第5条

Article 5.

伊斯兰国的所有公民都享有伊斯兰教法（Shari'ah）所规定的权利并承担相应的义务。

All citizens of the Islamic State enjoy the Shari’ah rights and duties.

第6条

Article 6.

国家在统治、司法、事务管理及类似事项上，绝对禁止在个人之间有任何歧视。相反，每个人都应当受到平等对待，无论其种族、宗教（Deen）、肤色或其他任何因素。

The State is forbidden to discriminate at all between the individuals in terms of ruling, judiciary and management of affairs or their like. Rather, every individual should be treated equally regardless of race, Deen, colour or anything else.

这两条条文旨在阐明适用于所有拥有伊斯兰国籍之人的规定，无论其为穆斯林还是迪米公民（伊斯兰国家的非穆斯林公民）。至于穆斯林，这是因为先知ﷺ曾剥夺了生活在伊斯兰国家之外、不持有伊斯兰国籍的穆斯林享有国家臣民所拥有的权利。据苏莱曼·本·布赖达传述，其父说：

These two Articles have been drafted in order to explain the rules pertaining to those who carry the Islamic citizenship irrespective of whether they were Muslims or the people of Dhimmah (non-Muslim citizen of the Islamic State). As for the Muslims, this is due to the fact that the Messenger (pbuh) has denied the Muslims who live outside the Islamic State and who do not hold the Islamic citizenship from the rights enjoyed by the State’s subjects. On the authority of Sulayman Ibn Buraydah on that of his father who said:

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“当安拉的使者ﷺ任命某人为军队或分遣队的指挥官时，他会特别嘱咐他敬畏安拉，并善待与他同行的穆斯林。他会说：你们要奉安拉之名，为安拉之道而战。与不信安拉的人作战。进行圣战，不要侵吞战利品；不要违背誓约；不要残害（死者的）尸体；不要杀害儿童。当你们遇到以多神教为信仰的敌人时，请邀请他们选择三种做法。如果他们接受其中任何一种，你们也应接受，并克制自己，不对他们加以任何伤害。邀请他们皈依伊斯兰；如果他们回应你们，就接受他们，并停止与他们作战。然后邀请他们从自己的土地迁往移民者之地，并告知他们，如果这样做，他们将享有移民者的一切权利，并承担移民者的一切义务。如果他们拒绝迁徙，就告诉他们，他们将处于游牧穆斯林的地位，像其他穆斯林一样遵从安拉的命令，但除非他们真正与穆斯林一同（对抗不信者）作战，否则将不能分得战利品或法伊^（Fai'）。”（穆斯林圣训实录辑录）。这段圣训清楚地表明，即使是穆斯林，若不迁往伊斯兰之地（Dar Al-Islam），也不能享有公民的任何权利。安拉的使者ﷺ邀请他们归于伊斯兰的权威之下，使他们能够享有穆斯林所享有的权利，并承担穆斯林所承担的义务；他说：

“When the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Emigrants and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers).” (Recorded by Muslim). This narration indicates clearly that the one who does not migrate to Dar Al-Islam will not enjoy any of the rights of citizenship even if he were a Muslim. The Messenger of Allah (pbuh) invited them to come under the authority of Islam so that they may enjoy what the Muslims enjoyed and undertake the obligations which the Muslims undertook; he said:

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

“然后邀请他们从自己的土地迁移到muhajirin（迁士）之地，并告知他们：如果这样做，他们将享有迁士所享有的一切权利，并承担迁士所承担的一切义务。”这段文字规定，迁移是他们获得我们所拥有之物、并使我们的义务落在他们身上的前提，换言之，他们由此才处于律法之下。这段圣训的理解是：如果他们不迁移，就不会拥有迁士所拥有的东西，也就是他们在伊斯兰之境（Dar Al-Islam）中所拥有的东西。因此，这段圣训阐明了迁往迁士之地（即伊斯兰之境）的人与不迁移者在律法上的差别；而迁士之地就是伊斯兰之境，其他任何地方则是kufr之境（Dar Al-Kufr）。个人居住在伊斯兰之境还是kufr之境，被称为其公民身份。因此，一个人的公民身份，指的是他选择作为居所的地方：是伊斯兰之境，还是kufr之境？如果是伊斯兰之境，则适用伊斯兰之境的规则，此人便是伊斯兰公民身份的持有者；如果是kufr之境，则适用kufr之境的规则，居住在那里的人不被视为伊斯兰公民身份的持有者。

