必须保障每个人的基本需求都得到满足，并且在个体层面上完全满足；同时要确保每个人都能获得便利，以尽可能高的程度满足其额外需求（非必需需求）。

It is obligatory to guarantee that all the basic needs are met for everyone, and are completely met on an individual basis, and to guarantee that every individual is facilitated to satisfy the extra needs (non-essential needs) to the highest level possible.

本文分为两部分:第一,保障基本需求得到满足;第二,为满足奢侈性需求提供便利。

This article has two halves: firstly, guaranteeing that the basis needs are satisfied and secondly, facilitation of the satisfaction of the luxurious needs.

前一半有多条证据支持这一点，因为立法者（SWT）鼓励谋生、寻求给养和努力，并把为谋取给养而付出的努力定为一项义务；安拉（SWT）说：

The first half has several evidences for it, since the Legislator (swt) encouraged earning, seeking provision and effort, and made the effort to earn provisions a duty; Allah (swt) said:

“所以你们当行走在大地的各个方向，并食用他所供给的给养。”（TMQ 67:15）以及：

“So walk among its slopes and eat of His provision.” (TMQ 67:15) and:

“当礼拜完毕后，你们就可以散布在大地上，去寻求真主的恩惠。”（《古兰经》62:10）先知说：

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah (swt).” (TMQ 62:10). The Prophet said:

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

“一个人若疏忽了他所供养的人，这对他来说已经足够构成罪过。”（阿布·达乌德所传，其传述链经纳瓦维认定为可靠，传自阿卜杜拉·本·阿慕尔·本·阿绥）。这是保障一个人凭借自身劳动满足其全部基本需要的根本依据。因此，安拉（SWT）使有能力的男子承担工作的义务，以便他满足自己的需要。这意味着对有能力的人而言，工作是必须的，若他不去从事，便会像其他一切义务一样受到惩罚。至于妇女，以及那些无力工作的男子，供养他们是一项义务，也是他们应得的权利，国家有义务提供这种供养。供养妻子是丈夫的义务；先知ﷺ说：

“It is sufficient sin for a man that he neglects him whom he maintains.” (reported by Abu Dawud with an chain that Al- Nawawi authenticated from ‘Abd Allah (swt) b. ‘Amru b. Al-‘As). This is the origin in guaranteeing the person’s satisfaction of all their basic needs through his earning. So Allah (swt) made work a duty upon the needy male who is capable in order for him to satisfy his needs. This means that work is compulsory on this capable person and if he does not undertake it he would be punished as is the case with every duty. As for women, and those men who are incapable of work, it is a duty to provide them with maintenance and this is a binding right for them, and the State is bound to provide it. Maintenance of the wife is a duty upon the husband; the Prophet said:

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

“你们当依照惯例供给她们的衣食”。抚养子女的费用是父亲的责任；真主（SWT）说：“生父应依照惯例供给母亲的衣食。”（古兰经2:233），先知穆罕默德ﷺ对欣德说：

“Upon you is their provision and their clothing according to what is acceptable”. Maintenance for the children is a duty upon their father; Allah (swt) said: “Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger of Allah (pbuh) said to Hind:

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

“你可以按照合理的标准，取用足以供养你和你孩子的钱财。”（这是在她抱怨阿布·苏富扬是个吝啬的人之后所说的。）关于继承人的抚养费；安拉（SWT）说：

“Take whatever is sufficient for you and your child according to what is acceptable.” after she had complained that Abu Sufyan was a miserly man. Maintenance for the inheritor; Allah (swt) said:

“继承人也应同样承担责任。”（TMQ 2:233）紧接在他（swt）所说的话之后：

“An heir shall be chargeable in the same way.” (TMQ 2:233) after His (swt) words:

"父亲有责任供养母亲，为她们提供食物和衣物，依照合理的标准。"（TMQ 2:233），因此，沙里亚要求继承人无条件地供养女性，因为它并未要求她必须去谋生；同时，它要求继承人供养无劳动能力且贫困的男性。

Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), so the Shari’ah obligated the maintenance of the female without restriction upon the inheritor, since it did not make seeking an earning a duty upon her, and obligated upon him the maintenance for the incapable males, if they were poor.

