Mu'awin-un-Tanfidh(穆阿温-敦法德,执行副官)是哈里发任命的大臣,作为他在执行事务方面的助手,负责跟进和落实他的命令。他是哈里发与国家各部门、臣民及外交部门之间的中介,往返传递哈里发的讯息。他是执行命令的助手,无权对命令进行决断,也不受委托处理命令,即其职责是执行与行政,而非统治。他的部门是用来执行哈里发向内政与外交部门所颁布之事的工具,确保通过这些部门呈报给哈里发的一切事务都服从哈里发。该部门充当哈里发与他人之间的中介,代表哈里发向他人传达,也向哈里发转达来自他人的信息。

A Mu’awin-un-Tanfidh is the wazir whom the Khalifah appoints to be his assistant in the execution of matters, the following up and implementation of his orders. He is the intermediary between the Khalifah and the various State departments, the subjects and the foreign office. He conveys messages to and fro to the Khalifah. He is an assistant in executing orders and is not authorized over them or entrusted with them i.e. his role is one of execution and administrative and not ruling. His department is a tool used to execute what the Khalifah issues to the internal and foreign offices, ensuring submission to the Khalifah in all that comes to him through these offices. His department acts as an intermediary between the Khalifah and others, where it conveys to them on his behalf and conveys to him from them. .

在先知穆罕默德ﷺ和四大哈里发的时代，行政助理被称为书记（al-Katib）。此后，他被称为书信或往来函件档案的保管人。后来人们决定称他为文书撰写官，或撰写档案的保管人。最后，法学家们称他为行政助理（wazir al-tanfidh）。

The executive assistant used to be called a secretary (al-Katib) at the time of the Messenger of Allah (PBUH) and the Khulafaa’ Rashidun. Then he became known as the keeper of the divan of letters or correspondence. Later it was decided that he be called the secretary of composition or the keeper of the divan of composition. Finally the jurists called him the executive assistant (wazir al-tanfidh). .

哈里发是统治者，其职责包括治理、执行和照管民众事务。施行统治、执行和照管需要行政工作，因此需要设立一个专门部门，与哈里发密切配合，处理协助他履行哈里发职责的事务。于是需要一位执行助理，由哈里发任命，负责管理行政事务，但不负责治理事务。他不履行像授权助理那样的任何治理职责。例如，他不得任命瓦里或阿米尔，也不得管理民众事务。他的职责仅限于行政，即执行哈里发或授权助理发布的治理命令和行政事务。正因如此，他被称为执行助理。法学家过去称他为“执行宰相”（wazir tanfidh），其含义即为Mu'awin al-Tanfidh，理由是“wazir”一词在语言上指“助手”。他们说，这位宰相是哈里发、臣民与瓦里之间的中介，他传达所发出的命令，执行其规定，向哈里发报告瓦里的任命情况，以及边疆驻军和部队的筹备情况。他还向哈里发转达来自这些机构的一切事务，并通报可能出现的所有新情况，以便哈里发对此下达相应命令。这使他成为执行命令的助手，而不是主管命令或被委托掌管命令的人。他类似于当今国家元首的办公厅主任。由于执行助理与授权助理一样直接隶属于哈里发，他属于哈里发的近侍班子。 他的职责需要与哈里发（Khalifah）保持联系，需要随时跟进哈里发的事务，并且需要在任何时候、无论白天黑夜，与他单独会面。这一点与伊斯兰教法对女性的规定不符。因此，这位执行助理必须是男性。此外，执行助理不能是非信徒，必须是穆斯林，因为他属于哈里发的随从之列。这是因为真主（SWT）说：

The Khalifah is a ruler, whose duties include ruling, execution, and looking after people’s affairs. The carrying out of ruling, execution and guardianship requires administrative actions. This necessitates the setting up of a special department that works closely with the Khalifah to manage tasks that help him carry out the Khilafah’s duties. Thus an executive assistant is required, to be appointed by the Khalifah to run the administrative affairs but not the affairs of ruling. He does not perform any ruling duties like the delegated assistant. He is not allowed, for example, to appoint a Wali or an amil, nor to manage people’s affairs. His duties are merely administrative, i.e. to execute the ruling orders and the administrative tasks issued by the Khalifah or the delegated assistant. This is why he is known as the executive assistant. Jurists used to call him ‘wazir tanfidh’ which simply means Mu’awin al-Tanfidh, on the basis that the word wazir is linguistically used to mean ‘the assistant’. They said that this wazir is an intermediary between the Khalifah, the subjects and the Walis, who conveys the orders issued to him, executes his rules, informs the Khalifah about the appointment of Walis, and about the preparation of task forces and armies stationed at the frontiers. He also conveys to the Khalifah whatever comes from these offices and informs him of all new matters that may arise so that he can implement the Khalifah’s orders regarding them. This makes him an assistant in executing commands, not in taking charge over them, or entrusting him with them. He is similar to the head of the divan of the head of the state at the present time. Since the executive assistant is linked directly to the Khalifah just like the delegated assistant, he is part of the Khalifah’s entourage. His task requires contact with the ruler (Khalifah) and requires pursuance with the Khalifah and meeting with him in isolation at any time, day or night, a matter that disagrees with the conditions for a woman according to the divine rules. Therefore, the executive assistant has to be a man. In addition the executive assistant cannot be a disbeliever; he must be a Muslim, for he is part of the Khalifah’s entourage. This is because Allah (S.W.T) says:.

