通过考察天课的支出对象类别，便能立即看出天课的社会层面："天课只归于贫穷的人、赤贫的人、为天课收集和管理者、心被团结的人、奴隶、负债的人、主道上的人和旅途中的人。这是真主的定制。"显然，把天课给予这些类别，服务于重要的社会目标。其中一些与国家和公共秩序相关，例如心被团结和主道这两类。这两类意味着政府必须征收并分配天课，用于传播伊斯兰、维护真主之道以及保卫穆斯林社群。

A glance at the categories to whom zakah is expended immediately reveals the social aspect of zakah: "Zakah is for the poor and needy and those employed to administer the funds, for those whose hearts have been reconciled, for those in bondage and in debt, in the way of God, and for the wayfarer. It is ordained by God." Clearly, giving zakah to these categories serves important social objectives. Some of them relate to the state and public order, such as heart reconciliation and the sake of God. These two categories imply that the government must collect and distribute zakah toward spreading Islam, preserving the way of God, and defending the Muslim community.

天课是伊斯兰社会保险制度的基石。伊斯兰所规定的互助保险，不止于物质层面，还涵盖人生的精神、心理、道德、文化和公民层面，并促进伊斯兰社会成员之间的团结与互助合作。简言之，伊斯兰社会中的互助关怀延伸到人类生活的各个领域。[1] 天课只涵盖所谓的社会保险或社会保障领域。社会保险制度通常要求参保者缴纳保费和供款，才能享受待遇；而社会保障制度则可由国家以其自身预算提供保障。天课并不要求受助者参与或曾经参与缴纳，天课只是救济有需要的人，并从有余财者那里征集资金。[2] 天课实际上是人类历史上颁行的第一个社会保障制度，这一制度不依赖个人的自愿施舍，而依靠一个政府机构定期征收供款，并有组织地向所有有需要的人发放救济。天课制度既提供定期救济，也应对紧急需要。例如，我们读到祖赫里为欧麦尔·本·阿卜杜·阿齐兹所拟定的指示中写道："天课中有一份属于病人、残障者，以及每个无法自给的贫困者；有一份属于赤贫者，直到他们能够摆脱赤贫；有一份属于囚犯、乞讨者以及不乞讨者；有一份属于负债者，前提是这些债务并非因违抗安拉而产生；有一份属于每位在旅途中找不到家人相助的旅行者。这些旅行者应当获得食物和住所，以及其坐骑的饲料，直到他们回到家乡。"3

Zakah is the cornerstone of Islam's social insurance system. The mutual insurance that Islam ordains goes beyond the mere material aspect to include spiritual, psychological, moral, cultural, and civic aspects of a person's life and to foster solidarity and mutual cooperation among members of the Islamic society. In short, mutual social care in Islamic society extends to all branches of human life.1 Zakah covers only the area called social insurance or social security. Social insurance systems usually require the users to pay premiums and contributions in order to participate in the benefits, while social security systems may be guaranteed by the state from its own budget. Zakah does not make it a condition for any recipient to participate or to have participated in the contributions; zakah simply provides relief to those in need and collects funds from whoever has excess.2 Zakah is in fact the first system of social security ever enacted in the history of humanity, a system that does not depend on individual voluntary charity but on a governmental institution that collects regular contributions and distributes organized relief to all those who are in need. This system of zakah provides regular relief as well as for emergency needs. We read, for example, in the instructions prepared by al Zuhri for 'Umar bin 'Abd al 'Aziz, "There is a share in it for the ill, the handicapped, and each needy person who cannot provide fro himself, a share for the destitute until they can be removed from destitution, a share for those in prisons, for those who beg and those who do not, a share to whoever is burdened by debts, provided such debts did not arise from disobedience to God, a share for every traveler who finds no family to help him on the road. Such travelers should be given food and shelter as well as feed for their transporting animal, until they reach home."3

这一制度不仅覆盖贫困的穆斯林，也延及生活在伊斯兰国家中的贫困犹太教徒和基督教徒，正如欧麦尔通过将一位年迈的犹太人和患病的基督教徒纳入这项社会保险所表明的那样。5

This system does not cover only needy Muslims but extends to needy Jews and Christians who live in the Islamic state, as 'Umar indicated by including the elderly Jewish man4 and the ill Christians persons in this social insurance.5

社会保障是一种无需缴费即可提供帮助的制度,在西方社会中相对较新。它首次出现于1941年英国与美国之间的《大西洋宪章》中,是战争以及贫困和赤贫所引发的内部动荡的结果。令人遗憾的是,一些社会保障领域的研究者和学生声称,社会保障的理念是十七世纪的西方发明,丹尼尔·S·吉尔克(Daniel S. Girk)便是如此宣称的,他时任1952年在大马士革举行的阿拉伯国家联盟研究小组的主任,见其注释7。伊斯兰的天课制度则早在十四个世纪以前就已确立,对穷人和贫困者作出了完备的供给安排,由国家组织和实施,并且只由富人缴纳的税款来供养。天课是伊斯兰教的组成部分,是其第三根支柱,缺少它,穆斯林的信仰便是不完整的。

Social security that provides help without requiring contributions is relatively new to Western society. It appeared for the first time in the Atlantic Treaty between England and the United States, 1941, as a result of the war and the internal turmoil caused by poverty and destitution. It is shameful that researchers and students of social security claim that the idea of social security is a Western invention of the seventeenth century, as claimed by Daniel S. Girk, director of the study circle of the Arab States League held in Damascus, 1952.7 The Islamic system of zakah came fourteen centuries ago with complete provision for the poor and needy, organized and implemented by the state and financed by a tax imposed on the rich only. It is part of this religion of Islam and its third pillar, without which the very faith of a Muslim is incomplete.

