Saboda haka, saka jari na ƙasashen waje haramun ne kamar yadda saka jari daga 'yan ƙasa (Musulmi da Ahlul-Zimmi) yake haramun, domin riba ce, kuma riba haramun ce.

“there is no interest (usury) between the Muslims and the enemy in Dar Al-Harb” specifies it since the narration is weak as it is Mursal from Makhul. Shafi’i said in Al-Umm that it is not confirmed and it is not an evidence, and Ibn Muflih said the report is unknown - so it is not suitable as an evidence to prove the permission of interest, and nor does it specify/restrict the verse, and so the verse remains general. Therefore, foreign investment is forbidden in the same way as investment from the subjects (Muslims and Dhimmis) because it is interest and thus it is forbidden.

Dangane da haramcin ci gaba ta hanyar kuɗaɗen waje, wannan saboda yana kaiwa ga abin haram, bisa ga ƙa'idar: "Hanyar zuwa abin da aka haramta ma haramun ce", kuma yuwuwar mafi ƙarfi ta isa ta sa abu ya zama haramun. To balle kuma idan ci gaban waje yana kaiwa ga haram tabbatacce? Tabbatacce ne ta hanyar hankula da bayanai waɗanda amincinsu abin dogaro ne cewa amfani da kuɗaɗen waje don ci gaba a ƙasa hanya ce ta faɗaɗa tasirin kafirai a kansu, kuma faɗaɗa tasirinsu a ƙasa haram ne.

As for the prohibition of development through foreign funds this is because it leads to Haram in agreement with the rule: “The means to something forbidden is also forbidden”, and the strongest possibility is enough to make something prohibited, so what about when foreign development leads to a confirmed Haram? It is confirmed by the senses and by information whose authenticity is trusted that the use of foreign funds for development in the country is the method to extend the influence of the disbelievers over them, and extending their influence in the land is Haram.

Dangwане yarjejeniyar sassauci (concessions), kalma ce ta Yammacin duniya kuma tana da ma'ana biyu. Na farko, cewa wata Ƙasar waje ta musamman an ba ta haƙƙoƙi na musamman tare da la'akari da cewa su wajibi ne ga wannan ƙasa a kan Ƙasar Musulunci, kamar yarjejeniyoyin da Ƙasar Musulunci ta bayar a ƙarni na sha tara yayin da take da rauni, da kuma kamar yarjejeniyoyin da Birtaniya da Faransa suke da su a Masar, kamar baƙin 'yan ƙasashen waje ana yi musu shari'a bisa dokokin ƙasarsu maimakon dokokin Musulunci, da misalin Ƙasar da ba ta da iko a kan baƙi. Waɗannan yarjejeniyoyin, da wannan ma'ana, an haramta su ta fuskoki biyu: na farko, suna rage ikon mulkin Ƙasar Musulunci, suna kuma ba Ƙasashen kafirai iko a kan ƙasashen Musulunci, wanda haramun ne a fili (Haram Qat'an); na biyu, suna hana aiwatar da shari'ar Musulunci a kan waɗanda ba Musulmi ba a cikin Ƙasar Musulunci, suna sa dokar kafirci (Kufr) ta yi aiki a maimakon haka, wanda shi ma haramun ne a fili. Saboda haka, yarjejeniyoyin sassauci bisa ma'anar da aka ambata an haramta su.

As for concessions, it is also a Western term, and has two meanings. Firstly, that a particular foreign State is given special rights with the consideration that they are an obligation for that state upon the Islamic State, such as the concessions that the Islamic State gave in the nineteenth century while it was weak, and such as the concessions that Britain and France used to have in Egypt, such as the foreign subjects being judged according to the laws of their country rather than the laws of Islam, and the example of the State having no authority over the foreigners. These concessions, with this meaning, are forbidden from two angles; firstly: they take away from the sovereignty of the Islamic State, and give the disbelieving States authority over the Islamic lands, which is something decisively forbidden (Haram Qat’an); secondly: they prevent the rule of Islam being applied upon the non-Muslims in the Islamic State and make the rule of disbelief (Kufr) applicable in its stead, which is also decisively forbidden. Due to this, concessions according to the meaning mentioned are prohibited.

Game ma'anar ta biyu ta rangwame, tana nufin ba da izini wajen aiwatar da wani aiki da aka halatta, kuma waɗanda ba su da izinin za a hana su. Wannan duka haramun ne, ko an yi amfani da shi a kan baƙo ko ba a yi ba, domin duk abin da aka halatta halal ne ga kowa, don haka takaita shi ga wani mutum na musamman yayin da ake hana wasu, hana abin da Allah ya halatta wa mutane ne. Gaskiya ne cewa Gwamnati za ta iya tsara al'amuran da aka halatta bisa salon da zai ba ta damar amfana da su yadda ya fi dacewa; amma ba daidai ba ne wannan tsari ya hana kowa wani abu da aka halatta.

As for the second meaning of concessions, it means to give a permit to carry out a permitted action, and those without the permit would be forbidden. This is all forbidden, irrespective of whether it was being applied to the foreigner or not, since any permitted issue is permitted for everyone, and so to restrict it to a particular individual while prohibiting others, is forbidding something which is permitted for the people. It is correct that the State can organise the permitted issues according to the styles which would enable it to benefit from them in the best manner; however it is not correct that this organisation would prohibit anyone from something that was permitted.

Saboda haka, yarjejeniyoyi (concessions) bisa ga wannan ma'ana an haramta su ga baƙo da wanda ba baƙo ba, kuma nassin ya ambaci baƙo tun da ba shi da wata illa ba ce ta ba shi yarjejeniya, domin hakan yana ba shi iko a kan ƙasar, kamar yadda yake a yarjejeniyoyin man fetur.

Accordingly, concessions according to this meaning are also prohibited for the foreigner and the one who was not a foreigner, and the text mentions foreigner since giving the concession to him is a cause of harm, since it gives him control over the country, as is the case with the oil concessions.