第七条

Article 7

by Sheikh Taqiuddin An-Nabahani7 min readViewed 202 times

国家对所有持有伊斯兰国籍的人实施伊斯兰教法，穆斯林与非穆斯林之间不做区分，具体如下：

The State implements the Islamic Shari’ah upon all those who hold the Islamic citizenship, with no difference between Muslims and non-Muslims as follows:

(a) 伊斯兰教的所有律例都将毫无例外地施行于穆斯林。

(a) All the rules of Islam will be implemented upon the Muslims without any exception.

(b) 非穆斯林在总体制度的范围内，可以遵行其信仰和崇拜。

(b) The non-Muslims will be allowed to follow their beliefs and worships within the scope of the general system.

(c) The rule of apostasy will be implemented upon the apostates from Islam if they themselves were the apostates. As for their children, they will be treated as non-Muslims if they are born as such. Thus,, they will be treated in accordance with their current status as being either polytheists or people of the book.

(d) 非穆斯林在食物和衣着等事务上，将依照其信仰处理，但以伊斯兰教法所允许的范围为限。

(d) The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari’ah rules permit.

(e) 非穆斯林之间的婚姻和离婚事宜，依照其各自的宗教信仰处理；非穆斯林与穆斯林之间的此类事宜，则依照伊斯兰教的律例处理。

(e) Matters of marriage and divorce will be settled among the non-Muslims according to their faith, and will be settled between them and the Muslims according to the rules of Islam.

(f) 国家将执行伊斯兰教法其余的规定，以及一切伊斯兰教法事务，例如交易、刑法、作证、司法制度和经济等，平等地适用于穆斯林和非穆斯林。国家同样将其适用于有契约的人、寻求庇护者，以及所有处于伊斯兰权威之下的人，方式相同。除大使、领事及类似人员因享有外交豁免而不适用外，国家将其适用于社会的全体成员。

(f) The State will implement the rest of the Shari’ah rules and all the Islamic Shari’ah matters, such as transactions, penal codes, testimonies, ruling systems and economics among others equally upon the Muslims and non-Muslims. The State will also implement the same upon those with a covenant, the asylum seekers and all those under the authority of Islam in the same way. It implements them upon all members of society except for the ambassadors, consuls, and similar for they have diplomatic immunity.

诚然，伊斯兰教是为全人类而来的。真主（SWT）说：

Truly Islam has come for all people. Allah (swt) says.

“我们派遣你，实际上是为了全人类，这一点的证据是：‘我没有派遣你，只是为了全人类。’”（TMQ 34:28）正如不信者有义务遵守“Usul”（根本），即伊斯兰的“Aqeedah”（信仰），他同样有义务遵守其枝节，即沙里亚的律法。至于他有义务遵守这些律法，这在古兰经的经文中有明确的记载；而至于他有义务遵守枝节，则是因为安拉（SWT）已明确地使他承担了其中一些枝节，其中包括那些命令不信者崇拜安拉（SWT）的经文。安拉（SWT）说：

“And We have not sent you except comprehensively to mankind.” (TMQ 34:28). Just like the disbeliever is obligated to abide by the “Usul” (foundations), in other words, by the Islamic 'Aqeedah, he is also obligated to abide by the branches i.e. the Shari’ah rules. As for the fact that he is obligated to abide by the rules, this is clearly mentioned in the verses of the Holy Quran, and as for the fact that he is obligated to abide by the branches, this is because Allah (swt) has clearly obligated him with some of the branches, among which are those verses commanding the disbeliever to worship Allah (swt). He (swt) says,.

“人们啊！你们应当崇拜你们的主。”（《古兰经》2:21），安拉（SWT）还说：

“O mankind, worship your Lord.” (TMQ 2:21), Allah (swt) also says,.

"《古兰经》3:97》中说："众人前往天房朝觐，是安拉应尽的义务。"类似的经文还有很多。此外，如果不信道者无需遵守枝干（律法的具体条文），那么安拉（SWT）就不会警告他们违反这些枝干，而警告他们舍弃这些枝干的经文也为数众多，其中包括：安拉（SWT）说：

“And [due] to Allah from the people is a pilgrimage to the House.” (TMQ 3:97), and similar. Moreover, were the disbelievers not obligated to abide by the branches, Allah (swt) would not warn them against their violation, and the verses warning them against the forsaking of these branches are numerous, some of which are: Allah (swt) says,.

