真主在《古兰经》中提到了有权获得天课的八类人。天课是否每年都应分配给这八类人？收入是否应当在他们之间平均分配？

God mentions in the Qur'an eight categories who deserve zakah. Should zakah be distributed each year to all eight categories? Should the proceeds be equally divided between them?

一些法学家对这节经文作此理解，例如沙斐仪在其《乌姆》中即如此主张。奈瓦维在《麦evo》（《al-Majmu'》）中说："沙斐仪及其门徒认为，当天课由纳课者本人或其代理人分配时，收取天课者的份额即被免除，应将应付的数额分配给其余七类人（若他们存在）。放弃任何存在的类别是不允许的。若放弃某个存在的类别，其应得份额须由财产所有者负责补足。此亦为伊克里玛、欧麦尔·本·阿卜杜勒·阿齐兹、祖赫里和达乌德的观点。" 艾哈迈德在其多种传述中的一种上，与沙斐仪一致，主张在所有类别之间平均分配，并主张除收取天课者之外，每一类别至少应给予三人天课，因为这节经文用的是复数形式，而三是使用复数形式的最少数目。这是罕百里学派的艾布·伯克尔所选择的观点。马立克学派的阿斯巴格也倾向于沙斐仪学派的观点。3

Some jurists understand the verse in this meaning, like al Shafi'i, in his al Umm. In al Majmu', al Nawawi says, " Al Shafi'i and his disciples believe that when zakah is distributed by the payer or the payer's representative, the share of zakah workers is dropped, and the amount due must be distributed to the other seven categories, if they exist. It is not permissible to abandon an existing category. If an existing category is abandoned, its share is guaranteed by the owner. This is also the view of 'Ikrimah,'Umar bin 'Abd al Aziz, al Zuhri, and Daud."1 Ahmad in one of several reports agrees with al Shafi'i on the equal distribution between all categories, and on the rule that at least three persons in each category except zakah workers be given zakah , because the verse is in the plural form, and three is the least number for which a plural form is used. This is the view selected by Abu Bakr, a Hanbalite.2 The Malikite Asbagh also prefers the Shafi'ite opinion.3

伊本·阿拉比说："大家一致认为，将全部所得交给收取天课的人是不允许的，因为这不能实现天课的目的，即满足贫穷者的需要和伊斯兰的需要。沙斐仪学派认为，关于天课分配的经文使用了介词“给”[li]，这意味着所得必须交给每一个受领者，使其成为所获之物的所有者。这就意味着要分给所有类别的人。沙斐仪学派还引用阿布·达乌德记载的、来自齐亚德·本·哈里斯·萨达伊的圣训作为证据："我来到真主的使者（愿主福安之）那里，向他宣誓效忠。一个人走来说：'请给我一些天课。'真主的使者（愿主福安之）说：'真主没有把天课的分配交给先知或其他任何人，而是亲自作出裁决，将所得分为八份。如果你属于其中任何一类，我会给你应得的份额。'"马立克、艾布·哈尼法及其门徒不同意沙斐仪的观点。他们不要求分配涵盖所有类别，主张经文中的介词“给”[li]并不意味着必须使受领者拥有所给之物，而是表示“为了”某些人。这些学者引用了经文"你们若公开施舍，固然很好；你们若暗中施舍给贫民，那就更好"，其中只提到贫民，没有提及其他类别；还引用了圣训"我奉命从你们的富人那里取天课，并把它交给你们的穷人"。这两段经文和圣训都没有提及其他类别，这表明仅将天课给予贫民就已足够。阿布·欧拜德记载，伊本·阿拔斯说："如果你把天课用于其中某一类，也是可以的，因为真主说'天课只归于贫穷者和需要者……'，这意味着天课不得给予这些类别之外的人。"哈迪法也有同样的传述。伊本·沙哈卜说："更应得天课的类别，是人数更多、需要更迫切的一类。" 苏夫扬以及伊拉克的法学家（阿布·哈尼法及其门徒）认为，将天课用于八类受益者中的某一类即可满足要求。纳赫阿伊认为，当资金充裕时，最好分配给所有类别；而当资金有限时，只分配给一类就足够了。据传，阿塔也持有类似的观点。6

