Dangantakar Daular da sauran daulolin da ke duniya an gina ta ne bisa abubuwa huɗu. Waɗannan su ne:

The relationship of the State with other states present in the world is built upon four considerations. These are:

1. Ƙasashen da ke yanzu a duniyar Musulunci ana ɗaukar su a matsayin wani ɓangare na ƙasa ɗaya, saboda haka ba a sanya su cikin fagen harkokin waje ba. Dangantaka da waɗannan ƙasashe ba a ɗaukar ta a matsayin cikin fagen manufofin waje, kuma wajibi ne a yi aiki don haɗa dukan waɗannan ƙasashe zuwa ƙasa ɗaya.

1. The existing states in the Islamic world are considered to be part of one land and therefore they are not included within the sphere of foreign affairs. Relations with these countries are not considered to be in the realm of foreign policy and it is obligatory to work to unify all these countries into one state.

2. Jihohin da suke da yarjejeniyar tattalin arziki, kasuwanci, makwabtaka mai kyau, ko ta al'adu da wannan Jiha, za a yi musu mu'amala bisa sharuddan yarjejeniyoyin. Idan yarjejeniya ta tanadi haka, to 'yan kasashen nan suna da hakkin shiga Jiha da katin shaida ba tare da bukatar fasfo ba, matukar ana yi wa 'yan kasarmu irin wannan mu'amala. Hulda ta tattalin arziki da kasuwanci da irin wadannan jihohi dole ne a takaita ta ga takamaiman kayayyaki da halaye da ake ganin sun zama dole, kuma a lokaci guda kada ta kai ga karfafa wadannan jihohi.

2. States who have economic, commercial, good neighbouring or cultural treaties with our State are to be treated according to the terms of the treaties. If a treaty states so, their subjects have the right to enter the State with an identity card without the need for a passport provided our subjects are treated in a like manner. The economic and commercial relations with such states must be restricted to specific items and characteristics which are deemed necessary and which at the same time do not lead to the strengthening of these states.

3. Jihohin da ba mu da yarjejeniya da su, da kuma jihohin mulkin mallaka na gaske, kamar Birtaniya, Amurka da Faransa, da waɗanda ke da shirin cutar da Dawla, kamar Rasha, bisa doka ana ɗaukar su a matsayin jihohin yaƙi. Dole ne a ɗauki dukkan matakan kariya a kansu, kuma ba daidai ba ne a kafa dangantakar diflomasiyya da su. 'Yan ƙasashensu na iya shiga Dawlar Musulunci, amma sai da fasfo da biza da ta keɓanta ga kowane mutum kuma ga kowace ziyara, sai dai idan sun zama masu yaƙi a zahiri.

3. States with whom we do not have treaties, and the actual imperialist states, such as Britain, America and France, and those states that have designs on the State, such as Russia, are legally considered to be belligerent states. All precautions must be taken towards them and it would be wrong to establish diplomatic relations with them. Their subjects may enter the Islamic State, but only with a passport and a visa specific to every individual and for every visit, unless they become practically belligerent.

4. Ƙasashen da a zahiri ƙasashe ne masu yaƙi da mu, kamar Isra'ila misali, dole ne a ɗauki yanayin yaƙi a matsayin tushen dukkan mu'amala da su. Dole ne a yi mu'amala da su kamar dai akwai yaƙi na gaske a tsakaninmu - ko akwai yarjejeniyar tsagaita wuta a tsakaninmu ko babu - kuma an hana dukkan 'yan ƙasarsu shiga Ƙasar.

4. States that are actually belligerent states, such as Israel for example, a state of war must be taken as the basis for all dealings with them. They must be dealt with as if a real war existed between us – irrespective of whether an armistice exists between us or not - and all their subjects are prevented from entering the State.

Wannan Labari an samo shi ne daga hukunce-hukuncen da suka shafi Dar Al-Islam da Dar Al-Kufr, da kuma hukunce-hukuncen da suka shafi wanda yake da alkawari da wanda yake da aminci.

This Article was derived from the rules regarding Dar Al-Islam and Dar Al-Kufr, and from the rules regarding the one with a covenant and the one who has amnesty.

Ɗaki na farko yana magana ne a kan ƙasashen Musulunci waɗanda a dā Musulunci ke mulkinsu, kamar Indiya misali, ko kuma inda yawancin mazauna Musulmi ne, kamar a Lebanon. Dukkan ƙasashen Musulunci tun bayan rushewar Khilafah a shekara ta 1342 Hijira, har zuwa lokacin da za a sake kafa ta sabuwa da Izinin Allah (SWT), Dar Al-Kufr ne, domin wasu daga cikinsu ana mulkinsu da wani abu ban da Musulunci, kuma tsaron wajen su na waje ba tsaron Musulunci ba ne. Wasu kuma Musulmi ne ke tsaron su, amma ana mulkinsu da wani abu ban da Musulunci. Duk waɗannan ana ɗaukarsu a matsayin Dar Al-Kufr, kuma tunda a dā Dar Al-Islam ne, wajibi ne a yi aiki don mayar da su Dar Al-Islam. Amma muddin ana mulkinsu da wani abu ban da Musulunci, ko kuma tsaronsu ba tsaron Musulunci ba ne, to suna nan a matsayin Dar Al-Kufr, don haka hukunce-hukuncen Dar Al-Kufr sun shafe su. Kasancewar wuri Dar Al-Kufr ba ya nufin dukkan mazaunansa kafirai ne, haka kuma a Dar Al-Islam ba ya nufin dukkan mazaunansa Musulmi ne. A nan ma’anar kalmar "Dar" (gida/mazauni) kalma ce ta Shari'a: "hakikanin Shari'a" (Shar'i reality), wato Shari'a ce ke ba ta wannan ma'ana, kamar yadda kalmomi irin su Salah da Siyam da sauran kalmomin Shari'a suke.

The first clause is related to the Islamic lands which used to be ruled by Islam, such as India for example, or where the majority are Muslims such as in Lebanon. All of the Islamic lands since the destruction of the Khilafah in 1342 Hijri until it is re-established anew with the Permission of Allah (swt), are Dar Al-Kufr, because some of them are ruled by other than Islam and their external security is not the security of Islam. Others are secured by Muslims but are ruled by other than Islam. All of these are considered to be Dar Al-Kufr and since they used to be Dar Al-Islam it is imperative to work to revert them back to being Dar Al-Islam, but as long as they are ruled by other than Islam, or their security is other than the security of Islam, then they remain as Dar Al-Kufr, and so the rules of Dar Al-Kufr apply to them. It being Dar Al-Kufr does not mean that all its inhabitants are disbelievers, and it does not mean that in Dar Al-Islam that all its inhabitants are Muslims. Rather, the meaning of Dar (abode) here is a Shari’ah term: “Shar’i reality”, in other words, it’s the Shari’ah which gives it this meaning, like the terms Salah and Siyam and others from the Shari’ah terms.

Bisa ga haka, ana kiran wata ƙasa da sunan Dar Al-Islam ko da mafi yawan mazaunanta Kiristoci ne, misali, idan dai tana cikin Daular Musulunci. Dalilin haka shi ne, dokokin da ake aiwatarwa dokokin Musulunci ne, kuma tsaron ƙasar tsaron Musulunci ne, muddin tana ci gaba da kasancewa cikin Daular Musulunci.

Based upon it, the term Dar Al-Islam is applied to a country where the majority of its inhabitants are Christians for example, but it is part of the Islamic State. This is because the laws applied are the laws of Islam and the security of the land is by the Islamic security so long as it remains part of the Islamic State.

Ta wannan hanyar kuma, dangane da ƙasar da mafi yawan mutanenta Musulmi ne amma tana cikin wata Jiha da ba ta yin mulki da Musulunci, kuma tsaronta ba sojojin Musulmi ne ke kiyaye shi ba, sai dai sojojin kafirai, to za a yi amfani da kalmar Dar Al-Kufr a kanta duk da cewa yawancin mazaunanta Musulmi ne. Don haka ma'anar kalmar Dar a nan wani al'amari ne na Shari'a, kuma ba a la'akari da yawan Musulmi a lokacin amfani da kalmar, a maimakon haka ana la'akari da dokokin da ake aiwatarwa da tsaron mutane. A takaice, ma'anar Dar ana ɗaukarta ne daga nassosin Shari'a da suke bayyana wannan ma'ana, kamar yadda ma'anar kalmar Salah ake ɗaukarta daga nassosin Shari'a waɗanda suka bayyana ta. Haka kuma dukkan kalmomin Shari'a suna ɗaukar ma'anarsu daga nassosin Shari'a, ba daga ma'anar harshe ta kalmar ba.

And in the same vein, with respect to the land where most of the people are Muslims but it is part of a State that does not rule by Islam, and its security is not upheld by the Muslim army but rather by the army of the disbelievers, the term Dar Al-Kufr would be applied to it despite the fact that most of its inhabitants were Muslim. So the meaning of the word Dar here is a Shari’ah reality and no regard is given to the proportion of Muslims when the term is used, rather the laws applied and the security of the people are considered. In order words, the meaning of Dar is taken from the Shari’ah texts which clarify this meaning, just like the meaning of the term Salah is taken from the Shari’ah texts which explained it. And similarly all Shari’ah terms take their meaning from the Shari’ah texts and not from the linguistic meaning of the term.

Ƙa'idodin da suka shafi Dar Al-Kufr sun bambanta gaba ɗaya da ƙa'idodin da suka shafi Dar Al-Islam, don haka akwai hukunce-hukunce na musamman da suka keɓanta da ita.

The rules regarding Dar Al-Kufr are completely different to the rules regarding Dar Al-Islam, so there are rules specific to it.

Idan Musulmin da ke zaune a Dar Al-Kufr ba zai iya aikata ibadun addininsa a fili ba, to dole ne ya koma wata Dar Al-Kufr da zai iya yin hakan, saboda faɗin Allah (SWT):

If the Muslim who lives in Dar Al-Kufr is unable to openly practise the rituals of his Deen there, then he has to move to another Dar Al-Kufr in which he would be able to do so due to His (swt) words:

"Lalle ne, waɗanda mala'iku ke karɓar rayukansu alhali suna zalunci ga kansu, (mala'ikun) su ce musu: "Yaya kuka kasance?" Su ce: "Mun kasance masu rauni da danniya a bisa ƙasa." Su ce: "Ashe ƙasar Allah (SWT) ba ta yi faɗi ba da za ku yi hijira a cikinta?" To waɗannan mazajen matsugunansu Jahannama ne, kuma abin ƙyama ne makoma."

