内部安全部门的任务是维护国家安全。可能导致内部安全遭到破坏的行为有很多，包括：背离伊斯兰教（叛教）、通过破坏性活动和破坏行为（例如罢工或占领国家的重要中心）表现出来的反国家行为，以及对私人、公共或国家财产的侵犯。也可能表现为以武力反抗国家。
The task of the Internal security Department is maintaining the security of the State. The actions that could lead to a breach of internal security are many which include: Apostasy from Islam, rebellion against the State manifested in destructive activities and actions of sabotage e.g. strike 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. .
破坏内部安全的其他行为还包括：通过盗窃、抢劫、掠夺、侵占等方式侵犯他人财产；通过殴打、伤害、杀人等方式侵害他人人身安全；以及通过撒谎、诽谤、强奸等方式损害他人名誉。
Other actions which undermine internal security include 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 raping. .
内部安全部门的另一项任务是处理嫌疑人，保护乌玛和国家免受他们的危险和伤害。这些是最可能威胁内部安全的行为。内部安全部门保护国家和人民免受所有这些行为的侵害。因此，凡被宣布为叛教者、若不悔改则判处死刑的人，由该部门执行死刑判决。如果宣布叛教的是一群人，则必须与他们沟通，请他们回归伊斯兰教；如果他们悔改、回归伊斯兰并遵守沙里亚的规定，国家不应惩罚他们。如果……
One of the other tasks of the internal security department is to deal with suspects and protecting the Ummah and the State of 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, 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 abided by the shar' rules. If however, .
如果他们坚持叛教,就要与他们作战。如果他们人数不多,仅凭警察力量就能对付他们,那么就应当进行讨伐;但如果他们人数众多,警察力量无法制服他们,那么就必须请求哈里发为他们增派武装力量协助。如果这支武装力量仍不足够,就必须请求哈里发命令军队为他们提供支援。
they insist on apostasy then they are fought against. If they are small in number and the police force alone is able to fight against them then they must proceed to do so, but if they are large in number and the police force is unable to overpower them then they have to request the Khalifah to provide them with additional military force to help them. If this military force is not sufficient, then they must ask the Khalifah to order the army to provide them with assistance. .
关于叛教者的内容如下。至于那些反抗国家的人，如果他们不使用武器，而仅限于通过罢工、示威、占领国家的重要场所，或通过拆毁来侵犯私人、公共和国家财产，进行破坏和蓄意破坏，那么内部安全部门只限于动用警察力量来阻止此类破坏行为。如果它无法阻止这种侵犯，就请求哈里发为其提供军事力量，以制止这种破坏和蓄意破坏。
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, or 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. .
然而，如果反抗国家的人使用武器，并且能够在某一地区站稳脚跟，成为内部安全部门无法制服的力量，且仅靠警察力量无法将其消灭，那么内部安全部门就应请求哈里发为其提供一支军队或部队，视其在平息叛乱中的需要而定。在与他们交战之前，该部门应当与他们沟通，了解他们可能有的诉求。应要求他们回归服从和团体（Jama’ah），并交出武器。如果他们积极回应并回归，那么国家应当停止与他们交战。如果他们拒绝并坚持叛乱，那么就应与他们作战，目的是惩戒他们，而非灭绝和毁灭他们。作战的目的是使他们回归服从，放弃叛乱，并交出武器。
However if the people who rebel against the State use weapons and were able to establish themselves in an area and became a force that the department of internal security is unable to subdue and it was unable to eliminate through the use of the police force alone, then it requests the Khalifah to provide it with a military force or an army force, depending on its need in eliminating the rebellion. Before it fights against them, the department should communicate with them to see what complaints they may have. It should ask them to return to obedience and the Jama’ah and to surrender their arms. If they respond favourably and return back, then the State should hold back from fighting them. If they reject and insist on rebelling, then it would fight 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. .
