第一百二十四条 - 《哈里发国草案宪法》 | Quran Course

第一百二十四条 - 《哈里发国草案宪法》 | Quran Course

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第一百二十四条

Article 124

by Sheikh Taqiuddin An-Nabahani5 min readViewed 147 times

根本的经济问题在于，如何将财富与福利分配给国家的所有臣民，并为他们利用这些财富与福利提供便利，使其能够努力获取并拥有它们。

The primary economic problem is the distribution of wealth and benefits to all of the subjects of the State, and facilitating their utilisation of this wealth and benefits, by enabling them to strive for them and possess them.

本文阐明，经济问题有两个方面：第一方面是民众的需求，即保证国家的财富惠及每一个臣民，使任何人都不被排除在外；第二方面是为每一个臣民提供条件，使其能够拥有并享用这些财富。

This article explains that the economic problem has two halves: the first being the need of the people, in other words, guaranteeing that the wealth of the country reaches every individual subject such that no one is prohibited from it and secondly, facilitating every individual subject to possess and benefit from this wealth.

至于前半部分，其证据是关于穷人、贫困者和旅行者之事的经文与圣训。这些证据性质各异，但都将注意力集中于这一问题的重要性。至于经文，安拉(SWT)说：

As for the first half, its evidences are the verses and narrations that came regarding the matters of the poor people, the needy and the travellers. There are several of these evidences of varying nature such that they focus the attention on the importance of this problem. As for the verses, Allah (swt) says:

“并让你们喂养困苦和贫穷的人。”（TMQ 22:28）“你们所施舍的任何财物，都会被完全偿还给你们，你们不会受到亏待；[施舍]是给那些为了真主的事业而被限制、无法在大地上自由行动的贫穷者的。”（TMQ 2:272-3）

“And feed the miserable and poor.” (TMQ 22:28). “And whatever you spend of good - it will be fully repaid to you, and you will not be wronged; [Charity is] for the poor who have been restricted for the cause of Allah (swt), unable to move about in the land.” (TMQ 2:272-3).

这些经文与圣训，以及所有关于消费（施舍）的经文，关于萨达卡（周济）的规定，关于天课（扎卡特）的规定，以及反复鼓励扶助贫穷者、需要帮助者、旅途中的人和乞求者（乞丐）的内容，即凡可被称为贫穷者的人，都清楚表明：经济问题就是个人的贫困，也就是财富在个人之间分配不当，从而导致个人陷入贫困。因此，问题在于财富在国家的每一位个体臣民之间的分配，所以必须解决这种分配问题，使财富惠及每一个人。关于这种分配的证据已经说明，它必须惠及每一个人；而要使财富惠及每一个人，就必须针对那些被剥夺了这种分配的人，即针对贫穷者、需要帮助者、旅途中的人和乞求者（乞丐），也就是凡可被认定为贫穷者的人，直接着手解决问题。以上便是本文前半部分的论据。

These verses and narrations, and all the verses related regarding spending, the rules of Sadaqat (charities), the rules of Zakah, and repeatedly encouraging the support of the poor, the needy, the travellers, and those who ask (beggars), in other words, whoever can be described as poor, all clearly indicate that the economic problem is the poverty of individuals, i.e. the poor distribution of wealth amongst the individuals which results in the poverty of the individuals. Therefore, the problem is the distribution of wealth to every individual subject of the State, and so it is obligatory to address this distribution such that the wealth reaches everyone. The evidences which came regarding this distribution is that it must reach every individual, and in order for it to reach every individual it is necessary to address the one who has been prevented from it, in other words, address the poor, needy, travellers, and those who ask (beggars) – in other words, whoever can be characterised as being poor. These are the evidences for the first half of the article.

从另一个角度来看，这些证据所论述或所要求的，只是对财产的劳作，而不是单纯的劳作。换言之，这是为了占有而生产，而非仅仅为了生产，这表明劳作产生占有，而占有是从属性的问题，而非根本性的问题。它是占有的一个分支，而不是占有的根源。因此，那些要求生产的律例提到了占有，而占有又要求生产；而那些直接涉及生产的律例则提到了利用。所以在一节经文中，它使劳作以食物为目的，并在第一段圣训中使食物来自劳作；在第二、第三段圣训中，则以寻求今世和寻求合法（Halal）的所得来表达劳作。因此，所有这些律例及其证据都指向财富的占有。所有这些都表明，生产并非根本问题，而是经济问题之一；同样，它也表明根本问题是所有权，或者换个说法，即占有，这意味着根本问题是分配。

This is from one angle. From another angle what these evidences address or what they necessitate is only the work for property, and not work alone. In other words, it is production for the sake of possession and not simply production alone, which indicates that the work produces possession, which points to it being a branch issue and not a root one. It is a branch of possession, and not a root for it. That is why the rules which necessitate production came mentioning possession, and that possession necessitates production, and that the rules which directly address production came mentioning utilisation. So in one verse it made the effort for the sake of food, and made food from effort in the first narration, and expressed effort through the words seeking the world and seeking that which is lawful (Halal) in the second and third narrations, so all these rules with their evidences mean possession of wealth. All of this indicates that production is not the root problem, rather it is a problem amongst the economic problems, and in the same manner it indicates that the root problem is ownership, or by an alternative expression possession, and this means that the root problem is distribution.

这一切都是就伊斯兰教法依据而言的。至于经济生活的现实，没有人否认，每个遭受经济动荡的国家，都是因为分配不公，而不是因为生产水平低下。社会主义制度，包括共产主义，正是由于社会在资本主义制度下所遭受的压迫而兴起的，换言之，是分配不公的结果。资本家在其制度中试图实施的各种社会福利，都与分配相关。社会主义的解决方案只处理分配问题，而今天被称为第三世界的地区，例如伊斯兰国家，之所以落后，只是因为分配不公，而不是因为国家贫穷。因此，经济问题的根源现实是分配不公，而不是生产不足。这一点是可以感知的，每个人都能感知到，无论他是穆斯林、资本主义者还是社会主义者。因为整个世界生产的东西远远超过人们的需要，但分配不公使一些人暴富得令人发指，而另一些人却一无所有、贫困潦倒。即使在生产水平低下的国家，经济问题的根源首先也是分配，其次才是生产低下。基于此，经济生活的现实表明，经济中的根本问题是分配，而不是生产。

This is all with respect to the Shari’ah evidences, as for with respect to the reality of the economic life, no one denies that every country which suffers from economic unrest is due to suffering from poor distribution, and not due to low production. The socialist system, including communism, only arose as a result of the oppression which the society suffered from the capitalist system, or in other words, a result of poor distribution. The social benefits which the capitalists tried to implement in their system are all connected to the distribution. The socialist solutions only deal with the issue of distribution, and the regions which are called the third world such as the Islamic countries in these days, are only backward due to the poor distribution, and not due to the poverty of the country. Accordingly, the reality of the root problem in economics is poor distribution and not lack of production. This is something that can be sensed, and every person can sense it, whether Muslim, capitalist or socialist. This is since the world as a whole produces much more than the people require, but the poor distribution is what makes some people obscenely rich, while others are destitute and poor. Even in the countries that suffer from low production the root economic problem is distribution first and then low production. Based upon this, the reality of the economic life indicates that the root problem in the economy is distribution, and not production.