“Then invite them to migrate from their lands to the land of Emigrants (Muhajirin) and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants”. This text stipulates that migration is required for them to have what we have and for our obligations to be upon them, in other words, for them to fall under the laws. The understanding of the narration is that if they did not move they would not have what the emigrants had, in other words, what they had in the abode of Islam (Dar Al-Islam), so this narrations explain the difference in the laws between the one who moves to the abode of the emigrants and the one who doesn’t, and the abode of the emigrants was the abode of Islam with anything else being the abode of disbelief (Dar Al-Kufr). The individual’s residence in Dar Al-Islam or in Dar Al-Kufr is referred to as citizenship. Hence, a person’s citizenship means the abode which he chooses as his residence; is it Dar Al-Islam or Dar Al-Kufr? If it were Dar Al-Islam, then the rules of Dar Al-Islam would apply to it, and in this case a person would be a holder of an Islamic citizenship. If it were Dar Al-Kufr, the rules of Dar Al-Kufr would apply to it, and the person living there would not be considered as a holder of an Islamic citizenship.

这些法律涵盖了居住在伊斯兰领土（Dar Al-Islam）内的齐穆人（Dhimmi），因此赋予他们居住权，并使其具有公民身份。齐穆人是指信奉伊斯兰教以外任何其他宗教，并成为伊斯兰国公民，同时保持其非伊斯兰信仰的人。"齐穆人"一词源自"Dhimmah"，意为誓约。因此，齐穆人是指我们向其立誓，依照我们与他们所订立的和约条款对待他们，并依照伊斯兰教的规定与他们交往、管理他们事务的人。

The laws encompass the Dhimmi who lives in Dar Al-Islam, so they are given the rights of residency and carry the citizenship. The Dhimmi is the one who embraces any Deen other than Islam and becomes a citizen of the Islamic State while remaining upon his faith which is other than Islam. The word Dhimmi is derived from the word Dhimmah, meaning the oath. Hence, the Dhimmi are those to whom we give an oath to treat according to the terms of peace we made with them and to proceed in interaction with them and in managing their affairs according to the rules of Islam.

伊斯兰教制定了若干关于“迪玛”（Dhimmah）民众的规定，保障他们的公民权利，并规定了他们应尽的义务。伊斯兰教还明确指出，迪玛民众享有与我们相同的公正待遇，并且应当遵守与我们相同的规则。至于他们在公正与公平方面所享有的权利，这源于安拉（SWT）所降示的普遍命令，祂说：

Islam has come with several rules pertaining to the people of Dhimmah, in which it guaranteed the rights of citizenship for them and imposed upon them its duties. Islam also outlined that the Dhimmi enjoy the same justice we enjoy and that they should abide by the same rules that we abide by. As for that which they enjoy in terms of justice and fairness, this is derived from the general command reflected in Allah (swt) saying:

“当你们在人们之间判决时，要公平地判决。”（TMQ 4:58）以及他（SWT）所说：“信道的人们啊！你们应当为真主而坚守正义，作证公平；不要因为憎恨某一民族而使你们不公道。你们应当公道，这更近于敬畏。”（TMQ 5:8）这一点也体现在真主（SWT）关于在有经人之间进行判决的经文中。

“When you judge between people to judge with justice.” (TMQ 4:58) and in His (swt) saying: “O you who have believed, do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (TMQ 5:8) and it is also reflected in Allah (swt) saying regarding the judgement between the people of the book.

“且你若裁决，就当秉公判决在他们之间。”（TMQ 5:42）

“And if you judge, judge between them with justice.” (TMQ 5:42).

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

一名戴着首饰的女孩在麦地那外出，有人用石头击打她。她被带到先知ﷺ面前，当时她还活着。安拉的先知ﷺ问她："某某人打了你吗？"她抬起头，否认了。他第二次问她："某某人打了你吗？"她抬起头，否认了。他第三次问道："某某人打了你吗？"她低下头，表示承认。于是安拉的使者ﷺ派人召来那个凶手，并将他夹在两块石头之间处死。

“A girl wearing ornaments, went out at Medina. Somebody struck her with a stone. She was brought to the Prophet (pbuh) while she was still alive. Allah's Prophet (pbuh) asked her, "Did such-and-such a person strike you?" She raised her head, denying that. He asked her a second time, saying, "Did so-and-so strike you?" She raised her head, denying that. He said for the third time, "Did so-and-so strike you?" She lowered her head, agreeing. Allah's Apostle then sent for the killer and killed him between two stones.”.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

