"被争取其心的人"包括：刚刚皈依伊斯兰教的人，或需要坚定其信仰的人；以及那些能够避免其作恶，或能够为穆斯林带来益处并保卫穆斯林的人。

Those whose hearts are being reconciled include persons who have recently been brought to Islam, or who need to strengthen their commitment to this faith, and individuals whose evil can be forestalled or who can benefit and defend Muslims.

仅仅这一类别作为天课受益人的存在，就已经说明天课并非个人的慈善行为，也不只是留给个人去履行的一种功修。将天课分配给这一类别，本质上不是个人可以独立承担的工作，而是国家决策机构作出的政治决定。只有国家才能判断在特定时期争取人心的需要，以及在此名目下受益人的资格条件。

The very presence of this category as recipients of zakah emphasizes the fact that zakah is not personal charity or merely a worship left to individual practice. Distribution to this category is not, by nature, a job that individual acting independently can undertake. It is a political decision made by the decision-making body of the state. Only the state can determine the need at a given time for reconciling hearts and the qualifications of deservants under this title.

A. 这一类人中，有一类是接近皈依伊斯兰教的人，或其部族可能皈依伊斯兰教的人，例如萨夫万·本·乌麦叶，他在征服麦加那天得到了先知ﷺ的庇护。在侯奈因战役之后，先知ﷺ赐给他大量装满财物的骆驼，以至于他说："这是不畏惧贫穷的人的赏赐。"穆斯林和提尔米兹圣训集从赛义德·本·穆塞叶布处转述萨夫万的话："以真主发誓，当先知ﷺ赏赐我的时候，他是我最憎恶的人。他不断地赏赐我，直到他成为我最喜爱的人。"萨夫万后来成为一名坚定的穆斯林。艾哈迈德通过一条可靠的传述链，从艾奈斯处转述：先知ﷺ从未因有人要求接受伊斯兰教而被问及赏赐之事而不予赏赐。有一次，一个人前来，请求因其皈依伊斯兰教而得到一些赏赐。先知ﷺ吩咐给他足以填满两座山之间距离的羊群，这些羊取自天课所收集的羊只。那人回到自己的部族说："我的族人啊，你们接受伊斯兰教吧，因为穆罕默德ﷺ赏赐起来，就像不畏惧贫穷的人一样。"2

A. One group in this category is that of individuals who are close to becoming Muslims, or whose clans may become Muslim, like Safwan bin Ummayyah who was granted safety by the Prophet the day Makkah was conquered. The Prophet gave him so many camels loaded with goods after the battle of Hunain that he said, "This is the giving of one who fears not poverty." Muslim and al Tirmidhi report from Sa'id bin al Musayyib from Safwan his statement, "By God, when the Prophet gave me, he was the person I hated most. He continued to give me until he became my most beloved person."1 Safwan became a committed Muslim. Ahmad reports, via a correct chain, from Anas that "Never was the Messenger of God (p) asked to give anything for accepting Islam but he gave it. A man once came and asked to be given something for accepting Islam. The Messenger ordered him to be given enough sheep to fill the distance [between two hills] from the sheep collected as sadaqah. The man went back to his clan saying, 'O my folks, accept Islam, for Muhammad gives like one who fears not poverty."2

B. 第二类包括那些可能伤害穆斯林的人，给予他们天课可以阻止他们伤害穆斯林。伊本·阿拔斯（Ibn 'Abbas）传述，有一些人来见先知ﷺ，如果给予他们施舍，他们就称赞伊斯兰，宣称它是一种良好的宗教；如果不给，他们就诋毁伊斯兰。3

B. The second group includes those who may do harm to Muslims, to whom giving zakah stops them from hurting Muslims. Ibn 'Abbas narrates that certain people came to the Prophet who, if they are given sadaqat, praise Islam and declare it a good religion, but if not, malign Islam.3

C. 第三类人是刚刚皈依伊斯兰教的人，给予他们钱财有助于他们坚定信仰。有人问祖希里：“心被争取的人是哪些人？”他说：“从犹太教徒和基督教徒中皈依伊斯兰教的人。”接着又有人问：“即使他们是富人吗？”他回答：“即使他们是富人。”4 哈桑对类似的问题也这样回答：“他们是皈依伊斯兰教的人。”5 可以理解，皈依伊斯兰教的人可能要付出各种牺牲，并可能遭受所在社区的迫害、排斥，甚至经济上的威胁。这样的人无疑需要支持和鼓励。

C. The third group consists of individuals who have just embraced Islam, to whom giving helps them be steadfast. When al Zuhri was asked, who comprise those whose hearts are being reconciled? he said, "Whoever embraces Islam from among the Jews and Christians." He was then asked, "Even if they were rich?" "Even if they were rich," he answered.4 Al Hasan answered a similar question by saying, "They are individuals who embrace Islam."5 It is understandable that persons who embrace Islam may have to make several sacrifices and may be persecuted, ostracized, or even threatened financially by the communities in which they live. Such a person is undoubtedly in need of support and encouragement.

