Mikataba yote ya kijeshi na makubaliano (na Dola nyingine) yamekatazwa kabisa, pamoja na chochote cha aina yao, au kinachohusiana nazo, kama vile mikataba ya kisiasa na makubaliano yanayohusu kukodisha vituo vya kijeshi na viwanja vya ndege vya kijeshi. Inaruhusiwa kuingia mikataba ya ujirani mwema, ya kiuchumi, kibiashara, kifedha, kitamaduni na ya kusitisha mapigano.

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.

"Mkataba" ni makubaliano ambayo mataifa huingia kati yao kwa lengo la kupanga uhusiano maalum na kubainisha kanuni na masharti ambayo uhusiano huo unafungwa nayo. Wanazuoni wa Kiislamu walitumia neno: "Al-Muwada'at", na dalili ya kuruhusiwa kuingia mikataba kati ya Waislamu na makafiri ni maneno ya 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):

“Isipokuwa wale wanaojihifadhi kwa watu ambao kati yenu na wao kuna mkataba.” (TMQ 4:90) na: “Na ikiwa alikuwa katika watu ambao kati yenu na wao kuna mkataba - basi malipo ya fidia yapelekwe kwa familia yake.” (TMQ 4:92), na: “Na wakikutaka msaada kwa ajili ya dini, basi lazima mnawasaidia, isipokuwa dhidi ya watu ambao kati yenu na wao kuna mkataba.” (TMQ 8:72), na neno Al-Mithaq lililotumiwa katika aya hizo lina maana ya mikataba. Mtume ﷺ alifunga mikataba kadhaa na makafiri, lakini ni sharti la uhalali wa kufunga mkataba kwamba jambo ambalo mkataba umehusu liwe ni kitu ambacho Shari'ah imekiruhusu. Kuna aina mbalimbali za mikataba, kama vile mikataba isiyo ya kisiasa na mikataba ya kisiasa.

“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.

Mikataba isiyo ya kisiasa ni makubaliano yanayobainisha namna ya uhusiano kati ya Dola mbili kuhusu suala fulani baina yao, kama vile mahusiano ya kifedha, kiuchumi, kibiashara, kiviwanda na kitamaduni, na mengineyo yanayofanana na hayo. Kwa hiyo, mikataba hii inatazamwa kwa mujibu wa Shari'ah kulingana na maudhui yake, na hukumu za Shari'ah zinazohusiana na maudhui hayo ndizo zinazotumika. Ndiyo maana mikataba ya kiuchumi inaruhusiwa, kwa kuwa hukumu za kukodisha na biashara ya kimataifa zinatumika; mikataba ya kibiashara pia inaruhusiwa, kwa kuwa hukumu za kuuza na biashara ya kimataifa zinatumika; mikataba ya kifedha inaruhusiwa, kwa kuwa hukumu za kubadilishana fedha zinatumika; na mikataba ya kitamaduni inaruhusiwa, kwa kuwa hukumu za elimu na ufundishaji zinatumika kwa upande wa vifaa vya kielimu, na kwa upande wa matokeo ya hakika na ya dhana yanayotokana na kujifunza na kufundisha vifaa hivyo.

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.

Kuna aina tatu za mikataba ya kisiasa:

There are three categories of political treaties:

Kwanza, yale yanayoruhusiwa, ambayo ni yale yasiyoathiri asili ya Dola, wala kupunguza mamlaka yake ya ndani na ya kimataifa, wala kumpa kafiri mamlaka yoyote juu yake, kama vile mikataba ya amani na ya kusitisha mapigano - Mtume ﷺ alifunga mkataba wa kusitisha mapigano na Quraysh katika mkataba wa kusitisha mapigano wa Hudaybiyah.

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.

Pia inaruhusiwa mikataba ya kutoshambuliana; Mtume ﷺ alifanya mikataba ya kutoshambuliana na Bani Damra na Bani Mudlij. Vivyo hivyo, mikataba ya kuishi kwa urafiki inaruhusiwa, kwani Mtume ﷺ alifanya mkataba wa kuishi kwa urafiki na Mayahudi, na kadhalika.

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.

Aina ya pili ya mikataba ni ile ambayo ni ya lazima kwa Dola iwapo iko katika hali ya ugumu na kubanwa, na mikataba ya aina hii inaruhusiwa, kama vile mkataba wa kuchukua Jizya kutoka kwa Dola wakati bado inatawaliwa na mfumo wa Kufr, au mkataba na Dola inayoipa fedha badala ya kutoegemea upande wetu.

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.