例如伊玛目阿里·本·阿比·塔利卜对哈瓦利吉派的作战方式。他先是召唤他们投降；若他们放弃叛乱，他便不与之作战；但若他们坚持叛乱，他便与之作战，以使他们受到约束，从而回归服从，停止叛乱，并交出武器。对于那些使用暴力的人，例如拦路抢劫者，他们袭击民众，强行阻断道路，盗取财物并杀人，内政安全部门将派遣警察部队追捕他们，并对其施以相应的惩罚，惩罚可能是处死和钉十字架，或砍去对侧肢体，或将其流放到他处，依据经文：
An example of this is the way Imam ‘Ali b. Abi Talib fought against the Khawarij. He called them to surrender first and if they left the rebellion he would not fight against them but if they insisted on rebelling he fought against them, in order to discipline them so that they return to obedience, stop the 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 despatch 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 ayah:.
"对那些与真主的使者作战、在大地上作恶的人，惩罚是：{他们应该被杀，或被钉十字架，或应被交替断手断脚，或应被放逐出境}"[TMQ Ma'idah:33]。
"The punishment of those who fight against Allah’s Messenger and who walk in the land with corruption is that they should be killed or crucified, or their opposite hands and legs should be amputated, or they should be deported from the land" [TMQ Ma’idah:33].
对这些人的战斗，与对反抗国家的叛乱者的战斗并不相同。对叛乱者的战斗是为了惩戒他们，而对拦路抢劫者的战斗则是杀戮和钉十字架。因此，他们在其作战时以及在其悔改退回时，都会受到打击。他们应按照经文所列明的方式受到处置：凡杀人并夺取财物者，应被处死并钉十字架；凡杀人但未夺取财物者，应被处死，但不钉十字架；凡夺取财物而未杀人者，应从两侧交错截去其手和脚，而不处死；凡持械恐吓民众、既未杀人也未夺取财物者，则只将其流放出其所在地区，迁往另一地方或国家。
The fighting against these people is not like fighting against rebels who fight against the State. Fighting against the rebels is to discipline them, while fighting against the highway robbers is to kill and crucify, so they are fought against when they fight and when they turn back. They are treated as outlined in the Ayah. 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. .
内部安全部门仅使用警察力量来维护安全。除非警察力量无法维持内部安全,它不会使用警察以外的力量。在这种情况下,它会根据所需,请求哈里发为其提供军队或部队。
对于以盗窃、侵占、抢劫或掠夺等方式侵犯财产的行为;以武力、伤害或杀害等方式侵犯生命的行为;以及以说谎、诽谤或强奸等方式侵犯名誉的行为,内部安全部门通过警惕、守卫和巡逻来加以防止,并通过对侵犯财产、生命和名誉者执行法官的判决来予以制止。所有这些都只需要使用警察力量。
Shurtah(警卫队)负责维持公共秩序、监督内部安全并执行执法事务。这依据前述圣训,阿奈斯传述,先知ﷺ曾让盖斯·本·萨阿德站在自己面前,如同警察长(sahib al-shurtah)一般。这表明shurtah设立在统治者面前,这意味着他们承担统治者为实施沙里亚、维持秩序和保护安全而需要的执法任务。此外还包括进行巡逻,即夜间巡逻,以追捕窃贼、逮捕作恶者和恶人。阿卜杜拉·本·麦斯欧德在艾布·伯克尔时期担任夜间巡逻的指挥官。
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 raping. 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 shurtah is entrusted with keeping the public order, supervision over the internal security and carrying out the executing aspects. This is due to the mentioned Hadith from Anas who reported that the Messenger (PBUH) used to keep Qays ibn Sa'd before him like sahib al-shurtah (head of police). This indicates that shurtah are stationed before the rulers, which means they undertake whatever the rulers want of the execution force for implementing the shar’a, 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. Abdullah ibn Mas'ud was amir over the night patrols at the time of Abu Bakr. .