“以及那些以物配主的人有祸了；那些不纳天课的人。”（TMQ 41:6-7）真主（SWT）又说：“那些不与真主同拜别的神明，不杀真主所禁止杀的生命（除非依正义），也不行邪淫的人；凡做这些事的人，必遭受惩罚。”（TMQ 25:68）真主（SWT）又说：

“And woe to those who associate others with Allah; Those who do not give Zakah.” (TMQ 41:6-7). Allah (swt) also says,. "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will face punishment." (TMQ 25:68). Allah (swt) also says,.

“‘是什么使你们入了萨嘉尔（火狱）？’他们将说：‘我们过去不是礼拜的人。’”（TMQ 74:42-3）

“"What put you into Saqar (Hell Fire)?" They will say, "We were not of those who prayed.” (TMQ 74:42-3).

既然不信道者被责成遵守某些命令和禁令，这表明他们也被责成遵守所有的命令和禁令。此外，规定遵守各项具体律法的经文是以一般性的措辞表述的，而一般性的措辞在其普遍含义上保持不变，除非提出了特指的证据；就此而言，并没有提出任何将这些经文限定于穆斯林的证据，因此它们仍然具有普遍性。例如，安拉（SWT）说：

The fact that the disbelievers have been obligated to abide by some of the commands and prohibitions indicates that they have been obligated to abide by all the commands and prohibitions. Furthermore, the verses which stipulate the obligation to abide by the branches are mentioned in a general term and the general term remains upon its generality unless the evidence of specification is mentioned; in this context, no evidence has been mentioned which restricts these verses to the Muslims, and so they remain general. For instance, Allah (swt) says,.

“安拉允许买卖，禁止利息（高利贷）。”（古兰经 2:275），至高无上的安拉说。

“Allah has permitted trade and has forbidden interest (usury).” (TMQ 2:275), and He (swt) says.

“如果她们为你哺乳，你们就应当给她们报酬。”（《古兰经》65:6），真主（SWT）还说：“如果你们在旅途中而找不到书记员，那么就应当取得抵押品。”（《古兰经》2:283），以及使者的话（ﷺ）。

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), Allah (swt) also says,. "And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken." (TMQ 2:283), and the words of the Messenger of Allah (pbuh).

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

“谁开垦荒地，它就归他所有”，艾哈迈德和提尔米兹依据圣训学家的正确（Sahih）传述链，经贾比尔传述。安拉的使者ﷺ还说：«手所取得的，直到归还为止，都有责任。»

“He who revives a barren land, it becomes his” reported by Ahmad and Al-Tirmidhi with a Sahih chain through Jabir. The Messenger of Allah (pbuh) also said . » عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُ ؤَدِّيَه «.

“手对其所取之物负有责任，直到归还为止”，这段圣训由艾哈迈德以沙希赫（Sahih）传述链，经萨穆拉·本·朱恩杜卜传述。类似的规定还有很多。这清楚地证明，他们有义务遵守其中的分支律例。

“The hand is liable for what it has taken until it is given back” transmitted by Ahmad with a Sahih chain through Samurah Bin Jundub There are many other rules to this effect. This serves as clear evidence that they are obligated to abide by the branches.

此外,遵守根本的命令本身就包含遵守枝节的命令,遵守整体的命令也包含遵守部分的命令;因此,礼拜的义务包含叩头、诵读、站立等义务。非穆斯林受命遵守根本,因此他也有义务遵守枝节。至于非穆斯林的某些枝节功修不被接受,例如礼拜和斋戒,这是因为皈依伊斯兰是其被接受的条件之一;所以,在条件未满足之前,这些功修不会被接受。然而,这并不意味着这些功修对他们没有义务。至于他们不被命令履行某些不以皈依伊斯兰为条件的枝节功修,例如圣战,这是因为圣战是为了其不信而与不信者作战,而齐米(受保护的非穆斯林)本身就是不信者。因此,他不可能因他人的不信而与不信者作战;否则,他就等于被允许与自己作战。所以,他没有义务履行圣战。然而,如果他愿意与某个不信者作战,这一行为会被接受。但他不会被强迫履行圣战,而这并不意味着安拉(SWT)没有命令他履行圣战。