“Verily, as for those whom the angels take (in death) while they are wronging themselves they (the angels) said: “In what (condition) were you” they reply: “We were weak and oppressed on the Earth” They say: “Was not the earth of Allah (swt) spacious enough for you to emigrate therein”. Such men will find their abode in Hell – what an evil destination” (TMQ 4:97).

Wannan yana nufin idan babu Dar Al-Islam kamar yadda yake a yau.

This is if there is no Dar Al-Islam as is the case today.

Sai dai idan akwai Dar Al-Islam, to hukunce-hukuncen da suka shafi hijira daga Dar Al-Kufr zuwa Dar Al-Islam sune kamar haka:

However, if there was a Dar Al-Islam, the rules related to emigration from Dar Al-Kufr to Dar Al-Islam are accordingly:

1. Duk wanda yake da ikon yin hijira, kuma ba zai iya bayyana addininsa a ƙasarsa ba, ko ya aiwatar da hukunce-hukuncen Musulunci da ake bukata daga gare shi, to hijira zuwa Dar Al-Islam wajibi ne a kansa. A wannan yanayi ba a halatta masa ya zauna a Dar Al-Harb, wato Dar Al-Kufr. Maimakon haka, hijira zuwa Dar Al-Islam wajibi ne. Dalilin shi ne ayar da aka ambata:

1. Whoever is capable of emigrating, and is unable to openly practise his Deen in his country nor carry out the Islamic rules required of him – then the emigration to Dar Al-Islam is obligatory upon him. In this circumstance it is not permitted for him to reside in Dar Al-Harb, in other words, Dar Al-Kufr. Rather the emigration to Dar Al-Islam is obligatory. The evidence is the verse mentioned:

"Lalle waɗanda mala'iku suke karɓar rayukansu alhali suna masu zalunta kansu, (mala'ikun) za su ce: "Mene ne halinku?" Za su ce: "Mun kasance raunana a ƙasa." Mala'ikun za su ce: "Shin ƙasar Allah (SWT) ba ta yi fadi ba har ku yi hijira a cikinta?" Waɗannan, makomarsu Jahannama ce - kuma tana da muni a matsayin makoma." (TMQ 4:97) kamar yadda kuma ta dace da fahimta a nan. Bugu da ƙari, wannan yana nuna shi ne abin da Al-Tirmidhi ya ruwaito daga Jarir cewa Manzon Allah ﷺ ya ce:

“Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah (swt) spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.” (TMQ 4:97) as it is also suitable for deduction here. Additionally, this is indicated by what Al-Tirmidhi reported from Jarir that the Messenger of Allah (pbuh) said:

. أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيمُ بَ يْنَ أَظْهُرِ الْمُشْرِكِينَ، قَالُوا: يَا رَسُولَ اللَّهِ، وَلِمَ؟ « » قَالَ: لا تَ رَايَا نَارَاهُمَ .

. أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيمُ بَ يْنَ أَظْهُرِ الْمُشْرِكِينَ، قَالُوا: يَا رَسُولَ اللَّهِ، وَلِمَ؟ « » قَالَ: لا تَ رَايَا نَارَاهُمَ .

"Ni bani da duk wani Musulmi da ke zaune tsakanin mushrikai (Al-Mushrikeen)." Suka ce: "Ya Manzon Allah ﷺ, me ya sa haka?" Ya ce: "Kada su ga wutar sansanin juna." Ma'ana, idan dukansu suka kunna wutarsu, ba za a iya bambance tsakaninsu ba, kwatancin cewa kada a zauna a gidansu.

“I am free from every Muslim that lives among the idolaters (Al-Mushrikeen)." They said:"O Messenger of Allah (pbuh): How is that?" He said: "They should not see each other's campfires.” meaning that if both of them lit their fires you could not distinguish between them, as an allegory to not live in their abode.

Dangane da abin da Al-Bukhari ya ruwaito:

As for what Al-Bukhari reported:

.» لاَ هِجْرَةَ بَ عْدَ فَ تْحِ مَكَّة «.

.» لاَ هِجْرَةَ بَ عْدَ فَ تْحِ مَكَّة «.

"Babu hijira bayan fathin Makka," da kuma maganarsa:

“There is no migration (Hijrah) after the conquest of Mecca” and his words:

.» لاَ هِجْرَةَ بَ عْدَ الْفَتْحِ «.

.» لاَ هِجْرَةَ بَ عْدَ الْفَتْحِ «.

Babu hijira bayan Al-Fateh (fathar Makka).

“There is no migration after Al-Fateh (conquest of Mecca)” and:

.» قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِ نْ جِهَادٌ وَنِيَّة «.

.» قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِ نْ جِهَادٌ وَنِيَّة «.

“Babu hijira bayan fathi (na Makka) sai dai jihadi [(gwagwarmaya da yaƙi a hanyar Allah (SWT)) zai ci gaba] da kuma niyya mai kyau.” Kuma abin da aka ruwaito cewa lokacin da Safwan ɗan Umayya ya karɓi Musulunci, aka ce masa: babu addini ga wanda bai yi hijira ba, sai ya zo Madina, Annabi ﷺ ya ce masa:

“There is no emigration after the conquest (of Mecca) but only Jihad [(striving and fighting in the cause of Allah (swt)) will continue] and good intention.”, and what was reported that when Safwan b. Umayyah embraced Islam it was said to him: no Deen for the one who doesn’t emigrate, and so he came to Madinah and the Prophet said to him:

. مَا جَاءَ بِكَ أَبَا وَهْبٍ ؟ قَالَ: قِيلَ إِنَّهُ لاَ دِينَ لِمَنْ لَمْ ي هَُاجِرْ، قَالَ: ارْجِعْ أَبَا « وَهْبٍ إِلَى أَبَاطِحِ مَكَّةَ، فَ قَرُّوا عَل ى مَسْكَنِكُمْ فَ قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، » فَإِنْ اسْ تُ نْ فِرْت مْ فَانْفِرُوا .

. مَا جَاءَ بِكَ أَبَا وَهْبٍ ؟ قَالَ: قِيلَ إِنَّهُ لاَ دِينَ لِمَنْ لَمْ ي هَُاجِرْ، قَالَ: ارْجِعْ أَبَا « وَهْبٍ إِلَى أَبَاطِحِ مَكَّةَ، فَ قَرُّوا عَل ى مَسْكَنِكُمْ فَ قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، » فَإِنْ اسْ تُ نْ فِرْت مْ فَانْفِرُوا .

"Me ya kawo ka nan, Abu Wahb?" Sai ya ce: Ana cewa babu Addini ga wanda bai yi hijira ba. Ya ce: Abu Wahb – ka koma Makka ka zauna a wurarenka, domin babu hijira sai Jihadi da niyya mai kyau, kuma idan an kira ka zuwa yaƙi, to ka fita.” (kamar yadda Ibn Asakir ya ruwaito). Duk wannan yana musanta hijira bayan fathar Makka, amma wannan musantawa tana da Illa (dalili) na Shari'a da aka samo daga ruwayar kanta, domin maganarsa: "bayan fathar Makka" ta zo ta hanyar da ta haɗa da Illa, wanda ke nufin cewa fathar Makka ita ce Illa a bayan musanta buƙatar yin hijira. Tunda Illa tana nan kuma tana ɓacewa tare da Ma'lul (abin da aka jawo), ba ta keɓanta da fathar Makka ba, sai dai tana shafar fathar kowane wuri, tare da shaida daga wata ruwaya: "babu hijira bayan Al-Fateh (fathar Makka)". Wannan kuma yana goyon bayan abin da Al-Bukhari ya ruwaito daga Aisha (ra) lokacin da aka tambaye ta game da hijira; ta amsa da cewa:

“What brought you here Abu Wahb? So he said: It is said there is no Deen for the one who does not emigrate. He said: Abu Wahb – return to Mecca and stay in your places, there is migration bu only Jihad and good intention, and when you are called to battle, then go forth.” (as reported by Ibn Asakir). All of this negates emigration after the conquest of Makkah, but this negation has the Shari’ah Illah (cause) derived from the narration itself, since his words: “after the conquest of Mecca” comes in a form that includes the ‘Illah, which means that the conquest of Makkah was the ‘Illah behind negating the need to emigrate. Since the ‘Illah is present and absent with the Ma’lul (caused), it is not specific to the conquest of Makkah rather it applies to the conquest of any place, with the evidence of another report: “there is no migration after Al-Fateh (conquest of Mecca)”. This is supported by what Al-Bukhari reported from Aisha(ra) when she was asked about emigration; she replied:

. لاَ هِجْرَةَ الْيَ وْمَ، كَانَ الْمُؤْمِنُ يَفِرُّ بِدِينِهِ إِلَى اللهِ وَرَسُولِهِ مَخَافَةَ أَنْ ي فُْتَنَ . فَأَمَّا « » الْيَ وْمَ فَ قَدْ أَظْهَرَ اللهُ الإِسْلامَ، وَالْمُؤْمِنُ يَ عْبُدُ رَبَّهُ حَيْثُ شَاء.

. لاَ هِجْرَةَ الْيَ وْمَ، كَانَ الْمُؤْمِنُ يَفِرُّ بِدِينِهِ إِلَى اللهِ وَرَسُولِهِ مَخَافَةَ أَنْ ي فُْتَنَ . فَأَمَّا « » الْيَ وْمَ فَ قَدْ أَظْهَرَ اللهُ الإِسْلامَ، وَالْمُؤْمِنُ يَ عْبُدُ رَبَّهُ حَيْثُ شَاء.

