凡是认同天课对成年且神智清醒的穆斯林的财产具有义务性的法学家，对于儿童和精神失常者的财产是否也需缴纳天课，存在分歧。两种对立的观点由此产生：第一种认为，天课对儿童和精神失常者要么根本不是义务，要么仅对某些特定种类的财产具有义务性；第二种则主张，天课对他们的全部财产都是义务性的。

Jurists who agree that zakah is compulsory on the funds of sane Muslims after puberty, disagree on whether it is compulsory on the funds of the child and the insane individual. There exist two contrasting points of view. The first is that zakah is either not obligatory at all or only mandatory on specific kinds of wealth of children and the insane, and the second asserts that zakah is obligatory on all of their assets.

A. 艾布·欧拜德（Abu 'Ubaid）转述，艾布·哲耳法尔·巴吉尔（Abu Ja'far al Baqer）和沙尔比（al Sha'bi）认为，孤儿的财产上没有天课。[^18] 伊本·哈兹姆（Ibn Hazm）also mentions a similar view from 纳赫尔（al Nakh'i）和舒赖哈（Shuraih）。19

A. Abu 'Ubaid reports from Abu Ja'far al Baqer and al Sha'bi that there is no zakah on the funds of the orphan.18 Ibn Hazm mentions a similar view from al Nakh'i and Shuraih.19

B. 据传哈桑（al-Hasan）认为，孤儿的财产不需缴纳天课，除非是农产品和牲畜。20 伊本·哈兹姆在《穆哈拉》（al-Muhalla）中记载，伊本·沙布鲁迈（Ibn Shabrumah）也持有类似的观点。21

B. It Is reported from al Hasan that there is no zakah on the wealth of the orphan except on agricultural products and livestock.20 Ibn Hazm reports in al Muhalla that Ibn Shabrumah had a similar view.21

C. 在《al Amwal》中，穆扎希德（Mujahid）被转述为说：孤儿的任何具有增值潜力的财产，如牲畜、农产品和商业资金，都应缴纳天课；而任何停滞不动的财产，在孤儿到达青春期之前不需缴纳天课，并应在他到达青春期时交给他。22 马得哈布学派的法学家 Al Lakhmi 指出，对于财产不增长的儿童免除天课，就如同所有者无法使财产增长的情形，例如下落不明的埋藏宝藏，或继承人不知情的遗产。Ibn Bashir 解释说，儿童无行为能力的情况与其财产所有权的性质有关。

C. In al Amwal, Mujahid is reported as saying that any form of wealth of the orphan that has growth potential such as livestock, agricultural products, and business funds, should be zakated, and any kind of wealth that is stagnant is not zakatable until the orphan reaches puberty, and should then be given to him.22 Al Lakhmi,, a Malikite jurist, stated that foregoing zakah on a child whose wealth does not grow is like the case in which the owner cannot make the wealth grow, e.g. buried treasure whose whereabouts are unknown, or an inheritance not know to the heir. Ibn Bashir explains that incapacitation in the case of the child is related to the nature of his ownership.

对于必须缴纳天课的人而言，若财产并非闲置之物，则其无法投资财产不足以作为免除天课的理由，这一点并无异议。伊本·哈吉卜认为，拉赫米的论点是薄弱的。23

There is no disagreement that for the person who must pay zakah, inability to invest his wealth is not sufficient reason to waive zakah except for the case where the property is of a stagnant Character. Ibn al Hajeb contends that the argument of al Lakhml is weak.23

D. 阿布·哈尼法及其门徒主张，天课仅适用于农产品，其他一切财产均可免除。24 伊本·哈兹姆评论说，他不知道在阿布·哈尼法之前有谁提出过这样的区分。但宰德派《海洋之光》（al Bahr al Zakhkhar）的作者记载，此说源自宰德·本·阿里和贾法尔·萨迪克。25

D. Abu Hanifah and his disciples argued that zakah is obligatory on agricultural products only, all other assets are exempt.24 Ibn Hazm commented that he knew of no one who preceded Abu Hanifah with such a distinction. But the author of al Bahr al Zakhkhar of the Zaidi school reported it from Zaid bin 'Ali and Ja'far al Sadiq,25