Aina ya tatu ni zile mikataba iliyokatazwa, kama vile mikataba ya ulinzi, au kutokuwa upande wowote wa kudumu, na mikataba inayoweka mipaka ya kudumu, pamoja na mikataba ya kukodisha viwanja vya ndege na kambi za kijeshi, na chochote kingine kinachofanana na hivyo. Mikataba hii hairuhusiwi, kwa sababu somo la mkataba lenyewe halikubaliwi, kwani ulinzi unampa kafiri mamlaka juu ya Waislamu, na unafanya usalama wa Waislamu kuwa usalama wa ukafiri (Kufr). Kutokuwa upande wowote wa kudumu hakuruhusiwi, kwa sababu kunapunguza mamlaka ya Waislamu. Kuweka mipaka ya kudumu hakuruhusiwi kwa sababu kunamaanisha kutoibeba da'wah ya Uislamu na kusimamishwa kwa kanuni za Jihad. Kukodisha viwanja vya ndege hakuruhusiwi kwa sababu kunawapa makafiri mamlaka juu ya Dar Al-Islam, na hali hiyo hiyo inatumika kwa kambi za kijeshi.

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.

Kuhusu mikataba ya kijeshi, imekatazwa kutokana na maneno ya Mtume ﷺ:

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

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

"Usichukue mwanga kutoka kwenye moto wa washirikina (al-Mushrikin)" (imepokewa na Ahmad na al-Nasa'i), na moto wa watu ni mfano wa muundo wao katika vita. Pia ni haramu kwa sababu ya kauli yake:

“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 «.

"Sitafuti msaada kwa mshirikina (Mushrik)" (imepokewa na Muslim kutoka kwa Aisha(ra)). Na kutoka kwa Aisha(ra) katika Abu Dawud na 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 «.

"Hatutaki msaada wowote kutoka kwa mshirikina (Mushrik)" na maneno yake:

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

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

"Hatutafuti msaada kutoka kwa makafiri dhidi ya washirikina" (imepokewa na Ibn Abi Shayba kutoka kwa 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).

Kuhusu kile kilichopokewa na Ahmad na Abu Dawud kutoka kwa Dhi Makhmar, aliyesema: Nilimsikia Mjumbe wa Allah ﷺ akisema: «Mtafanya sulhu salama na Warumi, nanyi pamoja nao mtapigana vita dhidi ya adui mwingine atakayekuja nyuma yao.»

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 «.

"Utafanya amani salama na Warumi wa Byzantine, kisha wewe na wao mtapigana na adui aliye nyuma yao."

“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 «.

“na ninyi na wao mtapigana na adui nyuma yao” inachukuliwa kumaanisha Warumi binafsi, na si Dola yao, na hiyo ni kwa sababu alisema:

“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 «.

“Mtafanya sulhu salama na Warumi, nanyi mtapigana,” na mkataba kati ya Waislamu na makafiri hufanyika tu pale wanapokubali kulipa Jizya na kuingia chini ya utawala wa Waislamu, kwa kuwa Uislamu uliwaamuru Waislamu kuwapa makafiri wanaopigana nao uchaguzi wa mambo matatu: Uislamu, Jizya au vita. Iwapo mkataba ungefanyika nao nao wakiwa makafiri, jambo hili lisingewezekana isipokuwa katika hali ya kwamba wanalipa Jizya na kuingia chini ya bendera ya Kiislamu. Kwa hiyo, maneno yake: “mtafanya mkataba” ni dalili kwamba walikuwa chini ya bendera ya Waislamu, na kwa hiyo wangekuwa watu binafsi wakati huo, na hili linaungwa mkono na yaliyotokea kwa Warumi. Waislamu walipigana nao na kuwashinda, wakaziteka ardhi zao, na Warumi walipigana pamoja na Waislamu kama watu binafsi, lakini Dola ya Kirumi haikupigana pamoja na Dola ya Kiislamu dhidi ya adui mwingine aliyekuwa nyuma yao. Hili linathibitisha kwamba kilichokusudiwa katika hadithi ni Warumi binafsi, si kama dola, na ni wajibu kuifasiri kwa njia hii ili kuoanisha na kutumia dalili zote – kama inavyojulikana katika Usul Al-Fiqh, kutumia dalili mbili ni bora kuliko kubatilisha moja yao, na hakuna haja ya kupima dalili isipokuwa pale kuzioanisha hakuwezekani. Kwa hiyo ni wazi kwamba hakuna dalili inayoruhusu kutafuta msaada wa washirikina kama dola; bali dalili ziko wazi kinyume cha hilo bila kizuizi chochote.

“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.

Hizi ni dalili za Makala hii.

These are the evidences for this Article.