艾哈迈德及其门徒认为，“争取人心”这一裁定是永久有效的，这也是祖海里和艾卜·扎尔法尔·巴基尔的观点。13 贾法里学派和宰德学派也采纳了这一看法。14 尤努斯说：“我曾就此事请教祖海里，他说他不知道这一裁定有过任何改变。”艾卜·扎尔法尔·纳哈斯评论道：“因此，争取人心的裁定是确定不移的。每当需要争取某人的心时，可以把天课给予他[或她]。”库尔图比引述了马立克学派的卡迪·阿卜杜·瓦哈卜的话：“如果国家有时需要这些人，可以把天课给予他们。”同样，卡迪·伊本·阿拉比说：“依我看，如果伊斯兰变得强大，这一类受益者的身份便不再适用；但如果仍有需要，他们仍可得到其应得的份额，就像真主的使者ﷺ过去给予他们那样。有确切的传述说：‘伊斯兰开始时是陌生而独特的，将来也会再次变得像开始时一样陌生而独特。’”15 《尼勒》及其注释作者阿巴迪中提到：“只要国家强大，不需要争取人心，这一类别便被取消；但当需要时，允许争取人心，以避免伤害穆斯林或为穆斯林带来益处。”16 纳瓦维引述哈桑的话说：“今天不得用天课来争取人心。”17 沙尔比说：“在先知ﷺ时代，需要争取人心的那一群人，在艾卜·伯克尔执政后便不再存在。”17 纳瓦维引述沙斐仪的话说：“如果要争取不信者，只能给予战利品（fay'），而不能给予天课，因为天课不得给予非穆斯林。”至于争取穆斯林的心，据传沙斐仪不允许在伊斯兰国家强大之后再给予他们；第二种观点则认为，可以像先知ﷺ那样给予他们。18

Ahmad and his disciples believe the ruling on heart reconciliation is permanent, which is the opinion of al Zuhri and Abu Ja'far al Baqir.13 It is also taken up by the Ja'fari and Zaidi schools.14 Yunus says "I asked al Zuhri about this matter, and he said he knew of no change in this ruling," Abu Ja'far al Nahhas comments, "Accordingly, the ruling on heart reconciliation is firm. Whenever there is a need for reconciling a person's heart, he [or she] may be given zakah." Al Qurtubi quotes al Qadi 'Abd al Wahhab--a Malikite--as saying, "If such persons are needed sometimes by the state, they may be given zakah." Likewise, al Qadi Ibn al Arabi remarks, "The way I see it, if Islam becomes strong, this group of recipients becomes null, but if they are needed, they may be given their share, the same way the Messenger of God (p) used to give them. It is correctly reported that "Islam started atypical and unique and will again become as atypical and unique as it started."15 It is mentioned in al Nil and its commentary--Abadi--that "this category is dropped as long as the state is strong and in no need of reconciling people, but reconciling is permitted when need arises, to avoid harm to Muslims or bring them benefit."16 Al Nawawi quotes al Hasan as saying, "Today there must be no reconciliation of hearts from zakah."17 al Sha'bi says,"Those whose hearts are to be reconciled were a group at the time of the Prophet (p) which, when Abu Bakr took charge, came to an end."17 Al Nawawi quotes al Shafi'i as saying, "If unbelievers are reconciled, they must only be paid fay' and not zakah, since the latter must not be given to non-Muslims." As for reconciling Muslim's hearts, al Shafi'i is reported to disallow giving them after the state of Islam becomes strong; the second view says it is permissible to give them the same way they were given by the Prophet.18

