Duk yarjejeniyoyin soji da yarjejeniyoyi (da wasu Kasashe) an haramta su gaba daya, tare da duk wani abu irin nasu, ko wanda ke da alaka da su kamar yarjejeniyoyin siyasa da yarjejeniyoyin da suka shafi haya ko ba da hayar sansanonin soji da filayen jirgin sama. Yana halatta a kulla yarjejeniyoyin zaman makwabta nagari, da na tattalin arziki, kasuwanci, kudi, al'adu, da kuma yarjejeniyoyin tsagaita wuta.

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.

Ma'anar "yarjejeniya" (treaties) ita ce cewa yarjejeniyoyi ne da Jihohi ke kulla tsakaninsu da manufar tsara wata alaka ta musamman da kuma ayyana ka'idoji da sharuddan da wannan alaka ke bi. Malaman shari'a na Musulunci sun yi amfani da kalmar: "Al-Muwada'at", kuma hujjar halaccin kulla yarjejeniyoyi tsakanin Musulmi da kafirai ita ce fadin Allah (SWT):

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):

“Sai dai waɗanda suka nemi mafaka wajen wata al'umma wadda a tsakaninku da ita akwai yarjejeniya.” (TMQ 4:90) da kuma: “Idan kuma ya kasance daga al'ummar da a tsakaninku da ita akwai yarjejeniya - to, a bada diyya ga iyalansa.” (TMQ 4:92), da kuma: “Idan kuma suka nemi taimakonku a kan addini, to lallai ne ku taimaka, sai dai a kan wata al'umma wadda a tsakaninku da ita akwai yarjejeniya.” (TMQ 8:72), kuma kalmar Al-Mithaq da aka yi amfani da ita a cikin ayoyin tana nufin yarjejeniyoyi. Manzon Allah ﷺ ya kulla yarjejeniyoyi da dama da kafirai, sai dai sharadin ingancin kulla yarjejeniya shi ne abin da yarjejeniyar ta shafa ya zama abin da Shari'a ta halatta. Akwai nau'o'in yarjejeniya daban-daban, kamar yarjejeniyoyin da ba na siyasa ba da kuma na siyasa.

“Except for those who take refuge with a people between yourselves and whom is a treaty.” (TMQ 4:90) and: “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: “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), and the word Al-Mithaq used in the verses means treaties. The Messenger (pbuh) concluded several treaties with the disbelievers, however it is a precondition for the validity of the contracting of the treaty that the subject that the contract was upon was something that the Shari’ah had permitted. There are various types of treaties, such as non-political and political treaties.

Yarjejeniyoyin da ba na siyasa ba su ne yarjejeniyoyin da suke ƙayyade irin dangantakar da ke tsakanin ƙasashen biyu game da wani batu na musamman a tsakaninsu, kamar dangantakar kuɗi, tattalin arziƙi, kasuwanci, masana'antu da al'adu, da duk wani abu makamancin haka. Saboda haka ana duba su bisa ƙa'idojin Shari'ah gwargwadon maudu'insu, kuma ƙa'idojin Shari'ah da suka shafi wannan maudu'i suna aiki a kansu. Shi ya sa yarjejeniyoyin tattalin arziƙi ke halal, domin ƙa'idojin haya da cinikayya tsakanin ƙasashe suna aiki a kansu; haka ma yarjejeniyoyin kasuwanci halal ne, domin ƙa'idojin sayarwa da cinikayya tsakanin ƙasashe suna aiki a kansu; yarjejeniyoyin kuɗi halal ne, domin ƙa'idojin musayar kuɗi suna aiki a kansu; kuma yarjejeniyoyin al'adu halal ne, domin ƙa'idojin ilimi da koyarwa suna aiki a kansu, ta fuskar abubuwan ilimi, da kuma sakamakon tabbatacce da na zato da ake samu daga koyo da koyarwarsu.

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.

Akwai nau'o'i uku na yarjejeniyar siyasa:

There are three categories of political treaties:

Da farko, waɗanda aka halatta, su ne waɗanda ba sa shafar yanayin Ƙasar, kuma ba sa rage ikonta na cikin gida da na ƙasashen waje, kuma ba sa ba kafiri wani iko a kanta, kamar yarjejeniyar zaman lafiya da ta sulhu - Manzon Allah ﷺ ya kulla yarjejeniyar sulhu da Quraishawa a yarjejeniyar sulhun Hudaibiyya.

