their breach of the treaty. Such people are to be treated in an intermediate manner: we declare their treaty void, saying, “There is no treaty between us and you; the treaty that existed between us has been annulled and cast aside.” The evidence for this is the saying of Allah the Exalted:

“And if you fear treachery from any people, then cast their treaty back to them on equal terms. Indeed, Allah does not love traitors.” [al-Anfal 8:58]

Third are the people under covenantal protection: those to whom we have granted protection, entailing their security and the granting of their lawful rights, on the condition that they pay us the jizyah—a payment imposed by the imam upon each of them. Its details are well known in the books of fiqh. We are therefore obliged to grant them every right entailed by the covenant of protection.

Fourth are those granted temporary safe-conduct: those who seek protection for themselves and their property for a specified period. Their status is below that of those bound by treaty and the people under covenantal protection, but above that of belligerents. This is why safe-conduct may validly be granted even by someone other than the imam, for the Prophet, peace and blessings be upon him, said: “We have granted protection to whomever you have granted protection, O Umm Hani.” (1) Thus, any individual may admit a disbeliever into the lands of Islam under safe-conduct; so long as he has granted him security, no one may transgress against him. The evidence for this is His saying:

“And if any of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah; then convey him to his place of safety.” [al-Tawbah 9:6]

The point is that the imam carries out these four matters: knowledge, action, calling to Islam, and governance.