在没有负有抚养义务之人的情况下，或者此人虽然在场却无力支付抚养费的情况下，伊斯兰教法将这笔抚养费规定由公库（Bayt Al-Mal）承担，换言之，由国家承担。据传，艾卜·胡莱赖说：安拉的使者ﷺ说：

In the absence of anyone who was obligated to pay maintenance, or if they were present but unable to pay the maintenance, the Shari’ah obligated this maintenance upon the Bayt Al-Mal, in other words, upon the State. It is narrated that Abu Hurayrah said: The Messenger of Allah (pbuh) said:

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

“如果有人（在穆斯林中）去世并留下财产，财产将归其继承人；如果他留下孤儿（受抚养者），我们将负责照顾他们。”（布哈里与穆斯林共同实录，出自艾卜·胡莱赖ра）。而“كَلّ”（卡拉）指的是既无父亲也无儿子的弱者。在该圣训的另一条传述线中提到：

“If somebody dies (among the Muslims) leaving some property, the property will go to his heirs; and if he leaves orphans (dependents), we will take care of them.” (agreed upon from Abu Hurayrah), and the kall is the weak who has no father or son. In another chain of the narration it is mentioned:

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

“若有人遗留财产，则归其继承人；若有人遗留债务和受抚养的家属，则交由我来处理，由我承担责任。”（穆斯林圣训实录辑录，传自贾比尔）。而“Daya’an”即“受抚养者”，换言之即子女；《Al-Muhit》词典中提到：“Al-Diya’ 也指子女。”因此，通过这些证据可知，伊斯兰教法保障了贫困者的基本生活需要，无论其为女性，还是无能力谋生或收入不足的男性。

“If anyone leaves property, it goes to his heir and if anyone leaves debt and dependants, let the matter come to me and I shall be responsible,” (reported by Muslim from Jabir), and the Daya’an is in other words, the children; it is mentioned in Al-Muhit dictionary: “Al-Diya’ is also the children”. So through these evidences the Shari’ah has guaranteed the fulfilment of the basic needs of the poor if they were female, or a male who was not capable of earning or if his earnings were not enough.

根据伊斯兰教法（Shari'ah），无能力者有两类：一类是实际上无法工作的人；另一类是从法律角度而言无能力的人，即找不到可以谋生的工作的人。这两类人都被视为无能力者。

The incapable according to the Shari’ah is either the one literally unable to work, or the one who is incapable from the view of the law, meaning the one who is unable to find work through which he could gain his earning. Both of these are considered incapable.

通过这些证据,伊斯兰教法保障了他们的一切基本需求,以抚养(Nafaqah)的方式得到满足:对于女性,不设限制;对于那些在实际上或法律上无能力谋生的男性,也是如此。首先由丈夫以及任何继承人承担此责任;如果找不到他们,或他们无力承担,则由公库(Bayt Al-Mal)承担,换言之,即国家。

Through these evidences the Shari’ah guaranteed them the fulfilment of all of their basic needs by maintenance, for the female without restriction, and for those men who are either literally or legally incapable, and this is initially upon the husband and any inheritor, and if they were not found or were incapable then upon the Bayt Al-Mal, in other words, the State.

为了让伊斯兰教法（Shari'ah）保证公库（Bayt Al-Mal）能够履行这一供养职责，教法特别关注某些特定的收入，因此公库设有一项用于穷人天课（Zakah）的专门账目：

In order for the Shari’ah to guarantee that the Bayt Al-Mal could carry out this maintenance, special concern is given to specific income, and so the Bayt Al-Mal has a section for the Zakah for the poor:

“天课的支出只用于贫穷者和困乏者”，直至经文：“以及旅途中的过客。”（《古兰经》9:60）。如果天课不足，则依据先知ﷺ的圣训，须从其他收入中支付生活保障费用，交付给公库（Bayt Al-Mal）。

“Zakah expenditures are only for the poor and for the needy.” until the words: “And for the [stranded] traveller.” (TMQ 9:60). If the Zakah is not sufficient, then the maintenance must be paid from other income to the Bayt Al-Mal due to the words of the Prophet :

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

“若有人遗留债务和受抚养的家属，此事应交给我，由我负责”（穆斯林从杰比尔处转述），换言之，由国家承担责任，这是基于他的话：

“If anyone leaves debt and dependants, let the matter come to me and I shall be responsible” (reported by Muslim from Jabir), in other words, upon the State, and due to his words:

