第一节：关于蜂蜜的天课，主张征收者与不征收者的观点。

Section 1: Zakah on honey according to those who obligate it and those who do not.

第二节:应缴纳的比率。

Section 2: The obligated rate.

第三节:蜂蜜的尼萨布

Section 3: Nisab of honey.

第四节：动物产品，如乳制品、丝绸等。

Section 4: Animal products such as dairy products, silk, etc.

蜂蜜是真主赐予人类的恩物之一，既可作食物，也可作药物，还是一种甜品。真主在以蜜蜂命名的章节——《蜜蜂章》（Sura al-Nahl）中提到它，作为对人类的恩典之迹象。真主说：{你的主启示蜜蜂说：你们应当在山里、树上，以及人们所建造的棚架中筑巢；然后，你从一切果实中采食，并顺从地走你主所开辟的道路。从它们的腹中出来一种饮料，颜色各异，其中有益于人类的医疗。这里面确有一个迹象，给那些深思的人们。}1

Honey is one of the goods bestowed by God on humanity as a food, medicine, and sweet. God mentions it as a sign of His grace to human beings in a sura that is named after bees, sura al Nahl. God says "And thy Lord taught the bee to build its cells in hills, on trees, and in people's habitation, then to eat of all the produce (of the earth) and find with skill the spacious paths of its Lord: There issues from within their bodies a drink of varying colors, wherein is healing for men; verily in this is a Sign for those who give thought."1

阿布·哈尼法及其弟子认为，若蜂箱不设在哈拉只地（kharaji land）上，蜂蜜应当缴纳天课。这是他们"哈拉只税与十一税不可并存"这一原则的延伸。天课也应当缴纳于产自非耕地的蜂蜜，而这在推论上意味着此类土地本身不需缴纳天课。艾哈迈德也持此观点。

Abu Hanifah and his disciples say that zakah is obligated on honey, provided that the beehives are not located on kharaji land. This is an extension of their principle that kharaj and 'ushr are not concurrent. Zakah is also obligated on honey produced on nonarable land, which is by implication non-zakatable.2 This is also the opinion of Ahmad.

Al Athram 说，有人问艾哈迈德（Ahmad）是否认为蜂蜜需要缴纳天课，他回答道："是的，'Umar 确实征收过蜂蜜的天课。"随后，Al Athram 又问，蜂蜜的生产者是否自愿缴纳相应数量的天课。艾哈迈德回答："不是，这是强制规定的。"3

Al Athram says Ahmad was asked whether he believes that honey is zakatable, and answered. "Yes indeed; 'Umar collected zakah on honey." A1 Athram then asked whether honey growers contribute the amount of zakah voluntarily. Ahmad answered, "No, it was imposed on them."3

这一观点为Makhul、al Zuhri、Sulaiman bin Musa、al Awza'i和Ishaq所持。al Bahr的作者还将此观点归于'Umar、Ibn 'Abbas、'Umar bin 'Abd al Aziz、al Hadi、al Mu'ayad bi Allaah，并有传述称al Shafi'i也持此见。al Tirmidhi提到，大多数学者认可此观点。Ibn 'Abd al Barr则对此提出质疑，认为情况恰恰相反。5

This view is shared by Makhul, al Zuhri, Sulaiman bin Musa, al Awza'i, and Ishaq.4 The authorof al Bahr also attributes it to 'Umar, Ibn 'Abbas, 'Umar bin 'Abd al Aziz, al Hadi, al Mu'ayad bi Allaah, and a narration to al Shafi'i. Al Tirmidhi mentions that most scholars accept this view. This is challenged by Ibn 'Abd al Barr, who asserts the opposite is true.5

这一观点有两类证据支持:一是来自先知和圣门弟子的传述,二是理性推论与类比。首先是经文和圣训:

This opinion is supported by two groups of evidence: reports from the Prophet and the Companions, and rationale and analogy. Firstly, the texts:

“阿慕尔·本·舒艾卜，从他的父亲，再从他的祖父，传述：先知ﷺ……”

