军队分为两部分：一部分是后备部分，即所有有能力持械作战的穆斯林；另一部分是正规军人，他们与公务员一样，从国家预算中领取薪饷。

The Army has two sections: the reserve section, which is all those Muslims who are capable of carrying arms, and the section of regular soldiers, who get salaries from the State budget in the same manner as the civil servants.

其证据即是圣战（Jihad）义务的证据，因为每一位穆斯林都负有圣战及其训练的义务；据此，所有穆斯林都是后备军，因为圣战对他们都是必须履行的义务。至于让其中一部分人成为全职正规军，其证据则是该项原则（规定）。

Its evidence is the evidence of the obligation of Jihad, since every Muslim is obligated with Jihad and its training and accordingly all of the Muslims are a reserve army since Jihad is obligatory upon them. As for making a section of them to be full-time regular soldiers, its evidence is the rule.

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

“凡是不完成则义务无法履行的事物，其本身也成为义务”。

“That, without which the obligation cannot be accomplished, is itself an obligation”,

由于持续地进行圣战、保卫伊斯兰土地，并保护穆斯林的尊严免受不信道者侵犯，这些事情都只能依靠常备军才能完成。因此，领袖有义务建立一支常备军。

since the carrying out of Jihad consistently, along with the defence of the Islamic lands and protecting the honour of the Muslims from the disbelievers cannot be done except with a permanent army. Therefore, it is obligatory upon the leader to establish a permanent army.

至于为这些士兵设定薪俸，使其与文官相同，就非穆斯林而言，这一点是明确的，因为他们不被要求与异教徒作战；但如果他们参加圣战，则会被接受，此时可以给予他们钱财，也可以从战利品中分出一份，用以拉近他们与伊斯兰的心，这是依据祖赫里所传的记载。

As for setting a salary for those soldiers in the same manner as the civil servants, with respect to the non-Muslims, this is clear since they are not required to fight against disbelievers, but if they undertake Jihad, it is accepted from them, at which time it is permitted to give them money as well as to give them a share from the portion of booty which is intended to bring the hearts closer to Islam – due to what is narrated by Al-Zuhri.

. » أَسْهَمَ لِقَوْمٍ مِنْ الْيَ هُودِ قَاتَ لُوا مَعَه أَنَّ النَّبِيَّ « .

. » أَسْهَمَ لِقَوْمٍ مِنْ الْيَ هُودِ قَاتَ لُوا مَعَه أَنَّ النَّبِيَّ « .

“使者穆罕默德ﷺ曾给予一些与他一同作战的犹太人一份战利品”（由提尔米兹圣训集所载，此段出自宰赫里的《马拉希勒》，伊本·古达麦在《穆合尼》中以此作为证据）。此外，还有记载称。

“That the Messenger of Allah (pbuh) gave a portion to some people among the Jews who fought along with him” (reported by Al-Tirmidhi and it is from the Maraseel of Al-Zuhri, and Ibn Qudamah used it as an evidence in Al-Mugni). Also, it is narrated that.

. ي وَْمَ حُنَ يْنٍ وَهُوَ عَلَى شِرْكِهِ، فَأَسْهَمَ أَنَّ صَفْوَانَ بْنَ أُمَيَّةَ خَرَجَ مَعَ النَّبِيِّ « » لَهُ، وَأَعْطَاهُ مِنَ الغَنَائِمِ مَعَ المُؤَلَّفَةِ قُ لُوب هُُمْ .

. ي وَْمَ حُنَ يْنٍ وَهُوَ عَلَى شِرْكِهِ، فَأَسْهَمَ أَنَّ صَفْوَانَ بْنَ أُمَيَّةَ خَرَجَ مَعَ النَّبِيِّ « » لَهُ، وَأَعْطَاهُ مِنَ الغَنَائِمِ مَعَ المُؤَلَّفَةِ قُ لُوب هُُمْ .

