所有军事条约和协定(与其他国家之间的)都是绝对禁止的,与其同类或相关的任何事物亦然,例如涵盖租借军事基地和机场的政治条约与协议。允许缔结睦邻关系、经济、商业、金融、文化以及停战条约。

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.

"条约"的定义是：国家之间为组织某种特定关系、并规定该关系所应遵循的规则与条件而缔结的协议。伊斯兰学者称之为"Al- Muwada'at"（和约）。穆斯林与非信徒之间缔结条约可以被允许，其证据是安拉（SWT）的话：

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):

“除了那些投靠与你们之间有盟约的一族的人。”（TMQ 4:90），以及：“如果他来自与你们有盟约的一族，那么就应向其家属支付赔偿金。”（TMQ 4:92），还有：“如果他们向你们请求为了宗教而援助，那么你们必须援助，但攻打与你们之间有盟约的一族则除外。”（TMQ 8:72）。经文中所用的“Al-Mithaq”一词指的是盟约。先知ﷺ曾与异教徒缔结过数项盟约，然而，缔约有效的前提是：该合约所涉及的事项必须是伊斯兰教法所允许的。盟约有多种类型，例如非政治性盟约与政治性盟约。

“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.

非政治性条约是指规定两国之间就某一特定事项（如财政、经济、商业、工业和文化关系，以及其他类似事务）的关系方式的协议。因此，这些条约依其所涉事项，依据伊斯兰教法进行考量，与该事项相关的教法规定同样适用。正因如此，经济条约是被允许的，因为租赁和国际贸易的规定适用其中；商业条约也是被允许的，因为买卖和国际贸易的规定适用其中；财政条约是被允许的，因为兑换的规则适用其中；文化条约也是被允许的，因为教育和教学的规定适用其中，就科学材料而言，以及就学习和教授这些材料所产生的确定与推测性成果而言。

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.

政治条约分为三类:

There are three categories of political treaties:

首先，允许的那些，是指那些不影响国家的本质、不削弱其国内和国际权威、也不给予异教徒任何凌驾于其上的权力的条约，例如和平条约与停战协定——先知ﷺ在希达比亚停战协定中与古莱什人缔结了停战协定。

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.

也允许订立互不侵犯的条约。先知（愿主赐福他并使他平安）曾与拜尼·达姆拉和拜尼·穆德利吉订立互不侵犯的条约。同样，订立友好关系的条约也是允许的，因为先知（愿主赐福他并使他平安）曾与犹太人订立友好关系的条约，等等。

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.

第二类条约是指当国家处于困难和受制约的境地时所必需的条约，这类条约是被允许的，例如与某国订立条约，从其征收吉兹亚，而该国仍由kufr制度统治；又如与某国订立条约，以金钱换取其对我们保持中立。

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.

第三类是被禁止的条约，例如保护条约、永久中立条约、划定永久边界的条约，以及出租机场和军事基地的条约，以及与此类似的其他条约。这些条约是不被允许的，因为条约的标的本身是不被允许的：保护条约使异教徒对穆斯林拥有权威，并使穆斯林的安全变成了库夫尔（Kufr）的安全。永久中立是不被允许的，因为它削弱了穆斯林的权威。划定永久边界是不被允许的，因为这意味着停止传播伊斯兰的召唤，并搁置圣战的律例。出租机场是不被允许的，因为这使异教徒对伊斯兰之地（Dar Al-Islam）拥有权威，军事基地也是同样的道理。

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.

关于军事条约，因先知的话语而被禁止：ﷺ

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

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

.» لا تَسْتَضِيئُوا بِنَارِ الْمُشْرِكِيَ «.

“不要借用多神教徒（Mushrikin）的火光”（由艾哈迈德和奈萨仪辑录），此处“火”喻指一群人在战争中的组织结构。此外，依据他的话语，这也是被禁止的：

“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 «.

“我不寻求多神教徒（Mushrik）的帮助”（穆斯林圣训实录辑录，传自阿伊莎（ra））。以及来自阿伊莎（ra）、见于艾布·达伍德和伊本·马哲辑录的记载：

“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 «.

“我们不需要多神教徒（Mushrik）的任何帮助”，以及他的话：

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

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

. » لاَ نَسْتَعِيُ بِالْكُفَّارِ عَلَى الْمُشْرِكِيَ «.

“我们不寻求异教徒的帮助来对抗多神教徒”（伊本·艾比·舍伊巴从赛义德·本·蒙building·本·蒙希尔处转述）。 Note: the name should be Sa'id b. al-Mundhir, rendered as 赛义德·本·蒙齐尔. Corrected: “我们不寻求异教徒的帮助来对抗多神教徒”（伊本·艾比·舍伊巴从赛义德·本·蒙齐尔处转述）。

“We do not seek help from the disbelievers against the polytheists” (reported by Ibn Abi Shayba from Sa’id b. Al- Mundhir).

关于艾哈迈德和艾布·达伍德所传，来自Dhi Makhmar的一段圣训，他说：我听到安拉的使者ﷺ说：«你们将与罗马人缔结安全的和约，你们与他们将共同对抗他们身后的敌人。»

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 «.

“你们将与拜占庭人订立稳固的和约，然后你们和他们将共同对抗其背后的一个敌人。”——他的原话：

“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 «.

“和你们将与他们身后的一个敌人作战”被理解为指罗马人个人，而不是指他们的国家，原因在于他（先知）ﷺ曾说：

“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 «.

“你们将与拜占庭人订立安全的和约，然后你们将一同作战”，而穆斯林与不信道者之间的和约，只有在他们接受交纳吉兹亚并进入穆斯林统治之下时才成立，因为伊斯兰命令穆斯林对所要作战的不信道者给出三种选择：伊斯兰、吉兹亚或战争。如果和约发生在不信道者之间，这种情况便不可能出现，除非他们交纳吉兹亚，并处于伊斯兰的旗帜之下。因此，他的话“你们将订立和约”表明他们当时处于穆斯林的旗帜之下，也就是说，他们当时是个体，这一点也得到罗马人的史实所印证。穆斯林与他们作战并击败了他们，占领了他们的土地，而罗马人是作为个体与穆斯林作战的，罗马国家并没有与伊斯兰国家一道去对抗其背后的另一个敌人。这证实了该段圣训所指的是个体的罗马人，而不是作为国家的罗马。为了调和并运用所有的证据，必须这样理解，这在《法理学原理》中是众所周知的：运用两种证据，优于废弃其中一种；只有在无法调和的情况下，才需要对证据进行权衡取舍。因此可以清楚地看出，并不存在允许以国家的名义寻求多神教徒帮助的证据；相反，证据明确地反对此事，且没有任何限制。

“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.

以下是本条的依据。

These are the evidences for this Article.