"{哦，信道的人们！你们不要把不是自己人的人当作心腹，他们不肯放过任何机会来损害你们，他们喜欢你们遭受苦难。他们的口中已经流露出仇恨，而他们胸中所藏的更为严重。}"[TMQ 3: 118]

‘O you who believe; do not take for intimates other than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater.’[TMQ 3: 118] .

禁止将非穆斯林纳入哈里发随从的规定，在经文中十分明确。因此，执行助理不能是卡菲尔，而必须是穆斯林，因为他与哈里发直接相连，并非与其分离，代理助理也是如此。执行助理的人数也可以根据需要和其所负责在哈里发与他人之间传达的工作量而多于一人。

The prohibition of taking a non-Muslim as part of the Khalifah’s entourage is very clear in the verse. Therefore the executive assistant cannot be a Kafir but must be Muslim for he is directly connected to the Khalifah and not separate from him, just like the delegated assistant. The executive assistants can also number more than one according to the need and according to the work he communicates between the Khalifah and others. .

关于穆阿文·塔奈菲德（Mu’awin al-Tanfidh）充当哈里发与他人之间中介的领域，共有四个：

As for the areas in which the Mu’awin al-Tanfidh acts as an intermediary between the Khalifah and others, these are four: .

1) 对外事务，无论哈里发是亲自处理，还是任命一个外交部门来负责。

1) The international affairs, whether the Khalifah discharges them directly, or he appoints a foreign department that takes charge of them. .

2) 军队。

2) The army. .

3) 军队以外的国家机构。

3) The state organizations other than the army. .

4) 与公民的关系。

4) Relations with the citizens. .

这些是行政助理所履行的职责类型。由于他是哈里发与其他人之间的中介，他可被视为一名联络人，负责向哈里发汇报并接受哈里发的指令。以此身份行事，他还需跟进国家各部门的工作，确保其行动符合所要求的标准。

These are the types of duties, which the executive assistant carries out. Since he is an intermediary between the Khalifah and others, he would be considered as a liaison that reports to and from the Khalifah. By acting as such, he follows up what is required of the State departments’ action. .

哈里发是实际的统治者。他亲自负责统治、执行以及管理民众事务。因此，他与统治机构、国际事务和乌玛保持着持续的联系。他颁布法律、作出决定，并采取关怀民众的行动；他审视统治机构的运作情况、它可能面临的障碍及其需求。他也会了解来自乌玛的任何请求、申诉和事务，并跟进国际活动。因此，基于这些职能的性质，穆阿温·阿特-塔斯菲德（执行助理）充当与之相关的中介，即他把信息传达给哈里发，再把哈里发的命令传达给乌玛。哈里发发给各部门的指令，以及各部门呈报给他的事项，都需要跟进和落实，这项工作由执行助理承担，并确保其得到令人满意的执行。他将主持哈里发命令的执行以及国家各部门的工作，除非哈里发特别要求，否则他不会停止。在这种情况下，他有义务服从哈里发的命令，因为哈里发是统治者，其命令必须得到执行。

The Khalifah is the actual ruler. He is the one who deals with ruling, execution and the management of people’s affairs by himself. Therefore he is in constant contact with the ruling apparatus, international affairs and the Ummah. He enacts laws, takes decisions, and carries out actions of caring, looks at the performance of the ruling apparatus, the obstacles it may face and its requirements. He is also informed of any demands, complaints and matters that come from the Ummah, and he follows up the international activities as well. Therefore, based on the nature of these actions, the Mu’awin at-tanfidh acts as an intermediary relating to them, i.e. he conveys messages to the Khalifah and in turn the Khalifah’s orders to the Ummah. What is issued by the Khalifah to the different departments and what comes to him from them, needs following up and implementation, which is undertaken by the executive assistants who ensure its satisfactory execution. He would preside over the execution of the Khalifah’s orders and the State departments and would not stop, unless the Khalifah specifically demanded so. In this case he is obliged to obey his orders because the Khalifah is the ruler and his order has to be implemented. .

