以下是这段文字的译文: 9:60 节列出了天课的八类受益人,其中前四类使用介词"给"(阿拉伯语 "li"),即给贫穷者、给需要者、给收取天课的工作人员、给心被争取的人;后四类则使用介词"在……之中"(阿拉伯语 "fi"),即在解放奴隶上、在负债者(的帮助上)、在主道上、在旅途中的人(的帮助上)。《古兰经》是完美的,连一个介词的变化都不是徒然的,那么为什么先用 "给"(阿拉伯语 "li"),后用 "在……之中"(阿拉伯语 "fi")呢?

The verse listing categories of zakah recipients [9:60] counts eight categories, but mentions four of them using the preposition "to"--to the poor, to the needy, to the workers, to those whose hearts are being reconciled--and uses the preposition "in" with the other four categories--in freeing slaves, in (aid of) those under debt, in the way of God, in (aid of) the wayfarer. The Qur'an is perfect; not even a change of preposition is done in vain, so why is "to" [the Arabic "li"] used first and "in" [the Arabic "fi"] used later?

Zamakhshari 认为，最后四类人前使用的介词“在……之中”（fī）表明他们比前四类更应获得天课，因为“在”表示事物被放置其中的容器，意思是这最后四类人是应当投入天课（sadaqat）的容器。1 在《al Intisar》中，Ibn al Munayyir 对 Zamakhshari 的这一注释作了评论：“另一个更重要的区别在于，天课给予前四类人的方式，是使他们成为其所有者；而天课并不一定交给最后四类人，而是用于他们的利益。换言之，天课可以交给奴隶的主人以使奴隶获得自由；也可以为了真主（God）的缘故，交给负债者的债主，或用来帮助旅途中的人回到家乡。”2 Al Razi 与 Ibn al Munayyir 类似地指出，“给予”（li）表示所有权，而“在……之中”（fī）表示花费的目的。总而言之，天课给予前四类人，而最后四类人则是为了他们而支付，并不一定直接交给他们。3 Al Khazin 的注释中也有相同的说法。4

Al Zamakhshari says the use of the preposition "in" for the last four categories indicates they are more deservant of zakah than the first four, since "in" indicates a place inside which things are put, meaning that these last four categories are containers in which sadaqat should be put.1 In al Intisar, Ibn al Munayyir comments on al Zamakhshari's note, "The other, more important, difference is that zakah is given to the first four categories in such a manner that they become its owners while zakah is not necessarily given to persons in the last four categories, but spent for their benefit. In other words, zakah is given to the master of the slave to gain the slave's freedom; it is also given for the sake of God, to the creditor of those under debt, or to help the wayfarer reach home."2 Al Razi notes, similarly to Ibn al Munayyir, that "to" indicates ownership, while "in" cannotes the purpose of the spending. In summary, zakah is given to the first four categories, while it is given for, and not necessarily to the last four categories.3 The same is stated in al Khazin's commentary.4

拉希德·里达5 之后是已故的马哈穆德·沙尔图特6，他将应得天课的类别分为两种：个人与事务。个人包括前四类，以及负债者和旅行者；事务包括解放奴隶和主道。《光明灯》的作者在“负债者”与“旅行者”之前使用并列连词“和”，将这两类与前四类相连，而“解放奴隶”和“主道”之前则紧接使用介词“在”。这种非顺序的并列，并未体现对《古兰经》雄辞的应有敬重。更好的做法是按顺序看待这些类别，把后四类归为一组，因为它们前面使用的是介词“在”，这也是宰马赫舍里、伊本·穆纳叶尔、拉齐等人的选择。伊本·古达麦支持拉齐及其同道的观点，他说：前四类接受天课，使其永久成为他们的财产，他们无需归还。另外四类接受天课并非为了占有，而是为了将其用于某个预定的目的；如果他们没有将其用于该目的，可以从他们手中收回。后四类接受天课是为了用它来实现某些目标，而前四类本身就是天课的目标。例如，天课的目的通过施舍贫穷者而得以实现，即使贫穷者变得富足。另一方面，如果后四类中的某人得到了一笔天课，用于某个只需较少款项即可实现的目的，那么剩余部分必须归还，为主道奋斗的人除外。7（这一例外不适用于武器和战马等军事装备，这些装备必须归还给天课基金。）伊本·古达麦所作的这一区分无疑是正确的。 他本可以引用《古兰经》中随所列类别而变换介词的用法来佐证这一点，正如《Ghayat al-Muntaha》的注释者所指出的那样。8