天课促使财产所有者投资其财富，以弥补所缴纳的应缴天课。这在金钱方面尤为明显，因为《古兰经》威胁囤积金银的人。对财富征收2.5%的税，确实是促使所有者投资的有力激励，使他们的财富不会因为年复一年地反复扣除天课而消失。先知ﷺ还说："你们要投资孤儿的财产，使其不会被［反复的］天课耗尽。"

Zakah stimulates owners to invest their wealth in order to make up for what is paid out as due zakah. This is very apparent in the case of money, for the Qur'an threatens against hoarding gold and sliver. An imposition of a 2.5 percent charge on wealth is indeed strong stimulus to owners to invest, so that their wealth does not vanish as a result of repetitive deduction of zakah year after year. The Prophet (p) adds, "Invest the wealth of orphans so that it is not used up by [repetitive] zakah."

除此之外,天课旨在实现穆斯林社会的理想,滋养社会赖以建立、并借以显现其独特品质的精神支柱。正如巴希·胡利(al Bahi al Khawli)所正确指出的:民族的确是建立在精神和心理因素之上的,此外还有物质因素。事实上,在造就任何社群的团结与活力方面,精神因素的作用要大得多。伊斯兰教高度重视这些因素,并将动用社群的收入来滋养和支持这些因素,定为其主要义务之一。

Above all that, zakah aims at realizing the ideals of the Muslim society and nourishing the spiritual pillars on which the society is founded and by which it is distinctively characterized. As rightly stated by al Bahi al Khawli, Nations are truly founded on spiritual and psychological elements in addition to material factors. Indeed, the spiritual factors count much more in creating unity and vitality in any community. Islam pays great attention to these factors and makes spending out of the income of the community--to nourish and support these factors--one of its major obligations.

伊斯兰教特别重视三大要素。第一是自由或解放。天课的目标之一，是使人从奴役的束缚中获得解放。在人类历史上，伊斯兰首次使解放奴隶成为一项社会义务，并以社会财富中的特定部分来支付这一义务。其次，鼓励个人投身于公共利益的项目，并慷慨施予，以消除社会各阶层之间的差异，调和个人与团体之间的关系，从而避免社会动荡。为此，天课中划出一份份额，用以资助那些为这些目的承担经济责任的人，以此鼓励此类行为。第三，提倡为主道而施舍，传播来自真主的正道。为主道而战，包括捍卫真主派遣使者所要维护的理念与教义，并在大地上坚守真主的独一性与正义。8

One can distinguish three major factors to which Islam gives special attention. The first is freedom or liberty. One of the objectives of zakah is to liberate individuals in the bondage of slavery. For the first time in the history of humanity, the liberation of slaves was made, by Islam, a social obligation for which a certain portion of the community's wealth is spent. Secondly, encouraging individuals to carry out projects of public interest and to spend toward smoothing out differences between segments of the community and reconciling individuals and groups in order to avoid social unrest. Such actions are encouraged by assigning a share of zakah to support those who shoulder financial responsibility for these purposes. Thirdly, spending in the way of God and spreading the sound religion that comes from Him is urged. Fighting in the way of God includes defending the ideals and doctrines for which God sent His messengers, and up-holding the oneness of God and righteousness on earth.8

这三个方面是穆斯林社会生活的基本支柱。

These three areas are essential pillars of the social life of the Muslim community.

天课作为一种税收制度，与伊斯兰社会的信仰与功修并无割裂，也不与其价值观、道德、政治和国防相隔绝。在接下来的章节中，我们将考察六个主要的社会问题，并探讨天课如何有助于解决这些问题并消除其根源。不过，在我所著的《贫困问题及其伊斯兰解决方案》一书中，读者可以找到对每一个问题的具体而详尽的分析。

Zakah as a taxation institution is not detached from the principles and worship of the Islamic community, nor isolated from its values, morals, politics, and defense. In the following sections, we shall look at six major social problems and find how zakah contributes to solving them and eliminating their sources. However, in my book on the problem of poverty and its Islamic solution, one may find a detailed analysis of the treatment of each problem in specific.

大量财富与严重贫困并存，是伊斯兰不容许其社会中出现的重大社会灾难。《古兰经》强调："他是为你们创造地上一切东西的。"10 经文中用来表示"一切"的阿拉伯词"jami'a"，其含义可以是：所创造的一切东西都是为你们而造的，也可以是：所创造的东西是为你们所有人而造的。

The presence of a great concentration of wealth side by side with severe poverty is a major social calamity that Islam does not tolerate in its society. The Qur'an emphasizes, "It is He Who has created for you all things that are on earth."10 Arabic word "jami'a" used for "all" may mean all things created are for you, or things created are for all of you.

伊斯兰所追求的目标之一，是通过为贫困者提供支持和经济援助，缩小社会经济差距，使他们与富裕者的生活水平逐步接近。

One of the objectives Islam aims for is reducing socio-economic differences by providing support and financial help to the have-nots to bring them closer to the haves.