关于与军队和国际关系相关的事务，这些通常是保密的，并且专属于哈里发。因此，除非哈里发要求，否则行政助理不会跟进这些事务的执行，也不会去推动其执行；若哈里发提出要求，他也只会跟进哈里发所要求的事项，而不会跟进其他任何事务。

In regards to the matters related to the army and international relations, these are generally confidential and are specific to the Khalifah. Therefore the executive assistant does not follow up the execution of these matters nor does he pursue their execution, unless the Khalifah requests him to do so, in which case he will follow up only the matters which the Khalifah demanded and not any others. .

关于乌玛（Ummah）的事务，包括照管její事务、满足其诉求、消除加在其身上的不公正行为，这些都是哈里发以及被任命为其代理人的人所要处理的事情。它们并非执行助理（Mu'awin at-tanfidh）的职权范围，因此他不跟进这些事务，除非哈里发要求他去处理某些具体问题。他在这方面的作用仅仅是执行，而非跟进。这一切都取决于哈里发所执行行动的性质，并据此取决于执行助理行动的性质。

In regards to the Ummah, matters of looking after her affairs, fulfilling her demands and removing unjust actions from her, are matters for the Khalifah to deal with and the one who is appointed as a deputy to him. They are not a mandate for the executive assistant, so he does not follow them up except for those issues which the Khalifah requests him to do so. His action in this regard is simply execution and not following up. All this depends on the nature of the actions which the Khalifah carries out and accordingly the nature of the Mu’awin at-tanfidh actions. .

以下是先知穆罕默德ﷺ及四大哲人（哈里发）时期，行政助理（当时称为书记员）行为的一些例子：

Examples of the actions of the executive assistant at the time of the Messenger of Allah (PBUH) and khulafa’ rashidun (where this assistant was called secretary at that time) are as follows: .

1. 处理国际关系的例子:

1. Examples of dealing with International relations: .

• 布哈里（Al-Bukhari）记载了关于胡戴比亚和约（Hudaybiyah treaty）的以下内容，传述自穆斯瓦尔（al-Muswar）和麦尔万（Marwan）：

• Al-Bukhari narrated the following from al-Muswar and Marwan regarding the Hudaybiyah treaty: .

于是先知ﷺ召唤了书记员（抄写者）……

“So the Prophet (PBUH) called the secretary (writer)…” .

阿布·优素福在《哈拉兹书》中也记载说：

Abu Yusuf also narrated in the book of Kharaj saying: .

“穆罕默德·本·伊斯哈格和阿勒-凯勒比告诉我，其他一些人在圣训中补充道：他说：写（复数）……”，未提及作者的名字。伊本·凯西尔转述道：

“Muhammad ibn Ishaq and al-Kalbi informed me, some others added in the hadith saying: He said: Write (in the plural)...” without mentioning the name of the writer. Ibn Kathir narrated: .

伊本·易卜拉欣说，祖赫里说……然后，安拉的使者ﷺ召唤阿里·伊本·阿比·talib，说：“你写……”。

“Ibn Ishaq said al-Zuhri said…then the Messenger of Allah (PBUH) called upon ’Ali ibn Talib and said: ‘Write (singular)…’”.

阿布·欧拜德在《财富》（al-Amwal）一书中从伊本·阿拔斯处转述此事，他说：

Abu ‘Ubayd narrated it in the book of al-Amwal from ibn Abbas, where he said: .

“……他对阿里说：‘阿里啊，写吧……’”

“….and he said to ’Ali: ‘O ’Ali, write…’” .

阿布·阿卜杜拉·哈基姆（Al-Hakim）从伊本·阿拔斯（ibn ‘Abbas）处传述，祖海比（al-Zahabi）认证并认可了这段圣训，并说道：

Al-Hakim narrated from ibn ‘Abbas and al-Zahabi authenticated and approved it, saying: .

“……哦，阿里，写下……”这份和约的文本广为人知，此处无需赘述。

“…..O ’Ali, write…” The text of this peace treaty is well known, and does not need mentioning here. .

• 先知（愿主赐福并使其平安）致希拉克略的信，除伊本·马哲外，由圣训学家群体所传述。以下是布哈里从伊本·阿拔斯，经由艾布·苏福扬所传述的圣训原文：

• The letter of the Messenger (PBUH) to Heraculus, narrated by the jama’ah (of muhaddithin) excluding ibn Majah. The wording of the hadith as narrated by Al-Bukhari from ibn Abbas from Abu Sufyan: .