Firstly, those that are permitted, which are those that do not affect the nature of the State, and do not decrease its domestic and international authority, and do not give the disbeliever any authority over it, such as peace and armistice treaties - the Messenger (pbuh) concluded an armistice treaty with the Quraysh in the armistice treaty of Hudaybiyah.

Har ila yau, an halatta yarjejeniyoyi na rashin kai wa juna hari; Manzon Allah ﷺ ya kulla yarjejeniyoyin rashin kai hari da Banu Damra da Banu Mudlij. Haka kuma, an halatta yarjejeniyoyin zaman lafiya da abota, domin Manzon Allah ﷺ ya kulla yarjejeniyar zaman abota da Yahudawa, da sauransu.

Also permitted are treaties to not commit acts of aggression against one another; the Messenger (pbuh) concluded treaties to not commit acts of aggression with Bani Damra and Bani Mudlij. In the same manner, treaties upon friendly relations are permitted since the Messenger (pbuh) concluded a treaty upon friendly relations with the Jews and so on.

Nau'i na biyu na yarjejeniyoyi su ne waɗanda Dawla ke buƙata idan tana cikin yanayi na matsi da ƙunci, kuma irin waɗannan an halatta su, kamar yarjejeniya ta karɓar Jizya daga wata Dawla yayin da take ci gaba da kasancewa a ƙarƙashin tsarin mulkin Kufr, ko yarjejeniya da wata Dawla ta ba da kuɗi a madadin tsaka-tsakinta da mu.

The second category of treaties are those which are necessary for the State if it is in a position of difficulty and constraint, and these are permitted, such as a treaty to take Jizya from a State while it remains ruled by a Kufr system, or a treaty with a State giving it money in exchange for its neutrality with us.

Rukuni na uku shi ne yarjejeniyoyin da aka haramta, kamar yarjejeniyoyin kariya, ko tsaka-tsakin dindindin, da yarjejeniyoyin da ke ayyana iyakoki na dindindin, da waɗanda ke ba da hayar filayen jiragen sama da sansanonin soji, da duk wani abu makamancin haka. Waɗannan yarjejeniyoyi ba su halatta ba, domin abin da yarjejeniyar ta ƙunsa ba halal ba ne, saboda kariya tana ba kafiri iko a kan Musulmi, kuma tana mayar da tsaron Musulmi tsaron kafirci (Kufr). Tsaka-tsakin dindindin ba a halatta shi ba, domin yana rage ikon Musulmi. Ayyana iyakoki na dindindin ba a halatta shi ba, domin yana nufin rashin ɗaukar kiran Musulunci da dakatar da dokokin Jihadi. Ba da hayar filayen jiragen sama ba a halatta shi ba, domin yana ba kafirai iko a kan Dar Al-Islam, haka kuma ya shafi sansanonin soji.

The third category are those treaties which are prohibited, such as treaties of protection, or permanent neutrality and treaties which delineate permanent borders, and those for leasing airfields and military bases and anything else similar. These treaties are not permitted, because the subject of the treaty is not permitted, since protection gives the disbeliever authority over the Muslims, and makes the security of the Muslims the security of disbelief (Kufr). Permanent neutrality is not permitted, because it reduces the authority of the Muslims. Delineating permanent borders is not permitted because it means not carrying the call to Islam and the suspension of the rules of Jihad. Leasing airfields is not permitted because it gives the disbelievers authority over Dar Al-Islam and the same applies to military bases.

Dangane da yarjejeniyoyin soja kuwa, an haramta su saboda maganar Annabi ﷺ:

As for military treaties, they are forbidden due to the words of the Prophet :

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

"Kada ku nemi haske daga wutar mushrikai (Mushrikin)" (wanda Ahmad da Al-Nasa'i suka ruwaito), kuma wutar wata al'umma misali ce ga tsarinsu a yaki. Haka kuma an haramta hakan saboda maganarsa:

“Do not take light from the fire of the polytheists (the Mushrikin)” (reported by Ahmad and Al-Nasa’i), and the fire of a people is a metaphor for their structure in war. It is also forbidden due to his words :

. » فَلَنْ أَسْتَعِيَ بُِِشْرِكٍ «.

. » فَلَنْ أَسْتَعِيَ بُِِشْرِكٍ «.

