最威胁内部安全、且属于内部安全部门职责范围内需要处理的突出问题有：叛教、叛乱与抢劫，侵害他人财产，侵犯他人及其名誉，以及与为交战中的不信道者刺探情报的可疑人员相勾结。

The most prominent issues that threaten the internal security that are under the responsibility of the Department of Internal Security to treat are: apostasy, rebellion and banditry, attacks on people’s wealth, attacking people and their honour and co-operating with the people of suspicion who spy for the belligerent disbelievers.

国内安全部门的职能是保护国家的内部安全，可能威胁内部安全的行为有很多，包括：

The function of the Department of Internal Security is to protect the internal security of the State and the actions which could lead to a threat to internal security are many including:

叛教（背弃伊斯兰教），以及以破坏性活动和怠工行为反抗国家，例如罢工或占领国家的重要场所，以及侵犯私人、公共或国家财产。也可能表现为以武装手段反抗国家。

Apostasy from Islam, rebellion against the State manifested in destructive activities and actions of sabotage such as strikes or the occupation of vital centres of the State, and aggression against private, public, or State property. It might also be through rebellion against the State by use of arms.

其他破坏内部安全的行为包括抢劫，即拦路抢劫，以及袭击他人以夺取其财产并杀害他们。

Other actions which undermine internal security include banditry, in other words, highway robbery, and attacking people to rob their wealth and killing them.

同样,侵犯他人财产的行为,如盗窃、抢夺、劫掠、侵吞,以及侵犯他人人身的行为,如殴打、伤害和杀害,还有侵犯他人名誉的行为,如撒谎、诽谤和强奸。

Similarly, the attack on the property of people by theft, looting, robbery, misappropriation, as well as attacks on people through assault, injuring, and killing, in addition to attacks on their honour through lying, slandering and rape.

内部安全部门的另一项任务，是处理可疑人员，保护乌玛和国家免受他们的危害与伤害。

One of the other tasks of the Internal Security Department is to deal with suspicious people and protecting the Ummah and the State from their danger and harm.

这些是对内部安全构成威胁的最重要行为。内部安全部门保护国家和人民免受所有这些行为的侵害。因此，凡被宣布为叛教者、并在未悔改的情况下被判处死刑的人，由该部门执行死刑判决。如果宣布叛教的是一群人，则必须与他们沟通，要求他们回归伊斯兰教；如果他们悔改、回归伊斯兰教并遵守伊斯兰教法规定，国家不应惩罚他们。然而，如果他们坚持叛教，则应对他们进行讨伐。如果他们人数不多，仅凭警察力量即可对付，则必须立即行动；但如果他们人数众多，警察力量无法压制，则必须请求哈里发为他们增派额外的武装力量予以协助。如果这支武装力量仍然不足，则必须请求哈里发下令军队为他们提供援助。

These are the most important actions that could threaten the internal security. The Department of Internal Security protects the State and the people from all these actions. Therefore, whoever is declared an apostate, and is sentenced to death if he did not repent, then this department executes the death sentence. If those who declare apostasy are a group, then they have to communicate with them and ask them to return to Islam, and the State should not punish them if they repent, return to Islam and abide by the Shari’ah rules. If however, they insist on apostasy, then they are fought against. If they are small in number and the police force alone is able to fight against them, then they must proceed to do so, but if they are large in number and the police force is unable to overpower them, then they have to request the Khalifah to provide them with additional military force to help them. If this military force is not sufficient, then they must ask the Khalifah to order the Army to provide them with assistance.

关于叛教者的内容如下。至于那些反抗国家的人，如果他们不使用武器，而只限于通过罢工、示威、占领国家的重要场所等方式进行破坏和破坏活动，并以拆除的方式攻击私人、公共和国家财产，那么内部安全部门只使用警察力量来阻止这类破坏行为。如果无法阻止这种侵害，它会请求哈里发为其提供军事力量，以制止那些反抗国家者的破坏和破坏活动。

This is concerning apostates. However, in regards to people who rebel against the State, if they do not use arms and limit themselves to destruction and sabotage by strikes, demonstrations, occupation of vital centres of the State, along with aggression against private, public and State properties through demolition, then the Internal Security Department restricts itself to using the police force in order to prevent such destructive actions. If it is not able to prevent the aggression, it requests the Khalifah to provide it with a military force in order to stop the destruction and sabotage from those who rebelled against the State.

