years. But it may become clear that we need a longer period. If we leave it open-ended, we retain the right to say to these people: “We left it open-ended and did not stipulate a fixed term. Since we did not stipulate a fixed term, you cannot bind us to anything.” We say this when we have become strong and possess the ability to compel them either to accept Islam or to pay the jizyah, if they are among those from whom the jizyah may be taken.

His statement: “It is binding, and it may be concluded in the interest of the Muslims wherever postponing jihad is permissible, such as due to the Muslims’ weakness.” The pronoun “it” refers to the truce. “Binding,” because it is a covenant between us and the disbelievers. It should be known that the covenant between us and the disbelievers has three states, all of which are mentioned in the Quran.

The first state is that they themselves violate the covenant. If they violate the covenant, then the covenant between us and them is nullified.

An example is the story of Quraysh, for Quraysh violated the covenant when they aided their allies against the allies of the Prophet, peace and blessings be upon him. At that point, the covenant was nullified. The evidence is the saying of Allah, Most High:

“And if they break their oaths after their treaty and attack your religion, then fight the leaders of disbelief—for indeed, they have no regard for oaths—so that they may desist. Will you not fight a people who have broken their oaths and resolved to expel the Messenger?” [al-Tawbah: 12, 13]

The second state is that they remain upright toward us, and we neither fear treachery from them nor see any treachery on their part. In that case, we are obliged to remain upright toward them, as Allah, Most High, says:

“So long as they remain true to you, remain true to them. Indeed, Allah loves those who are mindful of Him.” [al-Tawbah: 7]

The third state is that we fear that they will violate the covenant. In that case, we are not obliged