"Ban nemi taimakon mushriki ba" (Muslim ya ruwaito daga Aisha(ra)). Kuma daga Aisha(ra) a cikin Abu Dawud da Ibn Maja:

“I do not seek help from a polytheist (Mushrik)” (reported by Muslim from Aisha(ra)). And from Aisha(ra) in Abu Dawud and Ibn Maja:

.» إِنَّا لا نَسْتَعِيُ بُِِشْرِكٍ «.

.» إِنَّا لا نَسْتَعِيُ بُِِشْرِكٍ «.

"Ba ma son kowane taimako daga mushriki"; da kalmominsa:

“We do not want any help from a polytheist (Mushrik)” and his words:

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

"Ba mu neman taimakon kafirai a kan masu shirki" (Ibn Abi Shayba ya ruwaito daga Sa'id b. Al-Mundhir).

“We do not seek help from the disbelievers against the polytheists” (reported by Ibn Abi Shayba from Sa’id b. Al- Mundhir).

Dangane da abin da Ahmad da Abu Dawud suka ruwaito daga Dhi Makhmar, wanda ya ce: Na ji Manzon Allah ﷺ yana cewa: «Za ku yi sulhu da Romawa sulhu mai aminci, sannan ku da su za ku yaƙi maƙiyi daga bayansu.»

With regard to what is reported by Ahmad and Abu Dawud from Dhi Makhmar who said: I heard the Messenger of Allah (pbuh) say: .» تُصَالحُِونَ ال رومَ صُلْحًا آمِنًا، وَتَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِهِمْ «.

"Za ku yi sulhu mai ƙarfi da Rumawa, sa'an nan ku da su za ku yi yaƙi da wani maƙiyi a bayansu."

“You will make a secure peace with the Byzantines, then you and they will fight an enemy behind them.” – his words:

. » تَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِهِمْ «.

. » تَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِهِمْ «.

"kuma ku da su za ku yi yaƙi da wani maƙiyi a bayansu" ana fassara shi da cewa yana nufin Romawa daidaikun mutane, ba gwamnatinsu ba, kuma wannan saboda ya ce:

“and you and they will fight an enemy behind them” is taken to mean individual Romans, and not their State, and that is because he said:

. » تُصَالحُِونَ ال رومَ صُلْحًا آمِنًا، وَتَغْزُونَ «.

. » تُصَالحُِونَ ال رومَ صُلْحًا آمِنًا، وَتَغْزُونَ «.

"Za ku yi sulhu mai ƙarfi da Rumawa, kuma za ku yi yaƙi," da kuma yarjejeniya tsakanin Musulmi da kafirai ba ta faruwa sai dai idan sun karɓi Jizya kuma sun shiga ƙarƙashin mulkin Musulmi, domin Musulunci ya umarci Musulmi su ba kafiran da suke yaƙi zaɓi tsakanin abubuwa uku: Musulunci, Jizya ko yaƙi. Idan yarjejeniya ta faru kuma su kafirai ne, hakan ba zai yiwu ba sai dai a yanayin da suke biyan Jizya kuma suna ƙarƙashin tutar Musulunci. Saboda haka, maganarsa: "za ku yi yarjejeniya" alama ce da ke nuna cewa suna ƙarƙashin tutar Musulmi, kuma a lokacin daidaikun mutane ne, kuma wannan yana goyon bayan abin da ya faru da Rumawa. Musulmi sun yi yaƙi da su suka ci su, suka mamaye ƙasashensu, Rumawa kuma sun yi yaƙi da Musulmi a matsayin daidaikun mutane, amma Gwamnatin Rum ba ta yi yaƙi tare da Gwamnatin Musulunci a kan wani maƙiyi a bayansu ba. Wannan yana tabbatar da cewa abin da ake nufi da hadisin shi ne daidaikun Rumawa, ba a matsayin Gwamnati ba, kuma wajibi ne a fassara shi haka domin a daidaita dukkan hujjoji a yi amfani da su gaba ɗaya – kamar yadda aka sani a Usulul Fiqhi, amfani da hujjoji biyu ya fi watsi da ɗaya daga cikinsu, kuma ba a komawa ga auna hujjoji sai idan daidaita su ba zai yiwu ba. Saboda haka a bayyane yake cewa babu wata hujja da ke halatta neman taimakon masu shirka a matsayin Gwamnati; a maimakon haka, hujjoji a bayyane suke a kan hakan ba tare da wani sharaɗi ba.

“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.

Waɗannan su ne dalilan wannan Maƙala.

These are the evidences for this Article.