但是，如果反叛国家的人使用武器，并且能够在某个地区站稳脚跟，成为内务安全部门无法镇压的力量，且仅靠警察力量无法将其消灭，那么该部门就应请求哈里发为其提供军队或陆军部队，视其平息叛乱的需要而定。在与他们交战之前，该部门应与他们沟通，了解他们可能有哪些不满。应要求他们回归服从与团体（Jama’ah），并交出武器。如果他们积极回应并返回，那么国家应停止与他们作战。如果他们拒绝并坚持叛乱，那么就对他们进行战斗，目的是惩戒他们，而非歼灭和毁灭他们。作战的目的是使他们重新服从、放弃叛乱并交出武器。

However if the people who rebel against the State use weapons and were able to establish themselves in an area and became a force that the Department of Internal Security is unable to subdue, and it was unable to eliminate through the use of the police force alone, then it requests the Khalifah to provide it with a military force or an army force, depending on its need in eliminating the rebellion. Before it fights against them, the department should communicate with them to see what complaints they may have. It should ask them to return to obedience and the Jama’ah and to surrender their arms. If they respond favourably and return back, then the State should hold back from fighting them. If they reject and insist on rebelling, then it fights against them in order to discipline them and not to annihilate and destroy them. It fights against them, so that they turn back to obedience and give up rebellion and surrender their arms.

关于那些使用暴力的人，例如拦路抢劫者，他们袭击他人、强行封锁公路、抢夺财产并杀人，内务安全部门将派遣警察队伍追捕他们，并对其施加相应的刑罚，可能是处死和钉十字架，或砍断他们对侧的肢体，或将其流放到另一个地方，依据经文：

In regards to those that use violence, such as the highway robbers, who attack people, forcibly obstruct the highways, steal property and kill, the Department of Internal Security will dispatch a police force to pursue them and impose the relevant punishment upon them, which may be killing and crucifying, amputating their opposite limbs or deporting them to another place, according to the verse:

“诚然，那些与安拉及其使者为敌、在大地上作恶的人，其惩罚只能是被处死、被钉十字架，或被截去一手一足（两手两足交叉截断），或被驱逐出境。”（古兰经 5:33）

“Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.” (TMQ 5:33).

对这些人的讨伐，与讨伐对国家发动叛乱的叛匪并不相同。讨伐叛匪是为了惩戒他们，而讨伐拦路抢劫者则是要杀戮与钉十字架。因此，他们在作战时即被讨伐，在他们悔改退却时仍被讨伐。他们的处置依经文所述：凡杀人并夺取财产者，应被处死并钉十字架；凡杀人但未夺取财产者，应被处死，但不钉十字架；凡夺取财产而未杀人者，应从两侧截断其手和脚，且不处死；凡举起武器恐吓民众，既未杀人也未夺取财产者，只将其从所在地驱逐到远离国家的另一地区或国家。

The fighting against these people is not like fighting against rebels who fight against the State. Fighting against the rebels is to discipline them while fighting against the highway robbers is to kill and crucify, so they are fought against when they fight and when they turn back. They are treated as outlined in the verse. Whoever killed and took property, he is killed and crucified; and whoever killed and did not take property, he is killed but not crucified; and whoever took property without killing, his hand and leg will be amputated from opposite sides without killing; and whoever raised arms and scared the people and did not kill or take property, he is only exiled from his area to another place or country far away from the State.

内部安全部门仅限于使用警察力量来维护安全。只有在警察力量无法维护内部安全的情况下，它才会使用警察力量以外的力量。在这种情况下，它会根据所需，请求哈里发为其提供一支军事部队或军队。

The Department of Internal Security restricts itself to using the police force in maintaining security. It does not use other than the police force except when the police force is unable to maintain internal security. In that case, it requests the Khalifah to provide it with a military force or an army, according to what is required.

关于以偷窃、侵吞、抢劫或掠夺等方式侵犯财产的行为，或以武力、伤害或杀害等方式侵犯生命的行为，或以撒谎、诽谤或强奸等方式侵犯名誉的行为，内务安全部门通过其警觉、守卫和巡逻来防范这些事情，并且通过执行法官对侵犯财产、生命和名誉者所作的判决来实现。所有这些都只需要动用警察力量。

With regards to aggression against property by stealing, misappropriation, robbing or looting; or aggression against lives by use of force, wounding or killing; or aggression against honour by lying, slandering, or rape, the Department of Internal Security prevents these things by its vigilance, guards and patrols, and also by implementing the verdicts of the judges against those who perform aggression against the property, lives and honour. All this requires the use of the police force alone.

