切记，伊斯兰政治经济学的主要目标是满足每个人的基本需求，并使每个人能够满足其奢侈性需求。从伊斯兰的视角看，无论人们生活在何地、处于哪个时代，任何人的基本需求都是相同的。这些需求与人的生存和福祉直接相关。伊斯兰承认这些需求，并使其成为每一个人的权利。 从本质上说，人的基本需求包括食物和饮水、衣着、安全的住房以及健康；也有人认为，健康是食物、衣着和住房这些基本需求的附带结果。除此之外，人们追求更加舒适和富足的生活，这在伊斯兰教中是完全允许的。

Recall that the main objective of the Islamic political economy is to satisfy the basic needs of each individual and to enable each individual to satisfy his luxury needs. From the Islamic perspective, the basic needs of any human are the same irrespective of the place or the time era the people live in. These needs are directly related to the survival and the well-being of people. Islam recognizes these needs and makes them a right for each and every individual. Essentially, the basic needs of a human are the food and water, clothing, secure housing, and health; some may argue that health is a by-product of the other basic needs (food, clothing, and housing). Beyond these needs, human strive for more comfortable and luxurious life, which is perfectly all right in Islam.

在谈及个人的基本需求时，有传述称，先知穆罕默德ﷺ说："谁早晨醒来，家中安宁，身体健康，且有足够的食物，谁就已获得了他在今世所需的一切。"146 先知的这段圣训表明，食物、安全的住所和健康是每个人都必须获得的生活必需品。关于衣着作为基本需求，可见于《黄牛章》（第2章第233节）："婴儿的父亲应当以合理的方式负担母亲的饮食和衣服。"虽然这节经文所说的是家庭责任，但其语境涉及的是个人的需要。因此，伊斯兰教规定，社会中的每个人都必须获得充足的食物、充足的衣着、安全的住房和健康保障。除这些基本需求之外，每个人还应能够获得工具和资源，以便追求更多的奢侈性需求。

In a reference to the basic needs of individuals, it is reported that Prophet Mohammad (PBUH) said, “Whoever ends his day, with security at home, splendid health, and enough food, is a person who obtained all that he needs in life.”146 This narration by the Prophet indicates that food, secure shelter, and health constitute the essentials of life which each and every individual must attain. A reference to clothing as a basic need is found in Surah Albaqara (chapter 2, verse 233): “The father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis.” Although the reference is to a family type responsibility, but the context is related to the needs of an individual. Thus Islam makes it a must that each and every individual in the society receives sufficient food, sufficient clothing, secure housing, and health protection. Beyond these basic needs, each individual should have access to the tools and resources which enable him to seek more of the luxurious needs.

伊斯兰教满足人类基本需求的方式，与社会主义者或资本主义者所采取的方式存在根本区别。社会主义者关注的是财产所有权的平等，而非满足民众基本需求的义务。即便人民在享有生产资料的平等所有权时仍未能满足基本需求，社会主义者仍会认为政治经济的目标已经实现。从理论上讲，人们可以预期所有权的平等会自然带来基本需求的满足；然而实践证明并非如此。在苏联社会主义者的领导下，生产资料的公有制并不能保证个人需求的满足。苏联经历了严重的贫困，数百万人缺乏食物、医疗保健和住房等生活必需品。我们必须始终牢记，这些需求是具体个人的需求，每个人都有权获得这些需求。这些需求必须被直接解决，而不应被视为实现其他目标的副产品。就社会主义而言，人们曾假定生产资料所有权的平等会自动满足个人的需求。苏联和中国的社会主义实践证明了这一假定是错误的。

The Islamic approach to the complete satisfaction of the basic human needs differs fundamentally from the approach taken by the socialists or capitalists. The socialists focused on the equality of property ownership, rather than the requirement to fulfill the basic needs of the people. The socialists would still consider the objectives of the political economy achieved even when the people in the society fall short of satisfying their basic needs while they enjoy equal ownership of the means of production. In theory, one can expect that this equality of ownership naturally leads to the satisfaction of the basic needs; however, practice proves otherwise. Under the leadership of socialists in the Soviet Union, the public ownership of the means of production did not guarantee the satisfaction of the needs of individuals. The Soviet Union suffered a great deal of poverty and millions of people lacked some of the basics and essentials of life such as food, health care, and shelter. We have to always remember that these needs are needs of specific individuals and it is the right of each to attain these needs. And these needs must be addressed directly; they should not be treated as the by-product of another objective. In the case of socialism, it was assumed that the equality of ownership of the means of production automatically caters for the needs of individuals. The practice of socialism in the Soviet Union and China proved this assumption wrong.