Rashid Rida,5 followed by the late Mahmud Shaltut,6 divides categories that deserve zakah into two kinds: individuals and interests. Individuals include the first four plus those under debt and the wayfarer, while interests include freeing, slaves and the sake of God. The author of al Manar uses the additive conjunction "and" before the word "those under debt" and "wayfarer," relating these two categories to the first four, since the preposition "in" is used immediately before "liberating slaves" and "sake of God." This non-sequential addition does not show proper respect for the eloquence of the Qur'an. It is better to take the additions in sequence, grouping the last four categories together, because they are preceded by the preposition "in" which is the choice of al Zamakhshari, Ibn al Munayyir, al Razi, and others. Ibn Qudamah supports the view of al Razi and his colleagues, saying Four categories receive zakah such that it becomes their property forever and they do not need to return it. The other four categories do not take zakah but to spend it for a pre-determined purpose, and if they do not spend it for that purpose, it can be taken back from them. The last four categories take zakah in order to use it toward fulfilling some objectives, while the first four categories are themselves objectives of zakah. For example, the purpose of zakah is fulfilled by giving the poor, thus making the poor rich. On the other hand, if a person in one of the last four categories ware given an amount of zakah for a purpose which can be achieved by spending a lesser amount, the reminder must be returned, except in the case of the fighter for the sake of God,"7 (This lost exception does not apply to military equipment such as weapons and horses, which must be returned to the zakah fund.) This distinction made by Ibn Qudamah is undoubtedly correct. He could have supported it by quoting the change of preposition used in the Qur'an with the listed categories, as noted by the commentator of Ghayat al Muntaha.8

用于解放奴隶的天课支出可以有两种形式：

Spending zakah in liberating slaves may take two forms:

1. 这笔天课可以用来帮助契约奴隶向其主人支付赎金。契约奴隶（al 'abd al mukatab）是指与主人订有协议的奴隶：一旦他向主人支付约定的金额，便可获得自由。真主命令穆斯林与渴望获得自由的奴隶订立解放契约。真主还命令穆斯林帮助奴隶筹集向主人支付的契约赎金。真主说："你们的奴隶中，如果有人请求书面的凭证（以便他们为某个数额的钱财而赎身自由），你们如果知道他们有善行，就应当给他们这种凭证；并且从真主赐予你们的财产中拿出一部分给他们。"[9] 换言之，真主也命令主人帮助奴隶支付契约约定的金额。此外，真主为解放奴隶规定了天课的一份。阿布·哈尼法、沙斐仪、他们的门徒以及莱斯·本·萨阿德，认为天课经文中的这一项专指契约奴隶。他们引用了一段传述作为证据：伊本·阿拔斯将经文中的"用于解放奴隶"解释为契约奴隶。上述经文的最后一句也被认为支持这一解释。10

1. This zakah can be used to help a contracted slave pay his master. A contracted slave (al 'abd al mukatab) is a slave who has an agreement with his master that upon paying the master an agreed upon amount, the slave gains freedom. God orders Muslims to contract slaves who desire liberating contracts. God also ordains Muslims to help slaves provide the contractual ransom to their masters. God says, "and if any of your slaves ask for a deed in writing [to enable them to earn their freedom for a certain sum] give them such a deed if ye know any good in them; yea, give them something yourselves out of the wealth which God has given you."9 In other words, God also orders the masters to help slaves pay their contractual sum. In addition to this, God assigns a share of zakah for liberating slaves. Abu Hanifah, al Shafi'i, their disciples, and al Laith bin Sa'd, consider the verse of zakah a specific reference to contracted slaves. They present as evidence a report that Ibn 'Abbas interprets the verse " . . . and in liberating slaves," to mean contracted slaves. This is said to be supported by the last sentence of the above mentioned verse.10

2. 解放奴隶的第二种方式是用天课的款项购买奴隶并使其获得自由。这可以由国家、缴纳天课的人，或多位缴纳天课者共同完成。这是马利克、艾哈迈德和伊本·伊斯哈格的观点。伊本·阿拉比认为，这从《古兰经》的经文中可以明显看出，因为经文所用的词译为"颈项"，而《古兰经》中每当用该词指奴隶时，都表示解放他们。如果真主所指的是签约奴隶这一特定子类，祂本会直接以其名称来提及。按照伊本·阿拉比的看法，签约奴隶只能作为负债者接受天课，而不能以解放奴隶的名义接受，除非把这个词过度泛化。11

2. The second way of liberating is to buy the slave with the proceeds of zakah and liberate him or her. This can be done by the state, a zakah payer, or a group of zakah payers together. This is the opinion of Malik, Ahmad, and Ibn Ishaq. Ibn al 'Arabi argues that this is apparent from the words of the Qur'an, because the word used translates as "necks" which, whenever used in reference to slaves in the Qur'an, means liberating them. If God meant the specific sub-category of contracted slaves, He would have mentioned it by its name. According to Ibn Al 'Arabi, the contracted slave may be given zakah as a person under debt and not under the title of liberating slaves, except by over-generalizing the term.11

