Ana halatta ce a nemi taimakon kafirai a matsayinsu na daidaikun mutane tare da sharadin suna karkashin tutar Musulunci, ko suna cikin ahlul-dhimma ko ba sa cikinsu, ko suna cikin 'yan kasar Daular Musulunci ko ba sa cikinsu. Amma neman taimakonsu a matsayinsu na wata al'umma mai hukuma mai zaman kanta daga Daular Musulunci, wannan ba halal ba ne kwata-kwata. Saboda haka an haramta neman taimakonsu a matsayinsu na wata Daula mai zaman kanta. Dalilin halasta neman taimakon kafirai a matsayinsu na daidaikun mutane shi ne...

It is permitted to seek assistance from the disbelievers in their capacity as individuals on condition that they are under the Islamic flag irrespective of whether they are dhimmis or not, or whether they are citizens of the Islamic State or not. As for seeking assistance from them as a specific nation with an entity independent from the Islamic State, this is absolutely not allowed. So it is forbidden to seek their assistance in their capacity as an independent State. The evidence for permitting the seeking of assistance of disbelievers as individuals is

Kuma kabilar Khuza'ah ta fita tare da Annabi ﷺ a shekarar fath don yaƙar Quraysh, kuma Khuza'ah a lokacin suna cikin shirka har Manzon Allah ﷺ ya ce musu:

And the tribe of Khuza’ah went out with the Prophet (saw) in the year of the conquest to fight the Quraysh, and Khuza’ah at that point remained polytheist until the Messenger of Allah (saw) said to them:

Duk waɗannan hadisai sahihai ne, kuma suna nuna a fili izinin neman taimakon kafirai a matsayin daidaikun mutane, watau halaccin kafiri ya kasance a cikin sojojin Musulmi yana yaƙi tare da Musulmi a kan maƙiya. Sai dai ba a tilasta kafiri ya kasance a cikin sojoji ba, haka nan ba a tilasta shi yaƙi ba, domin jihadi ba wajibi ba ne a kansa. Ba a ba shi kaso daga ganima ba, amma ana ba shi kyauta kaɗan, watau a ba shi wani adadin kuɗi. Idan kafiri ya nemi ya yi yaƙi tare da Musulmi, watau a kasance cikin sojojin Musulmi, to hakan yana halatta a dukkan irin ayyukan soja idan an amince da shi, kuma ba a tsoron cin amana daga gare shi. Amma game da abin da ya zo daga Aisha (ra) lokacin da ta ce:

All these ahadith are authentic, indicating explicitly the permission of seeking of assistance of disbelievers as individuals i.e. the permissibility of a disbeliever being in the Muslims’ army fighting the enemy together with Muslims. However, the disbeliever is not compelled to be in the army nor compelled to fight since jihad is not obligatory upon him. He is not given from the booty but an insignificant gift is given to him i.e. he is given a measure of money. If the disbeliever requests to fight together with Muslims i.e. that he be in the Muslims’ army, it is allowed in all types of services in the army if he is trusted and betrayal is not feared from him. As for what came from Aisha (ra) when she said:

Wannan hadisi ba ya saba wa abin da aka tabbatar daga cewa shi (ﷺ) ya nemi taimakon masu shirka. Wannan saboda wannan mutum ya sanya sharadi cewa zai yi yaƙi kuma zai karɓi ganima, domin ya ce:

This hadith does not contradict what is established that he (saw) sought the help of the polytheists. This is because this man made it a condition that he fights and takes the booty for he said:

Ganima ba a bayar da ita sai ga Musulmi, don haka ƙin neman taimako da Annabi ﷺ ya yi daga wajen wani kafiri ana fahimtarsa da cewa neman taimako daga mutanen kafirai daidaikunsu yana ƙarƙashin umarnin Khalifa. Idan ya so, sai ya nemi taimako; idan kuma ya so, sai ya ƙi.

Booty is not given except to the Muslims, so the Prophet’s refusal to seek assistance from him is taken to mean that seeking of assistance from individual disbelievers is delegated to the Khalifah’s command. If he wills, he seeks assistance; and if he wills, he refuses.