资本主义也犯了类似的错误,即它让人们需求的满足依赖于另一个目标。资本主义政治经济学所追求的主要目标是经济增长,而经济增长要求增加稀缺的产品和服务。以国内生产总值(GDP)或国民生产总值(GNP)的增长来衡量的经济增长,是资本主义政治经济学的主要目标。当经济增长放缓至某一数值以下时,资本主义经济便会陷入衰退或萧条;当增长在一定时期内恢复时,经济便进入复苏。无论处于衰退、萧条还是复苏阶段,仍可能有数以百万计的人缺乏食物、健康保障、住所和衣物等基本需求。即使整体经济状况良好,收入低于贫困线(在许多国家为每天不足1.25美元)的人数仍在持续增加。换言之,认为社会生产的商品、服务和财富越多,人们就越有可能获得充足的食物、医疗、住房和衣物,这一假设是不正确的。大量数据已经证明了这一点;本书第一部分提供了各类数据和统计资料,支持这一结论。再者,资本主义与社会主义相似,未能把每个人的生活必需品视为一个独立的目标,而这一目标理应成为政治经济学所追求的对象。相反,资本主义把个人需求的满足视为另一目标——即经济增长和生产增加——的附带产物。

Capitalism made a similar mistake in the sense that it left the satisfaction of the needs of people to depend on another goal. The main goal pursued by the capitalist political economy is the economic growth which calls for increasing the scarce products and services. The growth of the economy measured in terms of the increase in the gross domestic product (GDP) or gross national product (GNP) is the main objective of the capitalist political economy. The economy under capitalism goes in recession or depression when economic growth slows down below a certain value. It goes into recovery when the growth resumes for a given period of time. Whether in recession, depression, or recovery, millions of people may continue to lack the basic needs of food, health protection, shelter, and clothing. The number of people who fall below a poverty line (earning less than $1.25 a day in many countries) continues to grow even when the overall health of the economy is in good shape. In other words, the assumption that the more goods, services, and wealth the society produces, the more likely for people to receive enough food, health care, housing, and clothing is incorrect. This has been proven with abundance of data; the first part of this book provided all types of data and statistics which support this conclusion. Again, capitalism, similar to socialism, has failed to consider the essentials of life for each individual as an objective that stands on its own, which ought to be pursued by the political economy. Instead, capitalism considered the satisfaction of the needs of individuals as a by-product of another goal, which is the economic growth and the increase of production.

正如前文所述，伊斯兰教将社会中的每个个体都视为需要单独关照的对象。伊斯兰教认识到，满足整个社会的需求，并不一定能保障社会中每个个体的需求得到满足。为说明这一事实，先知ﷺ宣布：一个拥有充足食物和资源的社群，如果其中哪怕只有一位成员吃不饱（同理，他得不到住所、医疗和衣物），那么这个社群仍处于罪过的迷误之中。总之，伊斯兰教不容忍社会中存在无家可归、饥饿或疾病的现象。

Islam, as discussed earlier, treated each individual in the society as a subject which needs to be addressed on its own. Islam recognized that the satisfaction of the needs of the society at large does not necessarily guarantee the satisfaction of the individual units of that society. In a reference to this fact, the Prophet (PBUH) declared that a community that has plenty of food and resources remains in a sinful error if at least one of its members does get enough food (by the same token he does not get shelter, health care, and clothing). In essence, Islam does not tolerate the existences of homelessness, hunger, or sickness in the society.

在满足个人基本需求的过程中，伊斯兰教采用了若干机制。第一种机制为社会中的每个个人指定一个负责方，以保障该个人的基本需求得到满足。第二种机制设立了一项强制性基金，称为天课（Zakah），它补充第一种机制，旨在满足个人的需求。这一机制又通过其他形式的施舍（sadaqat）得到进一步加强。第三种机制由公有和国有财产提供。伊斯兰政治经济学目标的第二部分，即满足超出基本需求的更多需求，则通过本书前面讨论过的私有财产来实现。这些机制将在以下各节中作进一步的探讨和阐述。

In the process of satisfying the basic needs of individuals, Islam deploys several mechanisms. The first mechanism assigns for each individual in the society a responsible party to guarantee that the individual meets his or her basic needs. The second mechanism establishes an obligatory fund, known as Zakah, which augments the first mechanism and seeks to fulfill the needs of individuals. This mechanism is further enhanced by other forms of charity (sadaqat). The third mechanism is provided by the public and state ownerships. The second part of the objectives of the Islamic political economy, which is the satisfaction of more than the basic needs, is achieved through the private ownership as discussed earlier in this book. These mechanisms are further discussed and elaborated in the following sections.

