 سيدنا والنبينا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلى يوم الدين أما بعد براثز and sisters قبل of days ago nearly a week now every one of us either saw or read or came across what took place what took place what happened what happened what happened what came across what took place in Paris so insha'Allah my aim and objective today insha'Allah is to talk about that matter that took place what does the sharia believe regarding it so insha'Allah the way I hope to talk about it is just from one particular point there are many angles that the matter can be spoken about but I don't want to speak about it from any other angle except this particular one which is the issue of contract and covenant first of all what we need to know brothers and sisters is that الله سبحانه وتعالى as Muslims He ordered us to fulfill the promises the covenants the oaths the words that we give that we stick to our words and that we don't break it الله سبحانه وتعالى He said إن العهد كان مسؤولة فأفل your promises فأفل the oaths that you make for verily you are responsible for the promises that you make so Allah explicitly orders us to fulfill our promises and that we're responsible إن العهد كان مسؤولة it's a responsibility the day of judgment which we're going to be questioned for Allah praised His slaves and the believers الله praised them for fulfilling the promises that they make الله سبحانه وتعالى He said الله said about the believers they are those who fulfill the promises that they make and they don't break their oaths they don't break it so that characteristics of fulfilling the promises that you make stick into what you've the word that you've given it's a sign from the signs of Iman and the opposite is the hypocrites and the people who claim Iman who claim Islam are the ones who when they make promises they don't stick to their promises إمام البخاري and Muslim both of them narrated in their authentic book on the authority of Abdullah Ibn Amr Ibn Aas رضي الله تعالى عنهما that the prophet said أربع من كن فيه كان منافقا خالصا anyone who has these four present in him really he is a pure munafic and from those four things was إذا وعد أخلاف if he makes a promise he breaks it if he makes a promise breaks it he breaks that promise or she breaks that promise brothers and sisters الله سبحانه وتعالى ordered us in the Quran that if the disbeliever asks us for shelter and he asks us that we give him a covenant shelter help aid الله تعالى تعالى he said that وإن أحد من المشركين استجارك if one of the disbelievers they come into your shelter الله says فأجره give him shelter حتى يسمع كلام الله until he hears the words of Allah ثم أبلغ مأمنة and make him reach a safe place ذالك بأنهم قوموا لا يعلمون and the reason is because they are a people who don't know so Allah tells us in that verse that if they come that we need to give it to them the shelter that they request for one person is enough to give a covenant and a contract and every other Muslim has to adhere and submit to that covenant that was given by that one particular person and that is based on the حديث of أمو هاني رضي الله تعالى عنها أمو هاني she said ذهبت إلى رسول الله صلى الله عليه وسلم عام الفتح she said when the conquest the year of the conquest of Makkah she said I went to the prophet صلى الله عليه وسلم and so she said I found him having a bath and his daughter Fatima تستره she was covering her father she said فسلمت عليه I greeted him and then he said man happy who is this person and then she said فقلت أنا أمو هاني بنت أبي طالب I am أمو هاني the daughter of أبي طالب the prophet said to her مرحبا بأمو هاني welcome umu hani when the messenger صلى الله عليه وسلم he finished his bath and he prayed eight unit of ركعة eight unit of prayer the messenger صلى الله عليه وسلم he looked at أمو هاني and she said to him يا رسول الله علي بن أبي طالب he claims that he is going to kill a person I have given them a shelter I have given them a covenant I have given them a oath I have given my word to this person and علي بن أبي طالب wants to come and kill that person the messenger صلى الله عليه وسلم he looked at أمو هاني and he said to her قد أجرنا من أجرت يا أمو هاني we have given them safety the person you've given safety to so based on that what it shows us is one person is able to give shelter and one person can bring the disbeliever into the Muslim land and no one is allowed to touch that person نعيم أبن مسؤول رضي الله وإن شاء الله now what I'm going to do is I'm going to give you guys examples of how the messenger stuck to the