第四章第七节旅人 - 《天课的教法》 | Quran Course

第四章第七节旅人 - 《天课的教法》 | Quran Course

《古兰经》八次提到"旅人"，都是在鼓励人们善待他们。在麦加章中，真主说："亲属应得的权利，你要给他们，贫民和旅人，也应得到他们的权利，你不要无益地浪费。"然后，"你应当把亲属应得的权利给予他们，贫民和旅人也应如此。这对于那些希望主的欢悦的人是更好的。"在麦地那章中，真主为旅人规定了在主的道路上施舍的财物中的一份。真主说："他们问你：他们应当施舍什么？你说：你们所施舍的任何财物，应当归于父母、亲属、孤儿、贫民和旅人。"真主在经文"你们应当崇拜真主，不要以任何物与他同列；你们应当孝敬父母，应当孝敬亲属、孤儿、贫民、近邻、远邻、同伴、旅人，以及你们的奴婢"中，命定了要善待旅人。真主还在战利品的五分之一中为旅人规定了一份："你们应当知道，你们所获得的任何战利品，其五分之一应归真主、使者、亲属、孤儿、贫民和旅人。"真主也为旅人规定了"法伊"（不经战争所得的财物）中的一份："真主从乡民那里所赐予使者的财物，应归真主、使者、亲属、孤儿、贫民和旅人，使这些财物不在你们的富人之间流转。"最后，在我们所研读的这节经文中，真主为旅人规定了天课中的一份。此外，帮助旅人也属于善行，正如经文所说："……他爱财，却把它施给亲属、孤儿、贫民、旅人、乞丐，并用于赎回奴隶；他坚持拜功，完纳天课。"9

The Glorious Qur'an mentions the wayfarer eight times, in the context of encouraging kindness toward him or her. In Makkan suras , God says, "and give the kindred his right, and the needy and the wayfarer, and do not be wasteful."3 Then give the kindred their right, and the needy, and the wayfarer: that is best for those who desire the sake of God."4 In Madinan suras, God designates for the wayfarer a share of wealth spent in the way of God. God says, "They ask thee, what should they spend. Say: What you spend of good wealth, spend it for God, and parents, and kindred, and orphans, and the destitute, and the wayfarer."5 God ordains good doing to the wayfarer in the verse "And worship God, and do not associate anything in partnership with him, and be kind to parents and close relatives, and orphans, and the destitutes, and close neighbors, and far neighbors, and close companions, and the wayfarer, and he whom your right hand possesses."6 God also gives the wayfarer a share of the fifth taken from war booty: "and realize, that which you acquire as booty of anything , one fifth of it is for God, and the Messenger, and close relatives, and orphans, and the needy, and the wayfarer."7 Also God provides a share of the fai' to the wayfarer, saying "that which God gives as fai' from the people of the villages, it is for God, and the Messenger, and close relatives, and orphans, and the destitute and the wayfarer so that it may not circulate between the rich among you."8 Lastly, God gives a share of zakah to the wayfarer in the verse we are studying. Moreover, helping the wayfarer is among the deeds of righteousness in the verse"... And gives funds -- in spite of loving them -- to close relatives, orphans, the destitute, the wayfarer, the beggar, and in liberating slaves, and establishes prayer and gives zakah."9

《古兰经》之所以关注旅人，是因为伊斯兰教鼓励出行，原因有多种。

The reason for the attention given the wayfarer in the Qur'an is that Islam encourages travelling for several reasons.

A. 为工作和谋生而旅行。真主说："你们当在大地上行走，并食用祂的给养。"{10} "还有others在大地上旅行，寻求真主的恩惠，还有others为主道而战。"{11} 先知ﷺ说："你们旅行吧，好让你们致富。"{12}

A. Travelling for work and opportunity. God says, "and, walk in its [earth's] tracks and eat out of His sustenance."10 "And others travel on the earth seeking from the bounties of God and others fight in the way of God."11 The Prophet (p) said, "Travel so that you become rich."12.