A. 'Amr bin Shu'aib, from his father from his grandfather, narrates that the Prophet (p)

"收取蜂蜜的十分之一。"由伊本·马哲（Ibn Majah）记载。阿德·达拉屈尼（Al Daraqutni）说："此段传述见于'Abd al Rahman bin al Harith和Ibn Lahi'ah，二人从'Amr处将其连至先知ﷺ；另有Yahya bin Sa'id al Ansari从'Amr处将其作为马尔赛（mursal）传述。"阿勒·哈菲兹（Al Hafiz）指出，这正是此段圣训的问题所在，尤其是'Abd al Rahman和Ibn Lahi'ah并不以精确著称。有人指出，可信的'Amr bin al Harith和Usamah bin Zaid也从'Amr bin Shu'aib处传述了同样的内容，见于伊本·马哲等人的记载。6

"collected the one-tenth due from honey." Reported by Ibn Majah. Al Daraqutni says "This is narrated from 'Abd al Rahman bin al Harith and Ibn Lahi'ah from 'Amr as linked to the Prophet, and from Yahya bin Sa'id al Ansari from 'Amr as mursal." Al Hafiz notes that this is the problem with this saying, especially since 'Abd al Rahman and Ibn Lahi'ah are not known as accurate. It is noted that 'Amr bin al Harith, who is trustworthy, and Usamah bin Zaid also narrate the same from 'Amr bin Shu'aib, as reported by Ibn Majah and others.6

阿布·达乌德和奈萨仪报道，来自巴尼·马特安的希拉勒，过去常向先知ﷺ缴纳……

Abu Daud and Al Nasa'i report that Hilal, from Bani Mat'an, used to pay the Prophet (p)

…上的蜂巢所应缴纳的十分之一税，并且为他保护了一个名叫萨拉巴（Salabah）的山谷。欧麦尔成为哈里发时，苏夫扬·本·瓦赫卜就此事写信给他。欧麦尔回信说："只要希拉勒仍把他曾经交给上帝的使者ﷺ的蜂蜜十分之一税交给你，那么你就继续为他保护萨拉巴。如果他不交，那么那个山谷里的东西就归所有人共有。"哈菲兹在《法特哈尔》中说，这段圣训的传述链直至阿慕尔·本·舒艾卜都是可靠的。阿慕尔的传述记录是可信的，至少在没有更可靠的传述人与之相悖的情况下是如此。7

the one-tenth due on the beehives be had, and had the Prophet protect a valley known as Salabah for him. When 'Umar became the head of state, Sufian bin Wahb wrote him about this. 'Umar replied, "As long as Hilal gives you that which he was giving the Messenger of God, the one-tenth due on his honey, then keep protecting Salabah for him. If he does not, then what is in that valley is for everybody." Al Hafiz in al Fath says the chain of this saying is correct up to 'Amr bin Shu'aib. 'Amr's record is strong, at least when he is not opposed by stronger narrators.7

B. 据苏莱曼·本·穆萨传述，艾布·赛雅拉·穆塔仪对神的使者说："我有蜜蜂。"先知回答说："缴纳应付的十分之一。"他说："神的使者啊，请为我保留它的山谷。"先知随后为他保护了那座山谷。由艾哈迈德和伊本·马哲辑录。8

B. It is reported from Sulaiman bin Musa that Abu Sayarah al Muta'i told the Messenger of God "'I have bees.' The Prophet answered, 'Pay the one-tenth due.' I said, O Messenger of God, reserve for me its mountain." The Prophet then protected that mountain for me." Reported by Ahmad and Ibn Majah.8

马立克、沙斐仪、伊本·阿比·莱拉、哈桑·本·阿比·萨利赫和伊本·孟迪尔认为蜂蜜不需要缴纳天课，理由是关于此事没有确凿的圣训，也没有公议（伊杰玛尔），并且蜂蜜与牛奶相似，而牛奶一致认为不需要缴纳天课。

Malik, al Shafi'i, Ibn Abi Laila, al Hasan bin Abi Salih, and Ibn al Mundhir believe that honey is not zakatable, based on the lack of any strong saying or ijma' on the matter, and the similarity between honey and milk, which is unanimously not zakatable.