words and the promises of the messenger and the messenger and the messenger and the messenger and the messenger stuck to the words and the promises that he gave and how he never broke a promise that he made And that he didn't deceive نعيم ما سعود رضي الله تعالى عنه he said that the prophet عليه السلام and he said this statement of his عليه السلام when two messengers came from a man by the name of the man فيما يقولون بلعب البلوات الصلاة الله عليه وسلم when the two messengers came to the prophet The prophet said to the two of the messengers Both of the messengers He said to them What do you both believe about Mussayلم And they said to the Prophet إنه رسول الله Mussayلم is a messenger from Allah The messenger then said to both of them لو أن رسول لو أن الرسول لا تقتل قتل تكمة لو لو لان الرسول لا تقتل لقتل توقمه if the messengers were not those who are killed meaning messengers weren't killed if that policy that universal principle or that universal law was not in place that messengers were not killed I would have killed you both but because universally no one killed and messengers are those who are not killed the messengers said I won't kill you both meaning we don't deceive messengers their job the messenger is not killed it's universally agreed upon what does that show you our messenger عليه الصلاة والسلام wasn't the one who made this covenant and he was not the one who made this promise but with that even then he said I won't kill you both إمام وحمد أنا بداود narrated this also the great noble companion رضي الله تعالى عنه he said قد أرسلت لي قريش قد أرسلت لي محمد صلى الله عليه وسلم he said I was sent to the prophet Muhammad صلى الله عليه وسلم I was sent to him and when I was sent to him I came and when I saw the messenger صلى الله عليه وسلم فوقع في قلبي شيء something fell into my heart towards the prophet meaning I started to love him I wanted to remain with him and I wanted to become one of his disciples his companions then I told the messenger صلى الله عليه وسلم that I want to remain with you and I don't want to go back and I want to believe in you the messenger said to him عليه الصلاة والسلام إني لا أخيص بالأحدي ولا أحبس البرد ولكن ارجع إلى قومك فإن كان في نفسك الذي فيها فإن كان في نفسك الذي فيها الآن وفرجع the prophet صلى الله عليه وسلم he said I don't bring promises and I don't imprison messengers I don't imprison them ولكن but go back to your people if you go back to your people and whatever you're feeling now still remains in your heart it still remains in your heart then with your own choice come back to me but the messenger didn't accept him to do it now why? because what they're going to say is that Muhammad he broke the universal law and the messengers are not imprisoned he broke that promise and that he imprisoned the messenger so the messenger صلى الله عليه وسلم said to him that I don't bring promises and I don't imprison the messengers the delegations that are sent I don't imprison them this is a Hadith narrated by Abu Dawood and Ahmed حديثة ابن اليامان رضي الله تعالى عنهما he said ما منعني أن أشهد بدرن nothing stopped me from participating nothing stopped me I mean I could have participated in the battle of bedr but the only thing that prevented me from participating in the battle of bedr and my father as well is that that disbelievers the people of Makkah they found out that Hudayf and his father were both wanting to leave Makkah and they both wanted to go to Medina when they found out they came to them both and sent to them to read to them محمد you both want محمد you both want محمد and then they said ما نريد we don't want محمد ما نريد إلا المدينة the only place we want to go to is Medina فأخذوا من أحد الله وميثاقه and they took a covenant an oath of the oath of Allah وميثاقه إلا نصرفنا إلى المدينة that we're going to go to Medina and that we're not going to be with محمد and that we're not going to participate in the battle of Badr with him they took that oath with us and they gave it to them ولا نقاتل معه فأتينا رسول الله we came to the messenger and we informed him فأخبرناه الخبر we informed him of what Quraysh did with us that they took a covenant with us the messenger when he was told he said إن صريفا both of you go leave us نفئ لهم بأحدهم ونستعين الله عليهم نحن نفئ لهم ونسأل الله أساعد من الله يعني نسأل الله to support us in fighting towards them but you two go back fulfill your promises that you made and so what does that show us brothers and sisters that a Muslim sticks to the covenant and the promises that he makes and now we find that