以安拉之名，至慈至悲的主。穆罕默德，安拉的仆人和使者ﷺ，致书罗马人的君主赫拉克略：愿平安降临于遵循正道的人。此后，我邀请你皈依伊斯兰教。如果你皈依伊斯兰教，安拉将赐你双倍的报酬。如果你背离，那么你要承担阿里西延人（即罗马人）的罪责。"有经典的人们啊！你们当来遵守我们与你们之间共同的话：除安拉外，我们不崇拜任何人，不以任何事物与祂并列，我们彼此之间也不以对方为安拉之外的主宰。"如果他们背离，你们就说：请作证，我们是穆斯林。[《布哈里圣训实录》，第7条]

“Bismillah ir-Rahman ir-Rahim, from Mohammad, the slave and Messenger of Allah (PBUH) to Heraculus the leader of the Romans, peace is upon whoever follows the guidance. After which, I invite you to Islam. If you embrace Islam Allah will give you double the reward. If you turn away then you are responsible about the sin of the Arisiyeen (meaning the Romans). O you, people of the book, come forward to a fair word between us and you, so that we do not worship save Allah, we do not associate partners with Him, nor do we take each other as lords besides Allah. If they turned away say bear witness that we are Muslims.” [Bukhari, Sahih. #7] .

• 希拉克略（Hercules）致安拉的使者（愿主福安之）的回信，由艾布·欧拜德（Abu ‘Ubayd）在《财产》（al-Amwal）一书中，引述巴克尔·伊本·阿卜杜拉·伊本·阿卜杜拉·穆兹尼（Bakr ibn Abdullah ibn Abdullah al-Muzni）的记载：“……他写信给安拉的使者ﷺ，说他是穆斯林，并送去了一些第纳尔（钱币）。安拉的使者ﷺ读信时说：‘他撒谎，这安拉的敌人，他不是穆斯林，而是信奉基督教。’”

• The letter of response from Hercules to the Messenger of Allah ( PBUH) has been narrated by Abu ‘Ubayd in the book al-Amwal from Bakr ibn Abdullah ibn Abdullah al-Muzni: “…And he wrote to the Messenger of Allah (PBUH) that he is Muslim, and sent him some dinars (money). The Messenger of Allah (PBUH) said when he read the letter: ‘He lies, the enemy of Allah, he is not Muslim, rather he is on Christianity.’”.

阿勒-哈菲兹在《法特哈》中说：这段圣训是可靠的传述，但与伯克尔之间的传述链是断续的（穆尔萨勒）。

Al-Hafiz said in al-Fath, the hadith is an authentic narration but is disconnected (mursal) from Bakr. .

• 明纳季人（Minbaj）致欧麦尔的信及其回复。阿布·优素福在《土地税书》（al-Kharaj）中说：“阿卜杜勒·马立克·本·朱莱哲告诉我们，他从阿慕尔·本·舒艾卜处听说：海外一些战争之民——明纳季人写信给欧麦尔·本·哈塔卜（愿安拉喜悦他）说：‘请允许我们以商人身份进入你们的国土，并对我们征收十分之一的税。’ 欧麦尔就此事与众伴侣协商，他们建议他同意。于是，他们是第一批缴纳十分之一税的战争之民。”

• The letter written by the people of Minbaj to ‘Umar and his reply to them, where Abu Yusuf said in the book of al-Kharaj: “Abdul Malik ibn Jurayj told us from Amr ibn Shua’yb that the people of Minbaj – some people of war behind the sea – wrote to ‘Umar ibn al-Khattab (ra) saying: “Allow us to enter your country as traders and impose upon us the tenth of a tax.” He said, ‘Umar consulted with the companions regarding this, and they advised him to agree. Thus, they were the first people of war that paid the tenth.” .

2. 军队及其部分往来信函如下：

2. The army and some of its correspondence are: .

• 艾布·伯克尔致哈立德的信，命令他前往沙姆地区。艾布·尤素夫在《土地税书》中说："哈立德原本想以希拉为根据地。然而艾布·伯克尔的信送到了他手中，信中命令他前往沙姆，支援艾布·欧拜代和穆斯林们……"

• The letter of Abu Bakr to Khalid, in which he commands him to travel to Al- Sham. Abu Yusuf said in the book of Al-Kharaj: “Khalid wanted to take Al- Heerah as his centre. However the letter of Abu Bakr came to him in which he commanded him to travel to Al-Sham as a reinforcement for Abu Ubaydah and the Muslims…” .