Furthermore, the commandment to abide by the foundation is in itself a commandment to abide by the branch, and the commandment to abide by the whole is a commandment to abide by the part; so, the obligation to pray entails the obligation of the prostration, the recitation, the standing and so on. The disbeliever is commissioned to abide by the foundation; thus, he is obligated to abide by the branch. As for the non-acceptance of some branches from the disbelievers, such as prayer and fasting, this is because the embracing of Islam is one of the conditions of acceptance; thus, they would not be accepted until the condition is fulfilled. However, this does not mean that it is not obligatory upon them. As for the fact that they are not commanded to perform certain branches that embracing Islam is not a condition for such as Jihad this is because Jihad is fighting the disbeliever for their disbelief, and the Dhimmi is a disbeliever. Thus, it is inconceivable for him to fight the disbelievers due to their disbelief; otherwise, it would be permitted for him to fight himself. Therefore, he is not obligated to perform Jihad. However, if he accepts to fight a disbeliever, it will be accepted of him. However, he will not be forced to perform Jihad and this does not mean that he is not commanded by Allah (swt) to perform it.

这是源于他们有义务遵守伊斯兰教的律法。至于统治者应当将伊斯兰教的全部律法施行于他们身上，这一点体现在真主（SWT）关于有经人的经文之中。

This is from the fact that they are obligated to abide by the rules of Islam. As for the fact that the ruler should implement all the rules of Islam upon them, this is reflected in Allah's (swt) saying with respect to the People of the Book.

“你要依照真主所降示的（经典）在他们之间作出判决，不要顺从他们的私欲。”（TMQ 5:48）真主（SWT）还就此类人说道。

“Judge between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:48). Allah (swt) also says with respect to them.

“你要在他们之间依真主所降示的（经典）裁决，不要顺从他们的私欲。”（《古兰经》5:49）真主（SWT）又说。

“Judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:49). Allah (swt) also says.

“{确实，我已将这部经典以真理降示给你——[穆罕默德]，以便你依真主所昭示你的，在众人之间作出裁决。}”（《古兰经》4:105）这是一段泛指的称呼，包括穆斯林和非穆斯林，因为其中的“众人”一词

“Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you.” (TMQ 4:105). This is a general address that includes Muslims and non- Muslims alike, because the word “people” in.

“所以你要在人们之间作出裁决”这句话是泛指。至于真主（SWT）的话……

“so that you judge between people” is general. As for His (swt) saying.

“[他们是]爱听谎言、贪食非法之物的人。所以他们若来求你，［穆罕默德啊］，你可以在他们之间裁决，也可以不理他们。”（TMQ 5:42）这段经文的意思是：如果有人从国外来到伊斯兰国，请求穆斯林为他与另一个或另外几个异教徒之间的争端进行仲裁，那么在这种情况下，穆斯林可以选择在争议双方之间作出裁决，也可以拒绝这样做。这是因为该经文是针对那些与安拉的使者ﷺ媾和并签订条约的麦地那犹太人而降示的。当时他们以部落的形式生活，被视为其他国家，并不处于伊斯兰的统治之下，而是独立的其他国家。因此，先知ﷺ才与他们签订了条约。然而，如果他们处于伊斯兰的统治之下，例如成为齐米人（Dhimmi），或者作为寻求庇护者而来，那么用伊斯兰以外的法律在他们之间进行裁决就是被禁止的。拒绝接受伊斯兰律法裁决的人，统治者将强迫他接受，并会因此惩罚他。

“[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them.” (TMQ 5:42), this means that if one were to come to the Islamic State from abroad seeking the arbitration of the Muslims in a dispute with another disbeliever or other disbelievers, the Muslims in this case are given the choice of either judging between the disputing parties or declining to do so. This is since the verse was revealed concerning those whom the Messenger of Allah (pbuh) had made peace with and signed treaties with from among the Jews of Madinah who were living as tribes and they were considered as other states. They were not under the authority of Islam; rather, they were other states. Thus, he had signed treaties with them. However, if they were under the authority of Islam, such as the Dhimmi, or if they came as asylum seekers, it would be forbidden to judge between them by other than Islam. The one who refused to refer to the rule of Islam, would be forced to by the ruler and the ruler would punish him for it.