'Umar ibn Al-Khattab 亲自负责夜间巡逻，带着他的仆人同行，有时还带着 Abdul Rahman ibn Awf。因此，一些伊斯兰国家让店铺的业主在夜间雇用守卫看守其房屋，或者由国家派遣守卫而费用由店铺业主承担，这是不对的。因为这项工作属于夜间巡逻的范畴，而夜间巡逻是国家的职责，也是警察（shurtah）的职能之一。所以，民众不应被要求承担这项工作，也不应被要求承担其费用。
‘Umar ibn Al-Khattab used to take charge of night patrols by himself, taking his servant in his company and sometimes Abdul Rahman ibn Awf. 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 shurtah. So, people are not charged with it and nor charged with its costs. .
关于对待那些对国家实体、社群或个人构成伤害和危险的嫌疑人，这类嫌疑人必须由国家追查。乌玛中任何人若知晓其中任何情况，都必须予以举报。对此的证据，是布哈里和穆斯林所传述的、宰德·伊本·艾尔格姆所说的话：
With regards to dealing with the suspects 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 narrated from Zayd ibn Arqam when he said: .
"我当时在一次远征中，听到阿卜杜拉·本·乌拜伊说：不要为了让人离开安拉的使者而去资助他身边的人；如果我们回去，身份尊贵的人必将驱逐身份卑微的人。"我把这话告诉了我的叔父，或告诉了欧麦尔，他把这件事向先知ﷺ说了。先知ﷺ召见了我，我便把事情告诉了他……圣训。[布哈里《圣训实录》，第4901则；穆斯林《圣训实录》，第2772则]
"I was in an expedition, and heard Abdullah ibn Ubayy say: Do not spend upon those with the Messenger of Allah so as to disperse away from him; and if we return my uncle or to ‘Umar, who mentioned it to the Prophet ( PBUH) . He called upon me and I told him…hadith" [Bukhari, Sahih, #4901 and Muslim, Sahih, #2772] .
在穆斯林辑录的圣训中,我来到先知ﷺ面前,告知他伊本·乌贝耶常常拜访交战中的不信道者,并向他说明了其与他们的关系,例如与麦地那周围的犹太人以及伊斯兰的敌人之间的往来。我们需要进一步拓展此例的背景,以便妥善处理这一问题,避免将其与对民众进行刺探相混淆,而对民众进行刺探是被禁止的,因为先知ﷺ说:
In the narration by Muslim, I came to the Prophet (PBUH) and informed him of Ibn Ubayy who used to conduct frequent visits to the belligerent disbelievers and I informed him of his relations with them, such as with the Jews around Al-Madinah and the enemies of Islam. We need to expand further upon the context of this example to deal properly with this subject and so as not to mix it with espionage on the citizens, which is prohibited due to His (PBUH ) saying: .
"不要窥探"。[TMQ 49:12]。
"And do not spy". [TMQ 49:12].
因此，侦查只限于嫌疑人。
Therefore spying is only limited to the suspects. .
疑似对象是那些经常拜访异教徒、且是实际或潜在参战者的人。这是因为,作为战争策略的一部分,对交战的异教徒进行侦察是被允许的,也是为了防止伤害降临到穆斯林身上;此外,这一问题的沙里发依据包括所有交战者。这是因为,如果他们是实际的交战者,那么对他们进行侦察的义务就十分明确;如果他们是潜在的交战者,那么对他们进行侦察也是允许的,因为随时都可能与他们发生战争。
The suspects are those who visit the disbelievers frequently who are actual or potential warriors. This 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 shar'i evidences in this subject include all the belligerent people. This is because if they were actual belligerents then the obligation of spying on them is quite clear. If they were potential belligerents then spying on them is allowed for war is expected with them at any time. .
因此，任何经常接触交战中的不信道者的公民，都会因为与那些我们被允许侦察的对象（即交战的不信道者）有所接触而受到怀疑。
Thus any citizen that frequently visits the warring disbelievers would be under suspicion due to his contact with those we are permitted to spy on, i.e. the belligerent disbelievers. .