• 沙姆地区的军队写信给欧麦尔,请求他给予支援,他也回信给他们。艾哈迈德从被认为是可靠的传述者那里转述:艾卜·哈提姆·伊本·哈班听萨马克说:“我听伊亚德·阿什阿里说:‘我参加了雅穆克战役,当时我们处于五位总指挥之下:艾布·欧拜达·伊本·贾拉赫、雅济德·伊本·艾布·苏富扬、伊本·哈桑纳格、哈立德·伊本·瓦利德,以及伊亚德。’”传述者与对萨马克讲话的那位不同。他说,欧麦尔说:“如果出现争端之事,那就向艾布·欧拜达寻求帮助。”萨马克说:“于是我们写信给他,说死亡在我们之中肆虐,我们请求他的支援。他回信给我们说:‘我收到了你们的信,信中你们请求我的支援。我指引你们去寻求支援最强、其军队最为齐备的那一位,他就是安拉(至高无上),所以你们要向祂寻求帮助,因为穆罕默德ﷺ在白德尔战役中获得胜利时,兵力比你们还少。我的信送到你们手中后,你们就去与他们作战,不要再与我商议。’于是我们与他们作战,并击败了他们。我们追杀他们达四法尔桑之远。”

• The armies in Al-Sham wrote to ‘Umar asking him for support, and he wrote back to them. Ahmad has reported from narrators considered as sound narrators that Abu Hatim ibn Habban heard Sammak saying: “I heard Iyad al- Ash’ari say, “I attended al-Yarmuk when we were under five amirs: Abu ‘Ubaydah ibn al-Jarrah, Yazid ibn Abi Sufyan, Ibn Hasanag, Khalid ibn Al-Waleed and Iyadh who was different to the narrator that spoke to Sammak. He said that ‘Umar said, “If there is a matter of conflict, then seek the help of Abu Ubaydah.” Sammak said: “So we wrote to him that death raged against us and we sought his support. He wrote to us replying, “I received your letter in which you seek my support. I direct you to the one who is of stronger support and whose soldiers are more ready. He is Allah (‘azza wa jall), so seek His help, because Muhammad (PBUH) was given victory at Badr with less than your army. Once my letter has reached you, fight against them and do not consult with me. So we fought against them and thus defeated them. We killed them for four farsakh.” .

叙利亚军队写信给‘Umar ibn Al-Khattab说:“当我们遇到敌人，看到他们用丝绸包裹武器时，我们心中便生出恐惧。”‘Umar回信给他们说:“你们也这样做，用丝绸包裹你们的武器吧。”此事由Ibn Taymiyyah在《Al-Fatawa》中记载。

• The army of Al-Sham wrote to ‘Umar ibn Al-Khattab “When we meet the enemy and see them cover their weapons with silk we find terror in our hearts.” ‘Umar replied to them, “You do the same, so cover your weapons with silk”, narrated by Ibn Taymiyyah in Al-Fatawa. .

3. 国家机构（军队以外）的部分往来函件。

3. Some correspondence of the state’s organizations other than the army. .

• 信使（愿主赐福他并使他平安）致穆阿兹关于十一税的信：

• The letter of the Messenger (PBUH) to Muadh regarding the tenth: .

叶哈雅·伊本·阿达姆在《土地税书》中关于治理的记载中说：“安拉的使者ﷺ致信穆阿兹在也门：”

Yahya ibn Adam narrated in the book of Al-Kharaj about ruling, he said: . “The Messenger of Allah (PBUH) wrote to Muadh in Yemen: .

“凡以雨水或大河水灌溉的田地，应缴纳十分之一；凡以水桶汲水灌溉的田地，应缴纳十分之一的一半。”沙斐仪（Ash-Shi’）也有类似的记载。

• “The tenth is due in whatever was irrigated with rain or with sizable water; and half of a tenth is due in whatever is irrigated with a bucket.” Ash-Shi’ has also narrated the like of it. .

• 先知穆罕默德ﷺ致曼迪尔·伊本·萨瓦关于人头税（吉兹亚）的信。艾布·优素福在《哈拉只书》中引述艾布·欧拜达的话，他说：

• The letter of the Messenger of Allah (PBUH) to Al-Mundir ibn Sawa regarding the head tax (jizyah). Abi Yusuf mentioned in the book of Al-Kharaj from Abu ‘Ubaydah, he said: .