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

“伊玛目（统治者）是监护人，他要为其臣民负责”（布哈里从阿布杜拉·本·欧麦尔处转述）。在他对臣民的最重要的责任中，包括保障他们基本需求的满足。因此，他们的生活保障应由白图·马尔（国库）的收入来提供，因为向贫困者发放生活保障是国家的职责之一。如果白图·马尔已确定的收入不足以提供这些保障，则应根据足以提供这些保障的数额向富裕的穆斯林征收赋税，并以强制方式征收，将其交入白图·马尔，用于这一保障，因为哈里发可以征收赋税的理由之一正是如此。这是因为，如果天课和白图·马尔已确定的收入不足以提供生活保障，那么这就成为所有穆斯林的责任；先知ﷺ说：

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from Abdullah Bin Umar), and amongst the most important responsibilities to his subjects is to guarantee the fulfilment of their basic needs. Therefore, their maintenance is provided from the income of the Bayt Al-Mal, since it is from the State responsibilities to distribute the maintenance to the poor. If the confirmed income of the Bayt Al-Mal was not sufficient, taxes would be imposed upon the rich Muslims in accordance with what would be enough to provide this maintenance, and it would be taken from them by force in order to get it to the Bayt Al-Mal for the sake of this maintenance, since this is from the reasons that the Khalifah can impose taxes. This is because if the Zakah and the confirmed income of the Bayt Al-Mal is not sufficient to provide the maintenance, then it becomes a duty upon all of the Muslims; the Messenger (pbuh) said:

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

“每当一个地区的人醒来时，他们中间有一个饥饿的人，那么安拉（SWT）对他们的盟约与庇护便被解除。”（由艾哈迈德从伊本·欧麦尔处转述，并经艾哈迈德·沙基尔认证），这一圣训表明了供养饥饿者的要求，并且与一种谴责相连，因此这一要求是确定的，从而表明这对他们是义务。因此，哈里发可以向有能力者征收赋税，必要时甚至可以强制征收，因为他是在履行一项职责。

“Whenever the people of an area wake up with a hungry person amongst them, then Allah (swt)’s covenant and protection to them is absolved.” (reported by Ahmad from Ibn Umar and authenticated by Ahmad Shakir), which is a report that implies a request to feed the hungry, and is connected to a blame, and so the request is definite, which therefore indicates that it is obligatory upon them. Therefore, the Khalifah can impose taxes upon who is capable of them, and take it from them even by force if necessary, since he is executing a duty.

这些证据都表明，伊斯兰教法规定必须保障每个人的基本需求得到满足，并以个人为单位落实；同时明确了能够保证这一责任得以履行和持续下去的收入来源。

This is all evidence that the Shari’ah obligated guaranteeing the satisfaction of all the basic needs for all the individuals, on an individual basis, and specified the income which guarantees the undertaking of this fulfilment, and guarantees its undertaking and continuation of it.

从保障每个人个体都能获得满足的角度来看。至于从满足全部基本需要的角度来看，人在现实生活中的基本需要是食物、衣物和住所；而伊斯兰教法的依据已经保证了生活供给，而供给即是食物、衣物和住所。除此之外，还有经据表明，这三样（食物、衣物和住所）是基本需要，其余都属于多余和额外的。

This is from the angle of guaranteeing the fulfilment for all of the individuals, on an individual basis. As for the angle that the fulfilment is of all the basic needs, the reality of life for the individual is that the basic needs are food, clothing and shelter, and the Shari’ah evidences which came guaranteed maintenance, and maintenance is food, clothing and shelter. Above and beyond that there are evidences that indicate that these three (food, clothing, and shelter) are the basic needs, and anything else is surplus and extra.

关于抚养费包括食物、衣物和住所的证据，安拉（SWT）说：

As for the evidences that maintenance is food, clothing and shelter, Allah (swt) said:

“父亲应当依照习惯供给母亲们的饮食和衣物。”（TMQ 2:233）又说：“你们要按照自己的能力，让她们住在你们所居住的地方。”（TMQ 65:6）又说：“你们要从你们供给家人的中等食物中供给她们。”（TMQ 5:89）因此，安拉（SWT）阐明了食物、衣着和住所都属于抚养（维持）的范畴。先知ﷺ谈到女性，即妻子们时说：

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233) and said: “Lodge them [in a section] of where you dwell out of your means.” (TMQ 65:6) and said: “From the average of that which you feed your [own] families.” (TMQ 5:89), and so Allah (swt) clarified that food, clothing and shelter is maintenance. The Prophet said about women, in other words, wives:

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

“你们对妇女的权利是：你们应当供养她们，并以善良之物为她们穿戴。”（提尔米兹协同阿慕尔·本·艾哈瓦斯所传，并经认定为可靠。）在另一段传述中，他说：

“And their right over you is that you provide for them and dress them with what is good” (reported and authenticated by Al- Tirmidhi fromAmrf b. Al-Ahwas). In another narration he said:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

“他们对你们的权利是供养他们，并以合宜的方式为他们提供衣着。”（穆斯林圣训实录引自哲比尔）这些证据表明，供养包括食物、衣物和住所，而这些是基本需要。奥斯曼·本·阿凡ﷺ传述：先知ﷺ说：“亚当之子除了以下这些东西之外，别无权利：他所居住的房屋，遮盖他私处的衣服，以及一块饼和水。”（良好圣训）至于食物、衣物和住所是基本需要而其他皆属额外的证据，据先知ﷺ传述，他说：

“And their right over you is to provide for them and cloth them with what is acceptable.” (reported by Muslim from Jabir). These are evidences that the maintenance is food, clothing and shelter, and that these are the basic needs. Uthman bin 'Affan narrated that the Prophet (s.a.w) said: "There is no right for the son of Adam in other than these things: A house which he lives in, a garment which covers his nakedness, and Jilf (a piece of bread) and water." (Hasan) As for the evidences that food, clothing and shelter are the basic needs and anything else is extra, it is narrated from the Prophet that he said:

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

“除了这些东西之外，人子亚当没有其他权利：一座可以居住的房屋，一块面包，一件遮盖羞体（‘Awrah）的衣服，以及水。”还有一种不同措辞的传述：

“There is no right for the son Adam in other than these things: a house to live in, a piece of bread, a garment which covers his nakedness (‘Awrah), and water.”. And it is narrated with a different wording:

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

“人子除了这些以外，并无权利拥有其他东西：一间可以居住的房屋，一件遮盖他‘Awrah（公共场合必须遮盖的身体部位）的衣物，一块面包，以及水。”（由提尔米迪收录，他称其为 Hasan Sahih）。这两段圣训的措辞表明，其中提到的食物、衣物和居所——“房屋的庇荫”；“可以居住的房屋”；“遮盖‘Awrah的一件衣物”；“一块面包和水”——便已足够、充分。而他在圣训中的话是：«فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق»。

“The son of Adam has no right to anything except these: a house to live in, a clothing to cover his ‘Awrah (parts of body that must be covered in public), a chunk of bread, and water.” (reported by Al-Tirmidhi who said it is Hasan Sahih). The wording of the two narrations indicates that what has been mentioned in these narrations, which was food, clothing and shelter: “shade of a house”; “a house to live in”; “a piece of clothing to cover his ‘Awrah”; “a chunk of bread and water” is enough and sufficient. And his words in the narration: .» فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق «.

“以及亚当之子对超出这些之外的东西没有权利”这句话非常清楚地表明，这三样是基本需要。因此，这两段圣训说明，基本需要是食物、衣服和住所，而超出这些的东西都不属于基本需要。满足了这三样，个人的基本需要就得到了满足。至于这种满足必须是完全的满足，证据见于经文，即经文提到这种满足必须是合理的（Bilma'ruf），并且必须是足够的数量，因为安拉（SWT）说：“依照合理的方式（Bilma'ruf）”，见祂（SWT）的话：

“and the son of Adam has no right in anything surplus to that” is absolutely clear that these three are the basic needs. Therefore, these two narrations relate that the basic needs are food, clothing and shelter, and anything extra is not basic. By fulfilling these three, the basic needs of individuals would have been satisfied. As for the evidence that this satisfaction must be complete satisfaction, this is what was related in the evidences when it mentioned that this fulfilment must be reasonable (Bilma’ruf), and be of a sufficient amount, since Allah (swt) said: “on a reasonable basis (Bilma’ruf)” in His (swt) words:

“父亲有责任按照合宜的标准供养母亲们的饮食和衣着。”（《古兰经》2:233），先知（愿主福安之）说：“合理地（Bilma'ruf）”，他的原话是：

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger (pbuh) said: “reasonable (Bilma’ruf)” in his words:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