以下是此问题的细节如下:
The details of this issue will be as follows: .
1. 对正在交战的异教徒进行侦察，是国家的义务；除上述经据外，还有一条原则可以佐证这一点："履行某项义务所必需之事，本身也是义务。"这是因为，了解敌人的兵力、其计划、其目标及其战略要地等情况，是战胜敌人所必需的。这项工作由战争部门承担，也包括与正在交战的异教徒有所接触的公民，因为就原则而言，公民与交战方之间通常不应有往来，两者之间的关系是战争关系。
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: "that which is necessary to perform an obligation is itself 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. 对有可能与穆斯林交战的非信徒进行侦察是被允许的；当担心他们会援助实际交战的一方或加入他们时，国家有义务防止任何危害。有可能与穆斯林交战的非信徒分为两类：
2. Spying on the potential belligerent disbelievers is allowed; and it is obligatory upon the state to prevent any harm, such as, when it is feared they would help the actual belligerents or join them. The potential belligerent disbelievers are of two types: .
第一项：在其本国内、战争部门可能会对其进行监视的潜在敌对异教徒。
The first: The potential belligerent disbelievers in their country whom the war department would spy on. .
第二：可能成为交战方的非穆斯林进入我们国家，比如使节、有盟约者及类似的人。这些人必须受到内部安全部门的监视和侦查。
The second: The potential belligerent disbelievers that enter our country, such as the ambassadors, the covenants and their like. These have to be put under observation and spying by the internal security department. .
国内安全部门负责监视并侦查那些频繁拜访我国境内潜在交战异教徒官员或其代表的公民。战争部门则负责监视那些频繁拜访交战异教徒本国官员或其代表的公民。但这需要满足两个条件:
The department of internal security takes charge of surveillance and spying on the citizens who frequently visit the officials amongst the potential belligerent disbelievers or their representatives in our country. The war department also takes charge of the citizens who frequently visit the officials amongst the actual belligerent disbelievers or their representatives in their own country. This however requires two conditions: .
第一，战争部门与内部安全部门对官员进行监控时，应当出现明确证据，表明其频繁拜访潜在交战非信徒或其代表（无论在国内还是国外）并不正常，且引起了注意。
The first: There should appear through surveillance, carried out by the war department and internal security, of the officials amongst the potential belligerent disbelievers or their representatives’ clear evidence that the frequent visits to these disbelievers or their representatives, inside or outside the state, are not natural and attract attention. .
第二点：两个部门所发现的任何事情，都必须呈交给哈希布（hisbah）法官，然后由哈希布法官就该事项作出裁决。如果出现这样的情况，那么允许内部安全部门监视那些频繁拜访潜在的交战异教徒官员或其代表的本国公民。也允许战争部门监视那些频繁拜访潜在的交战异教徒官员及其代表的、在其本国境内的公民。以下是与所有这些相关的依据：
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. 窥探穆斯林是haram（非法），正如这节经文所规定的。真主（SWT）说：
1. Spying on Muslims is haram as stipulated in this verse. Allah (S.W.T ) says: .
"并且你们不要互相窥探。"……[49:12]。
"And do not spy on each other". .. [49:12].
这是对刺探他人隐私的一般性禁止；除非有证据对其加以限定，此禁止仍保持其普遍性。这一点得到艾哈迈德和艾布·达伍德在其圣训汇编中所载的圣训所证实，该圣训由穆格达德和艾布·乌玛麦传述，二人说道：
This is general prohibition of spying; and it remains general unless there is an evidence to specify it. This is confirmed by the hadith reported by Ahmad and Abu Dawud in their narration from Al-Muqdad and Abu Umamah when they said: .
"安拉的使者(PBUH)说:如果埃米尔在人民中寻找猜疑,他就会败坏他们。"[艾布·达伍德,《逊南》,#4889;以及海赛米,《群裨益汇编》,第5卷,第218页]。
"The Messenger of Allah (PBUH) said: If the amir sought for suspicion amongst the people he would undermine them." [Abu Dawud, Sunan, #4889 and al-Haythami, Majma’ al-Zawa’id, vol.5, p.218].