"Babu hijira a yau – mumini a da yana tserewa da addininsa zuwa ga Allah (swt) da Manzonsa (pbuh), domin yana tsoron fuskantar fitintinu. Amma a yau, Allah (swt) ya sa Musulunci ya yi galaba, kuma mumini zai iya bautawa Ubangijinsa a duk inda ya so," wanda ke nuna cewa hijirar Musulmi kafin fatahu tana ne domin ya tsira da addininsa, don haka ya guje wa shiga cikin masifa, kuma wannan ya ƙare bayan fatahun Makka saboda sai ya zama yana iya aiwatar da addininsa a fili kuma ya kafa dokokin Musulunci. Don haka fatahun da wannan ya dogara a kansa shi ne ‘Illar kawar da buƙatar hijira, ba fatahun Makka a matsayin wani lamari na musamman ba. Saboda haka abin da ake nufi shi ne babu hijira daga wata ƙasa da zarar an ci ta da yaƙi. Kuma maganarsa ga Safwan cewa hijira ta ƙare na nufin hijira daga Makka bayan an ci ta da yaƙi, domin hijira ita ce barin ƙasar kafirai, wato Dar Al-Kufr. Don haka idan wata ƙasa aka ci ta, ta zama Dar Al-Islam, to ba ta ci gaba da zama ƙasar kafirai ko Dar Al-Kufr ba, don haka babu hijira daga cikinta, kuma bisa haka kowace ƙasa da aka ci da yaƙi babu hijira daga cikinta bayan fatahunta (domin ta zama wani ɓangare na Dar Al-Islam). Wannan yana samun goyon baya daga abin da Ahmad ya ruwaito daga Mu'awiyya, wanda ya ce: Na ji Manzon Allah (pbuh) yana cewa:

“There is no migration today – the believer used to escape with his Deen to Allah (swt) and His Messenger (pbuh), as he was afraid of facing the trials. As for today, Allah (swt) has made Islam prevail, and the believer can worship his Lord wherever he wishes” which indicates that the emigration for the Muslim before the conquest was in order to escape with his Deen thus avoiding being afflicted, and this was negated after the conquest of Makkah since he then became capable of openly practising his Deen and establishing the laws of Islam. So the conquest upon which this was based is the ‘Illah for negating the need to emigrate, and not the conquest of Makkah as a specific incident. Accordingly, what is meant is that there is no emigration from a land once it has been conquered. And his words to Safwan that emigration is finished meant emigration from Makkah after it had been conquered, since emigration is to leave the land of the disbelievers and from Dar Al- Kufr, so then if a land is conquered and becomes Dar Al-Islam then it does not remain as a land of disbelievers nor a Dar Al-Kufr, and so there is no Hijrah from it, and accordingly every land which is conquered does not have a Hijrah from it after its conquest (since it has become part of Dar Al-Islam). This is supported by what Ahmad reported from Mu’awiyah who said: I heard the Messenger of Allah (pbuh) say:

. لا تَ نْ قَطِعُ الْهِجْرَةُ مَا تُ قُبِّ لَتْ التَّ وْبَةُ، وَلا تَ زَالُ التَّ وْبَةُ مَقْبُولَةً حَتَّى تَطْلُعَ « » الشَّمْسُ مِنْ ا لْمَغْرِبِ .

. لا تَ نْ قَطِعُ الْهِجْرَةُ مَا تُ قُبِّ لَتْ التَّ وْبَةُ، وَلا تَ زَالُ التَّ وْبَةُ مَقْبُولَةً حَتَّى تَطْلُعَ « » الشَّمْسُ مِنْ ا لْمَغْرِبِ .

"Hijira ba za ta ƙare ba har sai tuba ta ƙare, kuma tuba ba za ta ƙare ba har sai rana ta fito daga yamma." Kuma Ahmad ma ya ruwaito daga Manzon Allah ﷺ cewa ya ce:

“Migration will not end until repentance ends, and repentance will not end until the sun rises in the west.” and Ahmad also reported from the Prophet that he said:

.» إِنَّ الْهِجْرَةَ لا تَ نْ قَطِعُ مَا كَانَ الْجِهَادُ «.

.» إِنَّ الْهِجْرَةَ لا تَ نْ قَطِعُ مَا كَانَ الْجِهَادُ «.

"Hijira ba za ta ƙare ba muddin jihadi zai ci gaba." Kuma a cikin wani riwayar:

“Migration will not end so long as there will be Jihad.” and in another narration:

.» لا تَ نْ قَطِعُ الْهِجْرَةُ مَا قُوتِلَ الْعَدُوُّ «.

.» لا تَ نْ قَطِعُ الْهِجْرَةُ مَا قُوتِلَ الْعَدُوُّ «.

"Hijira ba za ta ƙare ba muddin ana yaƙar maƙiyi", wanda ke nuna cewa ƙaura daga Dar Al-Kufr zuwa Dar Al-Islam tana ci gaba kuma ba ta ƙarewa.

“Migration will not end as long as the enemy is fought”, which indicate that the emigration from Dar Al-Kufr to Dar Al- Islam continues and does not end.

2. Wanda yake iya yin hijira, amma yana iya bayyana addininsa a fili a ƙasarsa, kuma yana iya kafa dokokin Shari'ah da ake bukata a kansa. A wannan yanayi hijira tana da kyau, ba wajibi ba ce. Hujjar kuwa ita ce Manzon Allah ﷺ yana ƙarfafa hijira daga Makka kafin a ci ta, alhali tana cikin Dar Al-Kufr, kuma an saukar da ayoyi bayyanannu game da hakan, kamar maganar Allah (SWT):

2. The one who is capable to emigrate, but is able to openly practice his Deen in his country, and establish the Shari’ah laws required of him. In this case the emigration is recommended and not obligatory…the evidence being that the Messenger (pbuh) used to encourage emigration from Makkah before its conquest while it remained Dar Al-Kufr, and explicit verses were revealed regarding it such as His (swt) words:

“Lalle, waɗanda suka yi imani da waɗanda suka yi hijira suka yi jihadi a cikin hanyar Allah (SWT) — waɗannan suna fatan rahamar Allah (SWT). Kuma Allah (SWT) Mai gafara ne, Mai jin ƙai.” (TMQ 2:218), da kuma: “Waɗanda suka yi imani, suka yi hijira suka kuma yi jihadi a cikin hanyar Allah (SWT) da dukiyarsu da rayukansu, sun fi girma a matsayi a wurin Allah (SWT). Kuma waɗannan su ne masu rabauta.” (TMQ 9:20), kuma wannan duka yana nuna a fili roƙon yin hijira. Amma kuma ba wajibi ba ne, saboda Manzon Allah ﷺ ya amince wa Musulmai da suka zauna a Makkah. An ruwaito cewa lokacin da Nu’aimu Al-Nahham ya so yin hijira, kabilarsa Banu Adi suka ce masa: ka zauna tare da mu ka ci gaba da kasancewa a kan addininka, za mu hana duk wanda yake so ya cutar da kai, kuma ka ci gaba da taimakonmu kamar yadda ka taimake mu; yana taimakon marayu da zawarawa. Don haka ya jinkirta hijirarsa na wani lokaci, sannan daga baya ya yi hijira, sai Annabi ﷺ ya ce masa:

“Indeed, those who have believed and those who have emigrated and fought in the cause of Allah (swt) - those expect the mercy of Allah (swt). And Allah (swt) is Forgiving and Merciful.” (TMQ 2:218), and: “The ones who have believed, emigrated and strove in the cause of Allah (swt) with their wealth and their lives are greater in rank in the sight of Allah (swt). And it is those who are the attainers [of success].” (TMQ 9:20), and this is all explicit in requesting emigration. As for it not being obligatory, this is because the Messenger (pbuh) sanctioned Muslims who remained in Makkah. It is reported that when Nu’aim Al-Nahham wanted to emigrate, his tribe Banu Adi said to him: stay with us and remain upon your Deen, and we will prevent whoever wishes to harm you, and continue to support us as you have supported us; he used to help the orphans and widows. And so he delayed his emigration for a period and then emigrated later, and so the Prophet said to him:

. قَ وْمُكَ كَانُوا خَيْراً لَكَ مِنْ قَ وْمِي لِي، قَ وْمِي أَخْرَجُونِي وَأَرَادُوا قَ تْلِي، وقَ وْمُكَ « » حَفِظُوكَ وَمَنَ عُوكَ .

. قَ وْمُكَ كَانُوا خَيْراً لَكَ مِنْ قَ وْمِي لِي، قَ وْمِي أَخْرَجُونِي وَأَرَادُوا قَ تْلِي، وقَ وْمُكَ « » حَفِظُوكَ وَمَنَ عُوكَ .

"Mutanenka sun fi kyautatawa gare ka fiye da yadda mutanena suka kyautatawa gare ni: mutanena sun kore ni, sun kuma so su kashe ni, alhali kuwa naku sun kula da kai, suka kuma kare ka." An ambata wannan a cikin Al-Isabah na Ibn Hajar.

“Your people were better to you than mine to me, my people expelled me and wanted to kill me, whereas yours took care of you and protected you” (mentioned by Ibn Hajar in Al-Isabah).

3. Game da wanda bai iya ba, to Allah (swt) mai gafara ne, kuma ba a bukatar sa ya yi hijira saboda rashin iyawarsa, ko dai saboda rashin lafiya ko kuma an tilasta masa ya zauna, ko kuma saboda rauni kamar mata, yara da makamantansu. Dalilin shi ne fadin Allah (swt):

3.As for one who was not capable, then Allah (swt) is forgiving, and he is not requested to do so due to his inability to emigrate, either due to sickness or being forced to stay, or due to weakness such as women, children and the like. The evidence is His (swt) words:

"Sai dai waɗanda aka zalunta daga cikin maza da mata da yara, waɗanda ba sa iya kafa wata hanya, kuma ba a shiryar da su zuwa wata tafarki ba." (TMQ 4:98).

“Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way.” (TMQ 4:98).

4. Duk wanda ya iya aiwatar da addininsa a fili a cikin ƙasarsa, yana kuma aiwatar da hukunce-hukuncen Shari'ah da ake bukata daga gare shi, kuma a lokaci guda yana da ikon mayar da Dar Al-Kufr din da yake zaune a ciki zuwa Dar Al-Islam, to a irin wannan yanayi haramun ne a gare shi ya yi hijira daga Dar Al-Kufr zuwa Dar Al-Islam, ko yana da ikon hakan da kansa ko ta hanyar shirya kansa tare da Musulmai a ƙasarsa, ko ta hanyar samun taimako daga Musulmai na wajen ƙasarsa, ko ta hanyar haɗin kai da Dawlah Islamiyyah, ko ta kowace daga cikin hanyoyin da aka halatta. Wajibi ne a kansa ya yi aiki don mayar da Dar Al-Kufr ya zama Dar Al-Islam, kuma a irin wannan yanayi haramun ne a gare shi ya yi hijira daga wurin. Hujjar hakan ita ce aikin neman a sa ƙasarsa ta shiga cikin Dar Al-Islam wajibi ne, don haka idan bai goyi bayansa ba alhali yana iya aiwatar da shi, ya bar aikin neman a sa ta shiga Dar Al-Islam, sai ya yi hijira, to ya aikata zunubi kamar yadda sakaci da kowane wajibi yake zama zunubi.

4.As for one who is able to practise his Deen openly in his country, and implement the rules of the Shari’ah requested from him, and at the same time he possesses the capability to transform the Dar Al- Kufr he lives in into Dar Al-Islam – it is prohibited in such a situation for him to emigrate from Dar Al-Kufr to Dar Al-Islam, irrespective of whether he possessed the capability himself or by organising himself with the Muslims in his land, or through getting help from Muslims from outside of his land, or through cooperation with the Islamic State, or through any of the permitted means. It is obligatory upon him to work to change the Dar Al-Kufr into a Dar Al-Islam, and in such a situation it is prohibited for him to emigrate from there. The evidence for this is that the work to make his land join to Dar Al-Islam is obligatory, and so if he does not support it and he is capable to perform it and left behind the action of seeking it to join the Dar Al-Islam and instead emigrates, then he has committed a sin just like the neglect of any other obligation.