不得与异教徒订立无限期的齐色（dhimmah）契约，除非满足两个条件。第一，齐色民须每年缴纳人头税（jizya）。第二，他们须遵守伊斯兰教的规定，即接受对他们所施加的义务，执行命令并戒避禁令。这是基于安拉（SWT）的经文：

It is forbidden to conclude an indefinite Dhimmah oath with the disbeliever unless two conditions are fulfilled. Firstly, that Dhimmis adhere to paying the Jizya each year, and secondly that they abide by the rules of Islam i.e. the acceptance of what is enforced upon them in terms of executing orders and abstaining from prohibitions. This is due to the words of Allah (swt):

“直到他们心甘情愿地缴纳吉兹亚，并且表示屈服。”（TMQ 9:29），意即直到他们服从伊斯兰的律法。此外，安拉的使者ﷺ曾在他们身上实施伊斯兰的律法。布哈里通过伊本·欧麦尔的传述记载道：

“Until they give the Jizyah willingly while they are humbled.” (TMQ 9:29), meaning until they submit to the rules of Islam. In addition, the Messenger of Allah (pbuh) used to implement the rules of Islam upon them. Al-Bukhari transmitted through Ibn Umar:

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

犹太人带着他们之中一男一女来到先知ﷺ那里，这两人犯了通奸罪，于是先知ﷺ下令用石头将他们投掷致死。布哈里根据艾奈斯的传述记录了此事。

“The Jews came to the Prophet (pbuh) with a man and woman from amongst them who had committed adultery and so he had them stoned”, and Al-Bukhari reported through Anas:

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

“先知ﷺ处死了一名因妇人的首饰而杀害她的犹太人。”那些犹太人是伊斯兰国的臣民。此外，安拉的使者ﷺ致信当时信奉基督教的纳季兰人，说道：

“The Prophet (pbuh) killed a Jew who killed a woman for her ornaments”. Those Jews were subjects of the Islamic State. Also, the Messenger of Allah (pbuh) wrote to the people of Najran who were Christians saying:

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

“凡在你们中间从事高利贷者，将被剥夺干素（Dhimmah）契约的保护。”这是伊本·阿布·沙伊巴通过沙尔巴（Al-Shu’bah）所传的（Mursal圣训）。所有这些都证明，应当对所有臣民执行伊斯兰教的全部律例，不分穆斯林与非穆斯林。本条款甲款正是基于此而起草的。

“He who deals in usury from amongst you, shall be denied the Dhimmah covenant” reported by Ibn Abu Shaybah through Al-Shu’bah (Mursal narration). All this serves as evidence about the obligation to implement all the rules of Islam upon all of the subjects without any difference between Muslims and non- Muslims. It is on this basis that clause A of this Article has been drafted.

至于条款B，关于实施伊斯兰教一切律例的总体命令，见于安拉（SWT）的经文中。

As for clause B, the general order regarding the implementation of all the rules of Islam is mentioned in Allah’s (swt) saying.

“因此，你要依真主所降示的来在他们之间裁判。”（TMQ 5:48）

“So judge between them by what Allah has revealed.” (TMQ 5:48).

这一普遍原则已由伊斯兰教法作出规定：除了他们所信奉的“阿给旦”（信仰）、他们视为信仰之事的律法，以及使者ﷺ允许他们实行的相关行为规范之外。“阿给旦”和上述所有这些规定，伊斯兰教都通过大量明确的经文将其作为例外。安拉（SWT）说：

This general rule has been specified by Shari’ah; excluding the 'Aqeedah they embrace, the rules which are to them a matter of faith and the rules pertaining the actions which the Messenger of Allah (pbuh) has allowed them to perform. The 'Aqeedah and all of these rules have been made an exception by Islam through a host of clear texts. Allah (swt) says:

“{There shall be no compulsion in [acceptance of] the religion.}”（古兰经 2:256），先知ﷺ说：

“There shall be no compulsion in [acceptance of] the religion.” (TMQ 2:256), and the Messenger of Allah (pbuh) said:

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

“凡是犹太教徒或基督教徒，不应被强迫离开他的信仰，并且他必须缴纳吉兹亚”，此语由阿布·欧拜德在《财富》（Al-Amwal）中经由欧尔沃转述。因此，凡是在他们看来属于信仰的行为，我们不应干涉，应允许他们践行其所信奉的，即使这些事在我们的宗教信条（阿吉戴）范围内并不属于其内容。此外，对于先知允许他们在普遍制度范围内所做的事情，例如饮酒和结婚，我们也不应干涉。换言之，他们在私人生活中可以饮酒，但在与穆斯林混杂的公共事务中，例如公共市场等场所，则不允许饮酒。

“Whoever is a Jew or a Christian should not be coerced away from his faith, and he must pay Jizya” transmitted by Abu Ubaid in Al-Amwal through ‘Urwah. Hence, any action which is considered as a matter of faith to them should not be interfered with by us and we should allow them to practise what they believe, even if this were not part of 'Aqeedah matters in our Deen. Additionally, we should also not interfere with them in regard to any actions that the Messenger of Allah (pbuh) allowed them to perform, such as drinking alcohol and getting married, within the scope of the general system. In other words, it is permitted for them to drink alcohol in their private lives but not in the general affairs where they mix with the Muslims such as the general markets and the like.

关于本条第 C 款，伊斯兰教对叛教者作出了一系列规定，其中包括：叛教者若不悔改，应被处死，因为安拉的使者（愿主福安之）说过：

As for Clause 'C' of this Article, Islam has decreed a host of rules regarding the apostate, amongst them that the apostate should be killed he or she does not repent since the Messenger of Allah (pbuh) said:

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

“凡更换宗教者（即叛教者），杀之。”（布哈里以伊本·阿拔斯的传述收录）。安斯传述说：

“He who changes his religion (i.e. apostates) kill him.” (transmitted by Al-Bukahri through Ibn Abbas). Anas reported:

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

“我来到欧麦尔那里，他说：‘阿奈斯啊，巴克尔·伊本·瓦伊勒的那六个人怎么样了？’我说：‘信士的长官啊，他们在战斗中被杀了。’欧麦尔听后诵念了安拉（SWT）的话：‘我们确是属于安拉的，我们必定归向他。’于是我说：‘难道他们不能以死亡以外的方式处理吗？’他说：‘能的，我本会邀请他们归信伊斯兰，如果他们拒绝，我就会把他们关进监狱。’这是艾勒-拜哈基所转述的。换句话说，直到他们悔罪，如果他们不悔罪，才会被处死。这是因为背教者会被邀请归信伊斯兰，所有悔悟的途径都会被穷尽；如果他仍然拒绝，然后才会被处死。仅仅因为背教，背教者不应被处死，这是根据追述自哲ابر的传述而来的。”

“I came to Omar who said: O Anas, what happened to the six from Bakr Ibnu Wa’il? So I said: O Amir of believers, they were killed in the battle. Upon this Omar recited Allah’s (swt) saying: “To Allah we belong and to Him we will return”. So I said: “Could they have been dealt with by other than death? He said: “Yes, I would have invited them to Islam and had they refused, I would have thrown them in jail” as reported by Al- Bayhaqi. In other words, until they repent and if they did not, they would be killed. This is because the apostate would be invited to Islam and all the means of repentance would be exhausted, and if he still refused he would then be killed. An apostate should not be killed just for apostatising due to what is narrated from Jaber:

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

“一名妇女乌姆·马尔万叛教，于是先知（愿主赐福并平安）下令，应向她宣讲伊斯兰，如果她悔改（则被接受）。否则，她应被处死。”此段圣训由阿尔-拜哈基和阿尔-达拉古特尼所载。众多法学家援引此段圣训：伊本·古达迈在《穆格尼》中以之为证，马瓦尔迪在《大全》（《哈维·卡比尔》）和《伊斯兰政治制度》（《艾哈卡姆·苏尔塔尼耶》）中引用，阿布·伊斯哈格·阿尔-希拉齐在《穆哈兹卜卜》中引用，拉菲尔在《大注》（《沙尔赫·卡比尔》）中引用，巴果维在《提哈兹卜》中引用，伊本·吉扎维在《泰哈盖格》中引用。因此，它被视为“哈桑”（可接受的）圣训，并据以行事——换言之，在执行死刑之前，应先请其悔改。

“A woman, Umm Marwan, apostatized, so the Prophet (pbuh) commanded that she should be presented Islam, and if she repented (it is accepted). Otherwise, she is to be killed” reported by Al-Bayhaqi and Al-Daraqutni. This narration is used by masses of F uqaha’; - Ibn Qudamah uses it as evidence in Al-Mugni, Al-Mawardi in Al-Hawi Al-Kabir and Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi uses it in Al-Muhadhdhab, Al-Rafi’i in Al-Sharh Al-Kabir, Al-Baghawi in Al-Tadhhib and Ibn Al-Jawzi in Al-Tahqiq; so it is considered from the Hasan (acceptable authority) narrations and is acted upon – in other words, he is asked to report before execution.