然而，据说易卜拉欣·纳赫伊和赛义德·本·租拜尔这两位再传弟子，都不赞成用天课购买奴隶再予以释放，因为这样的行为会使释放者获益，原因在于伊斯兰教法学中所谓的"wala'"（相互扶持的关系，即"庇护权"）存在于释放者与被释放的奴隶之间。Wala'的含义是：如果被释放的奴隶没有其他继承人，其释放者在他死后可以继承他的遗产。马立克认为，既然天课是为了真主而缴纳的，释放者就不得从中获取任何个人利益。因此，用自己的天课释放奴隶的人，不应获得对被释奴隶的wala'。这种wala'属于全体穆斯林，由他们的国家代表所有。12

值得注意的是,伊斯兰教是第一个采取多种手段并行、逐步大规模消除奴隶制度的体系。伊斯兰教首先堵塞了奴隶制的来源:禁止绑架和买卖自由人,禁止将债务人和罪犯合法地变为奴隶,也禁止将因侵略或谋取经济利益而发动的战争中的战俘变为奴隶。只有一种奴隶来源被保留下来,即为阻止侵略和压迫而进行的合乎道义与法律的战争。16 即便在这样的战争中,伊斯兰国家也不必将战俘变为奴隶。这只是留给国家的一种选择,目的是使其对待非穆斯林战俘的方式,能与非穆斯林对待穆斯林战俘的方式相当。《古兰经》中关于合法战争战俘的经文,甚至没有将奴役列为一种选择。《古兰经》说:"当你们彻底制服他们的时候,就要把他们捆绑结实;此后或是施恩释放,或是收取赎金。"17

It should be noted that Islam was the first system to start a gradual mass elimination of slavery, by using several means together. Islam first dried up the sources of slavery by prohibiting the kidnapping and selling of free persons, legal slavery of debtors and criminals, or the enslaving of prisoners of wars waged for aggression or economic benefit. Only one source of slavery, morally-lawful war aimed at preventing aggression and oppression, was left intact.16 Even in such a war, the Islamic state need not enslave prisoners of war. This is only an option left open in order to provide for treatment comparable to that which Muslim prisoners receive from the unbelievers. Qur'anic texts regarding prisoners of lawful wars do not even mention slavery as an option. The Qur'an says, "When ye have thoroughly subdued them, bind a bond firmly on them; thereafter is the time for either generosity or ransom."17

与此同时，伊斯兰教规定了持续解放奴隶的途径。伊斯兰教敦促释放奴隶，并将其视为顺服真主的一种表现，也是寻求宽恕罪过或过错者所应履行的一种补偿，例如斋月中破斋或违背誓言时的补赎。伊斯兰教将释放奴隶列为天课法学（《天课教法学》第二卷）中的一项要求，作者为优素福·盖尔达维博士，第46页。

At the same time, Islam prescribes continuous means for liberating slaves. Islam urges freeing slaves, and makes it one expression of submission to God, as well as a compensation performed by persons seeking forgiveness for sins or errors, such as breaking fast in Ramadan or breaking an oath. Islam requires freeing slaves as Fiqh al Zakah (Vol. II), Dr. Yusuf al Qardawi 46

因无正当理由殴打奴隶而应付的赔偿。《古兰经》命令主人与其奴隶订立契约，约定以一定数额的款项换取自由，穆斯林社会也被号召在经济上帮助订约的奴隶，并为他们提供工作，使其赚得获得自由所需的金额。真主说："你们的奴隶中，如果有人要求写立契约（以便他们凭一定的数额赎身），你们若知道他们有善行，就应当为他们写立契约；你们应当从真主赐予你们的财富中拿出一部分给他们。"此外，真主将解放奴隶列为天课的八个用途之一。为解放奴隶而分配的天课比例可以是天课总额的八分之一，或多或少，视穆斯林社会这一庞大而持续的资金来源而定。在欧麦尔·本·阿卜杜·阿齐兹时代，如果天课的其他受益群体已得到满足，这一类别有时甚至可以占用天课的大部分或全部收入。叶哈雅·本·赛义德说："欧麦尔·本·阿卜杜·阿齐兹派我担任非洲地区天课的征收官。我征收了天课，并四处寻找贫困的人来分发，却找不到一个。"

compensation for beating him without right. Masters are ordered in the Qur'an to contract their slaves for freedom against an agreed upon sum, and the Muslim society is called upon to help contracted slaves financially and provide them with jobs so they earn the amount needed for their freedom. God says "And if any of your slaves ask for a deed in writing [to enable them to earn their freedom for a certain sum] give them such a deed if ye know any good in them; ye give them something yourselves out of the wealth which God has given you."18 In addition, God makes liberation of slaves one of the eight objectives of zakah. The amount of zakah assigned for freeing slaves may be on one-eighth, or more or less, of this huge, continuous source of funds in the Muslim society.19 This category may sometimes take most or all of the proceeds of zakah, if other groups of zakah recipients are satisfied, as happened in the time of 'Umar bin 'Abd al 'Aziz. Yahya bin Sa'id says, "'Umar bin 'Abd al Aziz sent me as an officer on the zakah of Africa. I collected it and searched for poor people to give it to, but found none.