警察负责维护公共秩序、监督内部安全，并执行一切相关的实施事务。这是根据所引述的阿奈斯的传述：使者（愿主赐福他并使他平安）曾将盖斯·本·萨阿德置于自己面前，如同警察局长一般。这表明警察应当驻守于统治者之前，也就是说，他们承担统治者所要求的执行力量，负责实施伊斯兰法（沙里亚）、维持秩序并保护安全。此外，还包括巡逻，即夜间巡查，以追捕窃贼、逮捕作恶者和恶人。阿卜杜拉·本·麦斯欧德（愿主喜悦他）在艾布·伯克尔（愿主喜悦他）时期负责夜间巡逻。欧麦尔·本·哈塔卜（愿主喜悦他）亲自负责夜间巡逻，带着他的仆人同行，有时还有阿卜杜·拉哈曼·本·奥夫（愿主喜悦他）相伴。因此，一些伊斯兰国家让商店的业主在夜间雇用守卫看守其店铺，或由国家指派守卫而费用由店主承担，这种做法是错误的。因为这项工作属于夜间巡逻的范畴，而夜间巡逻是国家的职责，也是警察的职能。所以，民众不应承担这项工作，也不应承担其费用。

The police are entrusted with keeping the public order, supervision over the internal security and carrying out all aspects of implementation. This is due to the mentioned narration from Anas who reported that the Messenger (pbuh) used to keep Qays Ibn Sa’d before him like a police chief. This indicates that police are stationed before the rulers, which means they undertake whatever the rulers want of the execution force for implementing the Shari’ah, keeping order and protecting security. This is in addition to conducting patrols, which involves patrolling during the night to pursue thieves and arrest wrongdoers and the wicked. ’Abd Allah b. Mas’ud (ra) was a leader over the night patrols at the time of Abu Bakr (ra). Umar bin Al-Khattab (ra) used to take charge of night patrols by himself, taking his servant in his company and sometimes ’Abd Al-Rahman b. ’Awf (ra). Therefore, it is wrong that some Islamic countries make the owners of the shops appoint guards at night to guard their houses, or appoint guards given by the State at the cost of the owners of the shops. This is because this work is part of the night patrolling which is the duty of the State and of the functions of the police. So, people are not charged with it and nor charged with its costs.

关于对待那些可疑人员——即那些对国家政体、社会或个人构成伤害和危险的人——此类嫌疑人必须由国家进行追查。乌玛中凡知晓其中任何情况者，都必须予以举报。其证据是布哈里和穆斯林从宰德·本·阿尔કામ处所传的圣训，他说：

With regards to dealing with the suspicious people who are the people that pose harm and danger to the State entity, to the community or to the individuals; these types of suspects must be pursued by the State. Whoever, from the Ummah has knowledge of any of these must report it. The evidence for this is what Al- Bukhari and Muslim reported from Zayd b Arqam when he said:

. كُنْتُ فِي غَزَاةٍ، فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ي قَُولُ: لاَ تُ نْفِقُوا عَلَى مَنْ عِنْدَ « رَسُولِ اللَّهِ حَتَّى يَ نْ فَضُّوا مِنْ حَوْلِهِ، وَلَئِنْ رَجَعْنَا مِنْ عِنْدِهِ لَ يُخْرِجَنَّ الأَعَزُّ مِنْ هَا الأَذَلَّ ، »... فَدَعَانِي، فَحَدَّثْ تُهُ ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ، فَذَكَرَهُ لِلنَّبِيِّ .

. كُنْتُ فِي غَزَاةٍ، فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ي قَُولُ: لاَ تُ نْفِقُوا عَلَى مَنْ عِنْدَ « رَسُولِ اللَّهِ حَتَّى يَ نْ فَضُّوا مِنْ حَوْلِهِ، وَلَئِنْ رَجَعْنَا مِنْ عِنْدِهِ لَ يُخْرِجَنَّ الأَعَزُّ مِنْ هَا الأَذَلَّ ، »... فَدَعَانِي، فَحَدَّثْ تُهُ ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ، فَذَكَرَهُ لِلنَّبِيِّ .

“我参加一次远征（Ghaza）时，听到Abdullah bin Ubai（bin Abi Salul）说：“不要施舍给与安拉的先知ﷺ同在的人，好让他们散去、离开他身边。我们若回到麦地那，地位更高贵的人必将把地位卑贱的人逐出去。”我把这话告诉了我的叔叔，或者告诉了Umar，他又将此事转告给先知ﷺ。先知ﷺ召见了我，我便把整个经过都向他讲述了……”。这是穆斯林（Muslim）的记载。

“While I was taking part in an expedition (Ghaza), I heard `Abdullah bin Ubai (bin Abi Salul) saying: "Don't spend on those who are with Allah's Propher , that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them." I reported that (saying) to my uncle or to `Umar who, in his turn, informed the Prophet (phuh) of it. The Prophet (phuh) called me and I narrated to him the whole….”. In the narration by Muslim,

. » فأخبرتُه بذلك فأتيتُ النبيَّ « .