关于"C"条的裁决全都针对叛教者本人，并不涉及他的子女。然而，如果一个穆斯林叛离伊斯兰教，并持续信奉他所叛入的宗教——例如他继续做基督徒、犹太教徒或多神教徒——而他随后生下的子女也信奉同样的宗教，那么他的子女会被视为叛教者吗？他们会被当作叛教者来对待吗？还是说，他们会被视为与出生时的信仰相同的人？

Rulings of Clause 'C' are all about the apostate himself; they are not about his children. However, if a Muslim apostatised from Islam and remained upon the faith to which he apostatised, for example he continued to be a Christian, a Jew or a polytheist, and he were then to have children who had the same faith, would his children be considered as apostates? And would they be treated as apostates? Or would they be considered as being of the faith they had at birth?

答案是：父亲叛教之前出生的孩子，毫无疑问仍被视为穆斯林。然而，如果他们也跟随父亲叛教，则会被视为叛教者。如果孩子是在父亲从一位非信徒或叛教的妻子那里叛教之后出生的，这些孩子会被视为非信徒而非叛教者；因此，他们将与出生时所继承的信仰群体的人一样受到对待。由此可见，每个在父亲叛教后、从非信徒妻子或叛教妻子所生的孩子，都会被判定为非信徒，因为他或她是由两位非信徒的父母所生。因此，如果双亲都成了犹太教徒或基督教徒，即有经人，那么他或她将被视同有经人来对待；如果双亲都成了多神教徒，那么他或她将被视为多神教徒。这是因为伊本·马斯欧德传述说：

The answer is that the children of the apostate who are born before their father’s apostasy are considered as Muslims without any doubt. However, if they were to follow their father and apostatise as well, they would be treated as apostates. If they were born after he had apostatised from a disbelieving or an apostate wife, these children would be considered as disbelievers and not as apostates; thus, they would be treated just like the people of the faith they inherited at birth. Hence, every child born after his father’s apostasy from a disbelieving wife or an apostate wife, would be judged as a disbeliever since he or she would have been born from two disbelieving parents. Therefore, if the two parents became Jews or Christians i.e. from the People of the Book, he or she would be treated as the People of the Book would be treated, and if the two parents became polytheists, he or she would be treated as a polytheist. This is so because Ibn Mas’ud reported:

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

“当安拉的使者（愿主福安之）想要处决你的父亲（欧格白·本·艾比·穆埃特）时，后者说：‘那孩子们怎么办？’他说：‘火狱。’”（阿布·达乌德记载；哈基姆认为其圣训可靠，宰哈比表示同意）。达拉古特尼的记述中：

“When the Messenger of Allah (pbuh) wanted to execute your father (Uqbah Ibn Abi Mu’it), the latter said: “What about the children?” He said: “Hell fire” (reported by Abu Dawud, Al- Hakim authenticated it, and Al-Dhahabi agreed with him). In the narration of Al-Daruqutni:

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

“对他们和他们的父亲，都是火狱。”这也是如此，因为在《布哈里圣训实录》中关于“家族之人”的章节里，即在圣战之书中。

“Hell fire for them and for their father”. It is also the case since in Sahih of Al-Bukhari in the section of the people of the abode, in the book of Jihad,.

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

“先知（ﷺ）曾经在一个名叫阿尔-阿布瓦或瓦丹的地方从我身边经过，有人问他，在夜间袭击多神教的战士是否可以，即使这可能使他们的妇女和儿童陷入危险。先知（ﷺ）回答说：“他们（即妇女和儿童）属于他们（即多神论者）。”因此，凡是出生于两个不信道者父母之下的孩子，都被视为不信道者，适用于不信道者的律例也适用于他。”

“The Prophet (pbuh) passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet (pbuh) replied, "They (i.e. women and children) are from them (i.e. polytheists)”. Therefore, every child born to two disbelieving parents is considered a disbeliever and the rule pertaining to the disbelievers applies to him.