与阿布·哈尼法同时代的人。26然而，出自Ahl al Bait（先知家族）的宰德、al Sadiq和al Naser的这一观点，与关于阿里（愿真主喜悦他）的可靠记载相矛盾，这实在令人难以置信。阿里曾为阿布·拉菲孤儿们的财产缴纳天课。当宰德被问及此事时，他回答说："我们先知家族否认这一传述。"27

contemporaries of Abu Hanifah.26 However, it seems incredible that this view of Zaid, al Sadiq, and al Naser, who are of Ahl al Bait contradicts what is correctly reported from 'Ali. 'Ali used to pay zakah on funds of Abu Rafi's children, who were orphans. When Zaid was asked about this he replied, "We of Ahl al Bait deny this report."27

A. 这一派学者主要着眼于前文提到的第二个考虑，即天课是纯粹的功修，需要意图（立意）。儿童和精神失常者无法满足这一要求，因此他们不在功修命令的约束之列。礼拜不要求他们履行，基于同样的理由，天课也不应当要求他们履行。28

A. This group of scholars looked mainly at the second consideration mentioned earlier, i.e. that zakah is a pure worship, which requires intention. Children and the insane cannot fulfill this requirement. They are not, therefore, addressed with the command of worship. Prayer is not required from them, and for the same reason, zakah should not be.28

B. 这一观点有圣训支持。先知穆罕默德（ﷺ）说："笔被免除于三种人：孩童直到成年，熟睡的人直到醒来，疯癫的人直到痊愈。"（29）笔被免除，意味着停止记录罪恶，并免除责任，因为责任只针对能够理解真主训令的人而言。童年、疯癫和睡眠都会妨碍这种理解。

B. This opinion is supported by sunnah. Prophet Muhammad (p) said, "The Pen is suspended from three: The child until puberty, the sleeping until awakening, and the insane until recovery.29 Suspension of the Pen stands for cessation of the recording of sins and for the release from obligations, since obligation applies only to those who understand the address of God. Childhood, insanity, and sleep prevent that understanding.

C. 他们的立场也得到了这节经文的支持："你从他们的财产中取出天课，借此使他们洁净，并使他们得到净化。"[30] 洁净是从罪恶和邪恶中得到的净化。

C. Their stance is also supported by the holy verse, "of their goods, take zakah that so thou mightest purify and sanctify them."30 Purification is needed from sins and evil.

孩子和精神失常的人没有这些财产，也无需净化或洁净，因此不应当从他们的财产中收取天课。

The child and the insane have none of these, and need no purification or sanctification, so they should not be among those from whom zakah must be taken.

颇具讽刺意味的是，这三个论据并不能支持哈乃斐派的立场，即认为儿童的某些财产需要缴纳天课，而另一些则不需要。相反，这些论据倒可能为以下学者的观点提供佐证：阿勒·巴吉尔、沙尔比、纳赫义和舒赖哈。他们认为，儿童和精神病患者的并非所有类别的财产都需要缴纳天课。

It is ironic to notice that these three arguments do not stand in support of the Hanafite stance that zakah is obligatory on some kinds of the child's wealth and not others. On the other hand, these arguments may bolster the view of al Baqir, al Sha'bi, al Nakh'i and Shuraih since they perceive zakah as not required on all kinds of wealth belonging to the child and the insane.

D. 儿童和精神病人的福祉要求其财产保持完整，不能因缴纳天课而被耗尽。由于儿童和精神病人的软弱，以及他们无力自行料理事务，其财产不能实现增长。人们始终担心，若多年反复征收天课，可能会耗尽他们的全部财产，使他们陷入贫困和窘迫。

D. The well-being of the child and the insane demands that their wealth stay intact and not be used up by zakah payments. Growth is not realized in the assets of the child and the insane because of their weakness and inability to sustain their matters. There is always the fear that the repetitive collection of zakah over years may consume all their wealth and leave them poor and in need.

这一观点由阿塔（'Ata'）、贾比尔·本·宰德（Jabir bin Zaid）、塔乌斯（Tawus）、穆扎希德（Mujahid）和祖赫里（al Zuhri）提出，他们都是再传弟子。属于第三代的有拉比尔（Rabi'ah）、马立克（Malik）、沙斐仪（al Shafi'i）、艾哈迈德（Ahmad）、伊斯哈格（Ishaq）、哈桑·本·萨利赫（al Hasan bin Saleh）、伊本·阿比·莱拉（Ibn Abi Laila）、伊本·欧耶奈（Ibn 'Uyainah）、艾布·欧拜德（Abu 'Ubaid）和艾布·萨尔（Abu Thawr）表示同意。这一观点也为什叶派的哈迪（al Hadi）和穆艾亚德·比拉（al Mu'ayad Billah）所持，同时也是圣门弟子欧麦尔、他的儿子、阿里、阿伊莎和贾比尔的观点。这些人都没有像穆扎希德、哈桑、伊本·希布鲁马（Ibn Shabrumah）和艾布·哈尼法（Abu Hanifah）那样作出任何例外。