Ibn al 'Arabi says, "It is agreed upon that it is not permissible to give all proceeds to zakah workers, since this does not fulfil the objective of zakah, which is satisfying the poor and the needs of Islam. Shafi'ites argue that the zakah distribution verse uses the preposition "to" [li] which means that proceeds must be given so that each recipient becomes owner of what he or she is given. This implies giving all of them.4 Shafi'ites also present as evidence the saying reported by Abu Daud from Ziad bin al Harith al Sada'i: "I came to the Messenger of God (p) and gave him my covenant, A man came and said, 'Give me from the Sadaqah. The Messenger of God (p) said, 'God does not leave the distribution of sadaqat to a prophet or anyone else, so He gave the ruling and divided the proceeds into eight parts. If you are in any of these parts, I will give you your right." Malik, Abu Hanafiah, and their disciples disagree with al Shafi'i. They do not require that distribution cover all categories, asserting that the preposition to [li] in the verse does not mean one must make the recipient own what is given, but means "for whom". These scholars present the "If ye disclose (acts of) charity, it is well, but if ye conceal them and make them reach the poor, that is best for you." which only mentions the poor and no reference is made to other categories, and the saying "I am ordained to take sadaqah from the rich among you and render it to the poor among you." Not mentioning other categories in these two texts is an indication that giving the poor alone is satisfactory.5 Abu 'Ubaid reports that Ibn Abbas says, "If you spend zakah on one of these categories, it is all right, since God says 'The sadaqat are but for the poor and needy, . . . . ' which means zakah must not be given outside these categories." The same is reported from Hudhaifah. Ibn Shihab says, "The category which deserves zakah more is the one that is bigger in number and more severe in need." Sufyan and jurists from Iraq (Abu Hanifah and his disciples) believe spending zakah on one of the eight categories is satisfactory. Al Nakha'i suggests that when funds are plenty, it is better to distribute to all categories, but when funds are limited, one category is sufficient. A similar opinion is attributed to 'Ata'.6

Abu Thawr 认为，当财主自行分配天课时，可以只给予一类受益人；但当天课由国家分配时，则必须涵盖所有类别。马立克补充说："由国家天课机构决定，将天课分配给那些需求更为迫切的类别。这是我听到我所敬重的学者们所表达的观点。"我认为，最后这一观点最为稳妥、也最合乎情理。

Abu Thawr suggests that when the owner distributes zakah, it may be given to one category only, but when zakah is distributed by the state, all categories must be included. Malik adds that "it is left to the state's zakah agency to distribute to those categories whose needs are more intense. This is what I have heard scholars whom I respect expressing."In my opinion, this last view is most sound and reasonable.

Siddiq Hasan Khan在《Al Rawdah al Nadiyah》中认为，真主将天课的分配限定于八类人，并不必然意味着天课款项必须平均分给这八类人。要求穆斯林将天课平均分成八份分配给八类应得者，会带来极大的不便，也与早期穆斯林的做法不相符。此外，当天课数额较小时，每一份都会微不足道。如果强制将天课分成八等份分配，那么当某一类应得者在某个时候不存在时，就必须禁止使用该一份，这显然与常识和伊斯兰教法学界的共识相悖。即便是宰德的那段话，也只是谈到由国家分配的天课，而对于由纳税人自行分配的天课则未置一词。

Siddiq Hasan Khan in al Rawdah al Nadiyah argues that the fact that God restricts zakah distribution to the eight categories does not necessarily mean zakah proceeds must be divided equally among them.. Obligating Muslims to divide their zakah equally among the eight deserving categories entails great inconvenience and is not consistent with the behaviour of the early generations of Muslims. Additionally, when the amount of zakah is small, each portion would be negligible. If it were mandatory to distribute zakah into eight equal parts, it must be forbidden to use any eighth whose recipients do not exist at a certain time. This obviously contradicts common sense and ijma'. Even the saying from Zaid speaks only about zakah distributed by the state and it is silent on zakah distributed by payers.

如果国家收取天课，并且每一类天课受益者都有人在，那么每一类中的人都可以要求获得他或她的那份天课。国家没有义务将天课收入平均分配给各类人员，也没有义务必须给每一类中的个人分配。这一决定取决于各类人员的需要以及其需要的相对紧迫程度。8

If the state collects zakah and there are deservants of zakah in each category, every one of them can ask for his or her share of zakah. The state is not required to divide zakah proceeds among them equally or to give to individuals in every category. Such a decision depends on the needs of these categories and the relative severity of their needs.8

艾布·欧拜德支持这一观点。他完整记载了阿里·祖哈里应欧麦尔·本·阿卜杜勒·阿齐兹之请而拟定的天课分配纲要，并补充道："这是对天课最完善的分配方案，适合能够分配者。但我认为，将天课分配到所有这些类别并非强制，唯独国家例外：若天课收入总额巨大，各类别中都有应得者，且国家具备分配所需的人力，则应如此。个人分配自己的天课时，可以只将其用于其中的部分类别。根本上，这是依据先知的话：天课是给予贫穷者的。先知ﷺ在这段圣训中只提到了一个类别，但当他收到更多天课时，他用于团结人心的人，而当他收到更多的钱财时，他又给予了负债者。这一切表明，国家可以根据公正的原则，在将天课分配到所有类别与分配到部分类别之间作出选择。个人也可以这样做。"9