因此,那些背教伊斯兰教而成为非伊斯兰教派的人,如德鲁兹派、巴哈伊教、卡迪亚尼派及类似派别,不被视为叛教者,因为他们自己并未背教,而是其祖先背教,他们因此生于两个不信者父母之下。所以,他们被判定为不信者,并应当按此对待。此外,由于他们并未背教而归入有经人的信仰,即未皈依基督教或犹太教,他们因此应被视为多神教徒。因而,他们的宰杀之肉不可食用,其女子也不可与之结婚,因为非穆斯林要么被视为有经人,要么被视为多神教徒,没有第三类。这也是为何安拉的使者ﷺ论及哈哲尔的拜火教徒时所说的,此事载于哈桑·本·穆罕默德·本·哈乃斐叶的传述中。

Hence, those who apostatised from Islam and became non- Islamic sects, such as the Druze, the Bahai’, the Qadiani and the like, are not treated as apostates since they didn’t apostatise but their ancestors were the apostates and they were ,therefore, born with two disbelieving parents. Thus, they are judged as disbelievers and they will be treated as such. Moreover, since they have not apostatised to a faith from among the People of the Book i.e. they have not apostatised to Christianity or to Judaism, they will be ,therefore, treated as polytheists. Hence, their slaughtered meat will not be eaten and their women will not be wedded since the non-Muslims are either considered to be People of the Book or polytheists and there is no third category. This is why the Messenger of Allah (pbuh) said about the Magi of Hajar as narrated by Al-Hasan Bin Muhammad Bin Al-Hanafiyya:

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

“凡皈依伊斯兰教的，就接纳他们；凡不皈依的，就向他们征收吉兹亚，但不要娶他们的女子，也不要吃他们宰杀的食物”（伊本·哈贾尔在《Al-Dirayah》中说：“由阿卜杜·拉扎格和伊本·艾卜·沙依白传述，这是一段有良好传述链的截断圣训。”）。至于那些背叛伊斯兰教而皈依基督教的人——例如黎巴嫩沙哈卜家族的情况：该家族的祖先原为穆斯林，后来背教改信基督教，其子女生来即为基督徒——这些人及与他们相似者，将被视同有经人。

“Whoever embraces Islam then accept them, and whoever does not then impose Jizya upon them, but do not wed their women or eat their slaughtered food” (Al-Hafiz said in Al- Dirayah: “narrated by ‘Abd Al-Razzaq and Ibn Abi Shaybah, it is a Mursal narration with a good chain”). As for those who apostatised from Islam and became Christians - as in the case in Lebanon with the family of Shihab; this family’s forefathers were Muslims and they apostatised to Christianity and their children were born as Christians - these people and their like will be treated as People of the Book.

至于D和E两款,它们的依据是:使者(愿主福安之)允许犹太人和基督徒饮酒,并认可他们的婚姻和离婚程序;因此,他的认可构成对一般规则的特指。然而,使者(愿主福安之)对非信徒婚姻的认可,仅限于夫妻双方都是非信徒的情形;但如果丈夫是穆斯林,而妻子是基督徒或犹太人,那么沙里亚的律例便适用于二人。妻子是穆斯林而丈夫是非信徒则不可行,因为这是非法的。安拉(SWT)说:

As for Clauses 'D' and 'E', their evidence is derived from the fact that the Messenger of Allah (pbuh) allowed the Jews and the Christians to drink alcohol and accepted their marriage and divorce proceedings; thus, his acceptance serves as a specification of the general rule. However, the approval of the Messenger of Allah (pbuh) with regard to the disbelievers’ marriage is given only when the two spouses are disbelievers, but if the husband were Muslim and if the wife were either Christian or Jew, the rules of the Shari’ah would then be applied upon both of them. It is not feasible for the wife to be Muslim and the husband to be disbeliever for this is unlawful. Allah (swt) says:

“那么，你们不要把她们送还给不信道者，她们对于不信道者不合法，他们对于她们也不合法。”（《古兰经》60:10）因此，穆斯林妇女嫁给非穆斯林是被禁止的，如果她这样做了，婚姻是无效的。

“Then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.” (TMQ 60:10). Therefore, it is forbidden for a Muslim woman to marry a non-Muslim, and if she did her marriage would be unlawful.