“Safwan b. Umayya accompanied the Prophet (phuh) on the day of Hunayn and he was a disbeliever” — here "the Prophet (phuh)" is an abbreviated honorific, so it becomes the Prophet followed by ﷺ. صفوان بن أمية 与先知ﷺ一同参加了侯奈因之役，而他当时尚是非信士。他获得了一份战利品，这属于分给那些旨在争取其心的人的份额的一部分。这一记载见于伊本·古达玛的《穆格尼》和伊本·希沙姆的《先知传》。

“Safwan b. Umayya accompanied the Prophet (phuh) on the day of Hunayn and he was a disbeliever. He was given a share of the spoils, which was part of the portion given to those hearts it was intended to win.”, as mentioned by Ibn Qudama in Al- Mughni and Ibn Hisham in his Sirah.

布哈里圣训集记载，艾卜·胡莱赖（愿安拉喜悦他）传述：安拉的使者ﷺ说。

Al-Bukhari reported from Abu Hurayrah that the Messenger of Allah (pbuh) said.

. يَا بِلَالُ قُمْ فَأَذِّنْ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مُؤْمِنٌ وَإِنَّ اللَّهَ لَيُ ؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ « » الْفَاجِرِ .

. يَا بِلَالُ قُمْ فَأَذِّنْ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مُؤْمِنٌ وَإِنَّ اللَّهَ لَيُ ؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ « » الْفَاجِرِ .

“哦，彼拉勒，起来当众宣告：除信士外，无人能进入乐园；真主或许会借一个恶人来扶持这个宗教（Deen）。”伊本·希沙姆在其《圣训传记》（Sirah）中提到，古兹曼当时是一名拜偶像者，他在乌侯德战役那天随同先知ﷺ的圣门弟子出征，杀死了七八名拜偶像者，于是先知ﷺ说道……

“O Bilal, Stand up and announce in public: none will enter Paradise but a believer, and Allah may support this religion (Deen) with a wicked man”. And Ibn Hisham mentioned in his Sirah that Quzman, who was an idol worshipper, accompanied the companions of the Messenger of Allah (pbuh) on the day of Uhud, and he killed seven or eight of the idol worshippers, and so the Messenger (pbuh) said.

. » إِنَّ اللَّهَ لَيُ ؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الفَاجِرِ « .

. » إِنَّ اللَّهَ لَيُ ؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الفَاجِرِ « .

“的确，安拉会借一个作恶之人来扶助这个宗教（Deen）。”沙乌卡尼在其著作《Al-Darari Al-Mode’a》和《Nayl Al-Awtar》中提到了这一点，撰写先知传记的学者也确认了这一说法。

“Truly Allah supports this religion ( Deen) with a wicked man”. Al-Shawkani mentioned this in his book Al-Darari Al- Mode’a and Nayl Al-Awtar and it is confirmed by those who wrote the life of the Prophet (phuh) .

以上所有证据都表明，异教徒可以加入伊斯兰军队，并因其在军中而向其支付报酬。此外，雇佣的定义是以报酬换取一项服务的契约，这表明雇主能够从雇员处获得的每一项服务，都允许雇佣，因此它包括雇佣某人加入军队并参与战斗，因为这也是一项服务。因此，雇佣于任何服务的证据之普遍性，即是允许雇佣异教徒加入军队并参与战斗的证据。然而，这必须在穆斯林的旗帜之下进行，而不能在不信之旗帜之下，正如所引证据的实际情况所阐明的那样：与穆斯林一同作战的异教徒，是在穆斯林的旗帜之下作战，而非在不信的旗帜之下作战；换言之，他们是作为穆斯林军队的一部分，以士兵的身份参战。基于此，迪玛的民众为穆斯林军队领取报酬而参战是被允许的。这种情况可以在哈里发认为他们以士兵身份加入穆斯林军队作战能为穆斯林带来利益，且不会因此产生危害时发生；在这种情况下，接纳他们加入穆斯林军队并向其支付报酬是被允许的。换言之，这对他们而言是被允许的。然而，如果他们加入伊斯兰军队会造成危害，那么这一在许可事项中被允许的事情，便因危害而被禁止，这依据的是《法理根源》中关于“危害”一节所述的原则。

