Dawlatul Islamiyyah na iya kulla yarjejeniyoyin zaman lafiya, na tsagaita wuta, na zaman maƙwabta na gari, na al'adu, na kasuwanci da na kuɗi, da yarjejeniyoyi makamantan waɗannan waɗanda buƙatun da'awar Musulunci suka wajaba, bisa sharuɗɗan da Musulunci ya amince da su. Idan waɗannan yarjejeniyoyi sun ƙunshi sharuɗɗan da Musulunci bai amince da su ba, to sharuɗɗan da ba daidai ba ne a Musulunci ba su da inganci, sauran yarjejeniyar kuma tana ci gaba da aiki da sauran sharuɗɗan. Wannan saboda duk sharaɗin da ya saba wa Shari'a ba shi da inganci, ko da Khalifan Musulmi ya yarda da shi kuma ya amince da shi. Idan akwai yanayin yaƙi tsakanin Dawlatul Islamiyyah da abokin gābanta, to ya halatta ta kulla yarjejeniyar tsagaita wuta da zaman lafiya da shi, bisa abin da yanayin lokacin ya buƙata da abin da buƙatun da'awa suka buƙata a lokacin. Idan Dawlatul Islamiyyah ta ga cewa ya kamata ta yi zaman lafiya da abota da wata ƙasa maƙwabciya ko ƙasa mai nisa daga gare ta, saboda wani al'amari da buƙatun da'awa suka wajaba, to ya halatta a gare ta ta yi haka. Ƙasar na iya ganin cewa ƙawance da kafirai wata hanya ce ta da'awa ta isa gare su da kuma ƙirƙirar ra'ayin jama'a game da Musulunci a tsakaninsu. Haka kuma ana iya kawar da babban sharri ta hanyar ƙawance, ko kuma a iya isa ga wani maƙiyi. Saboda haka ya halatta ga Dawlatul Islamiyyah ta kulla yarjejeniyoyin zaman maƙwabta na gari da ƙasashe maƙwabta, kamar yadda ya halatta ta kulla yarjejeniyoyin rashin kai hari da ƙasashen da ba maƙwabta ba na wani ƙayyadadden lokaci, idan ta ga cewa hakan hanya ce ta da'awar Musulunci, ko kare Musulmi, ko wani amfani ga Musulunci ko Musulmi, ko gudanar da da'awar Musulunci. Manzon Allah ﷺ ya kulla yarjejeniya da Banu Mudlij da Banu Dumrah domin tabbatar da amincin hanyoyin da rundunarsa ke bi, kuma ya kulla yarjejeniya da Yuhanna bin Rub'ah a Tabuk domin tabbatar da amincin iyakokin ƙasar a gefen Rum, a cikin iyakokin Bilad ash-Sham. Idan wasu mutane daga cikin mutanen yaƙi suka nemi zaman lafiya na wasu shekaru ba tare da wani abu ba, Khalifa yana duba lamarin. Idan ya ga cewa yin hakan yana da kyau ga Musulmi saboda ƙarfinsu mai tsanani da girma, ko kuma saboda wani dalili banda haka, zai iya yin hakan saboda faɗin Allah:

The Islamic State may contract treaties of peace, truce, good neighbourliness, cultural treaties, commercial and financial treaties and treaties similar to these which the interests of the Islamic da’wah require according to the conditions consented to by Islam. If these treaties include conditions not consented by Islam, those conditions which are not correct in Islam are void and the rest of the treaty remains executed in the remaining conditions. This is because each condition contradicting the Shar’a is void even if the Muslims’ Khalifah was pleased with and agreed to it. If there was between the Islamic State and her enemy a situation of war, it is allowed for her to contract a truce and peace treaty with her according to what the situation requires at that time and what the interests of the da’wah require. If the Islamic State views that she should make peace and friendship with a neighbouring State or a State remote from her for a matter required for the interests of the da’wah, it is allowed for her to do this. The State may find in alliances with disbelievers a tool for the da’wah to reach them and to create a public opinion about Islam among them. There could also be the repelling of great evil through alliances or being able to reach another enemy. Therefore it is allowed for the Islamic State to contract good neighbourly treaties with neighbouring States just as it is allowed to contract non-aggression treaties with non-neighbouring States for a specific period if it sees in that a way for the Islamic da’wah, to protect Muslims or any benefit for Islam or Muslims or to conduct the Islamic da’wah. The Messenger (saw) did make a treaty with Banu Mudlij and Banu Dumrah to make safe the roads his army travelled upon and he made a treaty with Yuhanna bin Rub’ah in Tabuk to make safe the boundaries of the State in the direction of Rome in the boundaries of Bilad AsSham. If a people of the people of war request friendship for specific years for nothing, the Khalifah looks into that. If he sees it as good for Muslim due to their severe and great strength or for other than that, he can do this due to Allah’s statement:

Kuma saboda Manzon Allah (saw) ya yi sulhu da mutanen Makka a shekarar Hudaibiyya, yana barin yaƙi tsakaninsa da su na wani lokaci ƙayyadadde. Wannan kuwa saboda ya isa ga Manzon Allah (saw) cewa akwai yarjejeniya tsakanin mutanen Khaibar da na Makka don kai wa Musulmi hari, sai ya yi sulhu da Quraishawa, sannan ya tafi ya yaƙi Khaibar. A cikin dukkan ƙawance da aka halatta, umarnin yin ko rashin yin su yana hannun ra'ayin Khalifa da ijtihadinsa, domin Khalifa an naɗa shi a matsayin mai kiyayewa, kuma daga cikin kiyayewa akwai farko kare ƙarfin Musulmi. Yana iya ganin amfanin ƙawance ga Musulmi idan maguzawa suna da ƙarfi sosai, ko kuma yana buƙatar yin ƙoƙari a yaƙi a ƙasar yaƙi (Dar al-Harb) don isa ga mutane masu ƙarfi sosai, sai ya ga ya zama wajibi ya yi sulhu da waɗanda ke kan hanyarsa. Lamarin yana hannun ra'ayin Khalifa ya auna shi bisa abin da ya gani a matsayin alheri ga Musulmi, amma idan babu alheri ga Musulmi a cikin ƙawancen, to ba wajibi ba ne a yi sulhu da su saboda faɗin Allah:

And also because the Messenger (saw) made peace with the people of Makkah in the year of Hudaybiyya upon leaving war between them and him for a specified period. This was because it reached the Messenger (saw) that there was an accord between the people of Khayber and Makkah to invade Muslims, so he made peace with Quraysh then he went to fight Khayber. In all the allowed alliances, the command of contracting or not contracting them is left to the Khalifah’s opinion and ijtihad because the Khalifah is appointed as guardian and among guarding is firstly protecting the Muslims’ strength. He may view in the alliance benefit for Muslims if there is great strength in the disbelievers or he needs to make effort in the war homeland (Dar al Harb) to reach a people of great strength so he finds it necessary to make peace with those in his way. The issue is delegated to the Khalifah’ opinion to measure according to what he sees as good for Muslims, but if there is no good in the alliance for the Muslims then it is not necessary to make peace with them due to Allah’s statement:

Kuma saboda yaƙi da kafirai wajibi ne, kuma barin abin da yake wajibi ba tare da uzuri ba ba a halatta ba. Idan sarki ko shugaba ko Jihar mutanen yaƙi ta nemi alkawarin zimma daga Musulmi bisa sharadin a bar shi ya yi mulki a cikin masarautarsa da abin da yake so na kisa, gicciye ko wani abu da bai dace ba a Dar al-Islam, ba a amsa masa a kan hakan a matsayin yarda da zalunci, alhali kuwa hana shi yana yiwuwa, kuma haramun ne. Kuma haka nan saboda dhimmi shi ne wanda ake tilasta masa dokokin Musulunci a cikin abubuwan da suka komo ga mu'amalla, don haka wannan sharadin da sarki ko shugaba ko Jihar ya gabatar ya saba wa abin da yarjejeniyar ta wajabta, sabili da haka ba shi da wani tasiri. Saboda haka idan aka ba da zaman lafiya ko alkawarin a kan wannan, to ya ɓaci daga sharuɗɗansa, domin sun saba wa Musulunci saboda faɗar Annabi ﷺ:

And because fighting disbelievers is obligatory and leaving what is obligatory without excuse is not allowed. If a king or a leader or the State of the people of war seek a covenant (dhimmah) from Muslims on condition that he be left to rule in his kingdom in what he wills of killing, crucifying or anything else which is not suitable in Dar al-Islam, he is not responded to upon that as consenting to oppression when it is possible to prevent it is haram. And also because the dhimmi is the one who is compelled with the rules of Islam in what returns to transactions so this condition which the king or leader or the State presents is contrary to what the contract obliges and therefore it is void. So if peace or the covenant is given upon this, it is void from its conditions as they are contrary to Islam due to his (saw) saying:

Idan ya nemi zaman lafiya ko dhimmah kuma ya yarda da mulkin Musulunci, to alkawari ya rataya a wuyan Musulmi, don haka ana mulkin shi da Musulunci, kuma ƙasar da yake mulki a da ta shiga cikin ƙasar Musulunci. Kare ta ya zama kare ƙasar Musulunci, kuma taimakonta ya zama wajibi kamar taimakon Musulmi.

If he requested peace or the dhimmah and is pleased with the rule of Islam, then the covenant falls to the Muslims so he is ruled by Islam and the land which he used to rule enters into the Islamic land. Defending it becomes defending the Islamic land and their support becomes obligatory like the support of the Muslims.