B. 为求知识而游历，并思考世界上神的迹象，以及神所创造的动物与人类社群。神说："你们说：你们当游遍大地，看神是怎样开始创造的。"{他们之前有许多生活方式已经消逝。你们当游历大地，看那些否认真理者的结局是怎样的。}14

B. Travelling to seek knowledge and meditate on the signs of God in the world, and on His animal and human communities. God says, "Say: Walk on the earth and see how He started the creation."13 "Many were the ways of life that have passed away before you. Travel through the earth and see what was the end of those who rejected Truth."14

“难道他们没有在地上旅行，使他们的心能因此懂得智慧，使他们的耳能因此听见吗？”15 使者（ﷺ）说：“谁走一条寻求知识的道路，主就会为他开通一条通往乐园的道路。”16

and "Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear?"15 The Messenger (p) says, "He who takes a path seeking knowledge, God will make easy for him a way to the Garden."16

"и" 以及"他出外求知，直到他归来，便是行走在真主的道路上。"17

and "He who goes out in pursuit of knowledge is in the way of God until he returns."17

早期的穆斯林学者为追求知识而坚韧地远行，树立了理想的典范，当代学者对此满怀敬意地加以记载。

Early Muslim scholars provide ideal examples in their ardent travelling in pursuit of knowledge, which is recorded with admiration by contemporary scholars.

C. 为主道而进行的圣战旅行。这包括保卫穆斯林的土地、号召归信伊斯兰、解救受压迫者，以及惩罚违背与穆斯林所立盟约的人。

C. Travel for jihad in the way of God. This includes defending Muslim land, calling to Islam, liberating the oppressed and punishing those who break pledges with Muslims.

真主说:"你们应当轻装或重装出征,用你们的财产和生命在真主的道路上奋斗,这对你们是最好的,如果你们知道的话。"18 又说:"假如有近利可图、路程不远,他们必定跟随你;但路途遥远,使他们感到艰难。"19 真主应许说:"他们无论花费小额或大额的钱财,无论越过哪一片山谷,都被记录在他们的善功簿上,使真主以他们最好的善功报答他们。"20 先知ﷺ说:"在真主的道路上,清晨出发或傍晚返回,都胜过今世及其中的一切。"21

God says, "Go ye forth, (whether equiped) lightly or heavily, and strive and struggle with your wealth and your persons in the way of God: that is best for you, if ye but knew"18 and "If there had been immediate gain (in sight) and the journey easy, they would, without doubt , have followed thee but the distance was long (and weighed) on them."19 God promises, "Nor could they spend anything (for the cause) small or great, nor cut across a valley, but their deed is inscribed to their credit, that God may requite their deed with their best possible reward."20 The Prophet (p) says, "A single departure in the morning or a return in the evening in the way of God is better than the world and what is in it."21

D. 前往神圣的天房朝觐，这是伊斯兰教的第五根支柱。

D. Travel to perform pilgrimage to the sacred House of God, the fifth pillar of Islam.

"真主说：'朝拜天房是人们对真主应尽的义务，凡有能力前往的人都应当去。'22 '你要在人群中宣礼朝觐。他们将徒步而来，或乘着各种瘦弱的骆驼，从深远的山路上来到你这里，好让他们见证为他们而设的诸般福利，并在约定的日子里念诵真主的尊名。'"23

God says, "Pilgrimage to the House is a duty people owe to God, those who can afford the journey."22 "And proclaim the pilgrimage among people. They will come to thee on foot and on every kind of camel; lean on account of journey through deep and distant mountain highways, that they may witness the benefit (provided) for them and celebrate the name of God on appointed days."23

这些都是伊斯兰所倡导或鼓励的旅行与游历方式，旨在在大地上实现其宗旨，并在人群中确立其教义。诚然，旅行还有其他的原因，但一种鼓励上述各类旅行的宗教，必须为旅行者提供照顾，尤其是那些与家人和财产失去联系的旅行者。帮助旅行者，能够重申穆斯林社群的团结，无论其地理位置或出身地为何。

These are kinds of travelling and touring in the land that Islam calls for or encourages, in order to realize its objectives on earth and affirm its teachings among people. Admittedly, there are other reasons for travelling, yet a religion that encourages the above listed kinds of travelling must provide care for travellers, especially those who get cut off from families and wealth. Helping travellers reaffirms the solidarity of the Muslim community, regardless of geographic location or place of origin.