. » فأخبرتُه بذلك فأتيتُ النبيَّ « .

“我来到先知（愿主福安之）那里，把这件事告诉了他。”伊本·乌贝耶以频繁往来于与穆斯林交战的非信士之间而闻名，他与他们的关系，例如与麦地那周围的犹太人以及伊斯兰的敌人之间的往来。在此，必须仔细考察这一例子的语境，以免将其与对公民的间谍行为相混淆，因为这种行为是被禁止的，依据是主（至高无上）的经文所言：

“I came to the Prophet (phuh) and informed him of that”. Ibn Ubay was well known for going back and forth to the disbelievers who were at war with the Muslims, and his relations with them such as those with the Jews around Madinah and the enemies of Islam. Here, it is required to closely examine upon the context of this example so as not to mix it with espionage on the citizens, which is prohibited due to His (swt) saying:

“不要互相侦察。”（TMQ 49:12）因此，侦察只限于有嫌疑的人。

“And spy not on each other.” (TMQ 49:12); therefore, spying is only limited to the suspects.

可疑之人，是指那些在实际上或在裁决上（即潜在地）与交战的异教徒往来密切的人。之所以如此，是因为作为战争政策的一部分，以及为了防止伤害降临穆斯林，对交战的异教徒进行侦察是被允许的。此外，这一主题下的沙里亚依据涵盖了所有交战之人。因为如果他们是实际的交战者，那么侦察他们的义务就十分明确；如果他们是潜在的交战者，那么侦察他们也是被允许的，因为随时都可能与他们发生战争。

The suspicious people are those who go back and forth to the belligerent disbelievers, either practically or in terms of their ruling (in other words, potentially), and that is because spying is allowed on the belligerent disbelievers as part of the war policy, and for preventing harm from falling upon Muslims. Additionally, the Shari’ah evidences in this subject include all the belligerent people. This is because if they were actual belligerents, then the obligation of spying on them is quite clear. If they were potential belligerents, then spying on them is allowed for war is expected with them at any time.

因此，任何经常拜访交战中的不信道者的公民，都会因其与我们被允许监视的对象（即交战中的不信道者）接触而受到怀疑。

Thus any citizen that frequently visits the warring disbelievers would be under suspicion due to his contact with those we are permitted to spy on, in other words, the belligerent disbelievers.

以下是这一问题的具体细节如下：

The details of this issue will be as follows:

1. 对实际交战的不信道者进行侦察是国家的义务；除上述证据外，这一点还由以下原则所强调：

1. Spying on the actual belligerent disbelievers is obliged upon the State; a matter which, besides the above mentioned evidences, is emphasised by the rule:

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

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

“凡是没有它就无法完成义务的事物，它本身也是义务。”

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

这是因为，要战胜敌人，就必须掌握敌方的兵力、计划、目标以及其战略要地等情报。这项工作由战争部负责承担，其中也包括那些与交战的真正不信道者直接接触的平民，因为按照原则，平民与交战方之间通常不应有接触，两者的关系是战争关系。

This is because the knowledge of the force of the enemy, its plans, its objectives and its strategic locations and the like are necessary to defeat the enemy. This is undertaken by the War Department, and it includes the citizens that make contact with the actual belligerent disbelievers, since in origin there is not usually contact between the citizens and the belligerents, as the relation between them is a relation of war.

2. 对有可能与穆斯林交战的非信徒进行侦察是被允许的；当担心他们会帮助正在交战的敌人或加入他们时，国家有义务防范任何危害。有可能与穆斯林交战的非信徒分为两类：

2. Spying on the potential belligerent disbelievers is allowed; and it is obligatory upon the State to prevent any harm, such as, when it is feared they would help the actual belligerents or join them. The potential belligerent disbelievers are of two types:

第一：在其国内可能与之交战的不信道者，战争部会对他们进行侦察，并且负责侦察他们的正是战争部。

The first: The potential belligerent disbelievers in their country whom the War Department would spy on, and it would be the War Department who was responsible for spying upon them.

第二点：那些可能敌对的异教徒进入我国，例如大使、签约者及其同类。他们必须受到内部安全部门的监视和侦查。

The second: The potential belligerent disbelievers that enter our country, such as the ambassadors, the covenants and their like. These have to be put under observation and spying by the Internal Security Department.