伊斯兰教通过大量的立法、社会制度和经济指引来应对这一问题，以实现财富分配和收入分配中的公正。真主说："真主从城镇居民那里赐给他的使者的财物，归真主、使者、近亲、孤儿、穷人和旅客所有，以免这些财富仅在你们中的富人之间流转。"[11] 在本节中，我们只讨论天课制度在缩小经济差距方面的作用。我们必须牢记，在一个依照伊斯兰教运行、由伊斯兰教治理的社会中，劳动者应当占多数，闲散之人应当很少，因为伊斯兰教还通过其他途径抑制游手好闲，并提供就业机会。正如我们前面所见，天课不仅向贫困者提供救济，还旨在使贫困者拥有生产资料，为他们提供从事生产劳动所需的工具和设备，从而使受天课资助的人永远脱离贫困者和需要帮助者的行列。除了天课所提供的必要住所和即时救济之外，还有这一目的。我们在前一部分也讨论过，作为天课给予的财物，必须归受领者所有，使受领天课者不再一无所有。

Islam tackles this problem with much of its legislation, social institutions, and economic directives in order to achieve Justice both in the distribution of wealth and the distribution of income. God says, "What God has bestowed on His Apostle [and taken away] from the people of the townships, belongs to God, to His Apostle, and to kindred and orphans, the needy, and the wayfarer, in order that it may not merely make a circuit between the wealthy among you."11 In this section, we are discussing only the role of the institution of zakah in reducing economic differences. We must keep in mind that in a society which behaves according to, and is ruled by, Islam there must be people working and much smaller number of idle persons, because of the other means by which Islam discourages idleness and provides jobs. Zakah, as we have seen earlier, does not only provide relief to the poor but aims also at making the poor own means of production by giving them the tools and machinery necessary for productive work, so that persons given zakah are removed forever from the category of poor end needy deservants. This is in addition to necessary shelter and immediate relief that zakah provides. We also discussed in the previous part that what is given as zakah must become owned by the recipient so that recipients of zakah no longer remain have-nots.

伊斯兰教从训导和教育上在每个穆斯林心中培养对乞讨的厌恶。即便是请求任何形式的帮助，除非处于迫切的困境，也是不被喜欢的。阿布·穆斯林·胡拉尼说，奥夫·本·马立克告诉他："我们七个、八个或九个人与上帝的使者（ﷺ）在一起，他说：'你们不愿向上帝的使者立誓效忠吗？'我们不久前才刚刚立过誓，所以我们说：'我们已经向你立过誓了！'他又三次重复了这个请求。于是我们伸出敞开的手，立下了誓约。我们中的一人说：'上帝的使者啊，我们向你立誓，但是立什么誓？'先知说：'要你们崇拜上帝，绝不以任何事物与他并列；要你们拜五番拜；要你们听从并服从……'"

Islam implants abhorance of begging inside each Muslim through training and education. Even asking for any kind of assistance is disliked, except in dire need. Abu Muslim al Khawlani says he was told by 'Awf bin Malik, "Seven, eight, or nine of us were with the Messenger of God (p) when he said, "Won't you give your pledge to the Messenger of God?" We had given our pledge not a long time ago, so we said, "We have given you our pledges!" He repeated that request three times. Then we extended our hands open and gave our pledge. One of us said, "O Messenger of God, we give you our pledge, but on what? The Prophet said, 'That you worship God and do not associate partners with him whatsoever, that you pray the five prayers, that you listen and obey . .

. . . ' 然后他低声说了一句话，接着说道：'并且你不向人求取任何东西。'" 这段圣训的传述者补充道："因此，可能会发生这样的情况：这些人中有一位在骑马时，他的鞭子从手中掉落，他也不会请求任何人递给他。"12 萨尔班传述，真主的使者ﷺ曾问道："谁能向我保证，他不向人求取任何东西，我便为他担保进入乐园？"萨尔班说："真主的使者啊，我愿意。"先知ﷺ说："不要向人求取任何东西。"萨尔班此后便不再向任何人求取任何东西。13 此外，先知ﷺ称接受的手为下手，称给予的手为上手。他教导他的同伴们自立自足，不要在他人手中寻求任何东西。艾布·赛义德说："一些安sar的人向真主的使者ﷺ请求……"

. . . ' and he whispered a word and continued, 'and that you do not ask people for anything.'" The narrator of the saying adds, "So it may happen that the whip of one of these people drops from his hand while riding and he does not ask anyone to hand it to him."12 Thawban narrates that the Messenger of God (p) asked, "Who pledges to me that he will not ask people for anything so I can guarantee him the Garden?" Thawban said, "O Messenger of God, I do." The Prophet said, "Do not ask people for anything." Thawban did not ask anything from anyone.13 Additionally, the Prophet (p) calls the receiving hand and the lower hand and the hand of the giver the upper hand. He taught his Companions to be self-sufficient and not to look for anything in the hands of other people. Abu Sa'id says, "Some people from the Ansar asked the Messenger of God (p)

他给了他们。他们又向他要，他便继续给，直到他所有的都用尽。然后先知ﷺ说："凡我所有的善物，我都不会为你们而有所保留。但谁克制自己，真主就使他自足；谁追求自足，真主就使他富足；谁努力忍耐，真主就使他有忍耐力。没有比忍耐更好、更广大的东西可以赐予人。"14

and he gave them. They asked him for more and he gave then, until what he had was exhausted. Then the Prophet said, 'Whatever I may have of good shall not be spared from you. But he who restrains himself shall be given self-sustenance from God; he who enriches himself, God shall make him rich, and he who trains himself to be patient, God shall make him patient. Nothing one can be given is better than patience.'"14

上主的使者(ﷺ)教导他的圣门弟子两项基本原则。第一,工作是获取收入和谋生手段的根源。穆斯林被敦促通过工作,遍历大地去寻求上主的恩赐。

The Messenger of God (p) taught his Companions two essential principles. Firstly, work is the source of gaining income and means of sustenance. Muslims are urged to traverse through tracts of the earth in search of the bounties of God through work.