至于马立克学派，他们同样有两种观点：一种允许给予此类人群天课，一种则不允许。 哈乃斐学派认为，先知（p）去世之后，不应再以团结人心的名义给予任何人钱财。据卡萨尼所言，这是正确且可靠的观点，因为圣门弟子在此问题上取得了一致意见。艾卜·伯克尔和欧麦尔在执政期间都没有从天课基金中拿出任何钱财来团结人心，圣门弟子中也没有人对此表示反对。 据传，真主的使者（p）去世后，一些曾因团结人心而领取天课的人请求艾卜·伯克尔将此事写成文书。艾卜·伯克尔照办了，他们拿着文书去见欧麦尔，欧麦尔一把抓过文书撕碎了，并说："真主的使者（p）过去给予你们，是为了让你们归依伊斯兰，但今天真主已经使这个宗教强大起来。如果你们坚守伊斯兰，那很好；如果不坚守，那么我们之间除了刀剑便别无其他。"他们离开欧麦尔，跑去对艾卜·伯克尔抱怨说："哈里发是你还是欧麦尔？"艾卜·伯克尔回答："如果他愿意，那就是他。"并认可了欧麦尔的做法。卡萨尼补充说："这一事件为大多数圣门弟子所知，且无人反对。因此这构成了一致的公议（伊斯玛仪）。"

事实上，al Kasani 的两点看法并不正确。该裁定并未被废止，而且“团结人心”的需要也并未消失。'Umar 的行为并不表明这一类别已被废止，因为在某一时代被团结人心的对象，未必在另一时代仍有此需要。在每个时代，是否需要团结人心以及具体应包括哪些人，应由执行权力机关根据对伊斯兰和穆斯林有利的情况来决定。

In fact, the two points of al Kasani are incorrect. The ruling is not annulled, and the need to reconcile hearts has not ceased. The action of 'Umar does not indicate annulment of this category, since those whose hearts were reconciled in a certain era may not be needed in another era. At each time, the determination of the need to reconcile hearts and the specification of individuals to be included is decided by the executive authority according to what benefits Islam and Muslims.

علماء أصول الفقه يقررون أن تعلّق الحكم بوصف معيَّن يدل على أن ذلك الوصف هو علة الحكم. وصرف الزكاة في الحالة المعروضة متعلِّق بالحاجة إلى تأليف القلوب، وهذا يدل على أن التأليف هو سبب الدفع. وبناءً على ذلك، متى وُجدت الحاجة إلى تأليف القلوب جاز الدفع، والعكس كذلك. وقد تنتهي عملية تأليف أشخاص معيَّنين في وقت من الأوقات، فيُعمل حينئذ بالإجراء الذي اتخذه عمر، كما لا يُعطى عمال الزكاة إذا لم يكن في وقت من الأوقات عمالٌ للزكاة. وليس ذلك معناه إلغاء هذا الصنف من الاعتبار في المستقبل. فلم يُبطل عمر الدفع «للمؤلفة قلوبهم» ولم يقم إجماع على هذا الإبطال، وإنما حكم بأنه لم يكن في ذلك الوقت من يستحق هذا الصنف. وقول الحسن والشعبي: «إنه ليس اليوم أحد يُتألَّف»، يُحمل على هذا المعنى أيضاً، بوصفه وصفاً لواقع ذلك العصر الذي عاشا فيه.

Scholars of usul affirm that the dependency of a ruling on a defined element is an indication that the element is the cause of the ruling. The spending of zakah in the case on hand depends on the need for reconciliation of hearts. This indicated that reconciliation is the reason for payment. Consequently, whenever the need for reconciliation exists, payment is permissible, and vice versa. At a given time, the process of reconciling certain persons may be finished, and the step taken by 'Umar would then be taken, the same way that zakah workers would not be paid if at one point there were no workers of zakah. That does not mean this category is eliminated from future consideration. 'Umar did not annul payment to 'individuals whose hearts are being reconciled' nor was there an ijma' on such annulment. He simply judged that there were no deservant in that category at that point in time.22 The statement of al Hasan and al Sha'bi that "today there are no individuals who are being reconciled, " is understood similarly as a fact of the age they lived in.

废止真主所颁布的律例，只能由真主通过启示传达给祂的使者来进行，因此废止只能发生在启示与使命的时期之内。

Annulment of a ruling enacted by God can only be made by God through revelation to His Messenger, and therefore can only take place during the time of the Message.