what we took place in France those people they entered the country a visa was given to them and they came in and they deceived the people of the land by causing bloodshed within the land in which they were given a covenant a man's safety a contract now the question that arises is ما ينعقدو به الأمان أم بابدو الأمان what is that which a man a safety can be referred to what's the barbid for it when can we say this is a man when can it be they mention that the amen so when can a person say I have a contract with these people or I have a covenant with them when the scholars they say that the amen the covenant or a misaq or a ahad all of that the scholars they say the asal for it is what أنه على التوسيعتي وليس على التضيق and then it can be based upon what does that mean it's mere assumption speculation mere assumption speculation and I will explain that more and permission permission is a contract also mere assumption speculation and it's a matter which is أنه على التوسيع وليس على التضيق and that means that this issue is very loose and it's not what the matter is that and I will explain what that means عمر رضي الله تعالى عنه السعيد بن منصور that عمر رضي الله تعالى عنه he said he said عمر رضي الله تعالى عنه he said anybody who points his finger to the sky and then to a mushrik so he points his finger to the sky and then he points it towards the mushrik فقاتله and then he kills the mushrik فنزل بأماني and disbeliever thinks that you've given him safety because when you pointed your finger up the sky and then you pointed towards him the disbeliever thought you were trying to say that I have given you safety but you weren't trying to say that he thinks you said that فقاتله and you kill him عمر رضي الله تعالى عنه he said I will kill you for it so all you've done is you pointed your finger at the sky and you pointed it at him and the disbeliever thought you was giving him safety so he came into the land and then you killed him عمر رضي الله تعالى عنه he said anyone who does that فقاتله I will عمر رضي الله تعالى عنه it doesn't mean I will kill him but I will severely deal with him I will severely deal with him امام وحمد بن حمبل رحمه الله as he is written in the book انصاف and الفروع وموفق الدين ابن قدام he mentions in his كتاب المغني امام وحمد is going to give us اضباب it very powerful امام وحمد إذا أشير إليه إذا أشير إليه أي الكافر if it's pointed towards the kafir بشيء in a matter somebody points something towards the kafir بشيء غير الأمن but it really isn't safety you said something you indicated something you pointed at something you came across to him that you're giving him safety غير الأمن but it wasn't he was saying to him I will kill you but he thought to himself that you were saying to him I'll look after you فضنه أمانا and the disbeliever thought you were giving him safety فهو أمانا it's a safety you can't kill him وكل شيء يرى العلج أنه أمانا for him and anything that the disbeliever sees it to be safe sees it to be a contract it's a contract the matter is based on what he thinks not what you meant this is important the issue is not what you meant it is what he understood وكل شيء يرى العلج العلج is the kafir everything that the kafir sees أنه أمانا that it's a safety فهو أمانا it's a safety you can't touch him شاكو الإسامي بلوتايم رحمه الله he commented on the statement بما محمدونا حبل in his book رحمه الله فهذا يقطب إن عقاده بما يعتقده العلج وإن لم يقصيته المسلم إما مؤتمر رحمه الله يسيره هذا يكفي أن أمانا will take place باسته العلج يعتقده المسلم وإن لم يقصيته المسلم even if the Muslim didn't intend that ولم يقصيته المسلم وإن لم يقصيته ونما يدعه ونما يدعه ونما يقصيته ونما يقصيته لا يوجد أي شيء يجب أن يقوم باستخدام سيفتي أو لن يقوم باستخدام شيء أخرى ابن تيمى رحم الله يقوم باستخدام سيفتي رأى الشيخ الإسلام من ابن تيمى إنه كتاب صاري من المصرور على شاتي مر رسول الثلاثة في العالم 522 وما علوم أن الشبهة الأماني كحقيقتي في حقني الدم ابن تيمى يقول إنه تعرف من that the doubt of safety it's all based upon assumption a speculation this individual assumes and speculates and has assumption you gave him a covenant you gave him your word that you're gonna look after him in safety ابن تيمى يقول كحقيقتي it's like you gave it literally to him for happening them in savings his blood is protected like that انه يتكلم كذلك حتى انت تكلم انه ستنظر علىك وانت تكلم انه يتكلم even though it is what it is it is no doubt ابن عبدالبر رحمه الله يسأل كلما اعتبره الحربية وامانا من كلام او اشارة او اذن فهو امان يجيب على جميع المسلمين الوفاء به ابن عبدالبر سأل انه يكتب الاستذكار في شرح مذاهي