Dangane da abin da aka riwaito daga Khubayb bin Abdurrahman, daga mahaifinsa, daga kakansa:

As for what was narrated from Khubayb bin Abdurrahman from his father from his grandfather:

Wannan hadisi ana fassara shi da cewa neman taimakon kafirai wajen yaki yana cikin ra'ayin Khalifah; idan ya so, sai ya nemi taimako, idan kuma ya so, sai ya ki. Manzon Allah ﷺ ya nemi taimako a Uhudu da wajen fatattakar Makka, kuma ya ki neman taimako a Badar da daga wurin Khubayb da mutumin da yake tare da shi, sai dai har sai sun karɓi Musulunci. Tunda an tabbatar da cewa Manzon Allah ﷺ ya nemi taimakon mutane daga cikin kafirai alhali suna kan kafirci, kuma an tabbatar da cewa ya ƙi karɓar taimakon mutane har sai sun karɓi Musulunci, to wannan hujja ce da ke nuna cewa neman taimakon kafiran mutum-mutum wajen yaki yana halal, kuma yana cikin ra'ayin Khalifah. Idan ya so, zai karɓi taimakon, idan kuma ya so, zai ƙi shi. Al-Baihaqi ya ambaci maganar Ash-Shafi'i: "Lallai Manzon Allah ﷺ ya fahimci halayen waɗanda ya mayar da su da ilhami, don haka ya mayar da su yana sa ran Musulunci nasu, kuma Allah (SWT) ya tabbatar da imaninsa."

This hadith is is taken to mean that seeking of assistance of disbelievers is delegated to the Khalifah’s opinion; if he wills, he seeks assistance and if he so wills, he refuses. The Messenger (saw) sought assistance in Uhud and the conquest of Makkah and refused to seek assistance in Badr and from Khubayb and the man together with him until they embraced Islam. Since it is established that the Messenger (saw) sought assistance from individual disbelievers while they were upon disbelief, and it is (also) established that he rejected assistance from individuals until they embraced Islam and this is evidence that seeking assistance of individual disbelievers in fighting is allowed and that it is delegated to the opinion of the Khalifah. If he wills he can accept assistance and if he so wills he will refuse it. Al-Baihaqi mentioned the text of Ash-Shafi’: Verily the Prophet (saw) intuitively perceived into the character of those he returned so he returned them expecting their Islam. And Allah (swt) verified his belief.

Dalilin cewa ba a halatta a nemi taimakon kafirai a matsayinsu na wata Jiha mai cin gashin kanta ba, shi ne abin da Ahmad da An-Nasa'i suka riwaito daga Anas, wanda ya ce: Manzon Allah ﷺ ya ce:

As for the evidence that it is not allowed to seek assistance from the disbelievers in their capacity as an independent State, this is due to what Ahmad and An-Nasai narrated from Anas who said: The Messenger of Allah (saw) said:

Wutar kowace kabila ko jama'a magana ce ta misali da ake amfani da ita wajen nuna matsayinsu ko kasancewarsu a yaƙi a matsayin ƙabila mai cin gashin kanta ko ƙasa mai 'yancin kai. Al-Baihaqi ya ce: Ingantacce shi ne abin da Al-Hafidh Abu Abdullah ya sanar da mu ta hanyar sanadi zuwa ga Abu Hameed as-Sa'idi, wanda ya ce:

The fire of a people is a metaphoric expression for their entity in war as an independent tribe or State. Al-Baihaqi said: The authentic is what Al-Hafidh Abu Abdullah informed us via a chain leading to Abu Hameed as-Sa’idi who said:

Manzon Allah (saw) ya ƙi karɓar taimakon Abdullahi bin Salam na Banu Qaynuqa saboda sun zo a matsayin al'umma guda a cikin rundunar kafirai, kuma sun zo ƙarƙashin tutarsu a matsayinsu na mutanen Banu Qaynuqa wanda tsakaninsu da Manzon Allah ﷺ akwai yarjejeniyoyi; sun kasance kamar wata Daula. Saboda haka ya ƙi su. Ƙin nasa ya kasance ne saboda zuwansu ƙarƙashin tutarsu da kuma tare da Dawlarsu, bisa shaida da karɓar taimakon Yahudawa a Khaibar da Manzon Allah ﷺ ya yi lokacin da suka zo a matsayin mutum-mutum. Wannan hadisin na Abu Hameed As-Sa'idi ya ƙunshi dalilin shari'a (illah), don haka idan dalilin yana nan hukuncin yana nan, kuma idan ba ya nan hukuncin ba ya nan. Dalilin da ke cikin hadisin a bayyane yake a cikin matanin hadisin inda ya ce:

The Messenger (saw) returned the company of Abdullah bin Salam of Banu Qaynuqa since they came as a nation united in a Kafir squadron, and they came under their flag in their capacity as being from Banu Qaynuqa between whom and the Messenger (saw) were treaties; they were like a State. Due to this, he rejected them. Their rejection was due to their coming under their flag and with their State, by the evidence of his (saw) accepting the assistance of the Jews in Khayber when they came as individuals. This hadith of Abu Hameed As-Sa’idi includes the Shari’ah reason (illah), so if it exists the rule exists and if it is absent the rule is absent. The reason in the hadith is clear in the hadith’s text where it says:

Ma'anar cewa suna cikin wata runduna ita ce suna da sojoji masu zaman kansu da tuta mai zaman kanta, tun da kowace runduna tana da tuta. Don haka sun kasance runduna ta kafirai mai tuta mai zaman kanta, daga cikin Yahudawan Banu Qaynuqa, waɗanda suna cikin jerin wata Daula da ke da yarjejeniya tsakaninta da Manzon Allah ﷺ. Wannan shi ne dalilin ƙin su, ba kawai don kafircinsu ba, tare da hujja cewa ya umarce su su koma bisa wannan, kuma ƙin su Musulunci ba saboda ƙin Musulunci kawai ba. Wannan yana ƙarfafa ta hadisin Anas:

The meaning of their being a squadron is that they are an independent army with an independent flag, since for every squadron there is flag. So they were a Kafir squadron with an independent flag and from the Jewish Banu Qaynuqa who were from the ranks of a State between whom and the Messenger (saw) were treaties. This was the reason for rejecting them, not merely because they were disbelievers with the evidence that he commanded them to return based upon this and their rejection of Islam not due to their rejection of Islam alone. This is strengthened by the hadith of Anas:

Tun da yake yana da iko a kan ƙungiyar, kuma an ƙarfafa shi ta hanyar karɓar taimakon Quzman daga Manzon Allah ﷺ a wurin yakin Uhud, duk da cewa shi mushiri ne. Ma'anar wannan ita ce ƙin taimakon kafirai a matsayinsu na ƙungiya, da karɓar taimakonsu a matsayinsu na daidaikun mutane. Saboda haka, neman taimakon kafirai a matsayin al'ummar kafirci ko kabila ko ƙasa, da kuma ƙarƙashin tutarsu a matsayin wani ɓangare na ƙasarsu, ba a halatta shi ko kaɗan a kowane hali. Dangane da Khuza'ah da suka fita tare da Manzon Allah ﷺ domin yakar Quraish a shekarar Fathi, kuma su kabila ce mai zaman kanta, wannan ba ya nuna halaccin neman taimakon wata al'umma mai zaman kanta, domin Khuza'ah sun kasance a lokacin yarjejeniyar Hudaibiyya, lokacin da aka rubuta yarjejeniyar zaman lafiya tsakanin Quraish da Musulmi. Lokacin da ya zo a cikin rubutun yarjejeniyar:

Since it has control over the entity and it is strengthened by the Messenger’s accepting assistance from Quzman in the same place of the event of Uhud although he was a polytheist. The meaning of this is rejecting the assistance of disbelievers in their capacity as an entity, and accepting their assistance in their capacity as individuals. Therefore seeking assistance of disbelievers as a Kafir nation or tribe or State, and under their own flag as a part of their State is absolutely not allowed in any case. As for Khuza’ah going out together with the Prophet (saw) against the Quraysh the year of conquest and it was an independent tribe, this does not indicate the permissibility of seeking assistance of a nation with an independent entity because Khuza’ah was present in the year of Hudaybiyya when the peace treaty between the Quraysh and the Muslims was written. When it came in the text of the treaty:

Khuza'ah ya yi tsalle ya ce: Mu na cikin yarjejeniyar Muhammad ﷺ da alkawarinsa, sai Banu Bakr suma suka yi tsalle suka ce: Mu na cikin yarjejeniyar Quraish da alkawarinsu. Saboda haka Khuza'ah sun hade da Musulmai cikin wannan yarjejeniya wadda ke tsakanin Quraish da Musulmai, kuma Manzon Allah ﷺ ya shigar da su karkashin kariyarsa a matsayin kungiya cikin Dawlarsa bisa ga yarjejeniyar. Saboda haka sun yi yaki a matsayin kabila karkashin tutar Musulmai kuma a matsayin wani bangare na Dawlar Musulunci, ba kamar wata Dawla mai cin gashin kanta ba, don haka sun kasance kamar daidaikun mutane ba kamar wata hukuma ba. Amma abin da wasu ke zato na cewa Khuza'ah na da kawance ko yarjejeniya da Manzon Allah ﷺ, wannan ba daidai ba ne. Bisa wannan yarjejeniya, kabilar Banu Bakr ta shiga tare da Quraish a matsayin wani bangare na su. Kabilar Khuza'ah kuma ta shiga tare da Musulmai a matsayin wani bangare na su. Saboda haka yakin Khuza'ah tare da Manzon Allah ﷺ ba yaki ne na wata kabila kafira tare da Musulmai ba; a'a, yaki ne na daidaikun kafirai cikin wata kabila kafira tare da Musulmai karkashin tutar Musulmai. Wannan halal ne babu wata matsala a cikinsa. Amma abin da Ahmad da Abu Dawud suka ruwaito daga Dhu Makhmar, wanda ya ce: Na ji Manzon Allah ﷺ yana cewa:

Based upon this text, Khuza’ah leaped and said: We are in the contract of Muhammad and his pledge, and Banu Bakr leaped and said: We are in the contract of Quraysh and their pledge. So Khuza’ah came together with the Muslims in this treaty which was between Quraysh and the Muslims, and the Messenger (saw) entered them under his protection as a group in his State according to the contract. Therefore it fought as a tribe under the Muslims’ flag and as a part of the Islamic State, not like an independent State so they were like individuals not like an entity. As for what some imagine of Khuza’ah having an alliance or treaty with the Messenger (saw), this is not correct. Based upon this treaty, the tribe of Banu Bakr entered together with Quraysh as a part of them. The tribe of Khuza’ah entered together with Muslims as a part of them. Accordingly the war of Khuza’ah together with the Messenger (saw) was not a war of a disbelieving tribe together with Muslims; rather it was a war of individual disbelievers in a disbelieving tribe together with Muslims under the flag of Muslims. This is allowed without any problem in it. As for what was narrated by Ahmad and Abu Dawud from Dhu Makhmar who said: I heard the Messenger of Allah (saw) saying:

Da faɗarsa

And his saying

Ana ɗaukar wannan a matsayin nufin Romawa daidaikun mutane ba Gwamnatinsu ba. Wannan saboda ya ce:

Is taken to mean individual Romans and not their State. This is because he said:

Kuma zaman lafiya tsakanin Musulmi da kafirai ba ya faruwa sai idan sun amince su biya jizya kuma su shiga karkashin mulkin Musulmi. Musulunci ya umurci Musulmi su gabatar wa kafirai da suke yaki da su abubuwa uku: Musulunci ko jizya ko yaki. Idan zaman lafiya ya faru kuma su kafirai ne, ba zai yiwu ba sai a yanayin biyan jizya da shigarsu karkashin tutar Musulunci. Maganarsa:

And the peace between Muslims and disbelievers is only when they accept to pay the jizyah and their entering under the rule of Muslims. Islam has commanded Muslims to offer the disbelievers whom they fight between three (matters): Islam or jizyah or war. When peace occurs and they are disbelievers, it cannot be except in the situation of paying the jizyah and their entering under the Islamic flag. His statement:

Ƙarin hujja (qareena) cewa suna ƙarƙashin tutar Musulmi, don haka za su zama mutum-mutum (daidaikun mutane). Wannan yana ƙarfafuwa da abin da ya faru tsakanin Rumawa. Musulmi suka yaƙe su, suka ci su, suka mamaye ƙasarsu. Wasu Rumawa sun yi yaƙi tare da Musulmi a matsayin daidaikun mutane. Bai taɓa faruwa ba Rumawa sun yi yaƙi a matsayinsu na Ƙasa tare da abokan gābar Ƙasar Musulunci waɗanda ke bayansu. Wannan bai taɓa faruwa ba a kowane lokaci, wanda hakan ke nuna cewa ma'anar hadisin Rumawa daidaikun mutane ce, ba a matsayin Ƙasa ba, kuma wajibi ne a ɗauke shi haka. Wannan ya bayyana cewa babu wata hujja da ke nuna halaccin neman taimakon mushrikai a matsayin Ƙasa; a maimakon haka, nassoshi bayyanannu sun zo ne da haramcin wannan gaba ɗaya.

Is a connotation (qareena) that they are under the Muslims’ flag so they would then be individuals. This is strengthened by the reality of what occurred with the Romans. Muslims fought them, defeated them and occupied their land. Some Romans fought together with Muslims as individuals. It never occurred that Romans fought in their capacity as a State with the Islamic State enemies beyond them. This never occurred at any time which emphasizes that the meaning of the hadith of Romans is individuals and not as a State, and it is obligatory to take it as such. This clarifies that there is no evidence indicating the permissibility of seeking assistance of polytheists as a State; rather the explicit texts are about the absolute impermissibility of this.

Duk wannan yana cikin batun neman taimakon kafirai don yaƙi tare da Musulmai da kansa. Amma neman taimakon kafiri ta hanyar karɓar makamai daga gare shi, wannan halal ne, ko makaman sun fito daga wani mutum ɗaya ko daga wata Jiha, bisa dalilin cewa lamuni ne da ake tabbatarwa. Wannan kuwa saboda abin da aka ruwaito cewa lokacin da Manzon Allah ﷺ ya yi niyyar tafiya don haɗuwa da Hawazin, aka faɗa masa cewa akwai garkuwoyi da makamai a wajen Safwan bin Umayya. Sai ya aika masa, alhali yana har yanzu mushriki a wannan rana, ya ce:

All this is in relation to seeking assistance of the disbelievers to fight by himself together with Muslims. As for seeking assistance of the disbeliever by taking weapons from him; this is allowed whether the weapons are from an individual or a State based on this being a guaranteed loan. This is due to what was narrated that when the Messenger of Allah (saw) decided to travel to meet Hawazin, it was mentioned to him that there were shields and weapons with Safwan bin Umayyah. He sent to him, while he was still a polytheist on that day, and said:

A bayyana a nan cewa Manzon Allah (ﷺ) ya nemi taimako daga wani kafiri ta hanyar karɓar makamai daga gare shi, koda kuwa shi mutum ɗaya ne; shugaban kabila ne. Kawai karɓar makamai daga kafiri alama ce da ke nuna halaccin neman taimako daga kafiri ta hanyar karɓar makamai daga gare shi ba tare da takura ba, matuƙar babu wata hujja da ta keɓe hana neman taimako daga gare su a matsayin ƙasa, kamar yadda yake a neman taimako wajen yaƙi. Sai dai babu irin wannan hujja da ta hana karɓar makamai daga wata ƙasa, don haka ya kasance ba a takaita ba wajen halatta karɓar makamai daga kafiri gabaki ɗaya, ko ta hanyar aro ko siyayya. Ƙari ga haka, karɓar makamai daga wata ƙasa yakan faru ne daga ƙasa, don haka ana halatta neman taimako ta hanyar karɓar makamai daga ƙasar kafirai.

It is clear herein that the Messenger (saw) sought help from a disbeliever by taking weapons from him, even if he was an individual; he was the head of a tribe. The mere taking of weapons from a disbeliever is an indication upon the permissibility of seeking assistance from a disbeliever by taking weapons from him without restriction as long as there came no evidence specifying not seeking assistance from them as a State just like in seeking assistance in fighting. However, there came no such evidence preventing taking weapons from a State so it remains unrestricted in permitting taking them from the disbeliever absolutely whether by loan or purchase. Usually, the taking of weapons by a State usually occurs from a State, so it is allowed to seek assistance by taking weapons from a disbeliever State.