Manufofin wajen Daular Musulunci sun ƙunshi manufofin waje na Daular da dangantakarta da sauran al'ummai da ƙasashe. Manufofin waje a Musulunci suna da manufa uku:

The foreign policy of the Islamic State covers the external policies of the State and its relationship with other nations and countries. The foreign policy in Islam serves three objectives:

1. Don kare ƙungiyar Jiha da Al'umma.

1. To protect the entity of the State and the Ummah.

2. Don a sauƙaƙa da'wa ga sauran mutane da al'ummomi.

2. To facilitate the da‘wah to other people and nations.

3. Don tsara dangantakar Daular Musulunci da sauran ƙasashe.

3. To organise the relationship of the Islamic State with other states.

Idan mutum ya duba waɗannan manufofi, a bayyane yake cewa manufofin harkokin wajen Daular Musulunci ba wai kawai farilla ba ce da ya wajaba Musulmi su aiwatar da ita, a'a, saboda zubar da jini, fyade da lalata da ake yi wa Musulmi a duniya, kamar a Bosniya, Kashmir, Falasɗinu da sauransu, lamari ne na larura mai amfani.

When one considers these aims it becomes clearly apparent that the foreign policy of the Islamic State is not merely a fard (obligation) upon the Muslims to implement, but with the existing bloodshed, rape and destruction of Muslims around the world, like Bosnia, Kashmir, Palestine etc., it is a practical necessity.

Yana da wajibi mafi girma a kan al'ummar Musulunci su isar da saƙon Musulunci ga ɗan Adam. Bayan dawowarsa daga Khaibar, Manzon Allah ﷺ, yana magana da sahabbansa (ra), ya ce: "Ya ku mutane, Allah ya aiko ni a matsayin rahama ga dukkan ɗan Adam; kada ku yi jayayya da ni kamar yadda almajiran suka yi jayayya da Isa (as) ɗan Maryam." Sahabbai suka ce: "Ta yaya almajiran suka yi jayayya, ya Annabin Allah?" Sai ya ce ﷺ: "Shi (Isa) ya kira su zuwa ga abin da na kira ku zuwa gare shi; wanda aka aika zuwa wuri mai kusa ya yi farin ciki ya gamsu, amma wanda aka aika zuwa wuri mai nisa ya yi fushi, ya yi nauyin ƙafa." Wannan yana nuna muhimmancin ɗaukar da'awa.

It is an utmost duty upon the Muslim Ummah to convey the message of Islam to humanity. On His arrival from Khaybar, the Messenger of Allah (saw), addressing his companions (ra), said, “Oh people, Allah has sent me as a mercy to all mankind; do not dispute with me like the disciples disputed with Isa (as) son of Maryam. The companions exclaimed : And how did the disciples dispute, O Prophet of Allah? He (saw) answered : He (Isa) called them to that which I called you; he who was sent to a near place was pleased and satisfied, but he who was sent to a far place became displeased and heavy footed.” This is an indication of the importance of carrying the da‘wah.

Kuma Allah (SWT) ya ce,

And Allah (swt) says,.

"Shi ne wanda ya aiko Manzon da shiriya da addinin gaskiya, domin ya ɗaukaka shi a kan dukkan sauran addinai." [TMQ 9:33].

“It is He who has sent the Messenger with the guidance and the deen of truth, that it may prevail over all other deens.” [TMQ 9:33].

Wajibcin yada Musulunci yana bukatar Musulmai su kasance cikin sani game da abin da ke faruwa a sassan duniya. Wannan sani yana bukatar wayewa game da jihohi, al'ummomi da tunani daban-daban masu yawa, domin dukkansu suna da muhimmanci ga manufar, wato yada Musulunci.

The duty to spread Islam necessitates that the Muslims be in contact with what is happening all over the world. This contact requires an awareness of the many differing states, peoples and thoughts, because all of them are essential to the goal, i.e. the spreading of Islam.

Burinmu a matsayinmu na al'ummar Musulunci shi ne yada Musulunci zuwa kowane lungu da sako na duniya, kuma wannan yana nufin dole ne mu yi aiki a matakin duniya. A wata ma'ana, dole ne mu san halin da ake ciki da manyan matsalolin duniya, mu fahimci manufofi da ra'ayin jama'a, da ayyukan siyasa daban-daban da dabaru, kuma sama da duka, dole ne mu san abin da ke faruwa a fagen duniya. Wannan wayewar siyasa tana da muhimmanci sosai ga manyan kasashe, kuma ita ce abin da shugabannin siyasa a ko'ina cikin duniya suka fi damuwa da shi.

Our goal as an Islamic Ummah is to spread Islam to all corners of the globe and this means we are compelled to work on an international level. In other words we must know the situation and major problems of the world, understand the motives and public opinion of the people, the various political actions and manoeuvres and above all, we must be aware of what is happening in the international arena. This political awareness is of primary importance to the major states and is what politicians all over the world mainly concern themselves with.