只有当《古兰经》或圣训中两段真实可靠的经文彼此完全矛盾，并且我们知道其中一段在时间上晚于另一段时，才可以确定废止（纳斯赫）。就本题而言，只有一段肯定性的经文，它确定了这一类人是天课的受益者；没有任何经文与这节《古兰经》相矛盾。若没有启示中的依据，怎能将废止归于《古兰经》中的一节经文呢？ 沙蒂比（al Shatibi）写道："沙里亚的律例，一旦得到确认，只能凭借确凿可靠的证据才能被宣布为无效，因为这些律例最初正是以完全可靠的证据所规定的。因此，学者们一致认为，一段虽然正确但仅有单一传述链的圣训，不能废止《古兰经》或由多人辗转传述的圣训，因为单传的传述虽然真实正确，却不如多人传述那样得到绝对的确认。"

有一种说法认为，伊斯兰传播开来、伊斯兰国家建立之后，就不再需要争取人心（تأليف القلوب）了，对此应当予以驳斥，理由如下：

The claim that there is no more need for heart reconciliation after the spread of Islam and the establishment of its state is rejected for the following reasons:

1. 一些马立克学派学者断言，给予"心被争取者"财物的理由，并非为了该人对穆斯林有何益处，而是为了使此人更接近伊斯兰，并打破可能阻碍他敞开心扉接受伊斯兰的障碍。换言之，给予财物的目的是使受施者免于火狱之灾。因此，这种给予是一种可能对某些人产生效果的宣教（da'wah）形式。穆斯林有责任帮助他人寻求真主的引导，把他们从无知的黑暗和导向火狱的不信之苦中引领出来。一个人可能因物质利益而皈依伊斯兰，但当他开始理解这一宗教时，可能会全心全意地接受它。艾布·亚拉圣训集中传述，安那斯说："有一个人为了某种世俗利益来到真主的使者ﷺ面前皈依伊斯兰，他除此目的之外不接受伊斯兰，但到了夜晚，伊斯兰在他心中比整个大地及其上的一切更为可爱。"另一版本中写道："有一个人向先知ﷺ请求某种世俗的物质利益，以此皈依伊斯兰……"等等。31

1. Some Malikites assert that the reason for giving a person whose heart is being reconciled is not that person's benefit to Muslims, but rather, bringing that person closer to Islam and breaking the barriers that may be hindering him from opening his mind to Islam. In other words, the purpose of the payment is to save the payee from the fire of Hell.30 Thus, this payment is a form of calling for Islam [da'wah] that may be effective with some people. It is the obligation of Muslims to help others seek the guidance of God and lead them out of the darkness of ignorance and the agony of disbelief that leads to Hellfire. A person may convert to Islam for material gains, but once he or she starts understanding this religion, he or she may embrace it whole-heartedly. Abu Ya'la reports from Anas that "A man came to the Messenger of God (p) embracing Islam for some earthly gain, not accepting Islam except for that purpose, but by nightfall Islam became more beloved to him than the whole earth and what is on it." And in another version, "A man asked the Prophet (p) for some earthly material gain for which he would embrace Islam . . . " and so on.31

上述内容适用于所要安抚其心的人是不信者的情况，但并非所有属于此类别的人都是不信者。有些人可能是非常真诚地皈依了伊斯兰教，却受到其族人的压迫和迫害。给予他们是一项必要的救济；它鼓励他们走上真理之路，并在他们的信仰仍然脆弱之时给予支持。

The above applies when the person whose heart is being reconciled is an unbeliever, but not all who are given under this title are unbelievers. Some may have embraced Islam very sincerely, but are oppressed and persecuted by their communities. Giving them is a required relief; it encourages them on the path of truth and supports them while their faith is still tender.

2. 认为现在已无需心灵上的感化（تأليف القلوب）的说法，是基于一个错误的假设：即只有在穆斯林国家软弱时才需要进行感化。

2. The claim that there is no longer need for heart reconciliation is based on the erroneous assumption that reconciliation is only done when the Muslim state is weak.

在当代政治中，我们看到强国，例如美国，向贫穷国家提供援助，以使这些弱小国家顺从美国政府的目标。泰伯里在这方面说道："真主使天课实现两个目标，即满足穆斯林的需要和巩固伊斯兰的事业。伊斯兰的事业涵盖富人和穷人，因为为此目的而给予的，不是为了消除贫困，而是为了加强对伊斯兰的坚定信仰。"

关于团结人心（的事宜）的决定，属于伊斯兰国家的职责。先知ﷺ及其继任者曾确认这一职责，将其作为国家行政事务的一部分。

Decisions regarding reconciling hearts are the duty of the Islamic state. The Prophet (p) and his Successors affirmed this responsibility as part of the state's executive affairs.