工作，无论是体力劳动还是其他形式的劳动，都胜过靠令人蒙羞的施舍度日。先知ﷺ说。

Work, manual or otherwise, is better than living on humiliating grants. The Prophet (p)

“你们中任何人，背着绳子去砍柴并拿去卖，以此让真主以其价值维护自己的尊严，这比向人乞求，无论别人给予还是拒绝，都要好。”15

says, "For anyone of you, taking some rope on your back and bringing a bunch of wood and selling it in order for God to preserve, with its value, the dignity of one's face, is better than asking people, whether one is given or prevents."15

第二条原则是，不必要地向人乞求是被禁止的，因为这是有损尊严的行为。穆斯林被禁止以乞讨来求取救济，除非是那些被贫困逼迫到无路可走的人。有人明明已有足以满足基本需要的财物，却仍然去乞求，他在复活日到来时，脸上会带着乞讨留下的伤痕。这一点在多段圣训中被反复提及。布哈里、穆斯林和奈萨仪从伊本·欧麦尔那里传述，先知ﷺ说："任何一个持续乞讨的人，都将脸上不带肉地来见真主。"四部《逊南集》的作者记载，先知ﷺ说："他有了充足的生计却仍然乞讨，他的乞讨会在复活日显现为他脸上的伤痕。"有人问先知ﷺ，充足的标准是什么。他回答："五十个迪尔汗，或与之等值的黄金。"16 脸是人身体中最受尊重的部位，而乞讨那令人蒙羞的印记正是显现在这里。

The second principle is that asking people unnecessarily is prohibited, because it is indignifying. Muslims are prohibited from resorting to begging for relief except for those who are beaten by need. He who asks while having what satisfies his essential needs shall come on the Day of Resurrection with his begging a scar on his face. This is reiterated in several sayings. Al Bukhari, Muslim, and al Nasa'i report from Ibn 'Umar that the Prophet (p) said, "None shall persist in begging but will come to God with his face stripped of flesh." The authors of the four books on Sunan report that the Prophet (p) says, "He begs while he has satisfaction, his begging appears on the Day of Resurrection as a scar on his face." The Prophet was asked what the limit of satisfaction is. He answered, "Fifty dirhams or their equivalent in gold."16 The face is the most honored part of one's body, and that is where the humiliating mark of begging appears.

另一则圣训说："拥有一个乌基叶（相当于四十迪尔汗）却仍然乞求的人，是在过分索取。"又说："拥有足够之物却仍然乞求的人，是在不断增加自己所受的火狱之火或燃烧的木柴。"众人问："安拉的使者啊，什么是足够之物？"他说："足以供他一顿晚餐和一顿早餐的数量。"由此可见，这指的是那种靠每日所得来维持生计的人。 Note: the original says "God" and "Messenger of God"; following the rules, I rendered these as 真主 and 使者 without "安拉". Correcting that now: 另一则圣训说："拥有一个乌基叶（相当于四十迪尔汗）却仍然乞求的人，是在过分索取。"又说："拥有足够之物却仍然乞求的人，是在不断增加自己所受的火狱之火或燃烧的木柴。"众人问："真主的使者啊，什么是足够之物？"他说："足以供他一顿晚餐和一顿早餐的数量。"由此可见，这指的是那种靠每日所得来维持生计的人。

治理乞讨问题的办法有两个方面。第一步是为所有有能力工作的人提供合适的工作。这是伊斯兰国家对其公民所负的责任之一；面对失业问题，国家不能束手无策。国家也不能一直发放施舍救济，而不去根除问题的根源。在本书前面讨论天课分配时，我曾反复强调："施舍对富人不合法，对强壮而有能力的人也不合法。"的确，任何给予有能力谋生之人的救济，在某种程度上都是在鼓励懒散。应对此类问题最恰当的做法，正是安拉的使者ﷺ在有人向他求助时所做的。安纳斯·本·马利克叙述说，一位来自安萨尔的人向先知ﷺ请求经济帮助。先知ﷺ问道："你家里没有什么东西吗？"那人说："有的，一块布，我们用一部分来穿，把另一部分铺在地上坐，还有一个喝水的杯子。"先知ﷺ说："把它们拿来给我。"那人拿来了，安拉的使者ﷺ接过它们，宣布道："谁买这些？"一个人说："我用一迪拉姆买。"先知ﷺ说："还有谁出价超过一迪拉姆？"如此问了两三次。另一个人说："我用两迪拉姆买。"先知ﷺ把东西给了他，收下两迪拉姆，将其交给物主，说："用其中一迪拉姆买食物带回去给你的家人，用另一迪拉姆买一把斧头，拿来给我。"随后，安拉的使者ﷺ亲手把一块木头装在斧头上作为斧柄，对那人说："去砍柴并出售……十五天之内我不想再见到你。"那人去砍柴并卖掉了，之后他带着赚得的十迪拉姆来见先知ﷺ：他用一部分买了布，用一部分买了食物。 真主的使者(愿主赐他平安)说:"这比你在复活日脸上带着伤痕去乞讨要好得多。除非是三种人,否则乞讨是不被允许的:一是赤贫的穷人,二是负债累累的人,三是应当为误杀支付赎金的人。" 我们在这个故事中看到了先知的实际教导:当那人有能力谋生时,先知不希望他接受天课,因为这种接受只有在万不得已时才被允许。政府有责任协助为所有公民寻找合适的工作。 "这段圣训提供了伊斯兰教在很久以前采取的实际措施,这比人类已知的任何其他制度都要早,旨在消除贫困和失业。这种处理方式不仅是提供即时的救济,更是提供自我谋生的手段和有生产性的工作。先知教导说,人必须运用自己所有的能力,无论这些能力多么有限,并在求乞或求助之前穷尽一切生产性工作的途径。他还教导说,任何能提供合法生计的工作都是高尚而有尊严的,哪怕只是背负柴火去售卖,这样人就不必因乞讨而受辱。"

