The Department of Industry is in charge of all the affairs connected to industry, whether heavy industry such as the manufacturing of engines, machines, vehicles, materials and electrical equipment, or light industry. Similarly, whether the factories are of the public property type or they are included in the private property and have a relationship to the military industry. All types of factories must be established upon the basis of military policy.

The department of industry is the department that takes charge of all the affairs related to industry, whether they pertain to heavy industry like the manufacturing of motors, engines, vehicles, materials, and electrical equipment, or light industry; and irrespective of whether the factories were public or private property which have a relationship with the military industries. The factories in all sectors must be based on the war policy. This is because Jihad and fighting require an army, and in order to fight this army requires weapons. In order that these weapons be of the highest level and fully available, it is necessary to have an industry within the State, particularly the military industry, due to its strong relationship with Jihad.

In order that the State becomes independent of other countries and does not become influenced by any of them it should manufacture and develop its own weapons by itself. This makes it independent and in continuous possession of the most advanced and strongest weaponry, regardless of the level of development and advancement of weapons. It would also have at its disposal all that it needs of weapons to intimidate both the evident and potential enemies, as Allah (swt) says:

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah.” (TMQ 8:60)

As such the State would have its own will, produce the weapons that it needs and develop them continuously so that it owns the strongest and most developed weapons in order to intimidate all the evident and potential enemies. Therefore, it is a duty upon the State to manufacture weapons by itself and it is not allowed to depend upon other states, because this allows other states to control it, its will, its weapons and its fighting.

It is quite clear in the world today that the states which sell weapons to other states do not usually sell every weapon, particularly the most developed weapons. They do not even sell weapons except with certain conditions that cover their utilisation. They will not sell them except in quantities that they, rather than the purchasing countries, decide. This gives the state which sells arms, authority and influence over the state which buys the arms, enabling it to enforce its own will upon the purchasing state, particularly if it was involved in a war. In that case it would need more arms, spare parts and ammunition, which would increase its dependence on the state which exports its arms and increase its submission to another state’s demands. This allows the state which exports arms to control it and its will, especially in times of war and in times of great need for arms and spare parts. Hence such a state would make itself, its will and its entity hostage to the state that exports arms to it.

Therefore, for all these reasons, the State has to independently manufacture its own arms and everything it requires for its war machine and spare parts. This can’t be achieved unless the State possesses heavy industry and started to build factories which produce heavy industry, both military and non-military alike. Thus it is necessary that the State have factories for producing all types of atomic weapons, rockets, satellites, airplanes, tanks, mortars, naval ships, armoured vehicles and all types of heavy and light weapons. It is necessary that it have factories which produce machines, motors, materials, and electronics, and factories which have a relation with public property and light factories which have relation with the military or war industries. All this is required by the duty of preparation which is obliged upon the Muslims by the saying of Allah (swt):

“And prepare against them whatever you are able of power.” (TMQ 8:60).

Since the Islamic State conveys the message of Islam by Da’wah and Jihad, it should be a state which should be continually ready to carry out Jihad. This requires the existence of heavy and light industry built upon the basis of its war policy. Thus in case it wanted at any time to transform these factories for military purposes, it would easily do so at any time. Therefore, all the industry in the Khilafah State should be based on the war policy, and all the factories, which produce the light and heavy industries, should be based on this policy, so that it becomes easy to transform their production to military production at any time the State requires.

The Department of Foreign Affairs is in charge of all the affairs connected to the relations of the Khilafah state with the foreign states, whether from the political angle, or economic, industrial, agricultural and trade aspects, or postal, cable and wireless connections and so on.

The Foreign Affairs Department undertakes the responsibility of all foreign affairs, pertaining to the relation of the Khilafah State with foreign states, whatever these affairs and relations may be, whether they are related to the political aspect and what it entails in the forming of pacts, peace treaties, ceasefires, negotiations, appointing ambassadors, sending Messengers and delegates, and establishing embassies and consulates, or relations that are related to matters that are economic, agricultural or are to do with trade, as well as postal communications or wire and wireless communications and so on. All of these matters are run by the Foreign Affairs Department, because they are concerned with the relations of the Khilafah State with other States.