All of these evidences indicate the permissibility for a disbeliever to be part of the Islamic Army and to give him money due to his presence there. Additionally, the definition of employment is a contract upon a service for recompense, which indicates that employment is permitted upon every service that the employer could use from an employee, and so it includes employing someone to be in the Army, and for partaking in fighting, since it is a service. Accordingly, the generality of the evidence for employment upon any service is an evidence for the permissibility of employing a disbeliever to be in the Army and partake in fighting. However, it must be under the flag of the Muslims and not a flag of disbelief as is clarified in the reality of the evidences mentioned, since the disbelievers who fought with the Muslims did so under the flag of the Muslims and not under the flag of disbelief; in other words, they fought as soldiers as part of the Muslims’ Army. Built upon this, it is permitted for the people of Dhimmah to fight in the Army of the Muslims for a wage, which can occur if the Khalifah considers that their fighting as soldiers in the Army of the Muslims bring a benefit to the Muslims and there is no harm as a result, in which case, it is permitted to accept them in the Army of the Muslims and to pay them. In other words, this is made permitted for them. However, if there was harm from their entering the Islamic Army, then this permitted issue from amongst the permitted issues would be forbidden due to the harm, in accordance with the rule regarding harm as is mentioned in its section in Usul.

关于非穆斯林的部分。至于穆斯林，尽管圣战是一种崇拜行为，但由于雇佣的证据具有普遍性，因此允许雇用穆斯林从事军事和战斗工作。此外，雇用他人从事一种利益不限于行为者本人的崇拜行为是允许的，这是基于先知ﷺ的话语。

This is with regards to the non-Muslim. With respect to the Muslim, even though Jihad is an act of worship, it is permitted to employ a Muslim for the military and fighting, due to the generality of the evidence for employment. Also, employment upon the undertaking of an act of worship whose benefit is not limited to the one who did the act is permissible, due to the words of the Prophet (phuh).

. » إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ « .

. » إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ « .

“你最有资格因教授真主的经典而取酬。”（由布哈里从伊本·阿拔斯处传述）。教授《古兰经》是一种敬拜行为，因此，正如允许雇用穆斯林教授《古兰经》、领拜或宣礼一样，这些都是敬拜行为，同样也允许为了圣战而雇用某人，使其在军队中服役。此外，还有证据表明可以雇用穆斯林参加圣战，尽管圣战对他们而言是一项责任。艾哈迈德和艾布·达伍德传述，阿卜杜拉·本·欧麦尔（愿真主喜悦他）说：先知ﷺ说。

“You are most entitled to take wages for the teaching of the Book of Allah.”(reported by Al-Bukhari from Ibn ’Abbas). Teaching the Quran is an act of worship, so in the same manner that it is permitted to employ a Muslim in order to teach the Quran, or to lead the prayer, or to make the call to prayer, which are all acts of worship, it is likewise permitted to employ someone for the sake of Jihad and to be in the Army. Moreover, there is evidence on the hiring of Muslims for Jihad even though it is a duty upon them. Ahmad and Abu Dawud narrated that ’Abdullah Bin Umar (ra) said that the Prophet (phuh) said.

.» لِلْغَازِي أَجْرُهُ وَلِلْجَاعِلِ أَجْرُهُ وَأَجْرُ الْغَازِي « .

.» لِلْغَازِي أَجْرُهُ وَلِلْجَاعِلِ أَجْرُهُ وَأَجْرُ الْغَازِي « .

