这项天课因斋月末结束斋戒而产生。它有时被称为"Sadaqat al-Fitr"（开斋施舍）。前文已经说明，"sadaqah"一词在《古兰经》、圣训和沙里亚中都用来指天课。它也被称为人性天课[fitrah]，理由是它源自人类受造者的本性。所缴纳的数额有时被称为"fitrah"，这是一个衍生术语，仅为部分教法学家所使用。1

This zakah is caused by breaking the fasting at the end of Ramadan. It is sometimes called "sadaqat al Fitr". It was shown earlier that the term "sadaqah" is used to mean zakah in Qur'an, Sunnah, and Shari'ah. It is also called zakah of human nature [fitrah] on the basis that it is derived from the nature of the human creature. The amount paid is sometimes called "fitrah' which is a derived term used only by some jurists.1

斋月开斋的天课（Zakat al-Fitr）是在希吉拉第二年规定的，与斋戒斋月的义务在同一年确立，目的是洗净和净化封斋者，并使贫穷的人在开斋节当天也能欢喜快乐。

Zakah of fast-breaking was obligated in the second year of Hijrah, the same year fasting Ramadan was obligated,2 in order to purify and sanctify those who fasted and to bring happiness to the poor on the day of 'Id.

与其他形式的天课不同，斋月结束时缴纳的开斋天课（Zakat al-Fitr）是针对人而非财产或收入征收的。这意味着两者在应纳天课的条件上存在很大差异，这一点将在第二章中详述。

Distinct from other forms of zakah, zakah of al fitr is levied on persons and not on wealth or income. This means there are drastic differences in the conditions of zakatability, as will be seen in chapter two.

"使者（愿主赐其平安）规定斋月的开斋济贫税（zakah al-fitr），每人一萨阿（sa'）的枣或一萨阿的大麦，无论自由人还是奴隶，男性还是女性，凡是穆斯林都应缴纳。"这段圣训由众人传述，出自伊本·欧麦尔。 历代和当代的大多数学者都理解"规定"一词表示义务，因此开斋济贫税在伊斯兰教法中是一项义务，它包含在经文"你们应当完纳天课"这一普遍的义务之中。4

The group reports from Ibn 'Umar, "The Messenger of God imposed zakah of breaking the fast of Ramadan, at one sa' of date, or one sa' of barley, on every Muslim, free or slave, male or female."3 The majority of scholars, ancient and modern, understand the word "imposed" to indicate obligation; thus, zakah of al fitr is an obligation in Shari'ah included in the general obligation of the verse "and give zakah".4

先知(愿主福安之)称其为天课(zakah),并要求每位穆斯林履行。另有一些正确的圣训版本使用了"使者规定……"的说法,这清楚地表明了此种天课的义务性质。 Abu al 'Aliah、'Ata 和 Ibn Sirin,以及 al Bukhari,都认为这种天课是义务的。Malik、al Shafi'i 和 Ahmad 也持此观点。

The Prophet (p) called it zakah and imposed it on every Muslim. Some other correct versions of the saying mention "The Messenger ordained . . . ." which clearly shows the obligatory nature of this zakah.5 Abu al 'Aliah, 'Ata, and Ibn Sirin, along with al Bukhari, state that this zakah is obligatory.6 This is also the view of Malik, al Shafi'i, and Ahmad.

哈乃斐学派区分"fard"（义务，由明确的文本确定，如《古兰经》）与"wajib"（要求，由非明确的文本确定，如单传圣训），他们认为开斋施舍（zakat al-fitr）只是"wajib"。

Hanafites, who distinguish between the obligation [fard which is imposed by a clearcut text such as Qur'an], and the requirement [wajib, which is imposed by texts which are not clear-cut, such as single chain sayings] consider zakah of al fitr only wajib.

根据哈乃斐学派的观点，否认法尔德（fard）即构成不信，而否认瓦吉布（wajib）则不构成不信，因为在他们看来，瓦吉布只是一种实践层面的义务，而法尔德则是一种信仰层面的义务。其他三个学派并不作此区分，因此这一问题仅仅是定义上的差异。7

According to Hanafites, denying a fard equals disbelief, whereas denying a wajib does not, since wajib for them is a practical obligation only, while fard is an ideological obligation. The other three schools do not make such a distinction, so the matter is simply a difference in definitions.7