伊斯兰教为社会中的每个人规定了一个层级分明的次序，以照顾其基本需求。第一层的供养责任落在个人自己身上。伊斯兰教规定，有能力的男子有义务工作，养活自己和他所供养的人。《古兰经》第六十七章《国权》第30节中，安拉（SWT）敦促人们利用大地上丰富的资源，祂说：“祂使大地为你们所顺服（即，使你们能在地上行走、生活并从事耕作），你们就当走遍大地，并享用祂所赐的给养。复活终将归于祂。”据传先知穆罕默德ﷺ曾说：“与其向人乞求可能得到也可能得不到的供给，人不如出去寻求工作，比如从森林里把柴火背在背上，然后去卖柴。”147 可以确定的是，所有有能力的男子都必须寻求工作，供养自己的基本需求以及依赖他们生活的人。这一规定仅适用于社会中的男性。伊斯兰教中，女性不必为满足自己的基本需求而工作。伊斯兰教为所有女性规定了生活费供养，无论她们是否有能力工作；女性的供养属于对女儿、妻子或母亲的供养范畴。同样，伊斯兰教也为所有因残疾或找不到工作而无法工作的男子规定了生活费供养（伊斯兰术语称为“纳法戛”）。

Islam assigns for each individual in the society a hierarchical order to take care of his or her basic needs. The first level of support falls upon the individual himself. Islam made it an obligation upon able men to work and provide for themselves and their dependents. Allah (SWT) in Surah Al-Mulk (chapter 67, verse 30) urges people to take advantage of the plenty of resources in the earth; He says, “He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection.” Prophet Mohammad (PBUH) is reported to have said, “Rather than asking people for support, which may or may not be granted, a man should go out and seek work such as bringing wood on his back from the forests and selling wood.”147 It is established that all able men are required to seek work and provide for their own basic needs and for those who depend on them. This rule applies exclusively to males in the society. Women in Islam are not required to work in order to provide for their basic needs. Islam mandated alimony support for all women, whether they are able to work or not; women support comes under the category of support for daughters, wives, or mothers. In the same manner, Islam mandated alimony support (called Nafaqah in Islamic terms) for all men who are unable to work due to disability or being unable to find work.

扶养费（Nafaqah）责任的层级，是按照继承顺序的反向确立的。也就是说，一个人的法定继承人，同时也在法律上负有照顾此人基本生活需要的责任。这一继承人责任原则，在《古兰经》第2章（黄牛章）第233节中有所陈述：“任何人不应承受超过其力量的负担。母亲不应因她的孩子而受到伤害，父亲也不应因他的孩子而受到伤害。继承人也负有同样的责任。”实质上，有资格在某人死后继承其遗产的男性继承人，如果此人在去世前变得贫困，那么他也有责任照顾此人。

The hierarchy of alimony (Nafaqah) responsibility is established in a reverse order of inheritance. That is, the legal inheritor of a person is also legally responsible for taking care of the basic needs of that person. The inheritor responsibility principle is stated in the Quran in Surah Al-Baqara (chapter 2, verse 233): “No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the inheritor is incumbent the like of that (which was incumbent on the father).” In essence, the male inheritor who is eligible to inherit a person after he/she dies is also responsible for taking care of that person, if he becomes poor before his/her death.