“勇士（Al-Ghazi）有他的报酬，而装备他的人（Al-Ja’il）有他的报酬，以及勇士的报酬。”Al-Ghazi是亲自出战的人，而Ja’il是为了某人的利益、为了工资而作战的人。《Al-Muhit》词典中写道：“Al-Ji’ala……是给予某人从事某项行为的报酬……以及若有人为你代替他人作战而获得的报酬。”Ajr一词既可用来表示工资，也可用来表示报酬。至于人们普遍认为，Ajr总是指真主（swt）赐予仆人行善的回报，而Ijarah则是一人对另一人所做行为的报酬，包括雇佣关系，这种区分实际上并无依据。语言所表明的恰恰是：Ajr即对某一行为的报酬。《Al-Muhit》词典中提到，Ajr就是对行为的报酬，如同Ijara一样。这段圣训的意思是：Ghazi有他的报酬，而Ja’il有他的工资，因为该词可以有多种含义，而圣训中的语境会指明其所指的含义。在此，Ghazi一词表明Ajr所指的是真主（swt）的报酬，而Al-Ja’il一词表明Ajr指的是工资，因为二者各自都是指明所指含义的标志。Al-Bayhaqi以Jubayr b. Nufayr的传述转述道，他说：

“The warrior (Al-Ghazi) has his reward and one who equips him (Al-Ja’il) has his reward and that of the warrior”. Al-Ghazi is the one who personally goes out to battle, while the Ja’il is the one who fights on someone else’s behalf for a wage. It is written the Al-Muhit dictionary “Al-Ji’ala…is the amount given to someone doing an action…and what is assigned to a Ghazi if he fights on your behalf for a wage.” Ajr is used to mean both wage and reward. As for what is well known among people that Ajr always means the reward which comes from Allah (swt) to His servant for doing a good deed and that Ijarah is the reward for an action from one person to another which includes employment – in actual fact, there is no support for this differentiation. Rather what the language stated is that the Ajr is the reward for an action. It is mentioned in the Al-Muhit dictionary that Ajr is the reward for the action, like the Ijara. The meaning of the narration is that Ghazi has his reward while the Ja’il has his wage, since the word can have many meanings, and the indication in the narration would specify the intended one. In this case, the word Ghazi indicates that what is meant by Ajr is reward from Allah (swt), and the word Al-Ja’il indicates that Ajr means wage, because each of them is an indication that specified the intended meaning. Al- Bayhaqi narrated on the authority of Jubayr b. Nufayr who said:

. مَثَلُ الَّذِينَ يَ غْزُونَ مِنْ أُمَّتِي، وَيَأْخُذُونَ ال جُ عَ لَ، وَيَ تَ قَوَّوْنَ عَلَى عَدُوِّهِمْ، مَثَلُ « » أُمِّ مُوسَى، تُ رْضِعُ وَلَدَهَا، وَتَأْخُذُ أَجْرَهَا .

. مَثَلُ الَّذِينَ يَ غْزُونَ مِنْ أُمَّتِي، وَيَأْخُذُونَ ال جُ عَ لَ، وَيَ تَ قَوَّوْنَ عَلَى عَدُوِّهِمْ، مَثَلُ « » أُمِّ مُوسَى، تُ رْضِعُ وَلَدَهَا، وَتَأْخُذُ أَجْرَهَا .

“先知ﷺ说：‘我的民众（Ummah）中，那些为了壮大自己以对抗敌人而参战并领取报酬的人，就像摩西的母亲，她哺乳自己的儿子，同时领取她的报酬。’类似的记载也见于赛义德·本·曼苏尔（Said Bin Mansur）。这里的“Ajr”一词的意思是报酬。因此，军队与公务员一样拥有薪俸。”

“The Messenger (pbuh) said, “Those of my nation (Ummah) who fight and take wages to strengthen themselves against their enemy are like the mother of Moses who breastfeeds her son and takes her payment.” and similar is reported by Said Bin Mansur, and the meaning of the word Ajr here is wage. Therefore, the Army has salaries in the same manner as the civil servants.