بالعلماء الأمصار he said everything that the disbeliever understands it to be safety whether it's a speech whether it's pointing at something or even giving him permission to enter فهو امان it is safety it is safety يجيب it is obligatory على جميع المسلمين الوفاء به every single Muslim has to fulfill that promise of making sure that that disbeliever is looked after and no one is allowed to harm him so look what ابن عبدالبر رحمه الله mentions he said او اشارة او اذن whether it's a speech whether it's pointing something towards or even اذن and I want you to underline that word اذن اذن means when you give him permission to enter the land now here what stands here in the issue of even and I'm going to come back to it later إن شاء الله اي طعالة is the issue of visa visa is a form of covenant and it's a contract when you get given a visa it is an amen you've given your word that you won't harm نعم and you can't cause any harm or problems عليش who's from the ايمة الماليكية عليش who's from the ايمة الماليكية he said something like that as well he said ثم لأمان يكونوا بلافضن the amen can take place with a وادن او اشارة مفهما or even a اشارة pointing which is understood from it من شأنها فهم العدو now pay attention the ishara the pointing and what you meant by the pointing we're not going to ask you who did it what you meant by it we ask the disbeliever what he understood from it he said او اشارة مفهما من شأنها فهم العدو الامان منها that the disbeliever understands from your pointing that that safety وانقصد المسلمون even if the Muslims intend بها ضرخ even if we intended to harm him by pointing we were actually trying to say to him we're going to kill you watch والله we're going to kill you that's what we said to him and he understood it as that he's going to be looked after and he's going to give you an example كفتحنا المصحف if we open the مصحف and while we open the مصحف we're trying to say والله by the one who these his words we're going to kill you وحلفنا اننا اننا نقتلهم or we make an oath that we're going to kill him فظننا and the disbeliever the disbeliever thinks تأمينا he thinks it's safety فهو تأمين it's safety you were clearly saying to him I'm going to kill you he doesn't understand and you said that to him and he understood it as though you're trying to look you're saying that you're going to look after him he understood it as that then the issue isn't what you meant or what you even said it is what he understood from it تأمينا فوة تأمين وليشه from the ايمة المالكية مالكية ابن عبدالبرس from the ايمة المالكية شاقو الإسلام from the ايمة الحنابلة ابن قدام صاحبه كتاب المغني which is the شارح of بختصر الخرق which is done as well now what do you call it السرخسي ايمة الحنافية سرخسي he mentions he said الامان وممنين على التوسع وقدنا الشبع يخفي الإثباتي he said الامان safety and a covenant and a promise of making this belief I'm going to give you safety it is built upon توسع توسع means that it's unrestricted it's open وقدنا الشبع meaning it's so vast it is whatever he understands it has it's not restricted and tied down and you have these are the only things that makes it into a contract that it is open مبنين على التوسع وقدنا الشبع the minimum doubt يخفي الإثباتي it's sufficient to affirm it the minimum doubt that he says I thought that was what that's a covenant and it's a contract he says it in his كتاب as well rather the علامة they even mentioned if the person doesn't talk he doesn't point towards anything just by even hanging around or befriending a person that's a covenant if you're friends with somebody you can't turn around and kill him later and that is the hadith of الإمام الإمام البخاري رحمه الله و تعالى the long hadith that مغير تبن الشعب مغير تبن الشعب رضي الله و تعالى عنه was a companion but he did this before he became a companion he befriended a group of people this is before Islam but before he took Islam and they all went to مقوقص مقوقص was the leader of اسكندرية Alexanderia so when they went to him the leader مقوقص he gave gifts to all of them but he gave مغيرا less he gave مغيرا less so مغيرا became very angry and jealous so what he did was he gave them all alcohol they drank they became intoxicated and they became drunk so when he done he took his soda he killed them all he took their money and everything that was given to them and he came to the prophet صلى الله عليه وسلم in Medina and he took Islam the messenger صلى الله عليه وسلم ستم مغيرا أما الإسلام as for your Islam فأقبلنا as for your Islam we've accepted it from you أما الإسلام فأقبلنا