“安拉的使者ﷺ写信给阿勒-蒙齐尔·本·萨瓦，并说道：‘凡是礼我们的拜、面向我们的给拉（qiblah）、吃我们宰的肉的人，他便是穆斯林，他有权得到安拉及其使者的庇护。凡是拜火教徒中接受的人，他是安全的；凡是拒绝的人，则须缴纳人头税（jizyah）。’”

“The Messenger of Allah (PBUH) wrote to Al-Mundir ibn Sawa and stated: ‘Whoever prayed our prayer, turned to our qiblah, ate our slaughtered meat, then he is a Muslim, and he is entitled to the protection of Allah and His Messenger. Whoever of the Magus accepts, then he is safe, and whoever rejects has to pay the jizyah”. .

• 阿布·伯克尔致安拉使者派往巴林时关于天课义务的信给阿奈斯的信。布哈里传述，阿奈斯说："阿布·伯克尔（愿安拉喜悦他）写信给他，内容关于安拉和祂的使者所命令的天课义务……"

• The letter of Abu Bakr to Anas regarding the duty of Sadaqah, when he sent him to Bahrain. Al-Bukhari narrated from Anas “that Abu Bakr (ra) wrote to him regarding the duty of Sadaqah which Allah and His Messenger commanded…” .

• 'Umar致'Amr的信，写于Ramada（饥荒）之年，以及'Amr对他的回复。伊本·胡宰麦（Ibn Khuzaymah）在其《Sahih》中记载，阿勒·哈基姆（Al-Hakim）说此段依穆斯林（Muslim）的条件为可靠（sound），拜哈基（al-Bayhaqi）在《Sunan》中也有记载，伊本·萨德（Ibn Sa’d）在《Tabaqaat》中从扎伊德·伊本·阿斯拉姆（Zayd ibn Aslam）那里，经他父亲转述，说：“当Ramadat之年到来，阿拉伯地区遭受干旱时，'Umar ibn Al-Khattab写信给'Amr ibn Al-As。‘来自信士们的长官'Abdullah致'Amr ibn Al-As。以真主起誓，如果你和你那边的人吃得肥胖，而我和我这边的人却消瘦，你并不在意。请帮助我们！’'Amr回复道：‘愿平安降临于你。我听候你的差遣；我听候你的差遣。骆驼正朝你们而来，其前端在你那里，末端在我这里；不过我希望能找到用海路运送给养的办法。’”

• The letter of ‘Umar to Amr in the year of Ramada (famine), and the reply of Amr to him. Ibn Khuzaymah narrated in his Sahih, and Al-Hakim said it is sound according to the conditions of Muslim, and is by al-Bayhaqi in the Sunan, and Ibn Sa’d in the Tabaqaat from Zayd ibn Aslam from his father who said: “When the year of Ramadat took place, and the land of the Arabs suffered from drought, ‘Umar ibn Al-Khattab wrote to Amr ibn Al-As. ‘From Abdullah, amir al-Mu’minin to Amr ibn Al-As. By Allah you do not bother if you and the people on your side became fat at the time I and the people on my side became slim. Help us!’ Amr replied, ‘Peace is upon you. I am at your service; I am at your service. Camels are coming to you, where its first is with you and its last is with me; though I hope to find a way to carry the supplies by sea.’” .

• 穆罕默德·本·艾布·伯克尔致阿里关于叛教者的信，以及阿里的回复。伊本·艾比·设巴从盖布斯·本·穆赫利克，又从其父传述，他说：“阿里派穆罕默德·本·艾布·伯克尔为埃及的埃米尔，他就一些零迪克（叛教者）写信给他。他们中有些人崇拜太阳和月亮，有些人崇拜其他事物，同时却自称是穆斯林。因此阿里下令：杀掉那些自称是穆斯林却崇拜其他事物的人，而让其他人崇拜他们想崇拜的任何事物。”。

• The letter of Muhammad ibn Abu Bakr to ’Ali regarding the apostates, and his reply to him. Ibn Abi Sheba reported from Qabus ibn al-Mukhariq from his father that he said: “’Ali sent Mohammad ibn Abu Bakr as an amir to Egypt, and he wrote to him regarding some zendik (apostates). Some of them worshipped the sun and moon, and some of them worship other things whilst claiming that they are Muslim. Hence Ali ordered him to kill the one that claimed to be Muslim whilst worshipping other things and leave others to worship whatever they like.” .