阿布·欧拜德似乎采取了一种中间立场。在提到两种观点之后，他评论道："较为可取的是鼓励蜂蜜的生产者缴纳天课，因为他们若不缴纳，可能犯有罪过。但他们不应被强制缴纳；拒不缴纳蜂蜜天课的人，不得像拒缴其他天课者那样被讨伐。关于这个问题，没有来自使者（穆罕默德ﷺ）的可靠圣训，他的天课书面法令中也没有提到蜂蜜。如果蜂蜜的天课与其他形式的天课相同，我们应当能找到记载其条件、起征额和征收时间的经文。至于像欧麦尔那样接受蜂蜜天课的做法，则是另一回事。当生产者缴纳这笔天课时，国家必须予以接受。"16

Abu 'Ubaid seems to have taken a position in the middle. After mentioning the two opinions, he comments, "It seems preferable that producers of honey be encouraged to pay zakah, because they may be sinning if they do not pay it. But they should not be obligated to do so, and those who prevent zakah on honey must not be fought the way the preventors of other zakah can be fought. There is no correct tradition from the Messenger on this subject, nor is honey mentioned in his written ordinances on zakah. If zakah on honey was like other forms of zakah, we would have some text that documents its conditions, minimum exemption, and the date of collection. Accepting its payment, as 'Umar did when zakah of honey was brought to him, is another issue. The state must accept this zakah when paid by producers."16

我个人的结论是：蜂蜜和其他农作物一样，是为了营利而生产的，因此必须缴纳天课。这是基于以下几点：

My personal conclusion is that honey, like any other crop, is produced for profit and must therefore be zakatable. This is based on the following:

A. 一般性的经文并未区分这种财富与那种财富，例如经文"从他们的财产中取出天课"，"你们应当从所获得的佳美之物中，以及我为你们从大地上所出产的之中施舍"，"你们应当以我所赐给你们的给养施舍"等等。

A. The general texts do not make a distinction between one sort of wealth and the other, such as the verses "Out of their wealth take zakah," "Spend out of the good things you have earned and out of what We have produced for you from the earth," and "Spend out of what We have given you as subsistence," etc.

B. 谷物和果实的应纳天课类比已有先例。农业的产出与蜂巢的产出相似，二者应当同等对待。

B. There is an analogy to grains and fruits that are zakatable. The output of farming is like the output of the beehives, and must be treated equally.

C. 关于蜂蜜的具体言论和故事，尽管受到批评，但彼此相互印证，正如伊本·盖伊姆所言。也许正因如此，提尔米兹并未否定其真实性，而是说："关于此事，从先知ﷺ处没有真实可靠的重要记载。"17 这句话暗示，或许有一些不重要的内容曾有记载。提尔米兹接着说："但这是大多数学者的观点。"18

C. The sayings and stories that deal with honey in specific, which, although they are criticized, support each other, as stated by Ibn al Qayim. That is perhaps why al Tirmidhi does not negate their authenticity but says, "Nothing of importance is authentically reported from the Prophet on this issue."17 This statement implies that small things may have been reported. Al Tirmirdhi continues, "But this is the view of most scholars."18

Al-Shawkani，在《al-Dur al-Bahiyah》中选取了蜂蜜应当纳天课的观点，并说："蜂蜜须缴纳十分之一的天课。"西迪克·哈桑·汗在其注释中支持这一观点，并指出："这些圣训综合起来，足以证明蜂蜜应当纳天课。"19 有人以蜂蜜是动物所产的液体、故类比于牛奶而不纳天课为由进行反驳。对此的回应是：牛奶原则上是纳天课的，其天课是通过牲畜的天课来缴纳的，而蜜蜂本身并不被征收任何费用；因此，两者的相似之处恰恰要求蜂蜜应当纳天课。20