这种社会保险形式是伊斯兰教所独有的。在其社会制度中，伊斯兰教不仅保障居住的提供，还为在路上的人们提供防范不可预见情况的保障。要全面了解这种保险，必须记住它诞生于一个没有旅馆、餐馆或休息站供旅行者使用的时代。出于照顾旅途中人们的理念，欧麦尔·本·赫塔卜在麦加与麦地那之间的道路上设立了驿站，以帮助旅行者，并为需要的人提供绿洲之间的交通工具。他还设立了食物储存处，供路上及城中需要食物的人使用。24

This form of social insurance is unique to Islam. In its social program , Islam not only guarantees the provision of residence, but provides security from unforeseen conditions that affect people who are on the road. To get the complete picture of this insurance, one must remember that it came at a time when there were no hotels, restaurants, or rest areas for travellers. Motivated by this idea of taking care of wayfarers, 'Umar bin al Khattab established stations on the road between Makkah and Madinah to help travellers and provide transportation for those who need it between oases. He also established a food storage area for those who need food on the road, and in the city.24

“乌马尔·本·阿卜杜勒·阿齐兹”请祖赫里写一份关于如何分配天课的详细纲要，依据是他对先知传统和四位继承者的了解。祖赫里在其中写道：“旅人的份额应根据道路上的人流密度来分配，人流量大的道路应分得更多的天课款项。凡无力继续前行或返回的旅行者，都必须供给食物，直至他或她达到旅程的目的或回到家乡。应设立住宿场所，并委派可靠的人员管理，以便任何过路的旅人都能获得食物、住所和为其牲畜提供的草料，直到你所分配的天课资金用尽为止。”25 人类是否曾见证过如此关怀世间任何角落里的贫困男女的情形？

'Umar bin 'Abd al Aziz asked al Zuhri to write him a detailed outline of how to spend zakah, based on his knowledge of the tradition of the Prophet and the Four Successors. Among other things, al Zuhri wrote, "The share of the wayfarer must be divided in proportion to the density of traffic on the road so that roads with high number of people passing through are assigned bigger portions of zakah proceeds. Each traveller who has no means to continue, or go back, must be provided food until he or she achieves the purpose of his or her journey or reaches home. Places of shelter must be established, and trustworthy people assigned to manage them, so that any passing wayfarer can be provided food, shelter, and feed for his animal, until all the zakah funds you assign are depleted."25 Has humanity ever witnessed such a level of caring for needy men and women wherever they may be?

法学家们对于"旅途中的人"（ibn al-sabil）是否仅指正在途中的人，还是也包括在家中但打算出发的人，存在分歧。多数学者认为，打算开始旅行的人不属于"旅途中的人"，其理由如下：

Jurists differ on whether the wayfarer is only the person on the road or also the person who is at home but desires to begin a journey. The majority believes he who wants to start travelling is not a wayfarer, for the following reasons:

1. 术语"ibn al-sabil"指的是在路上的人，不包括在家中的人。

1. The term 'ibn al sabil" means the person on the road ad does not include one who is at home.

2. 途中人（ibn al-sabil）是指与其在家乡的财物相隔绝的人。尚未开始旅程的人，并不算与其财物相隔绝。途中人必须得到帮助，直到他回到家乡，无论他在家乡的经济状况如何；而一个仍在家乡、因旅途或其他用途需要经济帮助的人，可以作为贫困者接受施舍，但不能作为途中人接受。26

2. The wayfarer is a person who is cut off from his financial means at home. A person who has not yet started travelling is not cut off from his means. Wayfarers must be helped until they reach home, regardless of their financial status at home, while a person who is home and needs financial help for travelling or other purposes, may be given as a poor person, but not as a wayfarer.26

按照沙斐仪的观点，"途中的旅人"包括那些想要出发旅行但没有足够资财的人，理由是这些人与已在途中的旅人一样，需要帮助才能成行。27

Al Shafi'i believes that "wayfarers "include persons who want to start a journey but do not have sufficient means, on the grounds that such need help to travel just like the person on the road.27

在我看来，多数学者的观点更为稳妥。天课的款项不得用于那些想要开始旅行的人。然而，沙斐仪的观点在旅行的目的是为穆斯林群体服务时可能适用，例如前往传播伊斯兰，或出于学术使命而旅行。帮助这类有意出行的人，也可以纳入"为主道"的范畴。这一点得到了以下事实的支持：在我们所研究的这节经文中，"旅途中的人"被列在"为主道"一词之后，并且是对它的补充。

In my opinion, the view of the majority is sounder. Zakah funds must not be spent on those who desire to initiate a journey. However, al Shafi'i's view may be applicable if the intended travel is for service to the Muslim community, such as travelling to call for Islam or on a scientific mission. Helping such potential travellers may also be included in the category "in the way of God". This is supported by the fact that the wayfarer is listed after, and is added to, the term "in the way of God" in the verse we are studying.