天课(法定施舍)是伊斯兰教的主要支柱之一。有圣训记载,先知穆罕默德ﷺ曾说:“伊斯兰教建立在五件事之上。”151 这五大支柱之一便是天课。天课是从富人的财产中提取的一个特定而明确的份额,用于分给穷人。有圣训记载,先知穆罕默德ﷺ派遣他的门徒穆阿兹·本·哲白勒往也门时,曾告诉他,要让新入教的穆斯林知道,他们的义务之一是从富人的财产中扣除天课,并将其交给穷人。152 为了保证天课制度的正常运作,伊斯兰教将这种施舍定为穆斯林所履行的主要功修形式之一;《古兰经》中常将其与拜功并提。此外,伊斯兰教规定由国家负责征收天课款项,并按照预先确定的分配规则进行分配。《古兰经》规定了八类有资格领取天课的人。

The Zakah (Obligatory Charity) is one of the main pillars of Islam. It is narrated that Prophet Mohammad (PBUH) had said, “Islam is constructed upon five”;151 one of the five pillars is the Zakah. The Zakah is a particular and well-defined portion of wealth deducted out of the wealth of rich individuals and devoted to the poor ones. It is narrated that Prophet Mohammad (PBUH) had told his companion Muath Bin Jabal when he sent him in a mission to Yemen to inform the new Muslims that one of their duties is to deduct a Zakah from the wealth of the rich ones and give it to the poor ones.152 To guarantee the proper functionality of the Zakah, Islam made this form of charity as one of the main forms of worship carried out by a Muslim; it is frequently cited along with the prayer in the Quran. Furthermore, Islam mandated the state to be in charge of collecting the Zakah funds and distributing the funds according to preestablished rules of distribution. The Quran designated eight categories of people who are entitled to receive the Zakah charity.

在《古兰经》第九章（忏悔章）第60节中，真主说：“天课只归于贫民、赤贫者、管理天课的人员、心被团结的人、赎取奴隶的人、负债的人、主道上的人，以及旅客。这是真主所命定的义务。真主是全知的，是明哲的。”八类受益者中有五类是为满足那些可能难以照顾自身基本需要之人的生活所需而设。

In Surah Al-Tawbah (chapter 9, verse 60), the Quran says, “As-Sadaqât (here it means Zakah) are only for the Fuqarâ’ (poor), and Al-Masâkin (the very poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm); and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujâhidûn—those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.” Five of the eight categories are devoted to the satisfaction of the basic needs of people who may have a problem taking care of their own needs.

贫困者（Fuqara）这一类别指的是这样一群人：他们确实有收入，但由于境况极为艰难，其收入不足以支付住所、居所、医疗、衣物和食物等基本开支。这类人符合领取天课款项的资格。 第二类是极度贫困者（Miskeen），指的是那些没有任何收入来源、缺乏基本生活所需的人群。通常，这一群体包括孤儿、残疾人、没有在世或有能力的儿子赡养的老年人、战争受害者，以及飓风、地震、海啸等自然灾害的受害者等。这些人有资格领取天课款项。 被俘者这一类别包括任何被囚禁、其获释需要支付赎金或补偿的人。过去，这一类别包括那些主人要求以金钱换取自由的奴隶。伊斯兰允许将天课款项用于这一类别，表明伊斯兰承认自由是人的基本需求，必须得到保障和满足。如今，被俘者这一类别包括战俘和海盗劫持的受害者。

The poor (Fuqara) category covers a segment of the population who do have income but due to extreme conditions, their income is not sufficient to cover the basic expenses of lodging, shelter, health, clothing, and food. This category of people is eligible for Zakah funds. The second category is the very poor (Miskeen), covers a group of people who are deprived of any source of income and lack the basic needs of life. Typically, this group covers orphanage, disabled people, older people with no living or able sons, war victims, victims of natural disasters such as hurricanes, earthquakes, tsunami, and the like. These people are eligible to receive Zakah funds. The category of captives includes any captive individual whose freedom requires the payment of ransom or compensation. In the past, this category included the slaves whose masters demanded money in exchange of their freedom. Allowing the Zakah funds to be used for this category, Islam recognized that freedom is a basic need for humans which must be guaranteed and satisfied. Today, the captive category includes prisoners of war and victims of piracy.