有一则马立克学派的传述来自阿什哈卜，认为斋月结束时的开斋济贫捐（zakah of al fitr）是一种"加强的逊奈"（emphasized sunnah）。这也是一些则希里派学者的观点，以及沙斐仪学派的伊本·拉班（Ibn al Labban）的观点，他们的依据是：在语言学上，"farada"（规定）一词原本的意思是"估算"。但这一说法已被本节开头所陈述的内容驳倒。此外，伊本·达基格·阿尔·伊德（Ibn Daqiq al 'Id）说："在语言学上，'farada'原本的意思是'估算'，但如今在伊斯兰教法中它用来表示'使之成为义务'，因此选择这一含义更为妥当。"伊本·阿尔·胡玛姆（Ibn al Humam）说："除非有相反的证据，否则必须采用立法者的话语在伊斯兰教法中所用的含义，尤其在本案中，结合布哈里和穆斯林所辑录的另一版本——其中使用了'amara'（命令）一词——更应如此。"开斋济贫捐具有义务性质，还有一个证据是它被称为"zakah"（天课）。以至于纳瓦维在提到伊本·拉班的观点后写道："这是一个被驳斥的、偏离正道的观点，显然是错误的。"伊本·拉哈瓦伊（Ibn Rahawaih）说，开斋济贫捐的义务性如同公议（ijma'），穆达提利也引述说"这是公议"。但伊本·拉哈瓦伊的说法显然更为精确，尤其是因为易卜拉欣·本·阿里叶和艾布·伯克尔·阿尔·阿萨姆认为，当常规天课被规定之后，这项济贫捐就被废止了。他们以艾哈迈德和奈萨仪所辑录的一段话作为依据：当盖斯·本·萨阿德·本·欧拜德被问及开斋济贫捐时，他说："真主的使者（愿主福安之）在天课被规定之前就已经规定了开斋济贫捐。"

There is a Malikite report from Ashhab that zakah of al fitr is an "emphasized sunnah."8 This is also the opinion of some Zahirites and Ibn al Labban, who is a Shafi'ite, on the grounds that the word "farada" [imposed] originally means "to estimate" in linguistics, but this is disproved by what is stated at the beginning of this section. Moreover, Ibn Daqiq al 'Id says, "Linguistically, 'farada' originally meant 'to estimate', but it is now used in Shari'ah to mean 'to obligate,' so it is better to choose this meaning." Ibn al Humam says, "It is a must to take the meaning of the words of the Legislator that is used in Shari'ah, except when there is evidence to the contrary, especially in this case, in light of the other version, reported by al Bukhari and Muslim, in which the word 'amara' i.e. ordained, is used." The obligatory nature of zakah of al fitr is further supported by the fact that it is called zakah. This is so to the extent that after mentioning the view of Ibn al Labban, al Nawawi writers, "This is a rejected and deviant opinion; it is clearly erroneous." Ibn Rahawaih says the obligation of zakah of al fitr is like ijma', and al Mundhiri quotes, "it is ijma'." But the statement of Ibn Rahawaih is apparently more precise, especially since Ibrahim bin 'Aliyah and Abu Bakr al Asamm believe this zakah was annulled when regular zakah was obligated. They support this view with a saying reported by Ahmad and al Nasa'i that when Qais bin sa'd bin 'Ubadah was asked about zakah of al fitr, he said, "The Messenger of God (p) ordained zakah of al fitr before zakah was ordained.

伊本·阿拔斯说："使者（ﷺ）规定了开斋时的天课，作为斋戒者在言语中无益和恶行的净化，也作为穷人的食物补给。"13 信士在斋月中可能说过无益、不好的话语，或产生了需要净化的不端念头。因为完美的斋戒不仅仅是戒除饮食，更是戒除恶行和对他人冒犯的言语。因此，开斋时的天课是为了弥补斋戒中的任何瑕疵与不足，正如义务拜之后的自愿拜和逊奈拜弥补义务拜中的缺失一样。14

Ibn 'Abbas says, "The Messenger of God (p) imposed zakah of al fitr as a purification of the faster from vain talk and bad doing, and as a food provision for the needy."13 The worshiper may have incurred during Ramadan vain, ill words, or indecent feelings that require purification, since perfect fasting is not merely abstention from and drink, but abstention from ill-doing and offensive speech to others. Thus, zakah of al fitr is obligated to make up for any impurities and imperfections in fasting, just like voluntary and sunnah prayers make up for imperfections in obligatory prayers.14

此外,开斋节是一个欢乐、喜悦和聚餐的日子,穷人也需要帮助,使他们的孩子和家人同样能够享受这份快乐。开斋节的施舍(Zakat al-Fitr)规定要在开斋节当天为穷人提供食物。在另一段圣训中,先知ﷺ说:"在这一天让他们[穷人]满足。"15

In addition, 'Id is a day of joy, happiness, and feasting, and the poor need help to bring the same happiness to their children and households. Zakah of al fitr is obligated to provide food to the poor on the day of 'Id. In another saying, the Prophet is reported to say, "Make them [the poor] satisfied on this day."15