“一个犹太男子和一个犹太女子因涉嫌通奸被带到安拉的使者面前。先知ﷺ问他们:“你们的经典（《讨拉特》）中对此罪的惩罚是什么？”他们回答说:“我们的祭司改变了这一刑罚，改为用炭涂黑脸面并游街示众。”阿卜杜拉·本·赛拉姆说:“安拉的先知ﷺ啊，请让他们拿来《讨拉特》。”《讨拉特》被取来，其中一个犹太人把手按在关于投石处死（拉jm）的经文上，开始诵读它前后的内容。于是本·赛拉姆对那个犹太人说:“把你的手拿开。”看哪！关于投石处死的经文正在他的手下。于是安拉的先知ﷺ下令将这两名罪人投石处死。”保护迪玛（Dhimmah）之人的权益，如同保护穆斯林一样，是我们的义务，这是依据安拉的使者ﷺ的话语（(SWT)）。

“A Jew and a Jewess were brought to Allah's Apostle on a charge of committing an illegal sexual intercourse. The Prophet (pbuh) asked them. "What is the legal punishment (for this sin) in your Book (Torah)?" They replied, "Our priests have innovated the punishment of blackening the faces with charcoal and Tajbiya." `Abdullah bin Salam said, "O Allah's Prophet (pbuh) , tell them to bring the Torah." The Torah was brought, and then one of the Jews put his hand over the Divine Verse of the Rajam (stoning to death) and started reading what preceded and what followed it. On that, Ibn Salam said to the Jew, "Lift up your hand." Behold! The Divine Verse of the Rajam was under his hand. So Allah's Prophet (pbuh) ordered that the two (sinners) be stoned to death .” It is a duty upon us to give the people of the Dhimmah the protection given to the Muslims, due to words of the Messenger of Allah (pbuh) (swt),.

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

“的确，谁杀害了一个受保护的人（Mu'ahid，即享有盟约保护者），而此人与真主有盟约，与真主的使者ﷺ也有盟约，那么他就违背了与真主的盟约和与使者ﷺ的盟约，他将闻不到乐园的芬芳；尽管乐园的芬芳可以在七十年的路程之外闻到。”由提尔米兹圣训集（Al-Tirmidhi）收录，他说此圣训为 Hasan Sahih（良好且可靠）。布哈里圣训集（Al-Bukhari）也以此措辞收录了它。

“Indeed, whoever kills a person who is granted the pledge of protection (Mu'ahid) that has a covenant from Allah and a covenant from His Messenger (saw), then he has violated the covenant with Allah and the covenant of His Messenger, so he shall not smell the fragrance of Paradise; even though its fragrance can be sensed from the distance of seventy autumns.”, transmitted by Al-Tirmidhi who said it is Hasan Sahih. And Al-Bukhari transmitted it with the words.

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

“谁杀害了一位 Mu'ahid（即获得穆斯林保护承诺的人），他将闻不到天堂的芬芳，尽管天堂的芬芳可以在四十年路程之外闻到。”

“Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).”.

ahl adh-dhimmah 的人在处理自身事务和保障生计方面，享有与穆斯林相同的权利。据艾卜·穆萨·al-Ash'ari 传述，真主的使者ﷺ说： Note: the instruction says to translate faithfully and not add anything, so I'll give the translation in Chinese, transliterations as in the original. Corrected final version: 信仰保护者（ahl adh-dhimmah）的人在处理自身事务和保障生计方面，享有与穆斯林所享有的相同权利。据艾卜·穆萨·al-Ash'ari 传述，真主的使者ﷺ说：

The people of Dhimmah enjoy the same rights as those enjoyed by Muslims in terms of managing their affairs and securing their living. It is narrated on the authority of Abu Musa Al-Ash’ari that the Messenger of Allah (pbuh) said:

» 请供给饥饿的人食物，探望生病的人，释放（赎出）被俘之人。« ——由布哈里经阿布·穆萨转述。阿布·欧拜代说：

.» أَطْعِمُوا الْجَائِعَ، وَعُودُوا الْمَرِيضَ، وَفُكُّوا الْعَانِيَ « . “Give food to the hungry, pay a visit to the sick and release (set free) the one in captivity (by paying his ransom).” transmitted by Al-Bukhari through Abu Musa. Abu ‘Ubaydah said:

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

因此，dhimmī（Dhimmī）被排除在圣战（Jihād）之外；他们的战俘会被释放；如果他们被奴役，则会以自由人的身份回到他们的dhimmah（Dhimmah）和契约之中，关于此事有相关的记载。并引述伊本·阿拔斯（Ibn Abbas）的话，他说：

“Therefore, the Dhimmis are excluded from Jihad, their prisoners are freed and if they are slaved, they return to their Dhimmah and their covenant as free, and there are narrations regarding that”. And on the authority of Ibn Abbas who said:

. أهل نجران صالح رسول الله .