关于第"F"条，所有伊斯兰律法得以实施的依据，源自前面所提到的全部内容：非穆斯林有义务遵守信仰的根本与枝节，因此他被要求服从伊斯兰的一切律法。这是普遍性的规定，它包括生活在伊斯兰统治之下的Dhimmi（受保护民）和非Dhimmi者。因此，所有进入伊斯兰领土（Dar Al-Islam）的非穆斯林都必须遵守伊斯兰律法，但"aqeedah"（信仰）事项、与信仰事项相关的律例，以及先知ﷺ允许他们去做的任何行为除外，无论这些非穆斯林是Dhimmi、有盟约者，还是寻求庇护者。然而，大使及其同类人员不在此列，伊斯兰律法不适用于他们，因为他们将享有所谓的外交豁免权。这是因为Ahmed引述Abu Wa'il的话，他说：

As for Clause 'F', the evidence with respect to the implementation of all the rules of Islam is derived from all what has just been mentioned that the disbeliever is obligated to abide by the foundations and the branches, thus, he is commanded to submit to all the rules of Islam. This is general, and it includes the Dhimmi and the non-Dhimmi from among those who live under the authority of Islam. Hence, all the disbelievers who enter Dar Al-Islam must be subjected to the rules of Islam except the 'Aqeedah matters, the rules related to 'Aqeedah matters and any action which the Messenger of Allah (pbuh) allowed them to do whether these disbelievers were Dhimmi, under covenant or asylum seekers. However, the ambassadors and their likes are excluded from this and the rules of Islam would not be implemented upon them for they would be given what is known as diplomatic immunity. This is so because Ahmed reported on the authority of Abu Wa’il who said:

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

“伊本·纳瓦哈和伊本·乌萨尔作为穆萨delay·蔡ب的使者来见安拉的使者（愿主福安之），穆萨delay是那个说谎者。安拉的使者（愿主福安之）对他们说：‘你们作证我是安拉的使者吗？’他们说：‘我们作证穆萨delay是安拉的使者。’于是安拉的使者（愿主福安之）说：‘我信安拉和他的使者。我以安拉和他的使者的名义给你们以保障。如果我要杀使者，我早就杀了你们两个。’阿卜杜拉说：‘圣行的先例是使者不被杀。’（由艾哈迈德转述，海赛米判定为有效良好）。因此，这段圣训表明，杀害异教徒的使者是不被允许的，对他们也不得执行刑罚（呼杜德）。然而，这只适用于具有使者身份的人，例如大使、代办等。至于那些不具有使者身份的人，例如领事、商务参赞等，他们则不享有豁免权，因为他们不具备使者的身份。这一问题应当参照国际公约来确定，因为这是一个术语性的表述，其实际含义应通过研究公约来理解，它也是确立“现实情况”（Manat）的一部分；换言之，即确定他们是否被视为使者。”

“Ibn Nawwaha and Ibn Uthal came to the Messenger of Allah (pbuh) as Musaylima envoys - the liar - and the Messenger of Allah (pbuh) said to them “Do you bear witness that I am the Messenger of Allah (pbuh)?” They said “We bear witness that Musaylima is the Messenger of Allah (pbuh).” Upon this the Messenger of Allah (pbuh) said: I believe in Allan and His Messengers. “I give you security by Allah and His Messenger. If I were to kill an envoy I would have killed the two of you”Abdullah said: the precedent of the sunna is that envoys are not killed.” (reported by Ahmad and declared Hasan by Al- Haythami). So, this narration indicates that it is not permitted to kill the envoys of the disbelievers and nor to apply the punishments (Uqubat) upon them. However, this is exclusively applicable upon those who have the capacity of an envoy such as the ambassador and the “Chargé d'affaires” and the like. As for those upon whom the capacity of an envoy does not apply such as the Consul and the Commercial Attaché and the like, they would not have any immunity for they do not have the capacity of an envoy. This matter should be referred to the international convention because it is a terminological expression whose reality should be understood by way of looking into the convention and it is part of establishing the Manat (reality); in other words, establishing whether they are considered envoys or not.