内部安全部负责监视和侦察那些经常拜访本国境内潜在的交战异教徒官员或其代表的公民。战争部则负责监视那些经常拜访交战异教徒本国的官员或其代表的公民。但这需要满足两个条件：

The Department of Internal Security takes charge of surveillance and spying on the citizens who frequently visit the officials amongst the potential belligerent disbelievers or their representatives in our country. The War Department also takes charge of the citizens who frequently visit the officials amongst the actual belligerent disbelievers or their representatives in their own country. This however requires two conditions:

第一：必须通过战争部和国内安全部门的监视，明确证实：政府官员与潜在的交战非穆斯林或其代表之间的频繁往来，无论发生在国内还是国外，都不合常理，并引起了注意。

The first: There should appear clear evidence through surveillance, carried out by the War Department and Internal Security of the officials amongst the potential belligerent disbelievers or their representatives that the frequent visits to these disbelievers or their representatives, inside or outside the State, are not natural and attract attention.

第二点：凡两个部门所查获的事项，都必须提交给伊斯兰宗教监察（Hisbah）法官，然后由该法官对此事作出裁决。

The second: Whatever is discovered by the two departments has to be presented to the judge of Hisbah; and then the judge of Hisbah rules upon the matter.

如果出现这种情况,那么内政安全部门可以监视那些频繁拜访我国境内潜在交战非信徒官员或其代表的公民,这是允许的。战争部也可以监视那些频繁拜访潜在交战非信徒国家官员及其代表的公民,这同样是允许的。以下是与此相关的证据:

If such a case arises then it is allowed for the Department of Internal Security to spy on those citizens that make such frequent visits to the officials amongst the potential belligerent disbelievers or their representatives in our country. It is also permitted for the War Department to spy on the citizens that make frequent visits to the officials amongst the potential belligerent disbelievers and their representatives in their own country. These are the evidences related to all of this:

1. 窥探穆斯林的隐私是哈拉姆（禁止的），正如这节经文所规定的。安拉（SWT）说：

1. Spying on Muslims is Haram as stipulated in this verse. Allah (swt) says:

“不可互相窥探。”（TMQ 49:12）

“And spy not on each other.” (TMQ 49:12).

这是对窥探的一般性禁止，除非有具体证据，否则这一禁令应保持其一般性。艾哈迈德和艾布·达伍德以传述链记录的圣训可证明此点，传述者为阿勒-米格达德和艾布·乌玛马，他们说道：

This is general prohibition of spying and it has to continue as general unless there is specific evidence. This is confirmed by the narration reported by Ahmad and Abu Dawud with a chain from Al-Miqdad and Abu Umamah when they said:

. » إِنَّ الأَمِيرَ إِذَا ابْ تَ غَى الرِّيبَةَ فِي النَّاسِ أَف سَدَهُمْ « .

. » إِنَّ الأَمِيرَ إِذَا ابْ تَ غَى الرِّيبَةَ فِي النَّاسِ أَف سَدَهُمْ « .

“真主的使者ﷺ说：‘统治者若寻求去指摘民众的过失，就会败坏他们。’”因此，窥探穆斯林是被禁止的。这一规定同样适用于国家公民中的齐米人（Dhimmah）。由此，无论穆斯林还是非穆斯林，对国民进行窥探都是被禁止的。

“The Messenger of Allah (pbuh) said: When a ruler seeks to make imputations against the people, he corrupts them.”. Therefore, spying on a Muslim is prohibited. This rule also applies on the people of the Dhimmah from the citizens of the State. Thus spying is prohibited upon the citizens, Muslims and non-Muslims.

2. 对正在与我们交战的实际敌对异教徒（即与我们处于战争状态者）进行侦察，以及对潜在的敌对异教徒（即以契约或在我们的庇护下进入我们国家者，如使节等）进行侦察，或对其本国内的实际敌对异教徒进行侦察，都是被允许的。事实上，若存在危害，对实际的敌对者和潜在的敌对者进行侦察是义务性的。

2. Spying on actual belligerent disbelievers, such as those who are at war with us and on the potential belligerent disbelievers, such as those who enter our country with covenant or under our protection like ambassadors and others, or the actual belligerent disbelievers in their own country, is allowed. It is in fact obligatory to spy on the actual belligerent and on the potential belligerent in case of harm.