考虑到经文的措辞允许将给予旅途者的款项支付给第三方，例如运输公司或航空公司，因为经文表明天课是用于旅途者，而不是直接交给他本人。圣训学派（罕百里派）认为，旅行者必须获得足以到达目的地、完成旅行目的并返回家乡所需的费用。这适用于旅行是出于服从真主的目的（例如朝觐或探望父母），或仅是被允许的（例如经商）。至于仅为消遣而旅行，罕百里派学者之间存在分歧。

Keeping in mind that the wording of the verse allows payment for the wayfarer to be done to a third party, such as transportation company or airline company since the verse indicates that zakah is spent on the wayfarer and not given to him. Hanbalites believe traveller must be provided with what he or she needs to reach his or her destination, fulfill the objective of the journey, and return home. This applies when travelling is either in obedience to God, such as pilgrimage or visiting parents, or merely permissible, such as business. Hanbalites differ on travelling for the purpose of amusement only.

有人认为，这种旅行并非必需或必要，因此天课的款项不应用于此，[^28]而另一些人则按字面理解为旅行，即在一次消遣性的旅途中的旅人可以从天课中获得帮助。

Some argue that this travelling is not essential or needed, consequently zakah funds should not be spent on it,28 while others take it at face value as travelling, i.e. a wayfarer on a pleasure journey is helped from zakah.

第一个条件是，旅途中的过路人必须是有所需要的，因为天课的目的在于帮助过路人回到家乡。如果他或她有回家的途径和手段，就不得给予天课；如果没有，则无论他或她在家乡是否富裕，都应当给予，并且无需归还所领取的天课。

The first condition is that the wayfarer must be in need when on the road, since the purpose of the zakah is to help the wayfarer reach home. If he or she has means of reaching home, no payment can be made, if not, the wayfarer is given regardless of his or her richness at home and without any need to return what is given as zakah.

其次,这段旅程不得是违抗真主的行为。这一条件的意思是:为罪恶目的而旅行的人,或经营被禁物品的商人,不得给予天课,除非旅行者的生命处于危险之中。此时,拯救其生命在伊斯兰教法中便成为一项义务。29 这一条件的目的显然是避免帮助作恶者。不属于违抗真主的旅行分为三种:

Secondly, the journey must not be in disobedience to God. This exclusion means that those who journey for sinful purposes or traders whose commodities are forbidden must not be given zakah, except if the traveller's life is at stake. Saving his or her life then becomes a must in Shari'ah.29 The purpose of this condition is obviously to abstain from helping wrongdoers. Travelling which is not disobedience to God is of three kinds:

为了行善或崇拜真主而旅行的，如朝觐、圣战和求知；为合法的今世目的而旅行的，如经商或寻找工作；以及为娱乐和旅游而旅行的。只有给予娱乐之旅中的旅行者（的施舍）在教法学家之间存在分歧，30 而给予其他旅行中的旅行者则是一致认为合法的。

travelling to do good deeds or worship God, such as pilgrimage, jihad, and seeking knowledge; travelling for lawful earthly reasons, such as on business or in search of a job; and travelling for amusement and tourism. Only giving to wayfarers on amusement journies is disputed among jurists,30 while giving to wayfarers on other travels is unanimously lawful.

一些马立克学派和沙斐仪学派的学者又增加了第三个条件：旅行者不能通过借贷来满足自己的需要。31 这一条件只适用于旅行者在家乡是富裕的情况。另外两个学派不接受这一条件。伊本·阿拉比在《古兰经教法》中，以及古尔图卜在其《古兰经注》中都反对这一条件，理由是：如果旅行者只需向真主负责（通过缴纳天课），就不必对任何人负有债务上的义务。32 奈瓦维补充说，即使旅行者能够借到钱，他或她也没有义务去借贷，而可以接受天课。33 哈乃斯学派建议在可能的情况下借贷，但不作强制要求，理由是借贷会使借款人面临无力偿还的可能，而他或她不必冒这个风险。34

Some Malikites and Shafi'ites add a third condition, that the wayfarer must not be able to borrow to satisfy his or her needs.31 This applies only if the wayfarer is rich at home. This condition is not accepted by the other two schools. Ibn al 'Arabi in Ahkam al Qur'an and al Qurtubi in his Tafsir reject this condition, since the wayfarer need not be obliged to anyone if he or she can only be obliged to God, by taking zakah.32 Al Nawawi adds that even if the wayfarer can borrow money, he or she is not required to take loans, and may take zakah.33 Hanafites recommend making loans if possible, but do not obligate it, on the grounds that making a loan exposes the borrower to the possibility of becoming unable to pay the loan back, and he or she need not take that chance.34