This opinion is expressed by 'Ata', Jabir bin Zaid, Tawus, Mujahid, and al Zuhri, all of them are Followers. Of the Second Generation, Rabi'ah, Malik, al Shafi'i, Ahmad, Ishaq, al Hasan bin Saleh, Ibn Abi Laila, Ibn 'Uyainah, Abu 'Ubaid, and Abu Thawr agreed. This view is expressed by al Hadi and al Mu'ayad Billah of the Shiites; it is also the view of the Companions 'Umar, his son, Ali, 'Aisha, and Jabir. These did not make any exceptions like those made by Mujahid, al Hasan, Ibn Shabrumah, and Abu Hanifah.

他们认为，关于富人财产上天课义务的经文和确凿的圣训是普遍性的，并不排除儿童或精神失常者。以这节经文为例："你当从他们的财产中收取天课，借以洁净他们，使他们纯洁。"伊本·哈兹姆解释说："你看它的普遍性有多大。它包括儿童、成年人、神智清醒者和精神失常者。他们都需要真主的洁净与净化。他们都是信士。"同样，先知在穆阿线出发前往也门之前对他说："你要告诉他们，真主为他们的财产规定了天课，要从富人那里收取，归还给他们中的穷人。"儿童和精神失常者如果贫穷，就可以接受天课，那么如果他们富有，就必须缴纳。伊本·哈兹姆接着说："这段普遍性的经文是针对所有富有的穆斯林的，包括儿童和精神失常者。"31

1. They argue that the verses and authentic sayings about the mandate of zakah on the assets of the wealthy are general. They do not exclude children or the insane. Take as an example the verse "Of their wealth take zakah that so thou mightest purify and sanctify them." Ibn Hazm explains, "and see how general it is. It includes the child, the adult, the sane and the insane. All these are in need of purification and sanctification of God. They are all believers." Similarly, the Prophet told Mu'adh before he left for Yemen: "And inform them that God imposes on their funds a zakah to be taken from the wealthy and rendered to the poor among them." Children and the insane receive zakah if they are poor, so they must pay it if they are rich. Ibn Hazm continues, 'This general text is addressed to all wealthy Muslims, including the child and the insane.'31

2. 阿勒·沙菲仪传述，优素福·本·马哈克说：安拉的使者ﷺ说： Note: The original writes "God" and "(p)" standing for the Prophet's honorific. Per the rules, "God" should be the Chinese word for God, so I'll correct that to 真主 and keep the ﷺ mark for the Prophet. Corrected translation: 2. 阿勒·沙菲仪传述，优素福·本·马哈克说：真主的使者ﷺ说：

2. Al Shafi'i reported from Yusef bin Mahak that the Messenger of God, (p) said:

"投资孤儿的财产，使其不会因天课而耗尽。"这段圣训的传述链是可靠的，已由 al Baihaqi 和 al Nawawi 确认。但 Yusef 是一位再传弟子，他从未见过真主的使者（愿主福安之，ﷺ），因此他的这段话属于 mursal（中断圣训）。

"Invest the fund of the orphans so they may not be used up by zakah." The chain of narrators of this saying is correct, as confirmed by al Baihaqi and al Nawawi. But Yusef is a Follower who never met the Messenger of God (p) so his saying is mursal.

然而,阿尔·沙斐仪(al Shafi'i)认为,这一乃是“mursal”的传述,得到了其他经文的普遍含义的支持,也得到了从圣门弟子那里可靠传来的记载的支持,即孤儿的财产须缴纳天课。32

However, al Shafi'i says that this mursal saying is supported by the general implication of other texts and by what is authentically reported from the Companions that zakah is compulsory on the assets of orphans.32