有关这一点的证据在安拉的使者（愿主福安之）的生平中清楚可见，具体如下：

The evidences are clear in the life of the Messenger of Allah (pbuh) , which are as follows:

• 据伊本·希沙姆的《圣训传记》（Sirah）记载，关于阿卜杜拉·本·贾赫什（愿真主喜悦他）的远征：先知（愿主赐福他并使他平安）命令他行进两天之后，才能拆开他为他写的信。阿卜杜拉·本·贾赫什（愿真主喜悦他）行进了两天后，便打开了真主使者（愿主赐福他并使他平安）的信并读了起来。信上写道：

• It was reported in the Sirah of Ibn Hisham about the expedition of ’Abd Allah b. Jahsh (ra), where he ordered him to travel for two days without opening the letter he wrote for him. After ’Abd Allah b. Jahsh (ra) travelled for two days he opened the letter of the Messenger of Allah (pbuh) and read it. It read.

. إِذَا نَظَرْتَ فِي كِتَابِي هَذَا، فَامْضِ حَتَّى تَ نْزِلَ نَخْلَةً بَ يْنَ مَكَّةَ وَالطَّائِفِ، « » فَ تَ رَصَّدْ بِهَا قُ رَيْشاً، وَتَ عَلَّمْ لَنَا مِنْ أَخْبَارِهِمْ .

. إِذَا نَظَرْتَ فِي كِتَابِي هَذَا، فَامْضِ حَتَّى تَ نْزِلَ نَخْلَةً بَ يْنَ مَكَّةَ وَالطَّائِفِ، « » فَ تَ رَصَّدْ بِهَا قُ رَيْشاً، وَتَ عَلَّمْ لَنَا مِنْ أَخْبَارِهِمْ .

“如果你读到我的这封信，就出发，直到到达麦加与塔伊夫之间的纳赫拉，在那里观察古莱什人的动向，并为我们收集他们的消息。”

“If you read this letter of mine, travel till you reach Nakhlah between Makkah and Ta’if where you observe Quraysh movement and collect their news for us.”.

据伊本·希沙姆《圣纪》中关于白德尔战役的记载，伊本·伊斯哈格说：

It was reported in the Sirah of Ibn Hisham regarding the events of the battle of Badr that Ibn Ishaq said:

. حَتَّى وَقَفَ عَلَ ى شَ يْخٍ مِ نَ العَ ربِ، هُوَ وَأَبُو بَكْرٍ رَكِبَ رَسُولُ اللهِ « فَسَ أَلَهُ عَ نْ قُ رَيْشٍ وَعَ نْ مُحَمَّ دٍ وَأَصْ حَابِهِ وَمَ ا بَ لَغَ هُ عَ نْ هُمْ، فَ قَ الَ الشَّ يْخُ: لاَ أُخْبِرُكُمَ ا إِذَا أَخْ بَ رْتَ نَا أَخْبَ رْنَ اكَ. قَ الَ: أَذَاكَ : حَتَّ ى تُخْبِرَانِ ي مِمَّ نْ أَنْ تُمَ ا؟ فَ قَ الَ رَسُ ولُ اللهِ بِذَاكْ ؟ قَالَ: ن عَمْ. قَالَ الشَّيْخُ: ... وَبَ لَغَنِي أَنَّ قُ رَيْش اً خَرَجُ وا يَ وْمَ كَ ذَا وَكَ ذَا، فَ إِنْ كَ انَ الَّ ذِي أَخْ بَ رَنِي صَ دَقَنِي، فَ هُ مُ الْيَ وْمَ بِمَكَ انِ كَ ذَا وَكَ ذَا لِلْمَكَ انِ الَّ ذِي فِي هِ قُ رَيْشٌ، فَ لَمَّ ا نَحْنُ مِ نْ مَ اءٍ، ث مَُّ انْصَ رَفَ عَنْ هُ، فَرِغَ مِنْ خَبَرِهِ قَالَ: مِمَّنْ أَنْ تُمَا؟ فَ قَالَ رَسُولُ اللهِ إِلَ ى أَصْ حَابِهِ، قَالَ يَ قُولُ الشَّ يْخُ: مِنْ مَاءٍ، أَمْ مِنْ مَاءِ العِرَاقِ ؟ ثُمَّ رَجَ عَ رَسُ ولُ اللهِ فَ لَمَّا أَمْسَى بَ عَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَ يْ رَ بْ نَ العَ وَّامِ وَسَ عْدَ بْ نَ أَبِ ي وَقَّ اصٍ فِ ي نَ فَ رٍ مِنْ أَصْ حَابِهِ، رِضْ وَانُ اللهِ عَلَ يْهِمْ، إِلَ ى مَ اءِ بَ دْرٍ يَ لْتَمِسُ ونَ الْخَبَ رَ عَلَيْ هِ، أَيْ عُ يُوناً عَلَ ى » قُ رَيْشٍ .