The cure for the problem of begging is twofold. The first step is providing suitable job to all those who can work. This is one of the responsibilities of the Islamic state towards its citizens; the state must not remain paralyzed when faced with the problem of unemployment. Nor must the state keep providing relief from sadaqat without rectifying the root of the problem. Throughout the discussion of zakah distribution early in this book, I repeatedly emphasized that "The sadaqah is not lawful to any rich person, nor to a strong and capable one." Indeed, any relief given to a person who is capable of earning is in a way encouragement of idleness. The most proper response to such a problem is what the Messenger of God did when a person asked him for relief. Anas bin Malik narrates that a person from Ansar came asking the Prophet (p) for financial help. The Prophet answered, "Isn't there anything in your house?" The man said, "Yes, a piece of cloth. We use some of it to wear and spread another part to sit on, and a cup in which we drink water." The Prophet said, "Bring them to me." He brought them, The Messenger of God (p) took them and announced, who will buy these?" A man said, "1 will take them for one dirham." The Prophet said, "Who Gives more than one dirham?" twice or thrice. Another man said, "I will take them for two dirhams." The Prophet gave them to him and took the two dirhams and gave them to the owner saying, "Buy with one of them food to send to your family and buy with the other an axe-head and bring it to Me." Than the Messenger of God tied with his own hands a piece of wood to the axe for a handle and told the man, "Go and get wood and sell . . . . I must not see you for fifteen days." The man got wood and sold it . . . . He later came to the Prophet with ten dirhams gained: . . . . He bought cloth with some and food with some . . . . The Messenger of God (p) said, "This is better for you than the begging that comes as a scar on your face on the Day of Resurrection. Begging is not permissible except to one of three. A destitute poor person, or a person under overwhelming debts, or a person who ought to pay ransom for an accidental homicide."20 We observe in this story the practical teaching of the Prophet when he did not want that person to take zakah because he was able to earn, and such taking is not permissible except as a last resort. The government is responsible for helping to find suitable jobs for all its citizens. "This saying provides practical steps taken by Islam a long time before any other system known to humanity in order to wipe out poverty and unemployment. The treatment is not only to extend immediate relief, but to provide means of self-support and productive work. The Prophet taught that one must use all one's abilities, no matter how few they might be and to exhaust all means of productive wok before resorting to begging or asking. He taught that any job that provides lawful sustenance is honorable and dignified, even if it were getting wood on one's back and selling it, so that one is not humiliated by begging.

在亚当子孙之中传播兄弟情谊，尤其是在穆斯林社会成员之间传播兄弟情谊，是伊斯兰教的基本宗旨之一。社会团结、社会安全和互助合作能够加强兄弟情谊。毫无疑问，对于陷入争端和纷争的人们，始终需要进行调解与和解。

Spreading brotherhood among the children of Adam in general and members of the Muslim society in specific is one of the basic objectives in Islam. Social solidarity, social security, and mutual cooperation strengthen brotherhood. No doubt, there is a continuous need for reconciling people who get themselves in disputes and feuds.

在先知穆罕默德于麦地那建立的第一个伊斯兰社会中，尽管伊斯兰教兴起之前存在部落与经济上的竞争，尽管迁往麦地那的迁士（Muhajirin）与原居麦地那的辅士（Ansar）之间存在民族与文化的差异——迁士出自阿拉伯人的阿德南（'Adnani）支系，辅士则属于卡哈坦（Qahtani）支系——我们仍看到了一幅理想的图景：兄弟情谊、相互的爱与关怀。辅士本身由两个大部落组成，这两个部落在这座城市里已互相争斗了数十年；此外，还有少数来自与迁士和辅士完全不同背景的人，如埃塞俄比亚人毕拉勒（Bilal）、波斯人萨勒曼（Salam）和拜占庭人苏海卜（Suhaib）。除此之外，麦地那社会中既有像艾布·left・扎尔（Abu Dharr）这样粗犷的贝都因人，也有像穆萨布·本·欧麦尔（Mus'ab bin 'Umair）这样在奢华中长大的城市居民，并肩生活在一起。这个社会以一种独特的方式编织着兄弟情谊，即一个人爱自己的兄弟，正如爱自己一般。《古兰经》描绘了这种兄弟情谊的理想实践："那些被逐出家园和财产、寻求真主恩典与喜悦、扶助真主及其使者的贫困的迁士，他们确是诚实的人。"

In the first Islamic society, established by the Prophet in Madinah, we are given an ideal scene of brotherhood, mutual love and care, in spite of the tribal and economic rivalry that existed before Islam and in spite of the ethnic and cultural differences between the migrants to Madinah (Muhajirin) who were from the 'Adnani branch of Arabs, and the Ansar, who lived in Madinah before migration and were of the Qahtani branch of Arabs. The Ansar themselves were composed of two major tribes that had been fighting each other in the city for decades, in addition to a few individuals from backgrounds totally alien to both Muhajiran and Ansar, such as the Ethiopian Bilal, the Persian Salam, and the Byzantine Suhaib. On top of that, Madinan society included rough bedouins like Abu Dharr side by side with luxuriously raised urbanites like Mus'ab bin 'Umair. This society was woven with brotherhood in a unique manner, whereby one loves for one's brother exactly what one loves for one's self. The Qur'an draws a picture of this ideal application of brotherhood: "The indigent migrants, those who were expelled from their homes and their prophet, while seeking grace from God, His good pleasure, and pleasing God and His Apostle, such are indeed the sincere ones.