Abu 'Ubaid supports this view. He gives a full report of the outline of al Zuhari on zakah distribution written at the request of 'Umar bin 'Abd al Aziz and adds, "This is the perfect distribution of zakah, for he who can divide it, but I believe distributing it to all these categories is not obligatory, except for the state, if total proceeds of sadaqat are large, if there are deservants in all categories, and if the state has the needed manpower for distribution. A person who distributes his own zakah may spend all of it in some of these categories only. Basically this is in application of the Prophet's saying that zakah is due to the poor. The Prophet (p) mentions only one category, in this saying, but when he received more zakah funds, he gave toward heart reconciliation, and when he received even more funds, he gave to those who were under debt. All this implies that the state has a choice between distributing to all the categories or some of them, depending on what is just. Individuals can do the same."9

在对《古兰经》的注释中,拉希德·里达说:"我们的学者在这一问题上存在分歧,这表明并没有关于先知是否必须在每次天课分配中包含所有类别的一致圣训。因此,这一问题应当在考虑穆斯林社会的需要和利益以及天课收入的数量之后加以确定。最符合公共利益的观点是马立克和纳赫daʿi的观点,而离经文和公共利益最远的观点是艾布·哈尼法的观点,但资金极少的情况除外。"

In his explanation of the Qur'an, Rashid Rida says, "The fact that our leading scholars differ on this issue is an indication that there is no agreed upon report from the Prophet determining whether or not all categories must be included in each zakah distribution. Therefore, this issue must be determined after consideration of the Muslim community's needs and interests, and the size of zakah proceeds. The views that fit public interest best are those of Malik and al Nakha'i, while the opinion farthest from the texts and public interests is that of Abu Hanifah,10 except when funds are very small.

"将天课全部交给某一类中的某一个受益人，而所得数额巨大，这是不可接受的，因为这不能实现天课的目标。此事必须由国家决策者来裁定，以公正地照顾穆斯林的整体利益，尤其是因为某些类别有时比其他类别更为重要。"11

Giving zakah to one deservant in one category when proceeds are huge is not acceptable, because it does not fulfil the objective of zakah. This matter must be settled by the state decision-makers so as to do justice to the general interests of Muslims, especially since certain categories may sometimes be more important than others."11

综上所述，对以上各种观点加以梳理，可简要概括如下：

After surveying all these views, one can briefly summarize them as follows:

1. 当资金充裕、且各类应得者都存在时，分配必须覆盖所有类别。剥夺确有需要的应得者是不可接受的；国家的职责是征收天课，并依据各类应得者的需要进行分配。

1. When funds are plenty and there are deservants in all categories, distribution must cover all of them. It is not acceptable to deprive deservants who are in need; the duty of the state is to collect zakah and distribute it according to the needs of the deservant categories.

2. 八类受益人之间的分配不必平均，也就是说，每一类不必恰好获得总收入的八分之一，因为标准是需要。我认为马立克和祖赫里的观点最适合根据各类受益人各自的需要来进行分配。12

2. Distribution among the eight categories need not be equal, i.e. each group need not receive exactly one-eight of total proceeds, since the criteria is need. I believe the view of Malik and al Zuhri is most suitable in distributing to the categories on the basis of their respective need.12

3. 在必要时，天课可以全部分配给某些类别。分配的优先次序应根据实际需要和公共利益来确定，而不能基于个人的意见或偏见。13

3. Zakah may all be given to certain categories when this is necessary. Preference must be based on actual needs and public interest and not on personal opinions or prejudice.13

4. 穷人和贫困者是所有类别中最重要的一类。满足他们的需要是天课的主要目标，正如先知的多段圣训所反复提到的那样ﷺ。

4. The poor and the needy are the most important category of all. Satisfying their needs is the main objective of zakah, as repeatedly mentioned in saying of the Prophet.

不允许将天课用于军队开支，而穷人和贫困者急需食物和住所。然而，在特殊紧急的情况下，例如为国防等其他类别的紧急需要而应对危急局势，可能需要将原本用于穷人和贫困者的资金转作他用。

It is not permissible to spend zakah on the army while tremendous need exists for food and shelter among the poor and needy. However, there may be exceptionally urgent needs for diverting funds from the poor and needy in response to emergencies in other categories, such as defense.

5. 沙斐仪（al-Shafi'i）关于收取天课人员的建议应当予以采纳，即其报酬不得超过天课总收入的八分之一，以便保留天课的大部分，用于实现天课的各项目标。

5. The suggestion of al Shafi'i about zakah workers should be applied so that their share does not exceed one-eighth of total proceeds, in order to preserve the major part of zakah for fulfilling its objectives.

6. 当天课的数额很小时，例如某个纳税人分配自己少量的天课，可以将全部给予一位应得者，因为把如此少量的钱再分割会削弱其效用，也无法使天课受领者真正富足。这是沙斐仪学派所主张的。

6. When zakah proceeds are small, as when an individual payer distributes his small amount of zakah, all of it may be spent on one deservant, since dividing such a small amount diminishes its usefulness, and would not enrich zakah recipients, as urged by the Shafi'i school.