Dola ya Kiislamu inaweza kuingia katika mikataba ya amani, ya kusitisha mapigano, ya ujirani mwema, mikataba ya kiutamaduni, mikataba ya kibiashara na kifedha, na mikataba mingine inayofanana na hii ambayo maslahi ya da'wah ya Kiislamu yanayahitaji, kwa masharti yanayokubaliwa na Uislamu. Iwapo mikataba hii itajumuisha masharti ambayo Uislamu hauyakubali, masharti yale ambayo si sahihi katika Uislamu yatakuwa batili, na sehemu nyingine ya mkataba itaendelea kutekelezwa kwa masharti yaliyobaki. Hii ni kwa sababu kila sharti linalopingana na Shari'ah ni batili, hata kama Khalifah wa Waislamu amefurahishwa nalo na kulikubali. Iwapo kulikuwa na hali ya vita kati ya Dola ya Kiislamu na adui yake, inaruhusiwa kwake kuingia mkataba wa kusitisha mapigano na mkataba wa amani naye, kulingana na kile hali ya wakati huo inachohitaji na kile maslahi ya da'wah yanachohitaji. Iwapo Dola ya Kiislamu itaona kwamba inapaswa kufanya amani na urafiki na dola jirani au dola iliyo mbali nayo kwa jambo linalohitajika kwa maslahi ya da'wah, inaruhusiwa kufanya hivyo. Dola inaweza kuona katika miungano na makafiri chombo cha da'wah kuwafikia na kujenga kwao maoni ya umma kuhusu Uislamu. Pia inaweza kuwa kuzuia uovu mkubwa kupitia miungano, au kuweza kumfikia adui mwingine. Kwa hiyo inaruhusiwa kwa Dola ya Kiislamu kuingia mikataba ya ujirani mwema na dola jirani, kama ilivyo ruhusa kuingia mikataba ya kutokuchokozana na dola zisizo jirani kwa muda maalum iwapo itaona kwa hilo njia ya da'wah ya Kiislamu, kulinda Waislamu, au manufaa yoyote kwa Uislamu au Waislamu, au kutekeleza da'wah ya Kiislamu. Mtume ﷺ alifanya mkataba na Banu Mudlij na Banu Dumrah ili kuhakikisha usalama wa njia ambazo jeshi lake lilipita, na alifanya mkataba na Yuhanna bin Rub'ah huko Tabuk ili kuhakikisha usalama wa mipaka ya dola upande wa Roma katika mipaka ya Bilad ash-Sham. Ikiwa watu wa kundi la maadui wanaomba urafiki kwa miaka maalum bila malipo yoyote, Khalifah atalichunguza jambo hilo. Akiona kuwa ni jambo jema kwa Waislamu kutokana na nguvu zao kubwa na zenye ukali, au kwa sababu nyingine zaidi ya hizo, anaweza kulikubali kwa kuzingatia kauli ya Mwenyezi Mungu:

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:

Pia kwa sababu Mtume ﷺ alifanya amani na watu wa Makka katika mwaka wa Hudaybiyya baada ya kuacha vita kati yake na wao kwa muda uliowekwa. Hii ilitokana na kufika kwa habari kwa Mtume ﷺ kwamba kulikuwa na makubaliano kati ya watu wa Khayber na Makka ya kuwavamia Waislamu, hivyo akafanya amani na Quraysh kisha akaenda kupigana na Khayber. Katika ushirikiano wote unaoruhusiwa, uamuzi wa kuingia au kutoingia katika ushirikiano huo umeachwa kwa maoni na ijtihadi ya Khalifah, kwa kuwa Khalifah ameteuliwa kuwa mlinzi, na katika ulinzi jambo la kwanza ni kulinda nguvu ya Waislamu. Anaweza kuona faida kwa Waislamu katika ushirikiano huo ikiwa makafiri wana nguvu kubwa, au anahitaji kujitahidi katika vita ndani ya nchi ya vita (Dar al Harb) kufikia watu wenye nguvu kubwa, hivyo anaona ni lazima kufanya amani na wale walio njiani mwake. Jambo hili limekabidhiwa kwa maoni ya Khalifah kupima kulingana na anachoona kuwa chema kwa Waislamu, lakini ikiwa hakuna manufaa kwa Waislamu katika ushirikiano huo basi si lazima kufanya amani nao, kwa kauli ya 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:

Na kwa kuwa kupigana na makafiri ni wajibu, na kuacha wajibu bila udhuru hairuhusiwi. Iwapo mfalme, kiongozi au Dola ya watu wa vita atataka dhimmah kutoka kwa Waislamu kwa sharti kwamba aachwe atawale katika ufalme wake kwa anayotaka, ikiwemo kuua, kusulibisha au jambo lingine lisilofaa katika Dar al-Islam, hajibiwi kwa hilo kama kukubali dhuluma, ilhali kuizuia inawezekana, na kuzuia ni haramu. Pia kwa kuwa dhimmi ndiye anayelazimishwa kufuata hukumu za Kiislamu katika mambo yanayohusu miamala, hivyo sharti hili analowasilisha mfalme, kiongozi au Dola linapingana na kile ambacho mkataba unakilazimu, na kwa hiyo ni batili. Hivyo, ikiwa amani au mkataba utatolewa juu ya hili, ni batili kwa sababu ya masharti yake, kwa kuwa yanapingana na Uislamu, kutokana na kauli yake 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:

Ikiwa aliomba amani au dhimmah na anaridhika na utawala wa Uislamu, basi mkataba unawaangukia Waislamu, hivyo anatawaliwa kwa Uislamu, na ardhi aliyokuwa akiitawala inaingia katika ardhi ya Kiislamu. Kuilinda inakuwa ni kulinda ardhi ya Kiislamu, na kuwasaidia kunakuwa ni wajibu, kama msaada wa Waislamu.

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.