“而那些在他们之前已经安居乐业并信仰了这一信仰的人，他们爱护那些来投奔他们的人，对于交给这些人的东西，心中不生嫉妒，并且宁可把自己的需要放在他们之后，即使自己也很贫困。凡是能够免于自己灵魂之贪吝的人，他们才是成功的人。”22

And those who, before them, had homes and had adopted the faith, they show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the latter, but give them preference over themselves, even though poverty was their own lot. And those saved from the covetousness of their own souls, they are the ones who achieve prosperity."22

尽管这种理想的兄弟情谊在最初的伊斯兰社会的现实生活中得到了实现，但伊斯兰作为一种生活方式，在为人类生活立法时，并不忽视人会犯罪、会出错、会产生怨恨和争端的事实；这些争端甚至可能导致毁灭、流血，以及侵占他人的财产。

Although this ideal brotherhood was realized in the actual life of the first Islamic society, Islam as a way of life legislates for human life without disregarding the fact that human beings sin, make mistakes, have feuds and disputes, which may go as far as destruction, bloodshed, and taking other people's resources.

自人类诞生之日起,争斗乃至武力冲突便已存在。《古兰经》记载,当主创造阿丹时,天使们问主:"你要在大地上设置一种人,使他们在其中作恶,流血;而我们是颂扬你、赞圣你的。"{23} 《古兰经》也讲述了阿丹两个儿子的故事:"你把阿丹两个儿子的真实故事念给他们听。他们各献一份供物,一个的供物被接受了,另一个的没有被接受。后者说:'我必杀你。'前者说:'主只接受敬畏者的供物。你即使伸手来杀我,我也不会伸手杀你,因为我确实畏惧众世界的主。'"

Feuds that reach the stage of fighting are as old as humanity itself. The Qur'an tells us that the angels asked God when He created Adam, "Wilt Thou place therein one who will make mischief therein and shed blood? Whilst we celebrate Thy praises and glorify Thy holy name?"23 The story of the two sons of Adam is told in the Qur'an: "Recite to them the truth of the story of the two sons of Adam. Behold, they each presented a sacrifice to God. It was accepted from one but not from the other. Said the latter, 'Be sure, I will slay thee.' 'Surely', said the former, 'God doth accept the sacrifice of those who are righteous. If thou dost stretch thy hand against me to slay me, it is not for me to stretch my hand against thee to slay thee, for I do fear God, the Cherisher of the worlds.

“我宁愿你承担我的罪，连同你自己的罪，你就会成为火狱的伙伴，这就是不义者的报应。”于是，他那颗贪婪的心驱使他杀死了自己的兄弟。他杀了他，便成了失落的人之一。之后，真主派来一只乌鸦，它在地上刨土，向他示范如何掩埋他兄弟的尸体，以遮掩他兄弟的羞耻。他说：“我真可悲！难道我连这只乌鸦都不如，不能掩盖我兄弟的羞耻吗？”于是他变得悔恨交加。24

For me, I intend to let thee draw on thyself my sin as well as thine, for thou wilt be among the companions of the Fire, and that is the reward of those who do wrong.' The selfish soul of the other led him to the murder of his brother. He murdered him and became one of the lost ones. Then God sent a raven who scratched the ground to show him how to hide the shame of his brother.'Woe unto me; said he. Was I not even able to be as this raven and hide the shame of my brother?' Then he became full of regrets."24

由于仇怨、纷争乃至斗殴都是人类生活中的现实，伊斯兰的现实主义要求正视这些问题。调解人与人之间的分歧，消除引起仇怨并可能导致斗殴的因素，是整个社群与全社会的共同责任。先知（愿主赐福并使他平安）说："人与人之间的纷乱，实在是剃刀。"25 在另一则记载中他接着说："我不是说它剃去头发，而是说它剃去宗教。"26 调解个人之间的分歧，包括夫妻之间的分歧，使其不致演变为重大的仇怨，实为虔诚者的善行。关于夫妻之间的破裂，主说："如果你们惧怕他们两人之间有破裂，你们就从男家派一个仲裁人，从女家派一个仲裁人。如果他们两人愿意和解，主必使他们和好。主确是全知的，确是彻知的。"27 在社会层面，当存在分歧时，主说："信士中如有两部分人互相争斗，你们应当使他们和解。如果其中一部分人侵犯另一部分人，你们就应当同那侵犯的一部分人作战，直到他们归服主的命令。如果他们归服了，你们就应当公正地使他们和解，你们应当主持公道，因为主喜爱主持公道的人。信士们确是亲如手足的，故你们当使兄弟二人和解，你们应当敬畏主，以便你们蒙受矜恤。"