因此，窥探穆斯林是哈拉姆（禁止）的。这一规则同样适用于国家公民中的齐米人（dhimmah）。因此，窥探公民，无论是穆斯林还是非穆斯林，都是哈拉姆的。
Therefore spying on a Muslim is haram. This rule also applies on the people of the dhimmah from the citizens of the state. Thus spying is haram upon the citizens, Muslims and non-Muslims. .
2. 对实际参战的不信道者进行侦察，例如与我们交战的人；以及对潜在的参战不信道者进行侦察，例如以盟约或在我们的保护下进入我们国家的使节及其他人；或对其本国内实际参战的不信道者进行侦察，都是允许的。事实上，对实际参战者进行侦察是必须的，对潜在参战者在有危害之虞时进行侦察也是必须的。
2. Spying on actual belligerent disbelievers, such as those who are at war with us; and on the potential belligerent disbelievers, such as those who enter our country with covenant or under our protection like ambassadors and others, or the actual belligerent disbelievers in their own country; is allowed. It is in fact obligatory to spy on the actual belligerent, and on the potential belligerent in case of harm. .
证据在真主的使者（愿主福安之）的传记中清楚可见，具体如下：ﷺ
- The evidences are clear in the seerah of the Messenger of Allah (PBUH), which are as follows: .
- 据伊本·希沙姆的《圣训传记》记载，关于阿卜杜拉·本·贾赫什的远征：（先知）命令他出发两天。阿卜杜拉·本·贾赫什走了两天后，打开了安拉使者ﷺ的信件并阅读。他在信中发现：
- It was reported in the Sirah of Ibn Hisham about the expedition of Abdullah ibn Jahsh, where he ordered him to travel for two days. After Abdullah ibn Jahsh travelled for two days he opened the letter of the Messenger of Allah (PBUH) and read it. He found in it: .
“如果你读到我这封信，就出发前往位于麦加与塔伊夫之间的纳赫莱，在那里扎营，监视古莱什人，并为我们收集他们的消息。”
"If you read this letter of mine travel till you reach Nakhlah that comes between Makkah and Ta'if, where you camp and monitor Quraish from there and collect for us their news". .
据伊本·希沙姆《传记》所载关于白德尔战役的记述，伊本·易卜拉欣说：
It was reported in the Sirah of Ibn Hisham regarding the events of the ghazwah of Badr, that Ibn Ishaq said: .
“拉苏勒·安拉”（愿主福安之）与艾布·伯克尔一同骑行，直到遇见一位阿拉伯人的谢赫。他问谢赫关于古莱什人、关于穆罕默德及其同伴的情况，以及他所得到的任何消息。谢赫说：“除非你们告诉我你们从哪里来，否则我不会告诉你们。”拉苏勒·安拉ﷺ说：“如果你告诉我们，我们也会告诉你。”他说：“是这样吗？”他说：“是的。”谢赫说：“某日某时。如果告诉我消息的那人说的是实话，那么他们现在就在某某地方，”并说出古莱什人所在的地名。他讲完消息后问道：“你们从哪里来？”拉苏勒·安拉ﷺ说：“从水那里来。”然后他便转身离开了他们。他说，谢赫当时是这样说的：“从水那里来，还是从伊拉克的水那里来？”
"The Messenger of Allah (PBUH) and Abu Bakr rode till they met a sheikh from the Arabs. He asked him about Quraish and about Mohammad and his companions and any information he got about them. The sheikh said I will not inform you till you tell me from where are you? The Messenger of Allah (PBUH) said, if you tell us we would tell you. He said, is this for that? He said: yes. The Sheikh said: such day. If the one that informed me said the truth, then they would be in such and such place, naming the place where Quraish is. When he finished his news he said: From where are you? The Messenger of Allah (PBUH) said:. water, and he then turned away from them. He said, the sheikh was saying: From water, or from the water of Iraq? .