as for your Islam we've accepted that from you as for أما المال as for your wealth فلست منه في شيء it has nothing to do with me and it's got nothing to do with us as for your Islam it's accepted but as for the money that you took it is not it's got nothing to do with us that رواية أبي داود explains it even more وشيخنا الباني رحمه الله it's authenticated in Islam that the messenger صلى الله عليه وسلم said in another wording وأما المال as for the wealth فإنه مال غدر as for the wealth you took it from this seat لا حاجة لنا فيه we have no need for it we have no need for it so you have to underline that word which is فإنه مال it is worth which you took from what غدر deceive you deceive them لا حاجة لنا فيه there is nothing we want from it حافظ ابن حجر رحمه الله حافظ ابن حجر a great scholar who commented on this حديث in صحيح البخاري he commented on it in his great book فتحو الباني ابن حجر رحمه الله he said وأما المال فلست منه فيه شيء that particular point when he was explaining it he said it means لا أتعرض الله لكوني أخذه غدرا he said it means that this wealth of yours I have nothing to do with it what it means is that I am not going to take it from you because you took it from deceit مغيرا you deceive them when you took it ويستفاد منه ابن حجر is still carrying on and he said what is benefited from this حديث is أنه لا يحلو that it is not permissible أخذ أموال الكفاري that it's not permissible to take the wealth of the disbelievers it's not allowed to في حال الأمني غدرا that it's not permissible to take the money and their wealth at a time when it's safety and it's peace and you're in there and you've given them that covenant في حال الأمان غدرا it's deceived you've deceived them why لأن الرفقة يصطحبون على الأمانة because when a person takes you as a partner or a friend to travel with you he's only taking you as a friend to travel with because it is what it's because I find in you a man you're safe you see it is because لأن الرفقة يصطحبون على الأمانة because the people who are going with one another are going with each other because they find safety from one another و الأمانة تؤد إلى أهلها مسلمة كان أو كافرة and the safety is given to its individual its individual the person whether he's a Muslim or a disbelie he doesn't matter و أن الأموال الكفار and as for the wealth of the كفار إنما تحلوا بالمحاربة والمغالبة when the money is permissible it is when we're fighting with them and there's a battle taking place but not a time of حالة الأمان انتا كلامه حجر speech is over بدردين العين رحمه الله in his عمدة القاري which is the share of Sahih al-Bukhari as well بدردين العين he's a Hanafi he said and he commented on this hadith as well he said أن المشركين the pagans and the polyethists و إن كانت أموالهم مغنومة عند القاهري فلا يحلوا أخذوها عند الأمني و إذا كان الإنسان مصاحبا لهم فقد أمن كل كل واحد منهم صاحبه فسفقوا الدمائي و أخذوا المال عند ذلك غدروا والغدروا محذورون he said the pagans and the polyethists even that the wealth is taken at a time of battle when they are fighting with them their wealth is taken but it's not permissible at a time of safety it is not because he said because و إذا كان الإنسان و مصاحبا لهم because when a person is in companionship with them فقد أمن he has taken them he's given them safety when you befriend somebody and you're with them you've given them safety because you're he's taking you as a companion فقد أمن everyone is he's given his word that he's going to be safe to him by action not verbally فسفقوا الدمائي to spill the blood at that time و أخذوا المال and to take his wealth while traveling with him ذلك غدروا and that is deceit والغدروا محذور and deceit is prohibited so brothers and sisters now what we need to do is this issue that we spoke about which is crystal clear now what we really need to understand how the word أمان in our شريعة what is the verb it for it we understood that it is based upon ادن الشبه the minimum speculation and doubt and it doesn't matter what you meant it is what the disbelief understood from it nowadays what falls under it based on the world and how it functions today is تأشير الدخول these visas these stamps they take it takes a contract and the قاعدة which أعلم I mentioned is that that the عادة the custom it determines the custom today in the world the way that governments go through people coming to countries and they give their covenant and it is by way of stamping their passport or giving them an exit or entry visa those are promises that you've given and that قاعدة which is عادة محكمة is one of the قواعد