is not valid. However, the author stipulates that a grant of safe-conduct must entail no harm to the Muslims and must be for ten years or less; that is, no one has the authority to grant a disbeliever safe-conduct for more than ten years.

His statement, “immediate or conditional”: immediate, such as saying, “I grant you safe-conduct”; and conditional, such as saying, “When such-and-such month begins, you will be under safe-conduct.”

His statement, “by the imam for all the polytheists”: that is, the imam may validly grant safe-conduct to all the polytheists, because his authority is general; thus, his grant of protection may likewise be general.

His statement, “and by a commander for the people of a town against whom he has been appointed”: this is less comprehensive than all the polytheists. The people of a town may be granted safe-conduct by a commander appointed against them. For example, there may be a Muslim village under the authority of a Muslim commander, with a disbelieving village beside it, and this Muslim man grants its people safe-conduct.

His statement, “and by any individual for a caravan or small fortress, according to customary practice”: any ordinary Muslim may grant safe-conduct to a small caravan, a small fortress, one or two men, and the like; this is permissible.

What, then, results from a grant of safe-conduct?

The answer is his statement, “By it, it becomes prohibited”—that is, by the grant of safe-conduct.

His statement, “killing, enslavement, and captivity”: that is, if we grant a person safe-conduct, it becomes prohibited to kill, enslave, or take him captive, because he has been granted protection. The Muslims are the most faithful of people in honoring their covenants. Whoever seeks safe-conduct in order to hear the words of Allah and learn the laws of Islam must be granted it, and then returned to his place of safety. The evidence for this is His saying