The Messenger (pbuh) used to establish foreign relations with other states and entities, as was explained in the section regarding the executive assistant. He (pbuh) sent ‘Uthman b. ‘Affan (ra) to negotiate with Quraysh just as he (pbuh) negotiated with the delegates of Quraysh. He (pbuh) sent delegates to the kings and he (pbuh) received the delegates of kings and Amirs and concluded pacts and peace treaties. Similarly, his (pbuh) Khulafaa’ used to establish political relations with other states and entities. They would appoint people to carry these actions out on their behalf, on the basis that whatever action a person can perform by himself, he can delegate it to some other person to carry it out on his behalf.

Due to the complications of international life, and the vastness and variety of international political relations, we adopt that the Khalifah should delegate an institution within the state specific to the international relations where the Khalifah follows its work as he does with any other ruling and administrative institutions in the state, whether directly or through the executive assistant, in accordance with the related Shari’ah rules.

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.

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:

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.

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

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.

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.

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.

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.

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.

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:

“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).

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.

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.

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.

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.

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

“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 «

“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:

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

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.

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.

The details of this issue will be as follows:

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(

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

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. 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:

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.

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.

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:

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.

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.

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

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

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 «

“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. 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.

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

• 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

“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.”

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

“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”

• 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”.

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.

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(

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

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.

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.

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.

The police (Shurtah) have two branches: the military police, who are under the command of the Amir of Jihad, in other words, the war department, and the police who are under the control of the Ruler to protect the security, and they are under the authority of the Department of Internal Security. The two branches have specific training and specific culture in order for them to carry out their responsibilities in the best manner.

Police forces are divided into two parts: the military police and the police that work under the command of the Ruler, who must have a special uniform and special signs specific for keeping security.

Al-Azhari said: “Shurtah of any thing is its best. This includes Shurat because they are the best soldiers. It is also said that Shurtah are the first group that come ahead of the Army. It is also mentioned that they are called Shuratan because they have signs that characterise them, in terms of uniform and status”, this is also chosen by Al-Asma’i. It is also mentioned in Al-Qamus: “Shurtah, where the individual is called Shurat, would mean the first battalion that attend the war and is ready for death, it is also the helper of the governors; and they were called so because they announced themselves through signs that characterise them.”

In regards to the military police, which is one of the divisions of the Army that has its sign, it comes ahead of the Army to control its matters, it is a part of the Army and follows the Amir of Jihad; in other words, it follows the war department.

Regarding the police that are put under the service of the rulers, they follow the Department of Internal Security. Al- Bukhari narrated from Anas:

 بِمَنْزِلَةِ صَاحِبِ الشُّ رَطِ  إِنَّ قَ يْسَ بْنَ سَعْدٍ كَانَ يَكُونُ بَ يْنَ يَدَيِ النَّبِيِّ « » مِنَ الأَمِيرِ

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir”. What is meant here is Qays Ibn Sa’d Ibn ’Ubadah Al-Ansari Al-Khazraji. Al-Tirmidhi narrated it with the wording:

 بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنَ الأَمِيرِ، قَالَ  كَانَ قَ يْسُ بْنُ سَعْدٍ مِنَ النَّبِيِّ « » الأَنْصَارِيُّ: يَ عْنِي مِمَّا يَلِي مِنْ أُمُورِه

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir. Al-Ansari said: It means he was one that discharged his issues”.

The Khalifah is allowed to make all the police that are responsible for internal security part of the Army, in other words, that they are placed within the war department, and he is also permitted to make an independent department, in other words, an internal security department.

In this article it is adopted that this section will be independent; in other words, the police that are placed under the service of the rulers to protect their security must follow the Internal Security Department as an independent organisation that answer directly to the Khalifah like other State organisations. This is due to the narration from Anas mentioned previously about Qays Ibn Sa'd, and following the independence of the four departments related to Jihad as mentioned before. Each one of them would follow the Khalifah, rather than to be left all together as one organisation. Thus the Shurtah would follow the Department of Internal Security.