A. 旅行者应当获得足够的食物和衣物，直到他们回到家乡或到达有自己资金的地方。如果旅行者的资金少于所需，应当给予天课，以补充其现有资金，直至足够为止。

A. Wayfarers must be given their sufficiency of food and clothing, until they reach home or a place where they have funds of their own. If the wayfarer has less than what is needed, zakah should be given to supplement the existing funds until they are sufficient.

B. 对于长途旅行，还必须提供交通工具。长途旅行是指可以缩短拜功的旅程，即大约八十公里［五十英里］。根据需要以及天课款项的可用情况，可以为旅途中的人购买或租赁交通工具。

B. For long journeys, a means of transportation must also be provided. Long journeys are those in which prayer is reduced, i.e. approximately eighty kilometers [fifty miles]. Rides may be purchased or rented for the wayfarer, depending on the need and the availability of zakah funds.

C. 应当支付所有必要的开支，而不仅仅是旅行所引起的开支。

C. All needed expenses are to be given, and not only expenses caused by travelling.

D. 无论其是否有能力工作和赚钱，都应向旅人支付（款项）。

D. Payment is made to the wayfarer regardless of ability to work and earn.

E. 若旅途中的人（wayfarer）抵达目的地前需要帮助，则应给予其帮助，直至其到达目的地，前提是他或她将在那里停留，或在那里有可以动用的资金。若旅行者打算办完某些事务后尽快返回家乡，则应给予其所需之物，直至其回到家中。

E. Aid is provided to the wayfarer until his or her destination is reached, if he or she is to stay there or has accessible funds there. If the wayfarer intends to finish some business and return home quickly, he or she must be given what is needed until reaching home.

F. 至于目的地的费用，沙斐仪派裁定：如果在该地停留不足四天（与旅途中缩短拜功的天数相同），则必须支付这些费用。这一限制不适用于安拉道路上的圣战者，他们在边境哨所停留期间，无论时间多长，都应获得供给。有些学者认为，旅人应在其目的地停留的全部期间获得资助，不论停留时间长短。35

F. As for the expenses at the place of destination, Shafi'ites decide they must be paid if the stay there is less than four days the same number of days as in the case of reducing prayer because of travelling. This restriction does not apply to fighters in the way of God, who are given for the whole period they stay at frontier posts, no matter how long it may be. Some scholars believe wayfarers must be given funds for the whole period they stay in the place of destination regardless of the length of the period.35

G. 如果旅行者带着剩余的天课钱返回家中，根据沙斐仪学派，这笔剩余款项必须退还给天课基金。36 哈乃斐学派则认为，旅行者无义务归还旅途中剩余的天课款项。37

G. If the wayfarer returns home with leftover zakah money, this residual must be returned to the zakah fund, according to Shafi'ites.36 Hanafites argue that wayfarers are not obligated to give back zakah left over from the trip.37

一些当代学者断言，由于交通、住宿和银行设施使人的旅行变得便利、财富可以在世界任何地方取用，如今已不再有原义上的"行路人"（ibn al-sabil）了。已故的艾哈迈德·穆斯塔法·马拉吉在其古兰经注释中持此观点。38 我不同意他的看法，因为今天的行路人与过去一样多。

Some contemporary scholars assert that today there are no more wayfarers in the original sense of the word, because of the transportation, accommodation, and banking facilities that make one's travelling easy and one's wealth accessible anywhere in the world. This is argued by the late Ahmad Mustafa al Maraghi in his explanation of the Qur'an.38 I beg to differ with him, since there are as many wayfarers today as there were in the past:

1. 有些人可能很富有，却不与银行打交道，因此当他们离开城镇时，实际上是与自己的财富隔绝的。他们也可能正穿越某片远离城市中心的沙漠。

1. Some people may be rich, but do not do business with banks, so that when they are away from their towns they are actually detached from their wealth. They may be crossing some desert far from urban centers.