没有任何人的基本需求应当得不到满足。这是伊斯兰教所重视的一项基本原则。《古兰经》在《以色列篇》（第17章第70节）中明确说明了这一点：“我确已优待亚当的子孙，我使他们在陆地和海洋中乘坐（交通工具），我赐给他们佳美的给养，并且使他们超越我所创造的许多物。”为了保障基本需求的满足，伊斯兰教又增加了一层支持，以防前两个层面无法覆盖部分人的需求。自然灾害、战争和艰难的经济状况，很容易使许多人失去直系亲属的应有扶持；富人和有钱人的收入减少，也很容易使天课的资金枯竭。伊斯兰经济制度提供的第三层支持，是公共财产和国家财产，这在第4.2节中已有论述。

No human needs should remain unsatisfied. This is a basic principle which Islam honours. This is clearly stated in the Quran in Surah Al-Israa (chapter 17, verse 70). “And indeed We have honored the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibât (lawful good things), and have preferred them above many of those whom We have created with a marked preferment.” In order to guarantee the satisfaction of the basic needs, Islam added one more level of support in case the first two levels fail to cover the needs of some people. Natural disasters, wars, and hard economic conditions can easily leave many individuals without the proper support of their immediate relatives and can easily dry out the funds of Zakah due to revenue depletion of the rich and wealthy. The third level of support provided by the Islamic economic system is the public and state property, which was discussed in section 4.2.

公共财产的收入由国家管理。公共财产由全体公民平等共有，无论富人还是穷人。因此，这类财产的收益用于资助全体民众共同利益的项目。此类项目的例子包括医疗、教育、道路、桥梁、铁路、通信基础设施、公用事业等。由此可见，公共财产的收入有助于满足社会全体公民，无论贫富，在健康和教育方面的基本需求。

The revenue of the public property is administered by the state. Public property is equally owned by all citizens, rich and poor alike. Therefore, the proceeds of this type of property are used to finance projects of common interest for all the population. Examples of such project include health, education, roads, bridges, railroads, communication infrastructure, utilities and the like. Hence, the public property revenues contribute towards the satisfaction of health and education basic needs for all citizens of the society, rich and poor alike.

公共财产的收入也用于支持社会中贫困个人的基本需要。这一点源于这样一个事实:整个穆斯林社会对每一位贫困者都负有责任。先知穆罕默德ﷺ宣布,一个让其成员中有人挨饿的社群,就直接违背了伊斯兰的律法,并会招致安拉的严厉惩罚。社群的范围可以扩展到涵盖整个社会。因此,确保每个人的基本需要得到满足,是整个社会的义务。另有传述说,先知穆罕默德ﷺ曾言:“若有人去世后留下财产,则该财产归其继承人所有。若他留下继承人而没有留下财产,那么我将负责他们。”这确立了这样一条原则:对于没有任何家庭支持的人,国家将承担照顾的责任。国家首先将以天课管理者的身份动用天课基金。如果天课基金不足以照顾所有需要扶助者的需要,国家将动用公共财产和国有财产的资金。

The public property revenue is also used to support the basic needs of poor individuals in the society. This is derived from the fact that the Muslim society at large is responsible for each and every poor individual. Prophet Mohammad (PBUH) declared that a community which leaves one of its members hungry is in direct violation of rules of Islam and warrants a severe punishment from Allah. The scope of the community can be extended to include the entire society. Thus it is an obligation upon the whole society to make sure that the basic needs of each individual are satisfied. It is also narrated that Prophet Mohammad (PBUH) had said, “If a deceased person leave wealth, then that wealth goes to his survivors. If he leaves survivors without leaving them wealth, then I will be responsible for them.”. This establishes the rule that the state will be in charge of those who do not have any family support. The state will first use the funds of Zakah in its capacity as administrator of the Zakah. If the Zakah fund is not sufficient to take care of the needs of all those who need the support, the state will use the funds of the public and state property.

在满足基本需求之外,人类天性上都会努力追求更多,超越基本需求。伊斯兰认识到,人们可能会产生对更多财富和奢华生活的热爱与渴望。《古兰经》第三章(阿al-伊姆兰章)第14节说:“世人都喜爱追求美色、子女、堆积的金银、优良的骏马、牲畜和肥沃的田地,这些都是今世生活的享受;而真主那里有最美好的归宿(有河流流淌的乐园)。”有传述说,先知穆罕默德ﷺ曾说:“真主喜欢看到祂赐予仆人的恩惠。”伊斯兰并不限制个人为了获得更好的生活而谋求扩大财富。为此,伊斯兰准许并认可私有财产的所有权,也允许多种增长私人财富的途径,同时禁止另一些途径,例如高利贷投资、买卖毒品和酒类、卖淫以及性交易。

On top of the basic needs, humans naturally strive for the achievement of more and beyond the basic needs. Islam recognized the fact that people may develop this love and eagerness for more wealth and luxurious life. In Surah Al-Imran (chapter 3, verse 14), the Quran says, “Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers) with Him.” It is narrated that Prophet Mohammad (PBUH) had said, “Allah likes to see the favors he bestowed upon his servants.” Islam did not restrict the individuals from seeking the expansion of their wealth in order to attain a better life. For this purpose, Islam legalized and permitted the private property ownerships. It also permitted different means of growing private wealth, while restricting some other means such as usury investment, the sale of drugs and alcohol, prostitution, and sex trade.