Al Shawkani, in al Dur al Bahiyah, selects the view that honey is zakatable, saying, "A one-tenth due is obligated on honey." In his commentary, Siddiq Hasan Khan supports this view, noting that "the sayings, taken together, do not fall short of substantiating the zakatability."19 The argument that honey, being a liquid produced by animals, is not zakatable by analogy to milk, is refuted on the basis that milk is in principle zakatable through zakah paid on livestock, while bees are not charged anything, so the similarity requires that honey be zakated.20

凡主张蜂蜜应纳天课者，皆同意其比率为十分之一，依据是关于此事的传述，并类比果实与谷物。21 至于生产成本的考虑，艾布·欧拜德记载，欧麦尔曾说：在山谷和平原生产的蜂蜜按十分之一纳课，而在山区生产的蜂蜜按二十分之一纳课。22 这显然是出于对生产成本的考虑。来自阿赫勒·拜特的纳希尔则持不同意见，他主张税率必须是五分之一，如同战利品（fai'）的情形，因为蜂蜜不可计量，也不是从土地中生出的。23 对此的回答是：蜂蜜与果实相似，因为与果实一样，它“来自树木”（即蜜源植物）。此外，传述中也明确指明了十分之一。24 我认为税率应为十分之一，但应当以扣除生产成本之后的蜂蜜净收入为计算基础，正如谷物和果实的情形一样。

All those who obligate zakah on honey agree that the ratio is ten percent, based on the texts reported on the issue and in analogy to fruits and grains.21 As for consideration of production costs, Abu 'Ubaid reports that 'Umar said honey produced in valleys and plains is zakatable at ten percent, while honey produced in mountains is zakatable at five percent.22 This is apparently in consideration of production costs. Al Nasir from Ahl al Bait disagrees, arguing that the rate must be one-fifth, as in the case of fai' because honey is not measurable, nor does it come from the earth.23 He is answered that honey is similar to fruits, because like fruits, 'it came from trees' (the hector). Moreover, onetenth is indicated by the texts.24 I think ten percent should be the rate, but it must apply to the net income from honey after deduction of production costs, as with grains and fruits.

我们没有关于蜂蜜应纳天课的最低限额（nisab）的圣训记载，因此学者们在此问题上存在分歧。艾布·哈尼法认为蜂蜜没有最低限额，正如谷物和果实一样。艾布·优素福认为最低限额是五瓦斯克（wasq）最便宜的谷物（如大麦）的价值，这与他的观点一致：对于无法用量器计量的物品，应以可计量的最低限额的价值来衡量。另有一则来自他的记载称，最低限额为十拉托勒（ratl）。穆罕默德（Muhammad）的几则传述将最低限额定为五法拉克（faraq）、五芒（man）或五库尔巴（qurbah），这遵循了他的原则：对于圣训中未提及的物品，采用通常使用的五个计量单位。

We have no reports about the nisab of honey, so people differ on it. Abu Hanifah argues that there is no nisab, as with grains and fruits.25 Abu Yusuf considers nisab to be the value of five wasq of the cheapest grain, such as barley, in accordance with his view of considering the value of the lowest measurable nisab applicable to products that are not measurable. There is also a report from him that nisab is ten ratl.25 There are several narrations from Muhammad which set nisab at five faraq, five man, or five qurbah, following his rule of using five units usually used for items not mentioned in sayings.

一法拉格为三十六拉特勒，一曼为两拉特勒，一古尔巴为一百拉特勒。

One faraq is thirty-six ratl, one man is two ratl, and one qurbah is one hundred ratl.

还有一则来自艾哈迈德的传述，称尼萨布为十法拉克，并归于欧麦尔。另有来自艾哈迈德的传述称，一法拉克为十六个拉特勒。

There is also a report from Ahmad that nisab is ten faraq, attributed to 'Umar. It is reported from Ahmad that one faraq is sixteen ratl.