Ya kamata mutanen Daular Musulunci su kasance da wayewar siyasa a matsayin ɗaya daga cikin halayensu. Idan aikin yada kiran Musulunci (da‘wah) wajibi ne a kansu, to wannan wayewar dole ne ta zama ruwan dare a tsakanin jama'a. Ba za mu iya fara tsara dangantakarmu da sauran ƙasashe ba sai mun cimma wannan wayewar.

The people of the Islamic State should have political awareness as one of their characteristics. If it is their duty to spread the Islamic call (da‘wah), then this awareness must be made commonplace. We cannot begin to organise our relationships with the other states unless we achieve this awareness.

Saboda haka, isar da kiran Musulunci ita ce ginshiƙin da manufofin harkokin wajen Daular Musulunci ke juyawa a kansa, kuma ita ce tushen da ake gina alaƙa da sauran ƙasashe a kai.

Hence, conveying the Islamic call is the axis around which the Foreign Policy of the Islamic State revolves, and is the basis upon which relationships with other states are built.

Dangantakar Daular Musulunci da sauran ƙasashe ya kamata ta ginu ne bisa hanyoyi guda huɗu:

The relationship of the Islamic State with other states should be built upon four approaches:

1. Da farko, ƙasashen duniyar Musulunci ya kamata a ɗauke su a matsayin ɓangare na ƙasa ɗaya. Saboda haka, waɗannan ƙasashe ba a sanya su cikin fagen manufofin harkokin waje ba. Maimakon haka, hanyar da za a bi ita ce a haɗa su duka zuwa jiha ɗaya. Misali, idan an kafa Dawla a Masar, to sauran ƙasashen Musulmi duka za a ɗauke su - ba a matsayin ƙasashen waje ba - amma a matsayin ɓangare na Al-Ummah Al-Musulmi. Ba za mu amince da su a matsayin jihohi daban ba. Saboda haka, ba za mu kafa ofishin jakadancinmu a cikinsu ba, haka kuma ba za su kafa nasu a cikinmu ba. Maimakon haka, ya kamata mu kira Musulmin waɗannan ƙasashe zuwa ga aikinsu, wato su haɗa kansu da Dawlar Musulunci.

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. Waɗancan ƙasashen da Ƙasar Musulunci take da yarjejeniyoyin tattalin arziki, kasuwanci, makwabtaka mai kyau da/ko al'adu da su, ana mu'amala da su bisa ga sharuɗɗan yarjejeniyoyin. Duk da haka, dangantakar tattalin arziki da ta kasuwanci da su dole ne a takaita ta ga wasu kayayyaki masu amfani ga Al'ummah. Kada ta kai ga ƙarfafa waɗancan ƙasashe a kan kuɗinmu.

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. Waɗannan ƙasashen da ba mu da yarjejeniya da su; da ƙasashen mulkin mallaka na gaskiya kamar Amurka, Faransa da Birtaniya; da kuma ƙasashen da suke da burin mamaye Dawlar Musulunci, kamar Rasha. Dukkan waɗannan ƙasashe ana ɗaukar su a matsayin abokan gaba da za su iya yaƙi da mu da kuma masu iya mamayewa. Ya kamata a ɗauki duk matakan kariya a kansu.

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

Tushen mu'amala tsakanin Daular Musulunci da sauran kasashe shi ne wajibcin yada kiran Musulunci (da'awah). Hanyar cimma wannan ita ce shelar Jihadi. Wannan ita ce hanyar Muhammad ﷺ tun lokacin da aka kafa Daular Musulunci a Madina. Dole ne a jaddada cewa Musulmai ba su da izinin fara yaki da abokan gaba ba tare da fara ba su damar karbar Musulunci da shiga cikinsa ba, ta haka za su zama wani bangare na Daular Musulunci. Wannan ita ce mataki na farko na hanyar matakai uku na isar da kiran Musulunci ta hanyar Jihadi.

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

Idan an ƙi wannan tayin, ana neman su biya jizyah (harajin kai) kuma su zama ɓangare na Dawla. Za a kula da su a matsayin dhimma (ɗan ƙasa wanda ba Musulmi ba a cikin Dawla), wato Dawla za ta kasance mai alhakin tsaronsu da kariyarsu. Za a yi musu mulki da Shari'ar Musulunci, kuma ƙasarsu za ta zama ƙasar Musulmi kuma ɓangare na Dawlar Musulunci.

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

Idan kuma abokin gaba ya ƙi duka waɗannan zaɓuɓɓukan biyu, wato ya ƙi Imani da Tsarin Musulunci, ko ya ƙi Tsarin da biyan jizyah, to Musulmi za su koma mataki na uku su sanar da yaƙi a kansu. Muslim ya ruwaito daga Sulaiman ibn Buraid cewa Manzon Allah ﷺ ya ce: "Idan sun ƙi karɓar Musulunci, to ku nemi jizyah daga gare su. Idan sun amince su biya, to ku karɓa daga gare su kuma ku kame hannayenku. Idan kuma sun ƙi biyan jizyah, to ku nemi taimakon Allah ku yake su."

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.