. أهل نجران صالح رسول الله .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

“他们的任何教堂都不会被拆毁，他们的任何神职人员也不会被驱逐。他们的宗教不会受到干扰（被强迫背离其信仰），除非他们在我们的事务中引入不属于它的东西，或者……”先知ﷺ曾探望他们的病人，这是布哈里从安纳斯那里记载的，安纳斯说：

“No church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion (coerced away from their faith) until they introduce something in our matter that does not belong to it or take”. The Prophet (pbuh) used to visit their sick, as recorded by Al- Bukhari from Anas who said.

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

“一个年轻的犹太人生病了。先知（愿主福安之）前去探望他。他坐在他的头边，对他说：你皈依伊斯兰吧。他看了看站在他头边的父亲，父亲说：你听从艾布·卡西姆（先知的别称）的话吧。于是他皈依了伊斯兰。先知（愿主福安之）站起身来，说：赞美真主，祂借我的缘故使他免于火狱。”这表明探望他们是被允许的，可以对他们有礼貌，与他们友好交往。布哈里圣训集中转述，阿慕尔·本·迈蒙转述自欧麦尔·本·赫塔卜（愿主喜悦他），他在临终时嘱咐道：“我也嘱咐我之后的哈里发以此与此，并嘱咐他：凭借真主与祂的使者的盟约，他应当履行他们的盟约，在他们背后作战，不要强迫他们从事超出其能力的劳作。”

“A young Jew became ill. The Prophet (pbuh) went to visit him. He sat down by his head and said to him: Accept Islam. He looked at his father who was beside him near his head, and he said: Obey Abu Al-Qasim. So he accepted Islam, and the Prophet (pbuh) stood up saying: Praise be to Allah Who has saved him through me from Hell.” which indicates that it is permitted to visit them, be courteous and sociable with them. Al-Bukhari transmitted from Amru Bin Maymun from Umar Bin Al-Khattab (ra) who counselled at the time of his death “And I enjoin the Khalifah after me with this and this, and enjoin him that by the covenant of Allah and His Messenger , he should fulfil their covenant, fight behind them and not force them to work beyong their capacity ”.

dhimmī（受保护的非穆斯林）在其信仰和宗教仪式方面不应受到干涉，因为根据阿布·欧拜德在《财产》（Al-Amwal）中转述、经由欧尔沃传述的记载，安拉的使者ﷺ说道：安拉的使者ﷺ致信也门人，说道：

The Dhimmi should not be interfered with in terms of their faith and their rituals, for the Messenger of Allah (pbuh) (saw) said according to what Abu Ubaid reported in Al-Amwal through ‘Urwa who said: The Messenger of Allah (pbuh) wrote to the people of Yemen:

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

“凡固守其犹太教或基督教信仰者，不应被强迫放弃其信仰。”关税不会像向穆斯林征收那样向齐米人征收。艾卜·欧拜德在《财产》一书中转述了阿卜杜·拉赫曼·本·麦阿格勒的话，他说：我问齐雅德·本·胡代尔，应向哪些人征收十分之一。他说：

“He who is upon his Judaism and his Christianity, should not be coerced away from their faith”. Custom duties are not extracted from the Dhimmi in the same way they are not taken from the Muslims. Abu ‘Ubayd reported in Al-Amwal from ‘Abd Al-Rahman Bin Ma’qal who said: I asked Ziyaad Bin Hudair about whom they would take a tenth from. He said.

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

“我们不会向穆斯林，也不会向有盟约的人收取十分之一。”我问道：“那你们向谁收取十分之一？”他说：“向来自交战地区的商人中的不信道者收取。我们向他们收取，就像他们向我们收取一样。”收税者就是征收关税的人。

“We didn’t use to take a tenth from a Muslim, nor from someone who had a covenant. I said: So who did you take the tenth from? He said: The disbelievers from the merchants of war, so we used to take from them as they used to take from us” . The tax collector is the one who extracts the custom duties.