Bisa ga wannan, idan akwai Dar Al-Islam, zama na dindindin a Dar Al-Kufr haramun ne ga wanda ya wajaba masa hijira. Bugu da kari, zama na dindindin a Dar Al-Kufr yana sanya wannan Musulmi ya zama daga cikin mutanen Dar Al-Kufr, sabili da haka dokokin da suka shafi Dar Al-Kufr suna shafar dangantakarsa da Daular Musulunci da kuma dangantakarsa da sauran mutane, saboda haka Hudud (hukuncin da aka tanada) ba ya shafarsa, ba a karbar Zakkah daga gare shi, kuma babu wanda daga Dar Al-Islam da zai iya gadon sa, kuma ba wajibi ba ne a karbi kula da kudin ciyarwa daga kowa a Dar Al-Islam daga cikin wadanda za su wajaba su biya masa idan da ya zauna a can, domin Shari'ah ba ta aiki a kan mutanen Dar Al-Kufr. Saboda haka, ba sa wajaba da abin da Musulmi ke wajaba da shi, kuma ba su da hakkokin da Musulmi ke da su, don haka dokoki ba sa shafar su. Hujjar hakan ita ce Musulmi suna neman abubuwa biyu daga wadanda ke Dar Al-Kufr: na farko, Musulunci; na biyu, su zo karkashin ikon Musulunci. An ruwaito daga Sulaiman b. Buraidah, daga mahaifinsa, cewa ya ce:

Based upon this, if there was a Dar Al-Islam, taking up permanent residence in Dar Al-Kufr is prohibited for the one who is obligated to emigrate. Above that, taking a permanent residence in Dar Al-Kufr makes that Muslim from the people of Dar Al-Kufr, and so the rules which apply to Dar Al-Kufr apply to his relationship with the Islamic State and from the angle of his relationships with other individuals, and so the Hudud (prescribed punishments) are not applicable to him, and Zakah is not collected from him, and anyone from Dar Al-Islam cannot inherit from him, and it is not obligatory to get maintenance from anyone in Dar Al- Islam from those people who are obligated to pay for him if he had resided there, because the Shari’ah is not applied upon the people of Dar Al-Kufr. Accordingly, they are not obligated by what the Muslims are obligated by and nor do they have the rights that the Muslims have, so they are not encompassed by the rules. The evidence for that is that the Muslims request two issues from those in Dar Al-Kufr: firstly, Islam; secondly, to come under the authority of Islam. It is related on the authority of Sulayman b. Buraydah on that of his father who said:

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“Duk lokacin da Manzon Allah (ﷺ) ya naɗa wani shugaban runduna ko ƙaramar tawaga, yakan yi masa wasiyya ta musamman da ya ji tsoron Allah (SWT) kuma ya kyautata wa Musulmin da ke tare da shi. Yakan ce: Ku yaƙi da sunan Allah (SWT) da cikin hanyar Allah (SWT). Ku yaƙi waɗanda suka kafirta da Allah (SWT). Ku yi jihadi, kada ku yi satar ganima; kada ku karya alkawari; kada ku yi wa gawawwaki nakasa; kada ku kashe yara. Idan kun haɗu da abokan gābanku waɗanda masu shirka ne, ku kira su zuwa hanyoyi uku. Idan suka amsa wata daga cikinsu, to ku ma ku karɓa daga gare su, ku kuma kame kanku daga cutar da su. Ku kira su zuwa Musulunci; idan sun amsa muku, to ku karɓa daga gare su, ku daina yaƙar su. Sa'an nan ku kira su su ƙaura daga ƙasashensu zuwa ƙasar Muhājirai, kuma ku sanar da su cewa idan suka yi haka, za su sami dukkan haƙƙoƙi da nauyin da ke kan Muhājirai. Idan suka ƙi ƙaura, ku faɗa musu cewa za su kasance a matsayin Musulmin Balarabe, kuma za a yi musu hukunce-hukuncen Allah (SWT) kamar sauran Musulmi, amma ba za su samu wani rabo daga ganimar yaƙi ko fai'ai ba sai idan sun yi yaƙi tare da Musulmi (da kafirai).” (Muslim ne ya ruwaito). Sai Manzon Allah (ﷺ) ya ce: ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَنَّهُمْ إِنْ فَعَلُوا ذَلِكَ فَلَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ.

“Whenever the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah (swt) and to be good to the Muslims who were with him. He would say: Fight in the name of Allah (swt) and in the way of Allah (swt). Fight against those who disbelieve in Allah (swt). Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). So the Messenger (pbuh) said: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

"Sannan ka gayyace su su yi hijira daga ƙasashensu zuwa ƙasar Muhajirai, kuma ka sanar da su cewa, idan suka yi haka, za su sami dukkan haƙƙoƙi da wajibai na Muhajirai." (Muslim ne ya ruwaito shi). Wannan magana tana sanya hijira ta zama sharaɗi ga su samu irin haƙƙoƙi da wajibai da mu muke da su, wato, su shiga cikin hukunce-hukuncen. Fahimtar maganarsa ta ﷺ ke nan:

“Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen.” (reported by Muslim). This text makes emigration a precondition for them to have the same privileges and obligations as us, in other words, for them to be encompassed by the rules. The understanding of his words:

. » وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ «.

. » وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ «.

"idan suka yi haka, to za su samu" yana nufin cewa idan ba su yi hijira ba, to ba su da gatan Muhajirai, kuma wajibancinsu ba ya kan su, domin samun sakamako yana da alaka da cika sharadi, don haka idan ba a cika sharadin ba, sakamako ba ya samuwa. Saboda haka idan ba su yi hijira ba, ba su da gatan da Musulmai a cikin Dar Al-Islam suke da su. Kalaman Manzon Allah ﷺ:

“if they do so, they shall have” is that if they do not do that then they do not have the privileges of the Muhajireen, nor do their obligations apply to them, since achieving the result is connected to achievement of the condition, and so if the condition is not met the result is not achieved. So if they do not migrate then they do not have the privileges that the Muslims in Dar Al-Islam have. The words of the Messenger (pbuh) :

. فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي « » يَجْرِي عَلَى الْمُسْلِمِينَ .

. فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي « » يَجْرِي عَلَى الْمُسْلِمِينَ .

"Ka faɗa musu cewa za su sami matsayin Musulmi Badawiyawa, kuma za a riƙe su ga Umarnin Allah (swt) kamar sauran Musulmi" yana nufin ta fuskar cewa ba za a kashe su ba, kuma ba za a ɗauki dukiyarsu a matsayin ganima ta yaƙi ba, ba kuma ta fuskar dokokin da suke shafa ba, tun da an bayyana batun dokokin a fili ta sharadin da aka ambata a baya. Manzon Allah ﷺ ya ƙara bayyana batun dukiya, kuma ya ambata a cikin wannan hadisi guda:

“Tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims” means from the angle that they will not be killed, nor will their wealth be taken as war booty, and not from the angle of the rules applying to them, since the subject of the rules was explicitly explained by the condition mentioned just previously. The Messenger (pbuh) explained the issue of wealth further, and mentioned in the same narration:

.» وَلا يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْء «.

.» وَلا يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْء «.

"amma ba za su sami wani rabo daga ganimar yaƙi ko Fai'ba," sai Manzon Allah ﷺ ya ɗauka cewa ƙin yin hijira nasu ya soke haƙƙinsu na ganimar yaƙi da dukiyar yaƙi, kuma duk wata dukiya ma tana cikin wannan ta hanyar qiyas da ganimar yaƙi da dukiyar yaƙi. Wato, ba su da wani haƙƙi dangane da duk wani abu da ya shafi dukiya, don haka wanda bai yi hijira zuwa ƙasar Muhajirai ba, kamar kafirai yake dangane da waɗannan haƙƙoƙin kuɗi. Saboda haka, ba shi da gatan Musulmi, kuma wajibai da ke kan Musulmi ba sa shafarsa, wato dokokin kuɗi ba sa shafarsa tun da bai yi hijira zuwa ƙasar Muhajirai ba. Wannan ya kasance jaddada haƙƙoƙin kuɗi, ko da yake ba dukkan dokoki ne ba ke shafarsa saboda maganar Manzon Allah ﷺ:

“but they will not get any share from the spoils of war or Fai'”, and so the Messenger (pbuh) considered that their refusal to migrate nullified their right to the war booty and spoils of war, and any other wealth is also encompassed through analogy with the war booty and spoils of war. In other words, they have no rights with regard to anything connected to wealth, and so the one who did not migrate to the abode of the Muhajireen is just like the non-Muslims with regards to these financial rights. Therefore, he does not have the privileges of the Muslims and nor do the obligations upon them apply to him, which means that the financial rules do not apply to him since he did not migrate to the abode of the Muhajireen. This was an emphasis on financial rights, although all of the rules do not apply to him due to the words of the Messenger (pbuh) :

.» إِنْ فَ عَلُوا ذَلِكَ ف لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

.» إِنْ فَ عَلُوا ذَلِكَ ف لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

"idan suka yi haka, za su sami dukkan hakkoki da wajibai na Muhajirai". Gaskiya ne cewa mazaunin Muhajirai (wanda a lokacin shi ne Madina) kaɗai ne Dar al-Islam, duk wani wuri kuma Dar al-Harb ne, wato Dar al-Kufr, shi ya sa Manzon Allah ﷺ idan zai fita yaƙi a kan kowace ƙasa banda mazaunin Muhajirai, yana ɗaukarta a matsayin Dar al-Harb, bisa ga dalilin da aka ruwaito daga Anas wanda ya ce: "Idan ya yi yaƙi da wata al'umma, ba ya kai hari har sai ya yi asuba. Idan ya ji kiran sallah, sai ya tsaya, idan kuma bai ji kiran sallah ba, sai ya kai hari bayan ya yi asuba." ﷺ

“if they do so, they shall have all the privileges and obligations of the Muhajireen”. It is the case that the abode of the Muhajireen (which was Madinah at that time) alone was Dar Al- Islam, and anything else was Dar Al-Harb, in other words, Dar Al- Kufr, which is why when the Messenger (pbuh) used to go out on expeditions against every land other than the abode of the Muhajireen considering it to be Dar Al-Harb, according to the evidence related from Anas who said: . إِذَا غَزَا قَ وْمًا لَمْ يُغِرْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا كَانَ رَسُولُ اللَّهِ « » أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَ عْدَ مَا يُصْبِحُ .