塔巴拉尼在其《中间的圣训集》(al Mu'jam al Awsat)中,从安娜斯·本·马立克(Anas bin Malik)处转述:神的使者(ﷺ)说:"你们要用孤儿的财产去经商,使其财产不致被天课耗尽。"海赛米在《汇集的增补》(Majma' al Zawa'id)中引用哈菲兹·赞·伊拉克(al Hafez Zain al 'Iraqi)之言说:"我的老师和谢赫告诉我,这段圣训的传述链是可靠的。"提尔米兹(al Tirmidhi)从阿穆尔·本·舒艾卜(Amr bin Shu'aib)处,经其父、其祖父转述,先知(ﷺ)说:"凡监护孤儿者,应为孤儿经营生意,不要让其资产因天课而耗尽。"此段圣训的传述链存在争议,但其含义有可靠记载,传自欧麦尔·本·哈塔卜(Umar bin al Khattab)所言。拜海各(al Baihaqi)通过赛义德·本·穆塞耶卜(Sa'id bin al Musayyib)转述,欧麦尔·本·哈塔卜说:"要用孤儿的财产去经商,使其不致被天课耗尽。"拜海各认为该传述链是可靠的,并有其他传述予以佐证。 因此,先知(ﷺ)的这些训示表明,孤儿的财产须缴纳天课,因为监护人不得从这些财产中做任何自愿的捐献,这些捐献会使孤儿不必要地变得更贫穷。神在《古兰经》中命令,监护人不得动用孤儿的财产,除非是为了孤儿的最大利益,直到孤儿达到成年。37

对主张儿童和精神失常者的财产须缴纳天课的人所提出的证据，似乎比另一种观点更有分量。这也是圣门弟子、再传弟子以及后世大多数学者的立场。

The evidence provided by those who regard zakah as mandatory on funds of children and the insane seems to outweigh that of the other view. It is the stance of the majority of scholars from among the Companions, the Followers, and later generations.

A. 这些经文的普遍性，以及它们对儿童与成人、理智者与精神失常者的涵盖，是一个不可小觑的有力论据。真主使天课成为穷人、贫困者以及其他应受之人对富裕者应得的权利。尽管伊斯兰教法特别重视保护孤儿的财产，这些经文却并未对富人的年龄或理智状况作出特别规定。那些想要将儿童和精神失常者排除在天课之外的人，应当拿出《古兰经》经文或圣训的证据来。

A. The universality of the texts and their covering of children and adults, sane and insane is a sound argument that should not be underestimated. God made zakah a right of the poor, the needy, and other deservants on the affluent. These texts did not make special provisions regarding the age or sanity of the rich, in spite of special attention Shari'ah gives to preserving the funds of orphans. 'Those who want to exclude children and the insane from zakah are called upon to furnish evidence from Qur'anic texts or from hadith.

B. 由优素福·本·马哈克转述的、命令投资孤儿财产以免其因缴纳天课而耗尽的那段话，是可靠的（圣训）。

B. The saying reported by Yusef bin Mahak commanding the investment of the funds of orphans in order not to let zakah payment wear them out is an authentic one.

虽然此段圣训是мурсал（中断圣训），但它有其他佐证的传述，并且符合经文的总体趋势。此外，它还得到了圣门弟子的言论的支持，以及塔巴拉尼所记载、海塞米和伊拉给所确认的艾奈斯的言论。

Though it is mursal, it has corroberating reports and it is within the general trend of the texts. Additionally, it is supported by sayings of the Companions, as well as the saying of Anas reported by al Tabarani and confirmed by al Haitami and al 'Iraqi.

C. 毫无疑问，在这类关乎公众利益且频繁发生的问题上，包括 'Umar、'Ali、'Aisha、Ibn 'Umar 和 Jabir 在内的众多Companions的一致意见具有极大的重要性，尤其是在一个殉道者和孤儿众多的社会中。

C. There is no doubt that the agreement of many Companions such as 'Umar, 'Ali, ' Aisha, Ibn 'Umar, and Jabir has great importance in such an issue of public concern and frequent occurrence, especially in a society in which martyrs and orphans were plenty.