我个人的看法是：应当以一种普通的谷物（例如小麦）的五瓦斯克（wasq）的价值来估算，因为它是一种较为普遍的通用食物。先知ﷺ规定谷物和果实的尼萨布为五瓦斯克，而蜂蜜应当通过类比来处理。税率定为十分之一也是通过类比确定的，那么为什么不以同样的价值标准来确定尼萨布呢？尤其是，若以最低等谷物的价值来计算，对于缴纳天课者而言并不公平。

My personal opinion is to estimate the value of five wasq of an average grain, such as wheat, since it is kind of an average universal food. The Prophet made five wasq nisab in grain and fruits, and honey must be treated by analogy. It is by analogy that the rate is determined at one-tenth, so why not determine nisab on the same basis of value, especially since considering the value of the lowest grain is not fair to zakah payers?

如今，许多行业都围绕动物产品运转，例如牛奶、丝绸、鸡蛋和肉类。

Today many industries revolve around animal products like milk, silk, eggs, and meat.

大多数此类产品在先知、圣门弟子以及伟大的学者们所处的时代并非大规模的商业生产。因此，我们没有关于这些产品的传述。关于这些产品是否应当课以天课，可以从法学家为蜂蜜确立天课、为牧养动物的奶免除天课所援引的理由中推导出答案。其中主要的理由是：奶的来源牲畜是应当课以天课的，而蜂蜜的来源则不课天课。由此可以推出：凡来源不课天课的产品本身应当课以天课。因此，不课天课的牲畜所产的奶及其他产品，与蜂蜜一样，应当课以天课。这些产品都是来源动物本身不课天课的动物产品。

Most of these were not large-scale businesses in the time of the Prophet, the Companions, and the great scholars. The result is that we have no reports about these products. One can derive an answer to the question of the zakatability of these products from the reasons cited by jurists to establish zakah on honey and to exempt the milk of pastured animals from zakah. The main reason cited is that the source of milk, livestock, is zakatable, while the source of honey is not. This implies that all products whose sources are not zakatable are themselves zakatable. Therefore, milk and other products of non-zakatable fed livestock are zakatable, like honey. Each of these is an animal product where the animal is not zakatable.

我认为，动物产品必须按净产出的百分之十缴纳天课，除非动物本身被视为贸易资产。规则是：凡其来源不需缴纳天课的东西，都必须作为产出物缴纳天课，例如农作物之于土地，蜂蜜之于蜜蜂，乳制品之于牲畜，鸡蛋之于家禽，丝绸之于蚕。这是什叶派学者叶海亚的观点，他主张丝绸应当缴纳天课。26

I believe that animal products must be zakated at ten percent of the net output unless the animals themselves are considered trade assets. The rule is that anything whose source is not zakatable must be zakated as an output, like crops with respect to land, honey with respect to bees, dairy products with respect to livestock, eggs with respect to poultry, and silk with respect to the silkworm. This is the opinion of Yahya, a Shi'ite, who obligates zakah on silk.26

一些法学家将非放牧的牲畜（用于获取其产品和繁殖）视同商业资产，并对本金和增长部分都要求缴纳十分之一的四分之一。

Some jurists treat non-pastured animals used for their products and reproduction like trade assets and obligate a one-fourth of one-tenth due on both the principal and growth.

这一观点见于一些栽德派（Zaidi）法学家的记载，如al Hadi、al Mu'ayad等人。购买马匹用于繁育、或购买母牛以获取其产品的人，被视为商人，其应缴纳商业资产的天课（zakah）。27 这一规定并不仅限于饲养牲畜，而是适用于任何为经营而持有的资产，例如为此目的而拥有的房屋和建筑，或用于出租的房产。此问题将在本编第八章中详细讨论。

This is reported from some Zaidi jurists such as al Hadi, al Mu'ayad, and others. A person who buys a horse for breeding or a cow for its products is treated as a merchant and zakated the zakah on trade assets.27 This is not restricted to producing animals, but to any asset that is used for business, such as houses and buildings owned for the purpose or renting. This issue will be discussed in detail in chapter eight of this part.