2. 有些难民被侵略者赶出家园和土地，或者为了逃离专制政府而出走。他们可能在本国之外生活一段不确定的时间，无法取用自己的财产，而这些财产往往已被政府没收。这些人就是政治难民，他们在本国以外的国家寻求庇护。

2. There are refugees who are driven out of their homes and lands by aggressors or who flee from dictatorial governments. They may live for an undetermined period of time outside their countries, unable to reach their wealth which is often confiscated by the government. Like those are political refugees who seek asylum in countries other than their own.

3. 一些哈乃斐派法学家认为，有些人虽然居住在自己的城镇里，却无法支配自己的财产，原因或是政治上的，或是经济上的，例如商人的财富以无法追回的债务形式存在于他人手中。39 这些法学家主张，此类人应被视为旅行者，并给予天课。40

3. Some Hanafite jurists consider individuals who, although they live in their own towns, have no access to their wealth, either because of political reasons or because of economic reasons such as businessmen whose wealth is in the form of unremittable loans to others.39 These jurists assert that such individuals must be treated as wayfarers and given zakah.40

4. 有些人打算出行，目的是为公众服务，或为对公众有益的个人事务，例如学生到国外接受培训。

4. There are those who intend to initiate journeys for public service or for individual affairs that are beneficial to the public, such as students receiving training abroad.

5. 一些汉布里派学者将流浪者的定义扩大到包括无家可归的流浪汉或街头乞丐。这类人在字面上即是“ibn al sabil”，意为“街头之子”。如果不能从贫困者的份额中给予，他们可以从“途中人”的份额中获得施舍。

5. Some Hanbalites include under the definition of wayfarers tramps or street beggars who have no homes.41 Such persons are literally ibn al sabil, or children of the street. They may be given from the share of the wayfarers if not from the share of the poor.

6. 最后，弃婴也可以归入这一类别。拉希德·里达（Rashid Rida）认为，"Ibn al-Sabil"（"路上之子"）一词恰好适用于弃婴，因为他们实际上是"街头之子"。伊斯兰教非常关照孤儿，而弃婴比有已知亲属的孤儿更需要照顾。42

6. And lastly, foundling infants may be included in this category, according to Rashid Rida, who says the term ibn al sabil perfectly describes foundlings since they are in fact children of the street. Islam takes good care of orphans, and foundlings are even more in need of care than orphans with known relatives.42

1. 《泰伯里经注》，第13卷，第320页。

1. Tafsir al Tabari, Vol. 13, p. 320.

2. 同上。

2. Ibid.

3. 古兰经第17章盖卜尔（Sura al Isra'），第26节。

3. Sura al Isra', 17:26.

4. 古兰经第30章《罗马人》，第38节。

4. Sura al Rum, 30:38.

5. 《黄牛》章（al-Baqarah），2:215。

5. Sura al Baqarah, 2:215.

6. 《古兰经》第4章《妇女章》，第36节。

6. Sura al Nisa', 4:36.

7. 古兰经第8章（安法勒章）第41节。

7. Sura al Anfal, 8:41.

8. 古兰经《放逐》篇（Sura al Hashr），59:7。

8. Sura al Hashr, 59:7.

9. 白格拉章（Sura al Baqarah），2:177。

9. Sura al Baqarah, 2:177.

10. 《穆勒克章》，67:15。

10. Sura al Mulk, 67:15.

11. 《穆扎米尔》章（Sura al Muzzammil），73:20。

11. Sura al Muzzammil, 73:20.

12. 由阿尔·蒙齐里在《劝诫与警告》（al Targhib wa al Tarhib）第二卷“斋戒”章中提到。他补充道：“由塔巴拉尼在《中篇》（al Awsat）中以可信的传述链记载。” 13. 《蜘蛛章》（Sura al Ankabut）29:20。

12. Mentioned by al Mundhiri in al Targhib wa al Tarhib, Vol.2, chapter on fasting. He adds, "Reported by al Tabarani in al Awsat via a trustworthy chain." 13. Sura al Ankabut, 29:20.