الخمس القبر is from one of the five principles which is accepted amongst all of the فقهاء and the أصوليين it's accepted amongst them and they summarized them in three lines خمس مقررت قواعد مذهب للشافعي فكون بهن خبيرا ضرر يزال وعادة قد حكيمة وكذا المشقة تجلب التيسيرا والشكه لا ترفع به متيقانا والقصد أخلس اردت أجورا sometimes they say والشكه لا ترفع لا ترفع به متيقانا والقصد أخلس اردت أمورا they say as well this قاعدة which is this principle which is that the custom determines which is ضرر يزال وعادة قد حكيمة وكذا المشقة تجلب التيسيرا the custom determines and there's evidence for it in the Quran and also in the Sunnah الله تباركه تعالى يسان في القرآن خذ العفوة وامر بالعرفي وعرض عن الجاهلين خذ العفوة take forgiveness with you وامر بالعرفي and order عرف عرف is what the custom وما ابنى عطية رحمه الله he mentions what the word وامر بالعرفي means he commented on that point and he said معناه means بكل ما عرفته المفوس من ما لا ترده الشريعة it is everything that the soul recognizes and it affirms they will all agree upon لكن من ما لا ترده الشريعة but the shari'a does not reject it but it doesn't go against the religion this custom cannot go against the religion also الله تباركه تعالى يسان في القرآن وعلى المولود له رزقهن وكسوة تهنى بالمعروف the women upon the man is how does he have to look after وعلى المولود sorry the child sorry that's born the child that is born له رزقهن they have their food and the provision وكسوة تهنى and their clothing بالمعروف in good وعشر وهنى بالمعروف live with the women in good now the ma'ruf here is what is what's good two thousand dollars five thousand dollars two pounds three pounds what is meant by good what is that وعشرهن بالمعروف وعلى المولود له رزقهن وكسوة تهنى بالمعروف what's the ma'ruf the custom determines this whatever land that you're at the way that the people of that land they consider ma'ruf is what you're going to do also the hadith of الله تعالى عنها when she came to the prophet and she said يا رسول الله أبو السفيان إذا يرجلوا الشحيح he's a man who is stingy the messenger of Allah خذي أنت وبنوكي take yourself for yourself and your child ما يكفيك بالمعروف take what suffices you in good again the prophet didn't say take this much money and this amount what she takes is based upon the ma'ruf custom what would she need to buy food and so this issue of عادة محكمة has our in our religion a place so now visas traveling into countries going into places countries to countries this is a covenant and it's a promise and a man that you gave and also عبد البرس statement that I mentioned before رحمة الله يسر كله معتبره الحربية وامان من كلام أو إشارة أو إذنل or coming into a country he permitted you to come into this country this is as though you gave him a condition that you're not going to harm him because the قاعدة is what المعروف ورفن كالمشروط شارطان the thing that is known by way of custom anything that is known by way of custom it's known it is like a condition that you and I both took towards one another it is known it's like we already agreed on this the custom and this is a قاعدة which I mentioned this evidence for brothers our religion it even went to explain and not leave us with anyone to just come and add to the religion what he wants or to take off wherever he wants or to base things on his own whims and desires what about if the disbeliever he breaks his covenant he breaks it and he comes with that which nullifies the covenant or the oath that was set with him for example he kills a person and he comes with the things that will break them احد and the mithaq that was set with him إمام النواة رحمة الله كتاب روضة الطالبين وعمدة المفتين he mentions he says فأما من دخل دارنا anyone who enters our land بأمان with safety أو مدهنة فلا يغتاله he cannot be assassinated anyone who enters our land by way of contract he was given either a hudna or either was given a احد or a mithaq or a man and he came into our land when not allowed to kill him when not allowed to فلا يغتاله he cannot be assassinated وإن انتقظ احد even if he breaks his covenant even if the contract breaks وإن انتقظ احد even then we still not allowed to kill him بل يبلغ المأمنة بل يبلغ المأمنة rather he is reached and he is taken to a safe place هذا is نقظ جميعهم والأحد and that is only if all of them break the covenant not some some break the only ones who broke it are taken out the rest they still remain but if all of them as our body they break it we are not allowed to we are not allowed to kill them we are not allowed to cause them any harm the Muslim leader he