4. 致公民的书信，其中部分如下：

4. Letters addressed directly to the citizens, some of which are as follows: .

• 先知（愿主赐他平安）致纳季兰人的信。阿布·达乌德从苏迪（Al-Suddi）处引述，苏迪从伊本·阿拔斯（ibn ‘Abbas）处引述。穆恩齐里（al-Mundhiry）评注说，苏迪是否直接从阿拔斯听闻，此事存在争议。阿布·欧拜德（Abu ‘Ubayd）在《财产》（Al-Amwal）中从阿布·马利哈·哈迪利（Abu Al-Malih Al-Hadhaly）处引述此信，其结尾写道：“奥斯曼·伊本·阿凡（‘Uthman ibn ‘Affan）和穆阿伊嘎布（Mu’ayqib）为此作证，并且书写了此信。”阿布·优素福（Abu Yusuf）在《土地税》（Al-Kharaj）中也引述了此信，并提到书记员是穆吉拉·伊本·阿比·舒อิบ（Al-Mughirah ibn Abi Shu’bah）。随后，阿布·优素福又提及艾布·伯克尔致他们的信，其书记员为穆吉拉；欧麦尔致他们的信，其书记员为穆阿伊嘎布；奥斯曼致他们的信，其书记员为他的被释奴（mawla）胡姆兰（Humran）；以及阿里致他们的信，其书记员为阿卜杜拉·伊本·拉菲（‘Abdullah ibn Rafi’）。

• The letter of the Messenger (PBUH) to the people of Najran. It is narrated by Abu Dawud from Al-Suddi from ibn ‘Abbas - where al-Mundhiry comments that al-Suddi directly hearing from al-‘Abbas has some discussion regarding it – that Abu ‘Ubayd narrated it in Al-Amwal from Abu Al-Malih Al- Hadhaly, which says at its end: “‘Uthman ibn ‘Affan and Mu’ayqib testified to that, and wrote”. Abu Yusuf has narrated this in Al-Kharaj, and he mentions the scribe was Al-Mughirah ibn Abi Shu’bah. Then Abu Yusuf mentioned the letter of Abu Bakr to them, whose scripter was Al-Mughirah, the letter of ‘Umar and the scripter who was Muayqib, the letter of ‘Uthman to them and the scripter who was his associate (mawla) Humran, and the letter of ’Ali and the scribe, Abdullah ibn Rafi’. .

• 先知（愿主赐福并使其平安）致塔米姆·达利的信。阿布·优素福在《税法书》中记载如下：“塔米姆·达利，即塔米姆·伊本·奥斯，来自拉赫姆部落的一人，他说：‘主的使者啊，我在巴勒斯坦有来自罗马人的邻居。他们有一个名叫哈布拉的村庄，还有另一个名叫艾努尼的村庄。如果真主为您征服了沙姆地区，请把这两个村庄赐给我。’先知（愿主赐福并使其平安）说：‘它们归你所有。’塔米姆说：‘那么请为我写下确认此事的文字。’”

• The letter of the Messenger (PBUH) to Tamim Al-Dari. Abu Yusuf narrated the following in al-Kharaj: “Tamim Al-Dary, who is Tamim ibn Aws, a man from Lakham, said: ‘O Messenger of Allah; I have neighbours from the Romans in Palestine. They have a village called Habra, and another one called aynoon. If Allah conquered Al-Sham for you, please grant those (two villages) to me.’ He (PBUH) said: ‘They are yours.’ Tamim said: ‘So write confirming this for me.’ .

他写信给他：ﷺ

He (PBUH) wrote to him: .

“奉至仁至慈的真主之名。这是真主的使者穆罕默德ﷺ写给塔米姆·本·奥斯·达里的信，将哈卜拉村和拜特·阿伊努村，连同其全部平原、山地、水源、耕地、纳巴特人和牛群，赐予他及其后裔。任何人都不得对他拥有的这一权利提出异议，也不得不义地侵夺他们的权利。凡有人这样做并从中取走任何东西，他将承受真主、天使和全人类的诅咒。阿里书写。”

‘Bismillah al-Rahman al-Rahim. This is a letter from Mohammad, the Messenger of Allah, to Tamim ibn Aws Al-Dari, that he has the village of Habra and the village of Bayt ‘Aynun, all of its plains, mountains, water, arable land, Nabateans and cows, and to his offspring after him. No one would challenge him regarding his right over them, and nor would any one deviate from their right unjustly. Whoever did so and took anything from them he deserves the curse of Allah, the Angels and all mankind.’ Ali wrote this.” .

当阿布·伯克尔执掌权柄时，他就此事致信给他们，信中写道：

When Abu Bakr took authority he wrote to them a letter regarding this matter that said: .