"Duk lokacin da Manzon Allah ﷺ ya so ya kai hari kan wata al'umma, sai ya jira har gari ya waye. Idan ya ji kiran sallah (Adhan), sai ya hakura; idan kuma bai ji shi ba, sai ya yi sallah sannan ya kai harin." (Al-Bukhari ne ya ruwaito shi). Kuma daga Isam Al-Muzani, ya ce: "Duk lokacin da Manzon Allah ﷺ ya tura runduna ko yaki, yakan ce musu:"

“Whenever the Messenger of Allah (pbuh) (saw) wanted to attack a people, he would wait until dawn, if he heard the Adhan (call to prayer) he would refrain, and if he did not hear it, he would pray and then attack” (reported by Al-Bukhari). And on the authority of Isam Al-Muzani who said: “Whenever the Messenger of Allah (pbuh) (saw) dispatched a task force or an expedition, he used to say to them:

.» إِذَا رَأَيْ تُمْ مَسْجِدًا أَوْ سَمِعْتُمْ مُنَادِيًا فَلا تَ قْتُ لُوا أَحَدًا «.

.» إِذَا رَأَيْ تُمْ مَسْجِدًا أَوْ سَمِعْتُمْ مُنَادِيًا فَلا تَ قْتُ لُوا أَحَدًا «.

"Idan ka ga masallaci, ko idan ka ji Mu'adhdhin, kada ka kashe kowa" (wanda Al-Khamsa suka ruwaito sai Ibn Maja, kuma Al-Tirmidhi ya ce Hasan Gharib ne). Wadannan hadisai guda biyu suna nuna cewa Manzon Allah ﷺ ya dauki duk wani wuri banda mazaunin Muhajirai a matsayin Dar Al-Kufr, kuma bai bambanta tsakanin Musulmi da wadanda ba Musulmi ba, sai dai cewa ba a yakar Musulmi, ba a kashe su, kuma ba a kwace dukiyarsu a matsayin ganima ba, yayin da ake yakar wadanda ba Musulmi ba, ana iya kashe su, kuma ana iya kwace dukiyarsu a matsayin ganima, alhali kuwa a sauran al'amura hukuncin daya ne. Saboda haka, duk kasar da ba Dar Al-Islam ba ana ganinta a matsayin Dar Al-Harb, kuma tana bin hukunce-hukuncen Dar Al-Harb.

“If you see a mosque, or if you hear a Mu’adhin, do not kill anyone” (reported by the five except for Ibn Maja, and Al- Tirmidhi said it is Hasan Gharib). These two narrations indicate that the Messenger (pbuh) considered anything other than the abode of the Muhajireen to be Dar Al-Kufr and did not differentiate between Muslims and non-Muslims other than that the Muslims are not fought, not killed and their wealth is not taken as booty, whereas the non-Muslims are fought, they can be killed and their wealth can be taken as booty, while in everything else the rule is the same. So every land which is not Dar Al-Islam is considered to be Dar Al- Harb, and takes the rules of Dar Al-Harb.

Wannan duka yana nuna cewa hukunci yana da alaƙa da mazauni, don haka duk wanda ya zauna a Dar Al-Harb, wato Dar Al-Kufr, alhali can da ya kasance Dar Al-Islam, to dokokin Dar Al-Harb sun shafe shi, ko yana Musulmi ne ko kafiri, kuma suna daidai a wannan fannin, sai dai idan aka buɗe ƙasar da ƙarfin yaƙi, to ba a kashe Musulmi ba, kuma ba a kwashe dukiyarsa a matsayin ganima ba. Haka kuma, dokokin da suka shafi Dar Al-Islam suna shafar wanda yake zaune a Dar Al-Islam, kuma Musulmi da Dhimmi suna daidai a wannan fannin. Wannan yana nufin bambancin hukunci yana samuwa ne sakamakon bambancin mazauni. Saboda haka, duk wanda ya zauna a Dar Al-Kufr, ko Musulmi ne ko wanda ba Musulmi ba, dokokin Musulunci ba sa shafarsa kwata-kwata, saboda maganar Manzon Allah ﷺ a cikin hadisin Sulaiman ɗan Buraidah:

This all indicates that the rule is related to the abode, and so whoever takes residency in Dar Al-Harb, in other words, Dar Al- Kufr, while there was Dar Al-Islam, then the rules of Dar Al-Harb apply to him whether he was a Muslim or a disbeliever, and they are the same in that respect, except that when the land is opened by force then the Muslim is not killed nor is his wealth taken as booty. In the same manner, the rules regarding Dar Al-Islam apply to the one who is resident in Dar Al-Islam, and the Muslims and the Dhimmi are equal in this respect. This means that differences in rules result from differences in the abode. Accordingly, whoever resides in Dar Al-Kufr whether Muslim or non-Muslim is not encompassed by the laws of Islam at all, due to the words of the Messenger (pbuh) in the narration of Sulayman b. Buraydah:

.» أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

.» أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

"idan suka yi haka, za su sami dukkan haƙƙoƙi da wajibai na Muhajirai", tun da fahimtar ita ce idan ba su yi haka ba, wato idan ba su yi hijira zuwa mazaunin Muhajirai ba, to ba za su sami haƙƙoƙinsu ba, kuma wajibansu ba za su shafe su ba; wato, ba su shiga ƙarƙashin hukunce-hukuncen Musulunci da ake aiwatarwa a cikin Ƙasar Musulunci (Dar Al-Islam) ba tun da ba su riƙe zama ɗan ƙasarta ba, sai dai dokoki biyu, waɗanda su ne: kiyaye jininsu da duk dukiyar da suke da ita a lokacin cin nasarar Dar Al-Kufr da suke zaune a cikinta, kuma wannan saboda maganar Manzon Allah ﷺ daga ‘Abdullahi (SWT) ɗan Umar wanda ya ce: Manzon Allah ﷺ ya ce:

“if they do so, they shall have all the privileges and obligations of the Muhajireen”, since its understanding is that if they did not do that, in other words, if they did not migrate to the abode of the Muhajireen, then they would not have their privileges and nor would their obligations apply to them; in other words, they are not encompassed by the laws of Islam which are applied in the Islamic State (Dar Al-Islam) since they do not carry its citizenship, except for two rules which are: the inviolability of their blood and what wealth they have at the time of the conquest of Dar Al-Kufr in which they lived, and this is due to words of the Messenger (pbuh) from ‘Abd Allah (swt) Bin Umar who said: The Messenger of Allah (pbuh) said:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَ تَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ « وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا بِحَقِّهَا » وَحِسَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَ تَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ « وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا بِحَقِّهَا » وَحِسَاب هُُمْ عَلَى اللَّهِ .

“An an umurce ni in yi yaƙi da mutane har sai sun shaida cewa babu abin bautawa da gaskiya sai Allah (SWT), cewa Muhammad Manzon Allah ne ﷺ, kuma sun tsayar da salla, sun kuma bada zakka. In sun yi haka, jininsu da dukiyarsu suna samun kariya daga gare ni, sai dai abin da doka ta tabbatar; al'amuransu kuwa suna hannun Allah (SWT).” (An amince da shi daga riwayar Umar, Abu Hurairah, Ibn Umar da wasu, kuma lafazin daga Muslim). Amma wanda ke zaune har abada a cikin Dar Al-Islam, ko Musulmi ne ko Zimmi, yana ƙarƙashin dukkan dokokin Musulunci da Daula ke aiwatarwa a cikin Dar Al-Islam, sai dai abin da Shari'ah ta keɓe ga waɗanda ba Musulmi ba, kamar ibadarsu.

“I have been commanded to fight against people till they testify that there is no god but Allah (swt), that Muhammad is the Messenger of Allah (pbuh), and they establish prayer, and pay Zakah and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah (swt).” (agreed upon from the narration of Umar, Abu Hurayrah, Ibn Umar and others, with the wording from Muslim). As for the one who permanently resides in Dar Al-Islam, whether they were Muslim or Dhimmi, they are covered by all the rules of Islam which the State implements in Dar Al-Islam other than what the Shari’ah exempts the non-Muslims from such as their worship.

Wannan duba ga wurin zama daga fannin cewa Dar Al-Kufr ce ko Dar Al-Islam ce shi ne abin da ake kira zama ɗan ƙasa. Duk wanda ya zauna a Dar Al-Islam, ko Musulmi ne ko kuma ba Musulmi ba, yana ɗauke da zama ɗan ƙasar Musulunci (zama ɗan ƙasar Dar Al-Islam), saboda haka Gwamnati tana aiwatar da dokokin Musulunci a kansa, kuma duk wanda ya zauna a Dar Al-Kufr, ko Musulmi ne ko kafiri, yana ɗauke da zama ɗan ƙasar Dar Al-Kufr, saboda haka Gwamnati ba ta aiwatar da dokokin Musulunci a kansa. Saboda haka, ana duba zaman dindindin ba zaman wucin gadi ba. Idan Musulmi yana zaune a Dar Al-Islam ya je Dar Al-Kufr saboda kasuwanci, neman magani, neman ilimi, ziyartar dangi, hutu, ko wata manufa daban, ya zauna a can watanni ko shekaru, amma yana ɗauke da zama ɗan ƙasar Musulunci, wato zaman dindindin da zai koma gare shi yana a Dar Al-Islam, to ana ɗaukarsa daga cikin mutanen Dar Al-Islam, koda yana zaune a Dar Al-Kufr. Idan kuma Musulmi yana zaune a Dar Al-Kufr, ya zo Dar Al-Islam saboda kasuwanci, neman magani, neman ilimi, ziyartar dangi, hutu, ko wata manufa daban, ya zauna a Dar Al-Islam kwana ɗaya, wata, shekara, ko fiye da haka, amma yana ɗauke da zama ɗan ƙasar kafirci, wato zaman dindindin da zai koma gare shi yana a Dar Al-Kufr, to ana ɗaukarsa daga cikin mutanen Dar Al-Kufr, saboda haka dokokin wanda aka ba wa aminci suna aiki a kansa, don haka ba zai shiga Dar Al-Islam ba sai da tsaro, wato sai da izinin Gwamnati. Don haka, maudu'in ba zaman wucin gadi ba ne, komai tsawon zaman, face dai maudu'in zaman dindindin ne, ko kuma a ce ɗaukar zama ɗan ƙasa.