takes them and he takes them to a safe place wherever they think they are the safest at and they take it to that place and we tell them from this minute onwards there is no contract between you and us so you can't kill an ambassador or go to an embassy and kill the people inside the embassy because they came to the place with an امان if they do break the covenant then the Muslim leader it is his job not your job it is his job to take them out of the land and to place them elsewhere another thing that I wanted to speak about is what is the issue in our religion pertaining to can some Muslims have a covenant with the disbelievers can they have a covenant with them and a contract while other Muslims are fighting with them or since there are Muslims already fighting with them does that mean every Muslim has to fight with them or can some have a contract with them and some are having a contract with them and the rest are fighting with them can we do that this is a good question the scholars in the Fouqaha they speak about this issue and it is mentioned which is the ruling dividing amongst the people meaning while there is a group of people who have a contract with the disbelievers another group of people could be fighting with them the ones who are fighting can't force the ones who have the contract to fight and the ones who have the contract can't tell the ones who are fighting to stop fighting each one has his own because the حكوم differs for both of them and this is clearly stated in the Quran and the Sunnah الله تعالى وإنستان صاروكم في الدين فعليكم النصر إلا على قوم بينكم وبينهم يثاق والله بما تعملون بصير if a group of Muslims وإنستان صاروكم if a group of Muslims ask for victory they ask for aid in the religion they call on to you brothers come help us فعليكم النصر you have to go and help them and you have to give them support when they call on to you الله then says إلا except على قوم بينكم وبينهم يثاق except a people you have a covenant with if so example a Muslim group of people are fighting with a group of people we have a covenant with الله say to us don't give victory to them on this because you have a covenant stick to your covenant إلا على قوم بينكم وبينهم يثاق والله بما تعملون بصير that is the eye in the Quran which Allah تعالى and mentions it and this is the ayah 72 I think in surat al-Anfal last page of surat al-Anfal surat al-Anfal finishes with 75 ayat this is the last page صفحة good also the hadith of the messenger صلى الله عليه وسلم that the messenger صلى الله عليه وسلم the surah al-Hudaibiyah the treaty of Hudaibiyah in which he signed with the kufar of Quraish the prophet صلى الله عليه وسلم he signed a treaty with Quraish contract he took a contract with them and when he signed the contract and he agreed with them one of the things that the prophet صلى الله عليه وسلم agreed was that if a Muslim comes to him that he will send that Muslim back to them صلى الله عليه وسلم he signed that with them and he agreed with that عليه الصلاة والسلام نعم and the person who was signing the contract with the messenger صلى الله عليه وسلم who was representing Quraish was Suhail Ibn Amr Suhail Ibn Amr was the one representing Quraish so he said to the prophet صلى الله عليه وسلم أول من أخاصيبك به the first person who I'm going to I'm going to bring into this contract is my son Abu Jandal his son Abu Jandal was sitting there right there he said I want him pass him over to me the prophet said to him look Abu Jandal was before the contract he said no until you give him to me the contract doesn't start it starts from him so the prophet told him to go with his father and the messenger صلى الله عليه وسلم has said something to Abu Jandal look what he said to him he said يا أبا جندل احتاسب أبو جندل wait for reward from Allah فإن الله عز وجل for verily Allah عاجل لك ولما معك من المستطع فينا فارجل ومخرجا الله is going to hasten for you and those who are with you from the weak Muslims are opening الله is going to give you guys an opening look what the prophet already did he divided himself from Abu Jandal and the weak Muslims and he صلى الله عليه وسلم and this is to show you what that we are in what we are in the covenant you guys are not فإن الله عاجل لك ولما معك من المستطع فينا فارجل ومخرجا إن قد عقدنا بيننا و بين القوم عقدنا و صلحا we on the other hand so you guys إن شاء الله and those who are with you Abu Jandal from the weak Muslims may Allah give you guys an opening and ease in your matter and Allah will the prophet said to him but he said إننا as for us قد عقدنا بيننا