14. 阿拉·伊姆兰章，3:137。

14. Sura al Imran, 3:137.

15. 《朝觐章》，22:46。

15. Sura al Hajj, 22:46.

16. 在《al Targhib》中，al Mundhiri 说："由 Muslim 及其他人记录。"参见知识篇。

16. In al Targhib, al Mundhiri says, "Reported by Muslim and others." See chapter on knowledge.

17. 同上，由提尔米兹（al Tirmidhi）收录，他将其评为"好的"（hasan）。

17. Ibid, reported by al Tirmidhi, who grades it good.

第18节:忏悔章（Sura al Tawbah），9:41。

18. Sura al Tawbah, 9:41.

19. 同上，9:42。

19. Ibid, 9:42.

20. 同上，9:121。

20. Ibid 9:121.

21. 布哈里圣训集所载，见于圣战篇。

21. Reported in al Bukhari, chapter on jihad.

22. 《阿黎·伊姆兰》章，3:97。

22. Sura al Imran, 3:97.

23. 朱海只章（Sura al Hajj），22:27-38。

23. Sura al Hajj, 22:27-38.

24. 伊本·赛阿德，《al Tabaqat》，第3卷，第283页。

24. Ibn Sa'd, al Tabaqat, Vol. 3, p.283.

25. A1 Amwa1, p.580.

25. A1 Amwa1, p.580.

26. 《al-Sharh al-Kabir》，附《al-Mughni》，第2卷，第702页。

26. A1 Sharh al Kabir, with al Mughni, Vol. 2, p.702.

27. 《Majmu'》第6卷，第214页；以及《Nihayat al Muhtaj》第6卷，第156页。

27. A1 Majmu', Vol. 6, p. 214 and Nihayat al Muhtaj, Vol. 6, p. 156.

28. 《Sharh al Kabir》，第2卷，第702-703页。

28. A1 Sharh al Kabir, Vol. 2, pp.702-703.

29. 《杜苏基注释》，第1卷，第498页。一些马立克学派学者认为，即便其生命受到威胁，也不得给予他任何东西，因为他总是可以通过悔罪来获得安全。参见《萨维注释》，第1卷，第233页。

29. Hashiat al Dusuqi, Vol. l, p. 498. Some Malikites believe he must not be given anything, even if his life is threatened, since he always has the means to safety by repentance, See Hashiyat al Sawi, Vol. l, p.233.

30. 《Al Majjmu'》第6卷，第214-215页；以及《al Sharh al Kabir》第2卷，第701-702页。

30. Al Majjmu', Vol. 6, pp.214-215, and al Sharh al Kabir, Vol. 2 pp. 701-702.

31. 《哈利勒〈穆赫塔萨尔〉注释》（Sharh al Khirshi），第2卷，第219页；以及《穆赫塔吉的终极》（Nihayat al Muhtaj），第6卷，第156页。

31. Sharh al Khirshi on the text of Khalil, Vol. 2, p. 219, and Nihayat al Muhtaj, Vol. 6, p.156.

32. 《古兰经教律》第2卷，第958页；以及《古尔图毕释义》第8卷，第187页。

32. Ahkam al Qur'an, Vol. 2, p. 958, and Tafsir al Qurtubi, Vol. 8 , p. 187.

33. 《Majmu'》第6卷，第216页。

33. A1 Majmu' Vol. 6, p. 216.

34. 《Fath al Qadir》，第2卷，第18页；以及《Radd al Muhtar》，第2卷，第64页。

34. Fath al Qadir, Vol. 2, p. 18, and Radd al Muhtar, Vol. 2, p.64.

35. 《Majmu'》第6卷，第215-216页；以及《al Sharh al Kabir》第2卷，第701-702页。

35. A1 Majmu', Vol. 6, p. 215-216, and al Sharh al Kabir, Vol. 2, pp.701-702.

36. 《Majmu'》（《麦季慕尔》），第6卷，第216页。

36. A1 Majmu', Vol. 6, p. 216.

37. 《法特赫·盖迪尔》第2卷，第18页；以及《拉德·穆赫塔尔》第2卷，第64页。

37. Fath al Qadir, Vol. 2, p.18, and Radd al Muhtar, Vol. 2, p.64.

38. 《马拉吉经注》（Tafsir al Maraghi），第28卷，关于《放逐篇》第六节经文的解释。

38. Tafsir al Maraghi, Vol. 28, explanation of verse six of sura al Hashr.

39. 《Al Bahr al Ra'iq》第2卷，第260页。

39. Al Bahr al Ra'iq, Vol. 2, p.260.

40. 《Radd al Muhtar》，同上；以及《al Bahr al Ra'iq》，同上。

40. Radd al Muhtar, op cit., and al Bahr al Ra'iq, ibid.

41. A1 Insaf（《Al-Insaf》），第3卷，第237页。

41. A1 Insaf, Vol. 3, p. 237.

42. 《天方历史》(Tafsir al Manar)，第5卷，第94页。

42. Tafsir al Manar, Vol.5, p. 94.