Duk yarjejeniyoyin da Daular Musulunci ta sanya hannu a kansu dole ne a takaita su zuwa wani lokaci ƙayyade. Sai dai, yin yarjejeniya ba ya nufin tilasta Musulmai da ita a kowane hali, haka nan ba ya nufin cin amana da keta yarjejeniyar. Maimakon haka, an halatta a soke yarjejeniyar a cikin wasu yanayi da Shari'a ta ayyana, kuma ba a halatta a soke ta ba sai a yanayin da Shari'a ta ambata. Yanayin da Shari'a ta ambaci halaccin soke yarjejeniya da abokan gaba su ne:

All treaties signed by the Islamic State must be limited to a specific period. However, contracting a treaty does not mean compelling Muslims with it in all situations just as it does not mean betrayal and violation of the treaty. Rather it is allowed to annul the treaty in specific situations stated by the Shar’a, and it is not allowed to annul it in other than the situations the Shar’a stated. The situations for which the Shar’a stated the permissibility of annulling the treaty with the enemy are:

Na farko: Idan mutanen da ke cikin alkawari suka taimaka wa duk wani makiyin Musulmai, suka goyi bayansa a kan Musulmai. Misali, idan akwai yaƙi mai gudana tsakanin Daular Musulunci da wata Daula, sannan Daular da ke da yarjejeniya da Daular Musulunci ta taimaka wa wannan makiyi da makamai, kuɗi ko mutane, kuma ta taimaka masa a kanmu. A wannan hali, ya halatta ga Daular Musulunci ta soke yarjejeniyar, domin Allah (SWT) yana cewa:

Firstly: If the covenanted person(s) assist any enemy of the Muslims and support them against the Muslims. That is like when there is a situation of active war between the Islamic State and another State, so the State with which there is a treaty between her and the Islamic state helps this enemy with weapons, money or men and assists it against us. In this situation it is allowed for the Islamic State to nullify the treaty because Allah (swt) says:

Fahimtar ita ce cewa idan sun taimaka wa wani a kan Musulmi, to ya halatta ga Musulmi su soke yarjejeniyar da suke da su.

Its understanding is that if they assist anyone against Muslims, it is allowed for the Muslims to nullify the treaty with them.

Na biyu: Mutanen da aka yi wa alkawari suna karya wani sharadi na sharuddan yarjejeniyar, kamar abin da ya faru da Manzon Allah ﷺ a sulhun Hudaibiyya. Banu Khuza'a sun shiga cikin kariyar Manzon Allah ﷺ kuma suka hada kai da shi. Quraishawa suka karya wannan sharadi, suka kuma tunzura Banu Bakr a kan Banu Khuza'a. Daga nan suka ga kamar suna kokarin kiyaye yarjejeniyar, amma Manzon Allah ﷺ ya dauki wannan karya da suka yi a matsayin dalili da zai sa ya soke yarjejeniyar, don haka ya soke ta, ya yaki su, ya kuma ci Makka.

Secondly: The covenanted people violate a condition of the treaty’s conditions which is like what occurred with the Messenger (saw) in the truce of Hudaybiyya. Khuza’ah entered into the protection of the Messenger (saw) and allied with him. Quraysh violated this condition and incited Banu Bakr upon Khuza’ah. Then they regarded and attempted to preserve the treaty, but the Messenger (saw) considered this violation for him to nullify the treaty, so he nullified it and fought them and conquered Makkah.

Na uku: Idan an ji tsoron cin amana da yaudara daga mutanen da aka yi yarjejeniya da su, to halal ne a soke yarjejeniyar. Allah (SWT) ya ce:

Thirdly: If the treachery and betrayal is feared from the covenanted people, nullifying the treaty is allowed. Allah (swt) said:

A cikin wannan yanayi wajibi ne a sanar da abokan gaba tare da soke yarjejeniyar da suke da ita. Ba sharaɗi ba ne a zahiri cewa cin amana ya faru domin a soke yarjejeniya; a maimakon haka, kawai tsoron abokan gaba (na haka) ya isa ya zama hujja ta soke yarjejeniyar. Sanarwa ta isa domin ilimin ɓangarorin biyu ya zama daidai game da soke yarjejeniyar.

In this situation it is obliged to inform the enemy and nullify the treaty with him. The occurrence of betrayal practically is not a condition of nullification; rather mere fear from the enemy (of this) is sufficient as a justification to nullify the treaty. Informing (them) is sufficient so that the knowledge of both parties is equal regarding the nullification.

Na huɗu: Mutanen da aka yi yarjejeniya da su suna keta yarjejeniyar da Ƙasar Musulunci ta yi da su ta hanyar warware ta gaba ɗaya. A wannan hali wajibi ne a soke yarjejeniyar da su, a kai musu hari mai tsanani domin a ba su darasi da misali ga wasu, ta yadda ba za su kuskura su yi mu'amala da Musulmai irin wannan mu'amala ba. Allah (SWT) ya ce:

Fourthly: The covenanted people violate the treaty with the Islamic State via a complete nullification. In this situation it is obliged to nullify the treaty with them and strike them with a severe strike so as to give them a lesson and example for others so that they do not become bold to transact with the Muslims with a similar transaction. Allah (swt) said:

Waɗannan su ne yanayi huɗu da aka halatta wa Musulmi su soke yarjejeniyoyin da suka kulla tsakaninsu da abokan gābansu, kuma aka halatta musu su yaƙi wannan abokin gāba. Allah (SWT) ya ce:

These are the four situations in which it is allowed for Muslims to nullify the contracted treaties between them and their enemies, and it is allowed for them to fight this enemy. Allah (swt) said:

Wannan shi ne lokacin da aka ambata kafin wannan aya, wadda ita ce maganarSa (SWT):

This is the period mentioned before this ayah which is His (swt) statement:

Kuma Allah (SWT) ya ce:

And Allah (swt) said:

Amma dai, wajibi ne a cikin soke yarjejeniyar cewa a jefa ta a kansu daidai gwargwado. Allah (SWT) ya ce:

However, it is necessary in nullifying the treaty that it is thrown against them equally. Allah (swt) said:

Wannan kuma a bisa ƙa'ida gabaɗaya a cikin dukkan yarjejeniyoyi, watau daidai tsakaninsu da ku. Ba a halatta yaƙar abokan gaba ba kafin a soke yarjejeniyar, kuma kafin su sani haka, domin su koma kan abin da suke a kai na tahassun (kariya), wanda shi ne kariya daga cin amanarsu. Duk wannan yana kan waɗanda ba sa cika alkawarinsu ba. Amma waɗanda suke cika alkawarinsu, suke kuma adalci da Dawlar Musulunci, to wajibi ne Musulmi su cika alkawarinsu da su, su kuma yi adalci da su kamar yadda suka yi adalci. Allah (SWT) ya ce:

And this is general in all treaties i.e. equally between them and you. Fighting the enemy is not allowed before the annulment of the treaty and before they know this so that they return to what they were upon of Fortification (tahassun) which was a protection against their betrayal. All of this is regarding other than those who fulfill their covenant. As for those who fulfill their covenant and are upright with the Islamic State, it is obligated that the Muslims fulfill their covenant with them and be upright with them as they were upright. Allah (swt) said:

Fahimtarsa ita ce cewa: waɗanda suka keta wa Musulmi alkawari a cikin wani abu kamar yanayi na biyu da aka ambata, ko kuma suka taimaki wani gāba da su kamar yanayi na farko, to kada a cika musu alkawarinsu. Amma idan ba su yi haka ba, suka cika yarjejeniyarsu har zuwa ƙarshen lokacinta, to wajibi ne a kan Musulmi su cika musu alkawarinsu har zuwa ƙarshen lokacin alkawarin. Allah (SWT) ya ce:

Its understanding is that those who violated the Muslims in anything like the second mentioned situation or they assisted anyone against them like in the first situation then do not complete for them their covenant. However if they do not do that and they accomplish their treaty to the end of its period, then it is obliged upon Muslims to complete their covenant for them to the end of the period of the covenant. Allah (swt) said:

Fahimtarsa ita ce cewa idan ba su tsaya a kan alkawari a gare ku ba, to ku ma kada ku tsaya a gare su, amma idan sun tsaya to ku ma ku tsaya kuma ku cika musu alkawarinsu. Ana fahimtar daga wannan cewa cika yarjejeniyoyi abu ne wajibi. Idan yarjejeniyar tana da wani lokaci na musamman, to wajibi ne a cika ta har zuwa lokacinta; idan lokacinta ya cika, ana halatta a rashin sabunta ta a kuma kawo karshenta. Allah (SWT) ya ce:

Its understanding is that if they are not upright in it for you then do not be upright to them, but if they are upright then you should be upright and fulfill for them their covenant. It is clarified from this that the fulfilment of treaties is an obligatory matter. If the treaty is for a specific period, it is obligatory to fulfill it until its period; when its period is completed it is allowed not to renew it and end it. Allah (swt) said:

Kamar yadda ya bayyana, tsananta wa wadanda suke warware yarjejeniyoyinsu ma wajibi ne. Idan makiyi ya yi sakaci da wani sharadi daga cikin sharuddan yarjejeniya, ya warware shi gaba daya, ko kuma ya ba makiyan Musulmai duk wani taimako a kan Musulmai, ko kuma akwai fargabar cin amana daga gare su, to duk wadannan suna ba Musulmai damar warware yarjejeniyoyinsu da makiyansu, kuma wannan ba cin amana ba ne. Bisa haka ne Mai Shari'a (Ash-Shaari') ya ayyana nau'o'in yarjejeniyoyin kasa da kasa, ya kuma tsara yanayin da ke warware su ko ya kawo karshen aiki da su. Wajibi ne a tsaya ga abin da Mai Shari'a kadai ya bayyana game da yarjejeniyoyi, a kuma tsaya a iyakar Shari'a a wannan al'amari, tare da barin al'amarin salo da zabi ga ra'ayin Khalifa da ijtihadinsa.

Just as it clarifies that severity against those who nullify their treaties is also obligatory. If the enemy neglects a condition among the treaty conditions, nullifies it completely, or they provide any assistance to the enemy of the Muslims against Muslims or treachery is feared from them, then all this allows Muslims to nullify the treaties with their enemies and this is not betrayal. Accordingly the Legislator (Shar’i) has specified the types of international treaties and determined the situations which nullify them or bring acting upon them to an end. It is obliged to be bound with what the Legislator alone clarified in treaties and stopping at the limit of the Shar’a in its matter together with leaving the matter of the style and choice to the Khalifah’s opinion and his ijtihad