伊斯兰并未规定任何个人可以拥有的财富上限。在一些圣训中，先知ﷺ曾说，如果某人拥有相当于一座金山的财富，这是指财富数量极大。伊斯兰所设定的限制，仅与获取或增长财富的方式有关。《古兰经》明确允许以贸易作为增长财富的途径。伊斯兰的其他法规则规定了贸易的规则，以及合法与非法交易的界限。但在合法贸易的范围之内，个人可以尽其所能地增长自己的财富。据传，先知的教友、第三任哈里发奥斯曼·本·阿凡（愿真主喜悦他）曾经经营一支商队，其货物价值相当于数千头骆驼所载之物。

Islam did not establish any upper limit on the amount of wealth, which can be earned by any individual. In some narrations, the Prophet said if some person had the equivalent of a mountain of gold, in reference to extra large amount of wealth. The only limits imposed by Islam are related to the means of acquiring or growing wealth. The Quran explicitly permitted trade as a means of growing wealth. Other rules in Islam defined the rules of trade and the boundaries of what constitutes a legal or illegal trade. But within the boundaries of legal trade, an individual can grow his wealth as much as he could. It is reported that Othman Bin Affan, the companion of the Prophet and the third khalifah, managed a caravan trade which amounted to thousands of camels’ worth of goods.

虽然伊斯兰允许个人积累财富并享受财富带来的成果，但它始终强调，今世所获得的喜乐与来世无尽的喜乐相比微不足道。《古兰经》中一再重复这种将今世的享受与后世乐园中所获之乐加以比较的论述。其目的在于保护个人的品格，使其远离贪婪、傲慢、自私和压迫等负面与破坏性的品质。《古兰经》中提到的傲慢富人卡伦（Qarun）便是一个很好的例子：有人对卡伦说：“你应当运用真主赐予你的财富去寻求后世的喜悦，同时也不要忘记享受你今世的生活。”[157] 据传先知穆罕默德ﷺ曾说：“真主喜爱谦卑的富人。”在伊斯兰国家与文明的历史进程中，财富与奢华的迹象随处可见，体现在建筑奇迹、城市、图书馆、学校、医学、道路基础设施、海军舰队等诸多方面。巴格达、大马士革、撒马尔罕、阿尔罕布拉、安达卢西亚和伊斯坦布尔等城市，便是穆斯林在伊斯兰文明之下所达到的繁荣的活生生的见证。与此同时，伊斯兰与非伊斯兰背景的历史学家都明确记载了当时贫困与饥饿的缺失。在广袤的伊斯兰土地上，穆斯林设立了歇脚之处，旅行者可以在途中免费住宿和用餐。

Although Islam allowed individuals to grow their wealth and enjoy the outcome of that wealth, it continued to emphasize that the joys attained in this life are negligible in comparison to the endless joys of the life after death. This comparison between the luxuries of this life and the ones to be attained in paradise is repeated time and again in the Quran. The idea is to protect the personality of individuals from the negative and destructive traits such as greed, haughtiness, selfishness, and repression. The reference to the haughty rich Qarun in the Quran is a good example, where the request is made to Qarun saying, “Use the wealth given to you by Allah to seek the pleasure of the hereafter, while not forgetting to enjoy your current life.”157 Prophet Mohammad (PBUH) is reported to have said, “Allah likes the humble rich man.” Throughout the history of the Islamic state and civilization, the signs of wealth and luxury are visible through the marvels of architecture, cities, libraries, schools, medicine, road infrastructure, navy fleets, and much more. The cities of Baghdad, Damascus, Samarqand, Alhambra, Andalusia, and Istanbul provide a living evidence of the luxuries attained by Muslims under the Islamic civilization. In the meantime, the absence of poverty and hunger was remarkably recorded by historians of both Islamic and non-Islamic orientation. Throughout the vast Islamic lands, Muslims established rest areas where travelers can lodge and eat for free during their journeys.