伊斯兰教致力于保障伊斯兰社会中每个人的生活所需和免于恐惧的安全，使人能够将大部分精力用于崇拜真主。真主在向古莱氏部族展示祂对他们的恩惠时说："为了古莱氏人的盟约，他们冬夏两季外出旅行的盟约。让他们敬拜这座天房的主，祂使他们免于饥饿，并赐予他们安全，使他们免于恐惧。"^34 对一个人或一群人来说，最糟糕的事情莫过于失去这两种恩典。真主说："真主设了一个比喻：一座城市原本安全宁静，各方的给养源源不断地送到，可它却忘恩负义，背弃真主的恩惠，于是真主因其人所行的罪恶，使它尝到饥饿和恐怖的滋味，如同衣服一样从四面将它包围。"^35 伊斯兰律法保障伊斯兰国家中每个人——无论穆斯林与否——都享有适当的生活水准，包括食物、衣物和住所，并享有医疗和教育。前面已经说明，天课制度的目的，是使贫困者和需要帮助的人及其家庭终身得到满足。

Islam attempts to guarantee each person in the Islamic society sufficiency of sustenance and security from fear, so that a human being can devote a good part of his or her energy to worshiping God. God, in showing the tribe of Quraish how great was His bounty to them, says, "For the covenants [of security and safeguard] enjoyed by the Quraish. Their covenants covering journeys by winters and summer. Let them adore the Lord of this House, Who provides them with food against hunger and with security against fear."34 The worst that may happen to a person or a group of people is the loss of either of these two bounties. God says, "God sets forth a parable, a city enjoying security and quiet, abundantly supplied with sustenance from every place, yet was it ungrateful for the favors of God, so God made it taste of hunger and terror in extreme, [closing in on it] like a garment [from every side] because of the evil [which its people] wrought."35 The Islamic laws guarantee every person in the Islamic state, Muslim or not, a suitable level of living, whereby food, clothing, and shelter are available in addition to health care and education. It was shown earlier that the system of zakah aims at satisfying the poor and the needy and their families for life.

但自然灾害可能会出乎意料地降临到任何人身上，无论其贫富，无论他是农民、商人、实业家还是地主。自然灾害可能是某一地区普遍遭遇的，如干旱、洪水、虫害、污染、爆炸等；也可能是个人遭遇的，如事故、火灾，以及财产或收入来源的损失。

But natural disasters may hit-unexpectedly-any person, rich or not, whether a farmer, a merchant, an industrialist, or a landlord. Natural disasters may be common to an area, like drought, flood, insecticide contamination, explosions, or they may be individual, such as accidents, fires, and loss of assets or sources of income.

这类事件使西方在过去几个世纪中出现了保险及保险公司。而伊斯兰社会早已通过国家的公共金库，建立了属于自己的保险制度，用以应对此类意外和自然灾害。

Such incidents necessitated in the West the rise of insurance and insurance companies in the last few centuries. But Islamic society had through the public treasury of the state its own insurance system against such accidents and natural happenings.

这种伊斯兰保险制度并非建立在慈善和自愿捐献之上，也不是建立在人们的善心之上，尽管伊斯兰教义极力鼓励这种善行。先知ﷺ教导他的同伴们，当某人遭遇灾祸时，应当说："你们要周济他。"于是人们便周济他。36

This Islamic system of insurance is not based on charity and voluntary contributions or on the benevolence or people, in spite of the fact that such benevolence is encouraged very much by Islamic teachings. The Prophet taught his Companions when a disaster struck a man, "Give him charity," so people gave him."36

因遭受自然灾害或意外事故而陷入困境的人，并不仅仅依靠自愿施舍。他们在天课的收入中有一份应得的份额。先知对古拜萨（Qubaisah）说："除三种情况外，乞求是不允许的。"先知在其中提到了一个人，他遭遇灾祸，财产尽失。早期的古兰经注释家将负债者（al gharimin）这一类别包括在内，指出："房屋失火的人、财产被洪水冲毁的人，或负债累累、拖累家人的人。"37

Individuals struck by natural disasters or accidents are not left to voluntary charity alone. They are given a share in the proceeds of zakah. The Prophet told Qubaisah, "Asking is not permissible, except in three cases." The Prophet mentioned among them a man struck by a disaster that wipes out his wealth. Early commentators on the Qur'an include in the category of persons under debt [al gharimin] "He whose house caught fire or whose wealth was wiped out by flood or who has debts that burden his family."37

在上面提到的那段圣训中,先知(愿主福安之)说这样的人可以求助,直到"获得足够的生活所需"。这无疑因人而异,取决于一般的生活水平、家庭人口和社会地位等因素。例如,对于货物被烧毁的商人,要获得足够的生活所需,可能需要购买足以维持其营生的最低数量的货物。一些法学家甚至主张,这类人应当获得足够的数额,使其恢复到事故发生前的水平。38我认为,遭受灾难者应得多少,取决于天课机构的资金是否充足,以及这些资金所要应对的其他若干需要。最后必须强调,当今穆斯林国家的农村地区迫切需要这种针对自然灾害和干旱所造成经济后果的伊斯兰保险,因为那里普遍贫困,而自愿施舍不足以独自承担此类保险的全部责任。

In the saying mentioned above, the Prophet (p) says such a person may ask "until he secures sufficiency of sustenance." This undoubtedly differs from one person to another, depending on factors such as the general standards of living, size of family, and social status. For a merchant whose inventory is burned, for example, securing sustenance of living may require purchasing a minimum amount of inventory sufficient for his type of business. Some jurists even argue that such people must be given amounts sufficient to put them back on their feet at the level they had before the accident took place.38 I believe what determines how much persons struck by disasters should be given depends on the availability of funds in the zakah agency and on several other factors, namely other needs that draw on these funds. Lastly, it must be emphasized that the rural areas of today's Muslim countries desperately need such Islamic insurance against the financial aftermath of natural disasters and drought, because of predominant poverty and insufficiency of voluntary charity to take total responsibility for such insurance.