و بين القوم عقدنا و صلحا we talk with the people and we have with them a contract and we have a treaty set with them و إننا لا نقدر and we can't break that covenant and we can't break that and that treaty that we have with them so the messenger صلى الله عليه وسلم what did he do he told Abu Jandal that he cannot help him and he can't give him victory and he can't aid him and the prophet صلى الله عليه وسلم straight after he signed that treaty with Khufar of Quraish none other than Abu Basir رضي الله تعالى عنه he came to Medina and he came after a very short time بعد فترة و جيزا it was a very short time after the treat of Hudaibia when he came to the prophet صلى الله عليه وسلم the messenger صلى الله عليه وسلم right after Abu Basir came in tune of the Khufar of Quraish came right after him and they said يا محمد الأحد الذي جعلت لنا the covenant the treaty that you made with us we went Abu Basir the messenger صلى الله عليه وسلم passed Abu Basir to the two men and he said go with them our prophet صلى الله عليه وسلم passing him over to them so Abu Basir was taken Abu Basir when he got taken they tied him up they took him and when they took him صلى الله عليه وسلم on the way Abu Basir realized that the rope wasn't as tight as they should have made it so he took one of the swords of the men he unreleased himself and he killed there were two he killed one and the other one ran away from him the one that ran away he came to the messenger صلى الله عليه وسلم running he came to the messenger صلى الله عليه وسلم and when he came to the prophet صلى الله عليه وسلم he came in and the prophet saw him from far and then he said this man has seen something that terrorized him so when he came in the messenger صلى الله عليه وسلم what did he do the prophet صلى الله عليه وسلم and he saw Abu Basir right after him and when he saw him Abu Basir came to the prophet he said يا رسول الله you have done your promise فهي لا يجب أن تتمر إلى خلالك قدره لترتيبني وكذلك و الله يساعدني لن يجب أن ترتيبني again لن يجب أن ترتيبني again المسلم صلى الله عليه وسلمة لقد لختبت أبو بصيرة و النبي صلى الله عليه وسلم سلسل إلىه ويلا أمه مسعر وحرب لو كان له أحد فقال له إذا كان هناك أحد و أحد و هم كان هناك أحد و إذا كان هناك أحد يبينهم ابو بصيرة رضي الله تعالى عنه و لها نصيب من ناسمه اسمه أبو بصيرة أمان الإنساء لذا انظرت at the messenger صلى الله عليه وسلم وعلم that the messenger was telling him يا أبو بصيرة وعلم from the statement of the prophet that no one is going to help him ويل أمه مسعر حرب الله كان له أحد if only he had a person سبو بصيرة رضي الله the prophet told him that no one is going to help you أبو بصيرة got up he realized that no one is going to help him and he went away شاهد from this brothers is what شاهد from this brothers is what that the the covenant or the or the treaty or the a group of people can hold it with the disbelievers while others are in a state of war they can be so أبو بصيرة he went back he never went back to مدينة أمكة he stayed in around the area of the sea and the ocean and when he stayed there wherever they came with or across to wherever they came with قريش and they would they would take from شام and they would take it back to مكة he would take it from him أبو جندل who was in مكة he heard أبو بصيرة was there so he went and he met him and so they became a group that was in the middle wherever قريش owned they would take it from them now أبو بصيرة he is not under he is not under the messenger sallallahu alaihi wa sallam's contract he is not under the prophet's contract and the prophet stuck to the covenant that he gave قريش you guys wanted him there he is I sent him back if he has caused you guys harm it's up to you guys even قريش never came to the prophet Muhammad you broke the covenant you broke the promise why are they fighting with us because they knew that he was not part of the contract that the contract was only Muhammad sallallahu alaihi wa sallam and those who were with him in Medina so insha'Allah brothers and sisters I want to remind you all insha'Allah that these matters are مسائل فقية مسائل which are based on knowledge and understanding don't just come and say and speak about these issues by saying it is permissible it's not permissible and just speak without knowledge these matters it needs a person to foundate himself upon understanding and to have insight of the matter before you talk and before you say anything anything which I have said it's from me a shaitan and Allah and his messenger are free from it سبحانك الله وبحمدك أشدو الله إلهي لله أستغفروا قواتوب إليه