This consideration of the abode from the angle of it being Dar Al-Kufr or Dar Al-Islam is what is referred to as citizenship. Whoever resides in Dar Al-Islam, whether Muslim or non-Muslim, carries the Islamic citizenship (citizenship of Dar Al-Islam), and so the rules of Islam are applied upon him by the State, and whoever resides in Dar Al-Kufr, whether a Muslim or disbeliever, carries the citizenship of Dar Al-Kufr, and so the rules of Islam are not applied upon him by the State. Accordingly, the consideration is given to the permanent residency and not to temporary stay, and so if a Muslim resides in Dar Al-Islam and goes to Dar Al-Kufr for the sake of commerce, treatment, seeking knowledge, visiting relatives, to take a vacation, or any other purpose, and resides there for months or years but he carries the Islamic citizenship, in other words, his permanent residency that he is going to return to was in Dar Al-Islam, then he is considered from the people of Dar Al307 Islam, even if he was living in Dar Al-Kufr. And if a Muslim was a resident in Dar Al-Kufr, and came to Dar Al-Islam for commerce, treatment, to seek knowledge, visit their relatives, to take a vacation, or any other purpose, and so stayed in Dar Al-Islam for a day, month, year, or more, but he carries the citizenship of Kufr, in other words, his permanent residency that he is going to return to is in Dar Al-Kufr then he is considered to be from the people of Dar Al-Kufr, and so the rules of the one given amnesty apply to him, and so he cannot enter Dar Al-Islam except with security, in other words, except with the permission of the State. Therefore, the subject is not temporary residency, however long that residency may be, but rather the subject is permanent residency, or in other words, carrying the citizenship.

Bisa ga wannan, idan an kafa Daular Musulunci, to Khilafah za ta kasance, da kasashen da take mulki bisa ikon Musulmi da tsaron Musulunci, sai su zama Dar Al-Islam. Duk abin da ya saba haka kuma dole a bincika shi: idan ba a mulkinsu da Musulunci ba, ko tsaronsu tsaron kafirci ne, to zai zama Dar Al-Kufr, wato Dar Al-Harb, ko da dukan mazauna Musulmi ne, kuma dokokin Dar Al-Harb za su shafe shi. Amma idan an mulkinsa da Musulunci, tsaronsa kuma tsaron Musulunci ne, amma bai shiga cikin Khilafah ba, to zai zama Dar Al-Islam kuma dokokin Musulunci za su shafe shi, kuma hukuncinsa zai zama kamar hukuncin 'yan tawaye: kwangilolinsu za a dauka a matsayin halal, nadin su alkalai da gwamnoni ma halal ne, kuma hukuncinsu da mulkinsu ana daukarsu a matsayin inganci, amma ana yakar su domin su ba da mubaya'a ga Khalifa saboda hadisin:

Based upon this, if the Islamic State was established then the Khilafah would be present, the lands that it governs with the authority of the Muslims, and the security of Islam, then they would become Dar Al-Islam, and anything else would have to be examined: if they were not ruled by Islam or the security was the security of Kufr, then it would be Dar Al-Kufr or in other words, Dar Al-Harb even if all of the inhabitants were Muslims, and the rules of Dar Al-Harb would apply to it. However, if it was ruled by Islam, and the security was the security of Islam, but it had not joined to the Khilafah, then it would be Dar Al-Islam and the rules of Islam would apply to it, and the rule regarding it would be like the rule of the rebels, their contracts would be considered valid and their appointment as judges and governors would be valid, and the rule of their judgements and governorships is considered valid, but they are fought in order to make them give allegiance to the Khalifah due to the narration:

. » إِذَا بُويِعَ لِخَليفتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا «.

. » إِذَا بُويِعَ لِخَليفتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا «.

"Lokacin da aka yi mubaya'a ga Imamai biyu (Khulafaa'), ku kashe wanda aka yi wa mubaya'a daga baya." (Muslim ya ruwaito daga Abu Sa'id); wato, ku yaƙi shi. Bisa wannan, idan an kafa Daular Musulunci a wani sashe na ƙasashen Musulmi kamar Iraƙi, Turkiyya da Siriya misali, to mulkin Musulmin da ke zaune a Ingila, Amurka, Rasha ko duk inda ke cikin sauran gidajen kafirci da ƙasashen kafirai, zai zama mulkin wanda yake a Dar Al-Harb, babu bambanci tsakanin Musulmi da kafiri sai dai kariyar jininsu da dukiyarsu idan aka ci wannan ƙasa. Amma Musulmai da ke cikin ƙasashen Musulmi, idan sun aiwatar da Musulunci amma ba su zama wani ɓangare na Khilafah ba, to ƙasashensu Dar Al-Islam ce kuma za su ɗauki hukuncin 'yan tawaye (Bugha). Idan kuma ba su aiwatar da Musulunci ba, to za su zama Dar Al-Kufr. Haka kuma, duk ƙasar Musulunci da ba ta aiwatar da Musulunci ba, ko kuma tsaron waje na ƙasar ba tsaron Musulunci ba ne, ana ɗaukar ta a matsayin Dar Al-Kufr, kuma ana amfani da hukuncin Dar Al-Harb a kanta, koda kuwa dukan mutanen wurin Musulmi ne. Babu bambanci ko tana makwabtaka da Daular Musulunci, wato ƙasashen da Khalifan Musulmi ke mulki, ko kuwa ba ta makwabtaka da ita. Saboda haka Daular Musulunci za ta ɗauki dukan ƙasashen Musulunci da aka yi mulki da Musulunci a cikinsu, ko kuma mafi yawan mutanen wurin Musulmi ne, a matsayin ƙasa ɗaya ta Musulunci wadda dole ta haɗu da Daular Musulunci, ta yi biyayya ga tutar Musulunci, kuma akwai mubaya'a ga Khalifa a wuyanta.

“When oath of allegiance has been taken for two Imams (Khulafaa'), kill the one for whom the oath was taken later.” (reported by Muslim from Abu Said); in other words, fight against him. Based upon this, if the Islamic State was established on any part of the Muslim lands such as Iraq, Turkey and Syria for example, then the rule of the Muslim who resides in England, America, Russia or anywhere else from the various abodes of Kufr and lands of the disbelievers would be the rule of the one who was in Dar Al-Harb, with no difference between the Muslim and disbeliever except for the inviolability of their blood and wealth upon the conquest of that land. As for the Muslims who are in the Muslim lands, then if they implemented Islam and did not become part of the Khilafah, then their lands are Dar Al-Islam and they would take the rule of rebels (Bugha). If they did not implement Islam then they would be Dar Al-Kufr. In the same way, every land from the lands of Islam which remained not implementing Islam, or whose external security was not the security of Islam, is considered to be Dar Al-Kufr, and the rule of Dar Al-Harb is applied to it, even if all the people there were Muslims. There is no difference whether it was neighbouring the Islamic State, which is the lands which the Khalifah of the Muslims ruled or were not adjacent to it. So the Islamic State will consider all the Islamic lands which were ruled by Islam, or which the majority of people there are Muslims, as a single Islamic land which must join the Islamic State, and be subservient to the Islamic flag, and for there to be a pledge to the Khalifah upon its neck.

Ma'anar kalmar tsaron Musulunci ita ce a kiyaye mutum da ikon Musulunci, sannan ma'anar tsaron kafirci ita ce a kiyaye mutum da ikon kafirci; haka aka ambata a cikin ƙamus na Al-Muhit: "Aminci da tsaro kamar aboki mai kawar da tsoro", kuma Abu Dawud ya rawaito daga Sa'ad wanda ya ce:

The phrase the security of Islam means to be protected by the authority of Islam, and the phrase security of Kufr means to be protected by the authority of disbelief; it is mentioned in the Al- Muhit dictionary: “Safety and security like a companion against fear”, and Abu Dawud related from Sa’ad who said:

النَّاسَ إِلاَّ أَرْبَ عَةَ نَ فَرٍ وَامْرَأَتَ يْنِ لَمَّا كَانَ ي وَْمُ فَ تْحِ مَكَّةَ أَمَّنَ رَسُولُ اللَّهِ « فَ لَمَّا كَانَ يَ وْمُ الْفَتْحِ قَالَ رَجُلٌ لا ي عُْرَفُ: لا قُ رَيْشَ بَ عْدَ « وعن أبِ بن كعب » وَسَمَّاهُمْ » أَمِنَ الأَسْوَدُ وَالأَبْ يَضُ إِلا فُلانًا وَفُلانًا نَاسًا سَمَّاهُمْ الْيَ وْمِ، فَ نَادَى مُنَادِي رَسُولِ اللَّهِ.

النَّاسَ إِلاَّ أَرْبَ عَةَ نَ فَرٍ وَامْرَأَتَ يْنِ لَمَّا كَانَ ي وَْمُ فَ تْحِ مَكَّةَ أَمَّنَ رَسُولُ اللَّهِ « فَ لَمَّا كَانَ يَ وْمُ الْفَتْحِ قَالَ رَجُلٌ لا ي عُْرَفُ: لا قُ رَيْشَ بَ عْدَ « وعن أبِ بن كعب » وَسَمَّاهُمْ » أَمِنَ الأَسْوَدُ وَالأَبْ يَضُ إِلا فُلانًا وَفُلانًا نَاسًا سَمَّاهُمْ الْيَ وْمِ، فَ نَادَى مُنَادِي رَسُولِ اللَّهِ.

"Lokacin da ya zo ranar fathi na Makka, Manzon Allah (ﷺ) ya bai wa mutane aminci, sai dai mutum huɗu da mata biyu waɗanda ya ambata da suna", da kuma daga Ubayy b. Ka'ab: "a ranar fathi wani mutum wanda ba a san shi ba ya ce: (Ba za a sake samun Quraishawa ba bayan yau), sai mai shelar Manzon Allah (ﷺ) ya ce baƙi da fari an ba su aminci, sai dai fulani, mutanen da ya ambata da suna" (Ahmad ne ya ruwaito shi a Al-Musnad da isnadi Hasan, kuma Al-Hakim ya ruwaito makamancin haka a Al-Mustadrak, haka Ibn Hibban a Sahihinsa, dukansu daga Ubayy b. Ka'ab). Don haka wannan ne ma'anar aminci. Kasancewar an ƙara shi ga Musulunci ko Kufuri, kawai dai don a danganta shi da ikon da yake bayar da aminci, domin aminci a cikin Daula yana samuwa ne ta hannun hukuma. Saboda haka, aminci na Musulunci shi ne aminci ta hannun ikon Musulmai, kuma aminci na Kufuri shi ne aminci ta hannun ikon Kufuri.