“而他们对你们的权利是：以合宜的方式供养他们并为他们提供衣着。”“合宜的方式”（Bilma'ruf），换句话说，就是人与人之间可以接受的、合理的方式。先知ﷺ还说了：“足够即可”，这是他对欣德所说的话。

“And their right over you is to provide for them and cloth them with what is acceptable”. And the meaning of what is reasonable (Bilma’ruf), is in other words, what is acceptable or reasonable between people. And he said: “whatever is sufficient” in his words to Hind:

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

“拿取足以供你和你的孩子所需、且合乎惯例（Bilma’ruf）的东西”（《布哈里圣训集》《穆斯林圣训集》共同辑录，传自阿伊莎（愿主喜悦她））。这段圣训提到应当是足够的数量。这表明满足应当是充分的，换言之，所有基本需要都应按照人们中间公认合理的标准得到满足。因此，足够是一个条件，也就是说，要满足其食物所需，有衣服遮体，并有住所。除了足够之外，还有一个条件，即这种足够应以合理的标准来衡量，换言之，不能仅以最低标准为足够，而应以他们所居住的国家以及所生活的人群中合理的标准为准。据此可以确定，满足必须是充分的，而以上所述都是本条第一部分的证据。

“Take whatever is sufficient for you and your child that is acceptable (Bilma’ruf)” (agreed upon from the narration of Aisha(ra)), and so it mentions that it should be a sufficient amount. This indicates that the satisfaction should be complete, or in other words, all of the basic needs should be satisfied according to what is reasonable amongst the people. So sufficiency is a condition, in other words, until they are satisfied by food, covered in clothes, and have accommodation. Along with sufficiency, it is a condition that this sufficiency is met by what is reasonable, in other words, not simply sufficient by the lowest criteria, but rather sufficient by what is reasonable in that country which they live, and the people that they live amongst. Accordingly it is confirmed that the satisfaction must be complete, and all of this is the evidence for the first half of the article.

此外，伊斯兰教法的经据不仅要求逐个个体满足其基本需要，还要求通过保障安全、提供医疗照顾和教育，来满足整个乌玛的基本需要。

Additionally, the Shari’ah evidences did not obligate meeting the basic needs of the individuals person by person alone; rather they also obligated fulfilling the basic needs of the Ummah by ensuring security, medical care and education for the citizens.

安全是国家的首要义务之一，因为国家为其公民提供安全与保障；如果国家无法提供安全，它便失去了存在的根本。因此，在伊斯兰领土（Dar Al-Islam）中，有一个条件是伊斯兰国家必须有能力凭借自身的力量维护其安全。正因如此，当真主的使者ﷺ向穆斯林告知他们迁徙的居所时，他首先提到的就是安全。根据伊本·易司哈格在其《圣训传》（Sirah）中的记载，他对麦加的同伴们这样说道：

Security is one of the primary obligations of the State, since it spreads security and safety for its citizens, to the point that the State loses its entity if it is not able to provide it. Accordingly it is a condition in Dar Al-Islam that the Islamic State is capable of preserving its security with its own powers, and this is why when the Messenger of Allah (pbuh) informed the Muslims about the abode of their emigration, the first thing he mentioned was security. He said to his companions in Makkah according to what Ibn Ishaq reported in his Sirah:

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

“安拉（SWT）为你们使兄弟相亲，又为你们安排了可以安心居住的家园”。同样，当安සار与安拉的使者ﷺ及其同伴艾卜·伯克尔（ra）相遇时，据艾哈迈德以可靠的传述链从艾奈斯传述，安සار首先对他们说的话是： فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

“Allah (swt) made fellow brothers for you and a settlement that you feel safe in”, and similarly when the Ansar met the Messenger of Allah (pbuh) and his companion Abu Bakr (ra), the first thing they said to them as reported by Ahmad with an authentic chain from Anas: . فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

“他们受到大约五百名安�索尔的迎接，他们说：请出发，平安而顺从”，因此为公民传播安全是国家的基本职责之一。

“They were received by about five hundreds of Ansar who said: Set off, safe and obeyed”, and so the spreading of safety for the citizens is from the essential duties of the State.