伊斯兰教既不允许对性冲动进行无限制、随意的回应与放纵，也不接受另一个极端，即不鼓励任何自愿独身的倾向。伊斯兰教这一体系不接受压抑性冲动或将其消除。伊斯兰教鼓励婚姻，禁止发誓独身和阉割。有能力结婚的穆斯林，不得以专心敬拜和崇拜真主为由而过独身生活。先知（ﷺ）

Islam, in as much as it does not allow unlimited, haphazard response to and practice of the sexual drive, does not allow the other extreme and does not entertain any tendency to voluntary celibacy. Suppression of the sexual drive or its elimination is not accepted by this system of Islam. Islam encourages marriage and forbids taking vows of celibacy and castration. A Muslim who is able to marry is not permitted to live in celibacy claiming that he is devoted to adoring and worshiping God. The Prophet (p)

他曾注意到一些门徒有倾向独身禁欲的念头。他随即宣布，这是对伊斯兰教及其圣训的不可接受的偏离。

noticed once an inclination toward celibacy among some of his Companions. He immediately declared that this is an unacceptable deviation from Islam and his tradition.

他说："我确实是你们之中对真主最有知识、最敬畏祂的人，但我夜间礼拜，也睡觉；我有时斋戒，有时也进食，我也娶妻。不愿遵循我的道路的人，便不属于我。"39 萨阿德·本·艾比·瓦卡斯传述说："真主的使者ﷺ……"

He says, "I am indeed the most knowledgeable among you about God ('s teachings) and the one who fears Him most, but I stand [in prayers] in the night and I sleep; I fast [sometimes] and I eat, and I marry women. He who desires not my way [of conduct] does not belong with me."39 Sa'd bin Abi Waqqas narrates, "The Messenger of God (p)

...拒绝了（企图的）'Uthman bin Maz'un的独身誓言。如果他允许了，我们就会自我阉割了。"40 此外，先知呼吁年轻人说："年轻人啊，你们中谁有能力负担婚姻，就应当结婚，因为婚姻更有助于降低目光，保护贞洁。"41 一些学者推论，婚姻是每位穆斯林的义务，对于有能力结婚的人，任何人都不得拒绝结婚。穆斯林不应因生活条件拮据或婚姻责任的负担而回避婚姻。真主应许，那些以婚姻作为满足人性和防范违禁的性欲行为之手段的人，将得到丰富的给养。真主说："你们中的单身者，以及你们奴婢中的善男善女，你们都应当为他们主持婚配。如果他们贫穷，真主将以恩惠使他们富足。"42

rejected the [attempted] celibacy vow of 'Uthman bin Maz'un. If he had allowed him, we would have castrated ourselves."40 Furthermore, the Prophet called on the youth, "O young people, whoever can afford the requirement of marriage among you must marry, since marriage is better for lowering the gaze and protecting chastity."41 Some scholars deduce that marriage is obligatory on each Muslim and refraining from marrying is not permissible for anyone who has the means to marry. Muslim must not avoid marriage because of tightness in their means of living or because of the burden of its responsibilities. God promises enrichment to those who look to marriage as a means of human satisfaction and protection against prohibited practice of the sexual drive. God says, "Marry those among you who are single or the virtuous ones among your slavers, male or female. If they are in poverty, God will give them means out of His grace."42

此前已经说明，帮助旅途中的人（行路者）是天课分配的八项目标之一。古兰经多处鼓励人们关照行路者。伊斯兰教提倡每个人都有住所、属于一个家庭，不喜欢任何人处于无家可归的状态。因此，为个人及其家庭提供足够的住所被列入基本需要之中，真主以天课来满足这些需要。 奈瓦维解释说，基本需要包括食物、衣物、住所，以及维持生命所必需的一切，其标准应与受益者的身份和社会地位相称，既不奢侈，也不吝啬。(46) 伊本·哈兹姆补充道："每个地区的富人有义务满足该地区穷人的一切需要。如果他们不这样做，政府必须强迫他们履行。如果天课和费伊的收入不足，那么，对食物、夏冬两季的衣物，以及能够遮挡烈日、雨水和过路人目光的住所的需要，仍须从富人的财富中提供。"47

It was shown earlier that help for the wayfarer is one of the eight goals of zakah dispersement. In several places in the Qur'an, God encourages taking care of the wayfarer. Islam prefers every person to have a home and belong to a family, and does not like a status of homelessness for anyone. Consequently, adequate shelter for a person and his or her family is included under essential needs, for satisfaction of which zakah is enacted by God. Al Nawawi explains that essential needs include food, clothing, residence, and everything that is indispensable for life, at a level that suits the receiver and his or her social status without extravagance or miserliness.46 Ibn Hazm adds "It is an obligation on the rich people of every region to provide for all the needs of the poor in that region. If they do not fullfill this, the government must force them to do so. If the proceeds of zakah and fa'i are not sufficient, still, satisfaction of the needs for food, clothing for summer and winter, and shelter that protects from the sun, the rain, and the eyes of passers-by, must be provided from the wealth of the rich."47

在本书第四部分关于旅人的章节中，我们曾指出，弃婴也属于天课的受益范围，因为他们确实是“街头的孩子”。

In the chapter on the wayfarer in part four of this book, we noted that foundlings are also covered in the benefits of zakah, since they are indeed "children of the street."