“When it was the day of the conquest of Makkah, the Messenger of Allah (pbuh) gave security to the people, except for four men and two women who he named”, and from Ubay b. Ka’ab: “when it was the day of conquest a man who is not known said: (There will be) no Quraysh after today, so the announcer of the Messenger of Allah (pbuh) said that the black and the white have been given safety, except so and so, people who he named” (reported by Ahmad in Al-Musnad with a Hasan chain, and Al- Hakim reported something similar in Al-Mustadrak as well as Ibn Hibban in his Sahih, both from Ubay b. Ka’ab). So this is the meaning of security. It being added to Islam or Kufr, is simply to connect it to the authority which is providing the security, because the security in the State is achieved by the authority. Therefore, the security of Islam is the security by the authority of the Muslims and the security of Kufr is the security by the authority of Kufr.

Tsaron cikin gida shi ne tabbatar da kiyaye jini, dukiya da mutuncin kowane ɗaya daga cikin talakawa ta hanyar tsaron hukuma; yayin da tsaron waje kuwa shi ne hukumar Jiha ta kare iyakokinta daga mamayewa, ba ta hannun wata hukuma ba.

Domestic security is to secure the blood, wealth and honour of every one of the subjects by the security of the authority; whereas the external security is that the State’s borders are protected by its authority from invasion against it, and not by any other authority.

Dangane da sashe na biyu a cikin Labarin, dalilinsa shi ne cewa Musulunci ya halatta shiga yarjejeniya da sauran al'ummai; Allah (SWT) ya ce:

As for the second clause in the Article, its evidence is that Islam permitted entering into treaties with other nations; Allah (swt) said:

“Sai dai waɗanda suke neman mafaka wurin wata ƙabila wadda a tsakaninku da ita akwai yarjejeniya.” (TMQ 4:90), kuma Ya ce (SWT): “Idan kuma ya kasance daga wata ƙabila wadda a tsakaninku da ita akwai yarjejeniya - to a biya diyya ga iyalinsa.” (TMQ 4:92), kuma Ya ce (SWT): “Idan kuma suka nemi taimakonku a kan addini, to lallai ne ku taimaka, sai dai a kan wata ƙabila wadda a tsakaninku da ita akwai yarjejeniya.” (TMQ 8:72). Manzon Allah ﷺ ya ƙulla yarjejeniya da Yuhannatu Bin Ruba, abokin Ayla, kuma ya ƙulla yarjejeniya da Bani Damrah. Akwai sharuɗɗa a cikin waɗannan yarjejeniyoyi waɗanda aka aiwatar, kuma wajibi ne a kan Musulmi su bi waɗannan sharuɗɗa saboda maganar Annabi ﷺ:

“Except for those who take refuge with a people between yourselves and whom is a treaty.” (TMQ 4:90), and He (swt) said: “And if he was from a people with whom you have a treaty - then a compensation payment presented to his family.” (TMQ 4:92), and He (swt) said: “And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty.” (TMQ 8:72). The Messenger (pbuh) concluded a treaty with Yuhannatu Bin Ruba, the companion of Ayla, and concluded a treaty with Bani Damrah. There were conditions in these treaties which were applied, and it is a duty upon the Muslims to be bound by these conditions due to the words of the Prophet :

.» وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ «.

.» وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ «.

"Musulmi za a riƙe su ga sharuɗɗansu" (Al-Tirmizi ne ya ruwaito shi, kuma ya ce hadisi ne Hasan), muddin wannan sharadi bai saɓa wa Musulunci ba. Idan sharadin ya saɓa wa Musulunci, to za a ƙi shi saboda maganar Manzon Allah ﷺ a cikin ruwayar Al-Tirmizi:

“The Muslims will be held to their conditions” (reported by Al-Tirmidhi who said it was Hasan), as long as this condition does not contradict Islam. If the condition did contradict Islam it would be rejected due to the words of the Messenger (pbuh) in the narration of Al-Tirmidhi:

. » إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا «.

. » إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا «.

"sai dai sharadi wanda ke mayar da halal ya zama haram ko haram ya zama halal" da kuma maganarsa:

“except for a condition that makes the lawful to be unlawful or the unlawful to be lawful” and his words:

.» مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللَّهِ فَ هُوَ بَاطِلٌ «.

.» مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللَّهِ فَ هُوَ بَاطِلٌ «.

"Duk wani sharaɗi da ba a samunsa a Littafin Allah (SWT) ba, to bai inganta ba" (wanda aka yarda da shi daga Aisha (RA)). Saboda haka, Musulmi suna aiwatar da waɗannan sharuɗɗa bisa abin da aka ambata a cikin nassosin yarjejeniyoyin muddin ba su saɓa wa Musulunci ba. Don haka hujjar wannan sashe ita ce hujjar da ke halatta yarjejeniyoyi, da kuma hujjar wajabcin cika sharuɗɗan.

“And any condition that is not found in the Book of Allah (swt) is invalid” (agreed upon from Aisha(ra)). Therefore, the Muslims carry out the implementation of these conditions according to what was mentioned in the texts of the treaties as long as they do not contradict Islam. So the evidence for this clause is the evidence that permits treaties and the evidence for the obligation of fulfilling the conditions.

Dangane da sashe na biyu na wannan sakin layi da ya shafi alakar tattalin arziki da kasuwanci, wannan yana la'akari da irin cutarwar da za ta iya shafar Ummah sakamakon yarjejeniyoyin tattalin arziki, kamar idan an fitar da kayan danyen daga kasa, ko kuma aka haifar da rufe masana'antu a cikin kasa, ko wani abu mai kama da haka. Saboda haka, yarjejeniyoyin suna takaita ne ga abin da ba ya haifar da cutarwa, kuma duk abin da ya haifar da cutarwa an haramta shi ta hanyar amfani da ka'idar: "Idan wani nau'i na abin da aka halatta ya kai ga cutarwa, nau'in nan kawai ake haramtawa, kuma abin ya kasance halal", kuma haka abin yake a yanayin yarjejeniyoyin kasuwanci.

As for the second half of this clause connected to the economic and commercial relations, this is in consideration of what harm upon the Ummah could result from the economic agreements, such as if the raw materials were exported out of the country, or resulted in the closure of factories in the country, or anything else similar, so, therefore, the agreements are restricted to whatever does not cause harm and anything which causes harm is prohibited through the application of the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”, and the same applies to the circumstances of the commercial agreements.

Waɗannan ƙasashe ana ɗaukar su bisa doka a matsayin ƙasashen yaƙi, domin kafirai ne waɗanda ba sa miƙa wuya ga ikon Musulunci, don haka ana ɗaukar su masu yaƙi, saboda Manzo ﷺ ya ce:

These States are legally considered to be belligerent States, because they are disbelievers who do not submit to Islamic authority, so they are considered to be belligerents because the Messenger (pbuh) said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

"An umurce ni (daga wajen Allah (SWT)) da in yi yaƙi da mutane har sai sun shaida cewa babu wani abin bautawa da gaskiya sai Allah (SWT), kuma Muhammadu manzon Allah ne ﷺ," wanda yake gama-gari ne. Kasancewarsu a shari'ance waɗanda ake ɗaukar su a matsayin masu yaƙi, wato dangane da dokoki, yana samuwa ne saboda yarjejeniyoyin da ke tsakaninmu da su.

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)”, which is general. Their being legally considered as belligerents, in other words, with respect to the laws, is due to the agreements between us and them.

Amma sashe na uku, hujjarsa ita ce hujjar dokokin Dar Al-Harb idan babu wata yarjejeniya tsakaninmu da su. Hujjar rashin kafa alakar diflomasiyya da ƙasashen da aka ambata a cikin Labarin ita ce, idan suna da ofisoshin jakadanci a ƙasar da take ƙarƙashin ikon Musulunci, hakan zai kai ga cutarwa, domin aikin ofisoshin jakadancin irin waɗannan ƙasashe shi ne neman ƙara tasirin jihohinsu a ƙasashen da suke da ofisoshin jakadancin a cikinsu. Saboda haka ana hana su bisa ga aikace-aikacen ƙa'idar hana abin da yake halal idan yana kai ga cutarwa. Sai dai ba a hana 'yan ƙasashensu shiga ƙasar ba, sai dai idan shigarsu za ta kai ga cutarwa. Haka kuma ba a hana wakili mai ziyara shiga ƙasar ba, sai dai idan shigar wannan takamaiman mutumin da aka aika a matsayin wakili za ta kai ga cutarwa, ba wakilansu gabaɗaya ba.

As for the third clause, its evidence is the evidence for the rules of Dar Al-Harb in the absence of any treaty between us and them. The evidence to not create any diplomatic relations with the countries which are mentioned in the Article is the fact that if their having embassies in a land which was under the authority of Islam would lead to harm because the job of embassies of countries like these is to try to increase the influence of their States in the countries where they had their embassies, so consequently they are prohibited in accordance with the practical application of the principle of prohibiting something permitted if it leads to harm. However, their subjects are not prevented from entering the country unless their entrance would lead to harm. And a visiting envoy would not be prohibited from entering the country unless the entrance of the specific person sent as an envoy, not their envoys generally, would lead to harm.

Waɗannan ƙasashe ana ɗaukar su bisa doka a matsayin masu yaƙi (ba masu yaƙi na zahiri ba), saboda sun shiga cikin maganarsa:

These countries are legally considered as belligerent (rather than actual belligerent) due to their falling under his words:

. » أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

. » أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

"An umurce ni (daga wurin Allah (swt)) in yaƙi da mutane har sai sun shaida cewa babu wani abin bautawa da gaskiya sai Allah (swt), kuma Muhammadu manzon Allah ﷺ ne," daga mahangar cewa su kafirai ne. Amma dangane da kasancewarsu masu yaƙi a shari'ance ba a zahiri ba, wannan saboda babu wani faɗa tsakaninmu da su, kuma babu wata sanarwar yaƙi ta gaskiya tsakaninmu daga bangarenmu ko nasu. Idan wasu daga cikin waɗannan ƙasashe, ko wani sashinsu, suka shiga yanayin yaƙi na gaskiya da mu, wato idan sun kai hari a kan ƙasashen Musulmi, to za a yi musu kamar yadda ake yi bisa ƙa'ida ta huɗu ta wannan Mazaɗa wadda ke magana kan yaƙi na gaskiya. Saboda haka Amurka da Birtaniya ana ɗaukar su a matsayin masu yaƙi na gaskiya bayan sun fara yaƙinsu a kan Iraƙi da Afghanistan, kuma duk wata ƙasa da ta ayyana yaƙi a kan kowace ƙasar Musulmi za a ɗauke ta haka, kuma dokokin da suka shafi yaƙi na gaskiya suna aiki muddin yanayin yaƙi ya ci gaba da kasancewa tsakaninmu da su.