健康与医疗保健属于国家的义务之一，国家必须使公民便于获得这些服务，包括诊所和医院，以及穆斯林用于治疗的公共设施。因此，从这一角度看，医疗救治属于公共利益与公共设施的范畴。公共利益与公共设施必须由国家来承担，因为这些事务是国家所负责的范围之内的事情，这与先知ﷺ的圣训相符：

Health and medical care are from the obligations of the State such that they must be readily available for the citizens, from the angle of clinics and hospitals, and public utilities used for treatment by the Muslims. So, medical treatment from this angle is part of the interests and public utilities. The interests and public utilities must be undertaken by the State since they are from the issues that the State is responsible over, in accordance with the words of the Messenger (pbuh) :

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

“伊玛目（统治者）是监护人，并且对其臣民负有责任（并将受到质询）。”（布哈里从阿卜杜拉·本·欧麦尔处传述）。这段圣训具有普遍性，涉及国家在健康与医疗照护方面的责任，因为这些属于国家的义务性职责。

“The Imam (ruler) is a guardian, and responsible (and will be questioned) for his subjects.” (reported by Al-Bukhari from Abdullah Bin Umar). This text is general regarding the responsibility of the State for health and medical care since they are part of the obligatory responsibilities of the State.

有一些专门针对健康与医疗护理的证据。穆斯林（圣训学家）引述贾比尔的话说：

There are evidences specific to health and medical care: Muslim reported from Jabir who said:

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

安拉的使者ﷺ派遣了一位医生去见乌拜ّ·本·卡卜。他切开血管,然后进行了烙治。 哈基姆在《穆斯塔德拉克》中记载,他从宰德·本·阿斯拉姆处,经其父传述,说:

“Allah (swt)'s Messenger (pbuh) (may peace be upon him) sent a physician to Ubay b. Ka'b. He cut the vein and then cauterised it”. And Al-Hakim narrated in Al-Mustadrak from Zayd b. Aslam from his father who said:

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

“我在欧麦尔·本·哈塔卜（愿安拉喜悦他）在位时病得很重，他为我请来了一位医生。医生给我用了热疗，热到我因为身体灼热难耐，只能含着枣核来缓解。”

“I fell severely sick at the time of Umar b. Al-Khattab who called a physician for me, he warmed me up to the extent I would suck on date pits due to the intense heat”.

作为统治者，使者（愿安拉赐福于他并使他平安）派遣了一位医生去探望乌贝伊，欧麦尔（愿安拉喜悦他）——第二位正统哈里发——为阿斯拉姆请来了医生为他治疗，这两件事是证据，说明健康与医疗护理属于公民的基本需求，国家必须确保有需要的人随时可以获得。

In his capacity as a ruler, the Messenger (pbuh) sent a doctor to Ubay, and Umar (ra), the second righteous Khalifah, called a doctor for Aslam to treat him, which are two evidences that health and medical care are from the essential needs of the citizens that the State must make sure are readily available for whoever needs them.

关于教育属于基本需要的证据：先知（愿真主赐予他平安）曾将非信士俘虏的赎金定为：他们每人教授穆斯林儿童十人。赎金属于战利品的一部分，而战利品是穆斯林的财产。另外，众圣门弟子一致同意从公库（Bayt Al-Mal）中划出一定数额，作为教师的薪金。

As for the evidence of education (being a basic need), the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and the consensus of the companions on setting aside a specific amount from the treasury (Bayt Al-Mal) as salary for teachers.

因此,国家有义务为所有公民提供安全保障、医疗服务和教育,并将其列入国库支出,不对穆斯林与齐米人(Dhimmi)、富人与穷人加以任何区别。

Accordingly, it is obligatory upon the State to provide security, medical care and education for all of the citizens, and to make that part of the treasury issues, without any difference made between the Muslims and Dhimmi, or rich and poor.

个人与乌玛的基本需求之重要性，先知穆罕默德ﷺ曾以此加以说明：满足这些需求，就如同拥有整个世界，这一比喻表达了这些需求的重要性。提尔米兹伊（Al-Tirmidhi）转述道：萨拉玛·本·欧拜杜拉·本·米赫桑·安萨里（Salamah b. ‘Ubayd Allah b. Mihsan Al-Ansari）从他的父亲那里转述，其父是一位圣门弟子，他说：先知穆罕默德ﷺ说：

The importance of the essential needs for the individual and Ummah is explained by the Messenger of Allah (pbuh) in that the provision of these needs is like possessing the world in its entirety, an allusion expressing the importance of these needs. Al-Tirmidhi reported from Salamah b. ‘Ubayd Allah (swt) b. Mihsan Al-Ansari from his father, who was a companion, said: The Messenger of Allah (pbuh) said:

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

“谁早晨起来，身体平安，家人安宁，并且拥有当日的衣食，那么他就像是拥有了整个世界。”（艾卜·尔萨说：此圣训为 Hasan Gharib。）同样，伊本·马哲也以 Hasan 的传述系统记载了此圣训；艾卜·努阿াইম在《圣徒的装饰》（Al-Hilyah）中，也以类似的记载，从艾卜·达尔达厄处转述，但多了“全部”一词，即“就像是拥有了整个世界的全部”。

“Whoever begins his day feeling family security and good health; and possessing provision for his day is as though he possesed the world” (Abu ‘Isa said this narration is Hasan Gharib). And similarly Ibn Maja reported it with a Hasan chain, and Abu Nu‘aym has a similar report in Al-Hilyah from Abu ’l Darda’, but with the extra part ‘all of it’, in other words:

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

“仿佛他拥有整个世界”。

“as though he possessed the whole world”.

这些证据都表明，有义务保障每一位公民的基本需求得到满足，包括食物、衣着和住房；同样，它也表明有必要为乌玛广泛提供基本公共服务，包括安全、医疗和教育。

These evidences all indicate the obligation of guaranteeing the fulfilment of all the basic needs for all of the citizens individually, in terms of food, clothing and shelter, and in the same manner indicates the necessity of the wide provision of the essential services for the Ummah from security, health and education.

至于文章的后半部分,即为满足奢侈需求(非必需需求)提供便利,那么有能力的男子负有工作的义务,这本身就是证据,表明与基本需求一样,伊斯兰教法也为满足奢侈需求提供了便利。这是因为鼓励谋生并不仅限于满足基本需求,因此这种普遍性说明,伊斯兰教法允许个人用其收入来满足非必需的需求。此外,允许享用美好/合法的事物,也是为满足奢侈需求提供便利的证据。安拉(SWT)说:

As for the second half from the article, facilitating the fulfilment of the luxurious needs (non-essential needs), then the obligation of work upon the capable male is an evidence for the facilitation of the fulfilment of the luxurious needs in the same manner as the basic needs. This is because the encouragement for earning is not restricted to the fulfilment of the basic needs, so this generality is evidence that the Shari’ah enables the individual to fulfil their non-essential needs from their earnings. Additionally, the permission to enjoy the good/lawful things is also an evidence for the facilitation of the fulfilment of the luxurious needs: Allah (swt) says:

“你们当吃我所供给你们的美好之物。”（TMQ 2:57）；“你说：谁禁止了真主（swt）为祂的仆人所创造的装饰，以及合法的美好给养呢？”（TMQ 7:32）；“那些吝啬地扣留真主（swt）赐予他们的恩惠的人，切不可认为那对他们是好的。不然，那对他们是坏的。他们所吝啬的，将在复活日成为套在他们颈上的枷锁。”（TMQ 3:180）；“你们信道的人啊！你们不要禁止真主（swt）为你们所合法的美好之物。”（TMQ 5:87）；“富有的人应当从他的财富中施舍。”（TMQ 65:7）；“你不要忘记你在今世中的那一份。”（TMQ 28:77）

“Eat from the good things with which We have provided you.” (TMQ 2:57); “Say, who has forbidden the adornment of Allah (swt) which He has produced for His servants and the good [lawful] things of provision?” (TMQ 7:32); “And let not those who [greedily] withhold what Allah (swt) has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection.” (TMQ 3:180); “O you who have believed, do not prohibit the good things which Allah (swt) has made lawful to you.” (TMQ 5:87); : “Let a man of wealth spend from his wealth.” (TMQ 65:7); “And [yet], do not forget your share of worldy affairs.” (TMQ 28:77).

所有这些证据都表明，伊斯兰教法允许每个人满足其非必需的需要，因此，依据这一许可，它使他能够满足自己。此外，还有关于禁止吝啬、谴责禁止享用合法事物之人的传述，这些都清楚地表明了这种许可。

All of this is evidence that the Shari’ah permitted every individual to fulfil his non-essential needs, so by this permission it enabled him to satisfy himself. On top of that is what has been related to the prohibition of miserliness, and rebuke of whoever prohibits the enjoyment of lawful things, which clearly indicates this enablement.