. حَتَّى وَقَفَ عَلَ ى شَ يْخٍ مِ نَ العَ ربِ، هُوَ وَأَبُو بَكْرٍ رَكِبَ رَسُولُ اللهِ « فَسَ أَلَهُ عَ نْ قُ رَيْشٍ وَعَ نْ مُحَمَّ دٍ وَأَصْ حَابِهِ وَمَ ا بَ لَغَ هُ عَ نْ هُمْ، فَ قَ الَ الشَّ يْخُ: لاَ أُخْبِرُكُمَ ا إِذَا أَخْ بَ رْتَ نَا أَخْبَ رْنَ اكَ. قَ الَ: أَذَاكَ : حَتَّ ى تُخْبِرَانِ ي مِمَّ نْ أَنْ تُمَ ا؟ فَ قَ الَ رَسُ ولُ اللهِ بِذَاكْ ؟ قَالَ: ن عَمْ. قَالَ الشَّيْخُ: ... وَبَ لَغَنِي أَنَّ قُ رَيْش اً خَرَجُ وا يَ وْمَ كَ ذَا وَكَ ذَا، فَ إِنْ كَ انَ الَّ ذِي أَخْ بَ رَنِي صَ دَقَنِي، فَ هُ مُ الْيَ وْمَ بِمَكَ انِ كَ ذَا وَكَ ذَا لِلْمَكَ انِ الَّ ذِي فِي هِ قُ رَيْشٌ، فَ لَمَّ ا نَحْنُ مِ نْ مَ اءٍ، ث مَُّ انْصَ رَفَ عَنْ هُ، فَرِغَ مِنْ خَبَرِهِ قَالَ: مِمَّنْ أَنْ تُمَا؟ فَ قَالَ رَسُولُ اللهِ إِلَ ى أَصْ حَابِهِ، قَالَ يَ قُولُ الشَّ يْخُ: مِنْ مَاءٍ، أَمْ مِنْ مَاءِ العِرَاقِ ؟ ثُمَّ رَجَ عَ رَسُ ولُ اللهِ فَ لَمَّا أَمْسَى بَ عَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَ يْ رَ بْ نَ العَ وَّامِ وَسَ عْدَ بْ نَ أَبِ ي وَقَّ اصٍ فِ ي نَ فَ رٍ مِنْ أَصْ حَابِهِ، رِضْ وَانُ اللهِ عَلَ يْهِمْ، إِلَ ى مَ اءِ بَ دْرٍ يَ لْتَمِسُ ونَ الْخَبَ رَ عَلَيْ هِ، أَيْ عُ يُوناً عَلَ ى » قُ رَيْشٍ .

“安拉的使者ﷺ和艾布·伯克尔骑行，直到遇见一位阿拉伯长老。他向长老询问古莱氏人、穆罕默德ﷺ及其同伴的情况，以及他可能知道的任何消息。长老说：除非你们先告诉我你们从哪里来，否则我不会告诉你们。安拉的使者ﷺ说：如果你告诉我们，我们也会告诉你。他说：是这样吗？他说：是的。长老说：……我听说古莱氏人在某月某日离开了，如果告诉我这消息的人说的是实话，那么他们现在应该在某某地方。长老讲完消息后问：你们从哪里来？安拉的使者ﷺ说：从水那边来。然后转身离开了他。长老当时的意思是：他问的是从水那边来，还是从伊拉克的水那边来？随后，安拉的使者ﷺ回到了他的同伴身边。夜幕降临时，他派遣阿里·伊本·艾比·talib、祖拜尔·伊本·阿瓦姆和萨阿德·伊本·艾比·瓦卡斯，以及他的一些同伴（愿安拉喜悦他们），前往白德尔的水源地去探听消息；换言之，就是去侦察古莱氏人的动向。”

“The Messenger of Allah (pbuh) and Abu Bakr rode till they met an Arab sheik. He asked him about Quraysh, and Muhammad and his companions, and about anything he might know. The sheikh said: I will not tell you till you tell me from where you are? The Messenger of Allah (pbuh) said, if you tell us, we will tell you. He said, is this for that? He said: yes. The Sheikh said: … I was told that Quraysh had left on such and such day. If one who informed me said the truth, then they would be in such and such place. When the sheikh finished his news, he asked: where are you from? The Messenger of Allah (pbuh) said: from water, and turned away from him. He said: the sheikh was asking: from water or from the water of Iraq? Then the Messenger of Allah (pbuh) returned to his companions. When night fell, he sent ’Ali Ibn Abi Talib, Zubayr Ibn Al-’Awwam and Sa'd Ibn Abi Waqqas together with some of his companions (may Allah be pleased with them) to the Water of Badr to seek the news from there; in other words, to spy upon Quraysh”.