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger (pbuh) of”, from the angle that they are disbelievers. As for their being considered as belligerents from a legal rather than actual perspective, this is because there is no fighting between us and them, and there has been no announcement of an actual war between us from our side or theirs. If some or part of these countries come to be in a situation of actual war with us, in other words, if they attacked the Muslim lands, then they would be treated according to the fourth clause of this Article which deals with actual war, and for that reason America and Britain are considered as actual belligerents after they began their war upon Iraq and Afghanistan, and any other country which declared war on any of the Muslim lands would also be considered the same, and the rules to do with actual war are applied as long as the situation of war remains between us and them.

Dangane da sashe na huɗu, hujjarsa ita ce hujjar jihadi daga batun yaƙi da kafirai, da hujjojin da suke sa jinin kafirai da dukiyoyinsu su zama halal daga cikinsu, da hujjojin yaƙi a fagen daga; Allah (SWT) ya ce:

As for the fourth clause, its evidence is the evidence of Jihad from the issue of fighting the disbelievers, and the evidences that make the blood and property of the non-Muslims from amongst them permitted, and the evidences of fighting in the battle; Allah (swt) said:

"Ya ku waɗanda suka yi imani, ku yaƙi waɗanda suke kusa da ku daga cikin kafirai." (TMQ 9:123), kuma Annabi ﷺ ya ce:

“O you who have believed, fight those adjacent to you of the disbelievers.” (TMQ 9:123), and the Prophet said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتََّّ يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مَُُمَّدًا رَسُولُ الله «.

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتََّّ يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مَُُمَّدًا رَسُولُ الله «.

"An umurce ni (da Allah (SWT)) in yi yaƙi da mutane har sai sun shaida cewa babu wani abin bautawa da gaskiya sai Allah (SWT), kuma cewa Muhammad Manzon Allah ﷺ ne," wannan hadisi ne da aka amince da shi, da lafazin Muslim, kuma ya keɓe Musulmi a cikin su da maganarsa:

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)” agreed upon with the wording from Muslim, and he made an exception for the Muslims amongst them with his words :

.» فَإِذَا فَعَلُوا عَصَمُوا مِنِِّ دِمَاءَهُمْ وَأَمْوَالََمُْ إِلا بَِِقِّهَا «.

.» فَإِذَا فَعَلُوا عَصَمُوا مِنِِّ دِمَاءَهُمْ وَأَمْوَالََمُْ إِلا بَِِقِّهَا «.

"Idan suka faɗi haka, to jininsu da dukiyoyinsu sun sami kariya daga gare ni, sai dai inda dokar shari'a ta halatta hakan." Allah (SWT) ya ce:

“If they said so their blood and riches are guaranteed protection on my behalf except where it is justified by law”. And Allah (swt) said:

“Duk wanda ya juya masu baya a wannan rana, sai dai idan karkatawa ce ta yaƙi ko kuma haɗuwa da wata runduna, to lallai ya dawo da fushi daga Allah (SWT).” (TMQ 8:16), kuma saboda maganar Manzon Allah ﷺ:

“And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah (swt).” (TMQ 8:16), and also due to the words of the Messenger (pbuh) :

. » اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ «.

. » اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ «.

"Ku guji abubuwa bakwai masu halakarwa", sai ya lissafa su har ya ce: «...da juyawa da baya a ranar yaƙi».

“Avoid the seven destructive things”, and he enumerated them until he said: .» وَالتَّوَلِِّ يوَْمَ الزَّحْفِ «.

"gudu daga filin yaƙi" (wanda aka amince da shi daga riwayar Abu Hurairah).

“fleeing from the battlefield” (agreed upon from the narration of Abu Hurayrah).

Sauran ka'idojin yaki da fada da sauran dalilan da suka shafi Dar Al-Harb da yake-yake.

And other rules of fighting and battles and the rest of the evidences regarding Dar Al-Harb and the battles.

Ba a halatta a yi yarjejeniyar zaman lafiya ta dindindin da waɗannan ƙasashe waɗanda a zahiri suke yaƙi da mu ba, wato dakatar da yaƙi har abada, ko tsagaita wuta ta dindindin, domin hakan yana hana jihadi wanda zai ci gaba har zuwa ranar Alƙiyama, kamar yadda tsagaita wuta ta dindindin take hana yaduwar Musulunci har sai Allah (SWT) ya sa shi ya mamaye sauran addinai. Allah (SWT) ya ce:

It is not permitted to have a permanent peace treaty with these countries that were practically belligerent, in other words, a permanent cessation of fighting, or permanent truce, since this prevents Jihad which continues until the day of Judgement, just as a permanent truce prevents the spread of Islam until Allah (swt) makes it dominant over all other Deens. Allah (swt) says:

"Kuma ku yaƙe su har sai babu fitina, kuma addini ya zama duka na Allah (SWT)." (TMQ 8:39), kuma Manzon Allah ﷺ ya ce:

“And fight them until there is no fitnah and [until] the religion, all of it, is for Allah (swt).” (TMQ 8:39), and the Messenger (pbuh) said:

.» وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ «.

.» وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ «.

"Kuma jihadi zai ci gaba da kasancewa tun ranar da Allah (SWT) ya aiko ni a matsayin Annabi har zuwa ranar da ƙarshen al'ummata zai yi yaƙi da Dajjal (Al-Masihu Ad-Dajjal)." (Abu Dawud ne ya ruwaito shi daga Anas).

“And jihad will be performed continuously since the day Allah (swt) sent me as a Prophet until the day the last member of my community will fight with the Dajjal (Antichrist).” (reported by Abu Dawud from Anas).

Game da yarjejeniya ta wucin gadi da waɗannan ƙasashe, da kuma dakatar da yaƙi na wucin gadi, ana duba al'amarin kamar haka:

As for a temporary treaty with these countries, and a temporary cessation of the war, it is looked at as follows:

a. Idan Dawlar da take yaƙi da mu a zahiri tana da ƙasar da ba ƙasar Musulunci ba ce, wadda ikonta ya kafu a kanta, to ana halatta a yi sulhu na ɗan lokaci da ita, wato a dakatar da yaƙi da ita na wani ɗan lokaci, idan dakatarwar tana cikin maslahar Musulunci da Musulmi, kuma bisa sharuɗɗan da Shari'a ta tabbatar.

a. If the State which is in the actual war against us, has land which is not Islamic land upon which its entity is formed, then it is permitted to have a temporary truce with it, in other words, to stop the war with it for a temporary time, if the pause is in the interest of Islam and the Muslims, and according to the conditions that the Shari’ah confirmed.

Shaida a kan haka ita ce yarjejeniyar Al-Hudaybiyah, wadda aka yi tsakanin Daular Musulunci da Manzon Allah ﷺ ya kafa a Madina da kuma daular Quraishawa wadda aka kafa a kan kasar da Musulunci bai riga ya ci ba, wato, ba a kafa ta a kan kasar Musulunci ba.

The evidence for this is the treaty of Al-Hudaybiyah, which was between the Islamic State which the Messenger (pbuh) had established in Madinah and the Qurayshi state which was established upon the land which Islam had not yet conquered, in other words, it was not established upon Islamic land.

b. Idan Gwamnatin da take yaƙi da mu an kafa ta gaba ɗaya a kan ƙasar Musulunci, wato babu wata ƙasa da ke haɗe da ita wadda Musulmi ba su ci ba, kamar Isra'ila – Gwamnatin Yahudawa wadda ta sace Falasɗinu – to ba a halatta a yi yarjejeniya da ita ba, tun da kafa wannan Gwamnati ya saɓa wa Shari'a, kuma yin yarjejeniya da ita zai zama bada ƙasar Musulunci gare ta, wanda haramun ne kuma laifi ne a kan Musulunci. Maimakon haka, yanayin yaƙi na gaske dole ya ci gaba da kasancewa da ita, ko da an yi tsagaita wuta da ita waɗanda ba shugabanni na halal ba a ƙasashen Musulmi suka ƙulla, ko kuwa ba a yi ba.

b.If the State which was at war with us, was established as an entity in its entirety upon Islamic land, in other words, the entity did not have any land connected to it which had not been conquered by the Muslims, such as Israel – the Jewish State which has stolen Palestine – then it is not permitted to have a treaty with it, since the establishment of this State was invalid according to the Shari’ah, and since a treaty with it would mean to give up Islamic land to it, which is prohibited and a crime against Islam. Rather, the situation of actual war has to remain with it, irrespective if there was a truce which was contracted with it by illegitimate rulers in the Muslim lands, or not.

Saboda haka, duk wata yarjejeniya da Jihar Yahudawa, ko da kuwa na gwargwadon tafin hannu ɗaya na ƙasa, haramun ne bisa Shari'a, domin tana mamayewa da mamaye ƙasa, kuma dukan tsarinta an kafa shi ne a kan ƙasar Musulmi, kuma yarjejeniyar mika ƙasar Musulunci gare ta ne, da kafa ikonta a kan Musulmin da ke can, wanda Shari'a ba ta halatta hakan ba. Musulunci ya wajabta wa dukkan Musulmi yin yaƙi da ita, don haka dole a aika da rundunonin sojojinsu su yi yaƙi, a tara duk wanda ya iya yaƙi a matsayin sojoji a cikin rundunar, kuma wannan ya ci gaba har sai an kawar da Jihar Yahudawa, an kuma ceto ƙasashen Musulmi daga hannunta. Allah (SWT) ya ce:

And so accordingly any treaty with the Jewish State, even over a handspan of the land, is prohibited by the Shari’ah because it is usurping and occupying and its whole entity is established on Muslim land and it is a surrender of Islamic land to it, and establishing its control over the Muslims there, which is not permitted according to the Shari’ah. Islam requires that all of the Muslims fight against it, and so their armies must be sent to fight, and all those capable of fighting be gathered as soldiers in the army, and for this to continue until the Jewish State is finished and the Muslim lands are rescued from it. Allah (swt) says:

"Kuma Allah (SWT) ba zai taba ba kafirai hanya a kan muminai ba." (TMQ 4:141) da kuma maganarsa (SWT):

“And never will Allah (swt) give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141) and His (swt) words:

"Saboda haka duk wanda ya kai maka hari, to ka kai masa hari daidai da yadda ya kai maka." (TMQ 2:194) da kuma: "Kuma ku kore su daga inda suka kore ku." (TMQ 2:191).

“So whoever has assaulted you, then assault him in the same way that he has assaulted you.” (TMQ 2:194) and: “And expel them from wherever they have expelled you.” (TMQ 2:191).