如果国家未能履行其在收取和分配天课方面的责任,穆斯林组织可以就分配给被争取其心的人(即“心被团结者”)的事宜作出决定。34 如果政府不承担这一职责,也没有组织分配天课,那么一个自行分配天课的穆斯林个人能否将其中一部分用于争取非信仰者的心?依我看,穆斯林个人不得自行决定争取人心之事,除非在极其罕见、再无其他天课用途可用的情况下。这种情况可能适用于生活在非穆斯林国家的穆斯林,不过即便在这种情形下,最好仍将天课用于传播伊斯兰,或送往穆斯林国家中的贫困者和需济者。

If the state does not fulfill its responsibility in collecting and distributing zakah, Muslim organizations can make decisions about distributing to individuals whose hearts are being reconciled.34 If the government does not undertake this duty, nor are there organizations that distribute zakah, can a Muslim individual who distributes his own zakah use part of it for reconciling an unbeliever's heart? In my opinion, a Muslim individual must not make decisions concerning heart reconciliation, except in the very rare case where no other destination of zakah is available. Such a case may apply to Muslims living in non-Muslim countries, although it is preferable even under such circumstances to dispose of zakah for the spread of Islam or to send it to the poor and needy in Muslim countries.

如果我们认同以天课款项安抚人心（ta'lif al-qulub）是允许的，那么今天这份款项应当给予谁呢？要回答这个问题，我们必须记住，这一份额的目的在于使人心亲近伊斯兰，确认其对伊斯兰事业的投入，扶助弱者，并防止可能加诸穆斯林或其宗教之上的伤害。这些目标可以通过向非穆斯林国家、个人、组织和部落提供援助来实现，以使他们更接近伊斯兰的事业。它也可以扩展到支持研究，以及利用传播伊斯兰教、捍卫其事业以抵御攻击者的大众媒体。每年都有许多人皈依这一宗教，却得不到其政府、社群甚至穆斯林国家政府的鼓励或支持。安抚人心的份额可以用于这类人，这一观点与祖海里（al-Zuhri）和哈桑（al-Hasan）的意见相符。基督教传教士每年为传播其宗教花费数百万，尽管他们的宗教并没有像天课这样专门用于此目的的制度。诚然，伊斯兰凭借其内在的说服力自行传播，但同样确凿的是，在非穆斯林国家，大多数皈依伊斯兰的人即便为此付出了牺牲，也得不到哪怕是象征性的支持或补偿。有许多伊斯兰组织试图填补这一空缺，但它们急需资金支持，在非洲及许多贫穷国家等地区尤为迫切。

If we agree that reconciliation of hearts by payment from zakah is permissible, to whom should this share be given today? In order to answer this question, we must remember that the purpose of this share is to bring hearts closer to Islam, affirm their commitment to its cause, support the weak, and prevent harm that could be inflicted on Muslims or on their religion. These objectives could be achieved by giving aid to non- Muslim countries, persons, organizations, and tribes, to bring them closer to the cause of Islam. It could also be extended to support research, and utilize mass media that teaches the religion of Islam and defends its cause against attackers. Many people enter into the fold of this religion every year who do not find encouragement or support from their governments and communities or even from the governments of Muslim countries. The share of heart reconciliation can be expended to such people, an idea consistent with the opinions of al Zuhri and al Hasan. Christian missionaries spend millions every year for the spread of their religion, although theirs does not have an institution like zakah devoted to this purpose. It is true that Islam spreads on its own merit because of its inner persuasive power, but it is equally true that most of those who embrace Islam in non- Muslim countries do not receive even nominal support or compensation for the sacrifices they make when they embrace Islam. There are many Islamic organizations that attempt to fill this gap but are desperate for financial support, especially in areas like Africa and many poor countries.

在伊斯兰国家的财政中，若天课的收入不足以满足天课其他类别受益人的需要，那么总是可以从天课以外的其他来源中拨出一部分资金，用于安抚人心（ta'lif al-qulub）。这与沙斐仪（al-Shafi'i）的观点一致：向非信徒支付的安抚人心款项，必须从天课以外的资金中支出。

It is always possible that the Muslim state appropriate some of its funds derived from sources other than zakah, for the purpose of heart reconciliation, if the other categories of zakah recipients can hardly be satisfied with the total proceeds of zakah. This is consistent with the opinion of al Shafi'i that payments for heart reconciliation to unbelievers must be made from sources other than zakah.