• 伊本·伊斯哈格还报道，伊本·希沙姆在标题下提到：“巴斯巴斯·伊本·阿穆尔和乌代·伊本·阿布·扎格巴为探听消息而暗中侦察”，直到他说：“乌代和巴斯巴斯听说了（即听说了两个女仆在水源处所说的关于古莱什人的消息），于是他们骑上各自的骆驼，前往安拉的使者ﷺ那里，将他们所听到的告诉了他。”

• Ibn Ishaq also reported that Ibn Hisham mentioned under the title: “Basbas Ibn Amr and ’Uday Ibn Abu Al-Zaghba' spy for news”, till he said, “’Uday and Basbas heard that (meaning: heard that which the two maids said at the Water regarding the news of Quraysh). So, they jumped onto their two riding camels and went to the Messenger of Allah (pbuh) where they informed him of that which they heard”.

虽然这些证据是针对古莱什人的,而古莱什人是实际的交战方,但该规定同样适用于潜在的交战方,因为与他们爆发战争是可以预期的。唯一的区别在于:对实际交战方进行刺探是必须的,因为击败敌人的作战策略要求如此;而对潜在交战方进行刺探则是被允许的,因为与他们爆发战争是可以预期的。如果他们可能造成伤害,换言之,预计他们可能会协助交战方或实际加入其阵营,那么对他们进行刺探也就变成必须的了。

Though these evidences were regarding Quraysh, which was an actual belligerent, the rule applies to the potential belligerent since war is expected with them. The only difference is that spying is obligatory in the case of the actual belligerent because the war policy for defeating the enemy requires that. It is however allowed regarding the potential belligerent because war is expected with them. If there is possible harm from them, in other words, it is expected they might help the belligerent or actually join them, then spying on them becomes obligatory as well.

因此，穆斯林为了侦察敌对的不信道者而进行的刺探是被允许的，国家有义务为此提供条件。这是因为先知（愿主赐福他并使他平安）如前所述曾下令这样做。它也属于以下原则的范畴：

Thus, spying on the belligerent disbelievers is allowed for Muslims and obligatory upon the State to provide. This is due to the order of the Messenger of Allah (pbuh) to do so as mentioned above. It also comes under the rule:

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

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

“凡是义务无法完成所必需的，它本身也是义务”。

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

如果本国的一些公民,无论穆斯林还是非穆斯林,经常拜访参战的不信道者,无论他们是现实中的参战者还是潜在的参战者,无论是在我们的国家还是在他们的国家,那么这些人就是嫌疑人,因此可以对他们进行监视并跟踪其动态。这是因为他们经常拜访那些可以被监视的人,并且如果他们为不信道者的利益从事间谍活动,预计会对国家造成伤害。

If some citizens, whether Muslims or non-Muslims, frequently visited the belligerent disbelievers, whether they were actual or potential belligerents, in our country or in their country, then these are suspects and hence it is allowed to spy on them and follow their news. This is because they frequently visit those whom it is allowed to spy on and because harm is expected from them on the State if they spied for the advantage of the disbelievers.

然而,要允许对这类公民进行监视,上述两个条件必须得到确认。因此,如果这两个条件未得到满足,那么无论这些公民是穆斯林还是属于齐米的人,监视他们都是被禁止的,这是基于前文已提及的相关明确经文。

However, to allow spying on such citizens, the above mentioned two conditions must be verified, and so if those two conditions were not met, then it is prohibited to spy upon the citizens irrespective of whether they were Muslims or from the people of Dhimmah due to the explicit texts regarding that which have been mentioned previously.

战争部负责监视经常前往实际交战方的公民,以及经常拜访潜在交战方官员及其在本国代表的公民。内部安全部负责监视经常拜访我国境内潜在交战方不信道者官员及其代表的公民。

The War Department takes charge of spying on the citizens that frequently visit the actual belligerent, as well as on the citizens that frequently visit the officials amongst the potential belligerent and their representatives in their own country. The Department of Internal Security takes charge of spying on the citizens that frequently visit the officials amongst the potential belligerent disbelievers and their representatives in our country.