没有学者会轻率地无视这一共识，尤其是这些Companion与先知生活在同一时代，完全知晓对那些挥霍孤儿财产者的警告。值得注意的是，没有任何一位Companion有任何传述表明孤儿的财产不需缴纳天课。伊本·麦斯欧德和伊本·阿拔斯所传的内容，其薄弱程度已经无法经受严格的考证分析。44

No scholar would dare to neglect this agreement in understanding especially since these Companions lived at the same time as the Messenger, and were fully aware of the warnings to those who wasted the assets of orphans. It is significant that there is not a single report from any Companion to the effect that zakah is not mandatory on the funds of orphans. What is narrated by Ibn Mas'ud and Ibn 'Abbas is weak to the extent that it could not stand critical analysis.44

A. 那些不要求儿童和精神病人缴纳天课的人主张，经文"从他们的财产中取出天课，借此你可以净化他们，洁净他们"并不包括这些人，因为"净化"指的是清除罪过，而儿童和精神病人并无罪过。然而，应当强调的是，净化并不仅仅是除去罪过。净化包括品德的提升、心理的成长，以及培养人们乐于助人、慈悲为怀的品格；它也指财产本身的净化。

A. Those who do not obligate zakah on the child and the insane claim that they are not covered by the verse, "of their wealth take zakah that so thou mightest purify and sanctify them" because purification means cleansing from sins and the child and the insane are not sinful. However, the fact that purification is not merely removal of sins should be emphasized. Purification includes moral uplifting, psychological growth, and training to be helpful and merciful; it also means purification of the assets themselves.

即使我们接受净化仅指罪过的净化，经文的含义也不必受此限制，这是阿尔-纳瓦维的观点。47 天课不仅仅是净化。毫无争议的是，天课还有另一个目的，即满足穆斯林的需要。儿童和精神失常者作为穆斯林，同样可以分享这种满足。

Even if we accept purification to be only for sins, the meaning of the verse need not be limited, according to al Nawawi.47 Zakah is not only purification. It is undisputed that there is another reason for zakah, i.e. fulfillment of the needs of Muslims. The child and the insane, as Muslims, can share in such a fulfillment.

B. 至于这句话："笔从三人身上被提起……"等等，据伊玛目纳瓦维（al Nawawi）的解释，这意味着这三类人不被视为有罪。没有人主张他们有罪。

B. As for the saying, "The Pen is suspended from three,,,etc.", it means according to al Nawawi that those three may not be held sinful. No one claims that they are sinful.

没有人说天课必须由他们本人缴纳。我的观点是，天课是他们财产上的义务。他们的监护人被要求缴纳天课，正如他们被要求处理其他财务责任一样。免除他们的笔录责任（Pen），并不意味着免除他们对他人的财务责任，比如对妻子和其他亲属的责任。那么，为什么对贫困者和旅途中人的责任就该被放弃呢？

No one says zakah must be payed by them personally. My opinion is that zakah is obligatory on their assets. Their guardians are required to pay it just as they are asked to dispose of other financial responsibilities.48 The suspension of Pen from them does not imply waiving their financial responsibilities toward others, such as wives and other relatives. Why should the responsibilities toward the needy and the wayfarer be abandoned?

C. 有一种观点认为，天课与拜功一样是一种敬拜，需要意图。既然儿童和精神失常者不具备意图的能力，他们就不应被要求缴纳天课。对此的回答是：我们都同意天课是一种敬拜，是拜功的孪生，也是伊斯兰的支柱之一；但还应当补充，天课因其财务与社会性质而是一种独特的敬拜。它是一种可以委托他人代行的财务敬拜。它适用于他人权利（حقوق العباد）的规则。

C. There is the argument that zakah is a form of worship just like prayer and requires intention. Since the child and the insane are not liable to having intentions, they should not be required to pay zakah. The reply to this is that we all agree that zakah is a worship, the twin of prayer and one of the pillars of Islam, but it should be added that zakah is a distinct worship because of its financial and social character. It is a financial worship that can be done by proxy. Rules applicable to rights of others (huquq al 'ibad)

天课对儿童和精神病人的财产同样是有义务的。这些财产上的天课权利,不会因为年幼或精神失常而被免除。无论这些财产是牲畜、农作物、水果、商业资产还是金钱,都没有区别,但为未来必要开支而预留的现金除外,因为这部分不被视为超出基本需要的余财。儿童或精神病人的监护人有责任代其缴纳天课。根据一些马立克学派学者的观点,最好向法庭申请判令,以便监护人能够保护自己,免受依照哈乃斐学派观点可能产生的日后追索。

Zakah is obligatory on the property of children and the insane. It is a right on those assets that is not waived by young age or insanity. It makes no difference whether those assets are in the form of livestock, agricultural produce, fruits, business assets, or money, except for liquid cash earmarked for future necessary expenditure, whereby it is not considered in excess of essential needs. The guardian of the child or the insane is required to pay zakah on their behalf. It is preferred, according to some Malikites, that a court order be sought so the guardian can protect himself against future claims based on Hanafite’s viewpoint.