以仁慈的真主之名。这是阿布·伯克尔的一封信，他是真主的使者（愿主赐福他并使他平安）所托付之人，在该地拥有权威。他写信给达里斯人，表明任何人都不得侵犯他们所拥有的哈布拉村和阿因农村的财产。凡听从并服从真主的人，不得在任何事情上侵犯他们。我的首领必须为他们设立两扇门，并保护他们免受作恶者的侵害。

“Bismillah ir Rahman ir Raheem. This is a letter from Abu Bakr, the trustee of the Messenger of Allah (PBUH) that has been given authority in the land. He writes it to the Darys, that no one would undermine what they possess of the village of Habra and ‘Aynoon. Whoever listens to and obeys Allah, must not undermine them in anything. My chief must set up two doors for them, and protect them from the corrupters.” .

哈里发有权任命他处理书信往来所需要的尽可能多的秘书。如果职务无法在没有任命他们的情况下履行，这甚至会成为义务。

The Khalifah has the right to appoint as many secretaries as he needs to carry out his correspondence. This even becomes obligatory if the duty cannot be performed without their appointment. .

历史学家们提到，使者ﷺ身边有约二十名书记员。

The authors of the seerah mentioned that the Messenger of Allah ( PBUH) had about twenty scripters. .

布哈里在其《沙希哈》中提到，安拉的使者（愿主福安之）命令宰德·本·萨比特学习犹太人的语言，以便在犹太人写信给安拉的使者（愿主福安之）时，为他宣读。于是宰德·本·萨比特在十五天内学会了希伯来语。伊本·易沙格引述阿卜杜拉·本·祖拜尔的说法称：

Al-Bukhari mentioned in his Saheeh that the Messenger of Allah ( PBUH) ordered Zayd ibn Thabit to learn the language of the Jews so as to read to the Messenger of Allah (PBUH) when they wrote to him. So Zayd ibn Thabit learnt Hebrew in fifteen days. Ibn Ishaq narrated from Abdullah ibn Al-Zubayr that: .

“真主的使者ﷺ口述给阿卜杜拉·伊本·阿尔-阿尔喀姆·伊本·阿卜杜·雅古什，他会代表他回复各国君主……”拜哈基（Al-Bayhaqi）引述阿卜杜拉·伊本·欧麦尔（愿真主喜悦他）的话，他说：

“The Messenger of Allah (PBUH) dictated to Abdullah ibn Al-Arqam ibn Abd Yaghuth, and he used to reply to the kings on his behalf…” Al- Bayhaqi narrated from Abdullah ibn ‘Umar (ra) that he said: .

“一个人给先知ﷺ写来一封信，先知ﷺ便对阿卜杜拉·伊本·阿尔-阿尔format”ǎn… let me correct that: “一个人给先知ﷺ写来一封信，先知ﷺ便对阿卜杜拉·伊本·阿勒-阿勒卡姆说：‘替我回信。’他写好回信后，念给先知ﷺ听。”

“A letter from a man came to the Prophet (PBUH), so he said to Abdullah ibn Al-Arqam, “Reply on my behalf.” He wrote his reply and then read it to the Prophet (PBUH). .

他ﷺ说:“你做得对,也做得熟练。”(愿真主使他成功)。

He (PBUH) said “You did what is right and proficient.” (May Allah give him success). .

Muhammad ibn Sa'd 通过 Ali ibn Muhammad Al-Mada'ini 的各条传述链报道：穆罕默德·本·马斯莱麦曾奉先知（愿主赐福他并使他平安）的命令，给一位使者写过一封信。阿里·本·艾比·塔利卜则在先知（愿主赐福他并使他平安）订立盟约时负责书写盟约，在他议和时书写和约的条款。穆阿伊盖布·本·艾比·法蒂玛负责保管他的印章。布哈里在《历史》中通过穆哈默德·本·巴沙尔，从他的祖父穆阿伊盖布的传述中报道，他说：

Muhammad ibn Sa’d reported from Ali ibn Muhammad Al-Mada’ini through his isnads that Muhammad ibn Maslamah was the one who once wrote a letter to a delegate, based on an order from the Messenger of Allah (PBUH) and that Ali ibn Abi Talib was the one that used to write the treaties when the Messenger (PBUH) made treaties, and write the terms of peace when he made peace. Muayqib ibn Abi Fatimah was responsible for his stamp. Al-Bukhari reported in the history through Muhammad ibn Bashar from his grandfather Muayqib that he said: .

“安拉的使者ﷺ的印戒是用有色铁制成的，上面镶有银，此戒指由我保管；穆艾盖布负责安拉的使者ﷺ的印章。”

“The seal ring of the Messenger of Allah (PBUH) was made of coloured iron, with silver on it, and it was with me; and Mu’ayqib was responsible for the stamp of the Messenger of Allah (PBUH) ”.