因此,迪米人(Dhimmi)与其他臣民一样,是国家的臣民,享有公民权利、保护、有保障的生活和公正的对待。他们也享有被善待、宽容和宽恕的权利。若他们愿意,可以加入伊斯兰武装部队,与穆斯林并肩作战,但他们没有参战的义务,除了吉兹亚(Jizya)之外,他们不需缴纳任何财物,穆斯林应缴的税赋也不适用于他们。统治者和法官对他们的看法与对穆斯林的看法相同,在处理他们的事务、执行交易规则和刑法方面不存在任何歧视。因此,迪米人享有与穆斯林完全相同、同等的一切权利;同样,他也被要求履行其应尽的一切义务,例如遵守誓约和服从国家的命令。

Therefore, the Dhimmi are subjects of the State, like any other subjects, enjoying the rights of citizenship, protection, guaranteed living and fair treatment. They also enjoy the right of being treated with kindness, leniency and clemency. They can join the Islamic armed forces and fight alongside the Muslims if they choose to do so, but they are not obliged to fight and no wealth is obliged from them except the Jizya, so the taxes that are obliged upon the Muslims do not apply to them. They are viewed by the ruler and the judge in the same light as the Muslims are viewed without any discrimination in terms of the management of their affairs and the implementation of the rules of transactions and the penal code upon them. Therefore, the Dhimmi enjoys all the rights, equally and exactly as those enjoyed by the Muslim; he is also expected to perform all the duties incumbent upon him, such as the fulfilment of the oath and the obedience of the State’s orders.

由此可见,受到照料的前提是国家的公民身份,无论其是否为穆斯林。鉴于关于此项裁决、司法事务及事务管理的经训证据具有普遍性,在持有伊斯兰国籍的人之间进行任何形式的歧视都是被禁止的。安拉(SWT)说:

In this way it can be seen that the issue with respect to being taken care of is the citizenship of the State, irrespective of whether they were Muslim or not. It is forbidden to discriminate in any way between those who hold the Islamic citizenship, due to the generality of the evidences pertaining the ruling and judicial matters and management of affairs. Allah (swt) says:

“当你们在人们之间进行裁判时，要公正地裁判。”（《古兰经》4:48）这是一句普遍的劝诫，适用于所有人，无论穆斯林还是非穆斯林。此外，安拉的使者ﷺ说道：

“When you judge between people to judge with justice.” (TMQ 4:48). This is a general address that applies to all people, Muslims and non-Muslims alike. Furthermore, the Messenger of Allah (pbuh) said:

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

“但是，举证的责任在提出主张者身上，而发誓则在否认者身上。”这是由 Al-Bayhaqi 以圣训 Sahih 的传述链记录的。这一规定是普遍的，适用于穆斯林和非穆斯林。这段圣训是由 ‘Abd Allah Bin Zubayr 传述的，他说：

“But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.” as transmitted by Al- Bayhaqi with a Sahih chain. This is also general and it applies to Muslims and non-Muslims alike. It is narrated from ‘Abd Allah Bin Zubayr who said:

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

“使者（愿主赐福他并使他平安）裁定，争讼的双方都应坐在法官面前”，艾哈迈德和艾布·达伍德所传，哈基姆认证其为可靠。这一规定是普遍的，包括任何争讼的双方，无论穆斯林还是非穆斯林。安拉的使者（愿主赐福他并使他平安）说道。

“The Messenger of Allah (pbuh) has decreed that the two disputing parties should both sit before the judge” reported by Ahmad and Abu Dawud and authenticated by Al-Hakim. This is also general and it includes any two disputing parties, Muslims and non-Muslims alike. The Messenger of Allah (pbuh) said.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

“伊玛目是牧人，他要对自己的臣民负责。”（穆斯林与布哈里共同收录）“臣民”一词是泛指，包括所有臣民，无论穆斯林还是非穆斯林。同样，所有有关公民身份的普遍经据都表明，禁止在穆斯林与非穆斯林之间、阿拉伯人与非阿拉伯人之间，或白人与黑人之间有所歧视。相反，所有持有伊斯兰公民身份的人都应当得到平等对待，不应有任何歧视：无论是统治者在处理他们的事务、保护他们的生命、荣誉和财产方面，还是法官在公平与正义方面。

“The Imam is a guardian and he is responsible for his subjects.” (Agreed upon by Muslim and Al-Bukhari). The term “subjects” is general and it includes all the subjects, Muslims and non-Muslims alike. Likewise, all the general evidences related to citizenship indicate that it is forbidden to discriminate between the Muslim and the non-Muslim, between the Arab and the non- Arab or between the white and the black. Rather, all the people who hold the Islamic citizenship should rather be treated equally, without any discrimination between them either by the ruler, in terms of looking after their affairs and in terms of protecting their lives, their honour and their wealth, or by the judge in terms of equality and justice.