然后，安拉的使者（愿主福安之）回到了他的同伴们那里。夜幕降临时，他派遣阿里·本·阿比·塔利卜、祖拜尔·本·阿瓦姆和萨阿德·本·艾比·waqqas，连同他的一些同伴（愿主喜悦他们），前往白德尔的水源处打探消息，也就是去侦察古莱什人的探子。
Then the Messenger of Allah (PBUH) returned back to his companions. When night fell, he sent Ali ibn Abi Talib, Zubair ibn Al-Awwam and Sa'd ibn Abi Waqqas together with some of his companions (ra) to the water of Badr to seek the news from there, i.e. to look for spies upon Quraish." .
• 伊本·伊斯哈格还报道说，伊本·希沙姆在标题下提到：“巴斯巴斯·伊本·阿穆鲁和阿迪·伊本·阿布·扎格巴侦察消息”，直至他说：“阿迪和巴斯巴斯听说了（即那两名女仆在水源处关于古莱什人消息所说的话）。于是，他们跳上两匹骆驼，前往真主的使者ﷺ处，向他报告了他们所听到的内容。”
• Ibn Ishaq also reported that Ibn Hisham mentioned under the title: “Basbas ibn Amru and Adiy ibn Abu Al-Zaghba' spy for news”, till he said, “Adiy and Basbas heard that (i.e. that which the two maids said at the water regarding the news of Quraish). So, they jumped onto their two riding camels and went to the Messenger of Allah (PBUH) where they informed him of that which they heard. .
虽然这些证据涉及的是古莱什人，而古莱什人是实际的交战方，但这一规定同样适用于潜在的交战方，因为预计将与他们发生战争。唯一的区别在于，对实际交战方进行侦察是必须的，因为击败敌人的战略要求如此；而对潜在交战方进行侦察则是允许的，因为与他们发生战争是可以预期的。然而，如果他们可能带来危害，即预计他们可能会援助交战方，或实际加入交战方一边，那么对他们进行侦察同样成为必须。
Though these evidences were regarding Quraish, 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 however, i.e. it is expected they might help the belligerent or actually join them, then spying on them becomes obligatory as well. .
因此,对交战的非信徒进行侦察对穆斯林是允许的,并且国家有义务提供此类侦察。这是由于真主的使者ﷺ依照上文所述下达的命令。这也符合这一原则:"履行某项义务所必需的事物,本身也是义务。"
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: "That which is necessary for performing an obligation is itself obligatory". .
如果一些公民,无论是穆斯林还是非穆斯林,经常拜访交战的异教徒,无论这些异教徒是现实中的交战方还是潜在的交战方,无论是在我们的国家还是在他们的国家,那么这些人就是嫌疑人,因此可以对他们进行监视并跟踪他们的消息。这是因为他们经常拜访那些本可以被监视的人,而且如果他们为异教徒的利益进行间谍活动,预计会对国家造成伤害。
If some citizens, whether Muslim or non Muslim, frequently visited the belligerent disbelievers, whether they were actual or potential belligerent, 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 who are allowed to spy on them, and because harm is expected from them on the state if they spied for the advantage of the disbelievers. .
然而，要允许对此类公民进行侦查，上述两个条件必须得到证实。
However, to allow spying on such citizens the above mentioned two conditions must be verified. .
战争部负责监视频繁拜访实际交战方的公民，以及频繁拜访潜在交战方官员及其代表（在其本国）的公民。内部安全部负责监视频繁拜访潜在交战方的不信者官员及其在我国的代表的公民。
The war department takes charge of spying on the citizens that frequently visit the actual belligerent, as well as on the citizens that frequently visit the officials amongst the potential belligerent and their representatives in their own country. The department of internal security takes charge of spying on the citizens that frequently visit the officials amongst the potential belligerent disbelievers and their representatives in our country.