根据艾哈迈德的观点,用于赎买穆斯林奴隶自由的天课款项,也可以用于赎回落入伊斯兰国敌人手中的穆斯林战俘,理由是这两种情况都是使穆斯林重获自由。21 马立克学派的伊本·阿拉比说,学者们对此是否允许存在分歧。阿斯巴格认为不允许,而伊本·哈比布则认为允许。后者论证说,如果天课在穆斯林社会中原本就会用于赎买另一位穆斯林所拥有的穆斯林奴隶的自由,那么把穆斯林从压迫他们的非信徒敌人手中解救出来,显然更应优先。22 当今世界上有许多正在进行的战争,穆斯林在其中落入非穆斯林之手;使他们重获自由,便成为天课的目标之一。

The share of zakah proceeds used to gain the freedom of Muslim slaves can include Muslim prisoners of war who have fallen in the hands of enemies of the Islamic state, according to Ahmad, on the grounds that both cases gain the freedom of Muslims.21 Ibn al 'Arabi, a Malikite, says that scholars differ on whether this is permissible. Asbagh says it is not allowed, while Ibn Habib believes it is allowed. The latter argues that if zakah is otherwise going to be used to gains the freedom of a Muslim slave owned by another Muslim in a Muslim society, freeing Muslims from an oppressive unbelieving enemy, obviously takes priority.22 There are many ongoing wars in the world today in which Muslims fall prisoner in the hands of non-Muslims; gaining their freedom becomes one of the objectives of zakah.

在《光明灯》（al-Manar）注释中，已故的拉希德·里达（Rashid Rida）写道："解放在现代的对应物，是把人民从殖民势力的屈辱与压迫中解放出来，这就是群体的解放，相较于释放个别奴隶而言。"23 马哈茂德·沙勒图特长老（Shaikh Mahmud Shaltut）强调："……我认为，今天我们面对的是一种对人类更为危险的奴役形式。它是对民族的思想、财富和权威的奴役，剥夺了他们在自己土地上的自由。个人的奴役随着其死亡而结束，而今天，整个民族与人民却一代接一代地被奴役，在残酷权力之下遭受持续而压倒性的压迫。"

In the commentary al Manar, the late Rashid Rida says "liberating has its modern equivalent in liberating people from the humiliation and oppression of colonial power, which is mass liberation as compared to freeing individual slaves."23 Shaikh Mahmud Shaltut emphasizes, ". . . I think we have today a form of slavery that is more dangerous to humanity. It is the enslavement of peoples ideas, wealth, and authority, depriving them of their freedom in their own land. The enslavement of an individual ends with the death of the person, but today entire nations and peoples are enslaved, generation after generation, in a continuous form of overwhelming oppression under ruthless power.

这种奴役形式理应被彻底消灭，我们也应当付出更多努力，将人们从中解放出来，不仅要动用天课和施舍的钱财，还要献出我们所有的财富乃至自身。这应当使我们认识到富有的穆斯林肩负着何等重大的责任，即帮助穆斯林民族中的各族人民。23

This form of enslavement deserves extermination and deserves more efforts to liberate people from it, not only by using the proceeds of zakah and charity, but also by sacrificing all our wealth and ourselves. This must open our eyes to the tremendous responsibility of rich Muslims to help peoples of the Muslim nation."23

虽然里达和沙勒图特正确地描述了侵略性强国加诸被殖民民族的难以忍受的压迫,但我不同意将解放奴隶的含义扩展到如此程度,因为词语不应如此随意地套用。至于帮助受压迫的民族,我们有很好的机会,即以"为了真主"之名支出的天课,此外还有穆斯林国家和穆斯林民众的一切资源,都应为穆斯林及穆斯林土地的解放作出贡献。

Although Rida and Shaltut correctly describe the unbearable oppression inflicted on colonized nations by aggressive powers, I do not agree on expanding the meaning of freeing slaves to such and extent, because words should not be so loosely applied. As for helping the oppressed peoples, we have great opportunity under the title of zakah spent "for the sake of God," in addition to all the resources of Muslim states and people that must contribute toward the liberation of Muslims and Muslim lands.