据诸位学者从伊本·欧麦尔传述的圣训，原文为"真主的使者ﷺ"

The saying reported by the group from Ibn 'Umar reads "The Messenger of God (p)

"……规定斋月斋戒结束时的济贫捐（zakah al-fitr）为每位穆斯林义务，无论自由人或奴隶、男或女。"而在布哈里的另一版本中，伊本·欧玛尔说："使者（ﷺ）规定……为每位穆斯林义务，无论奴隶或自由人、男或女、幼或老。"艾布·胡莱赖说，开斋济贫捐是应当为"每位自由人或奴隶、男或女、幼或老、贫或富……"缴纳的。1 尽管这些是艾布·胡莱赖的话语，但这种观点并非个人意见，因此它必定是源自先知（ﷺ）。

imposed zakah of breaking the fast of Ramadan . . . on every Muslim, free or slave, male or female" and in a version given by al Bukhari, Ibn 'Umar says "The Messenger of God (p) imposed . . . on every Muslim, slave or free, male or female, young or old." Abu Hurairah says zakah of al fitr is due "on every free or slave, male or female, young or old, poor or rich . . ."1 Although these are Abu Hurairah's words, such a view is not a matter of personal opinion, so it must be taken from the Prophet (p).

这些圣训表明，开斋施舍（Zakat al-Fitr）是每位穆斯林个人的普遍义务，不论自由人还是奴隶、男性还是女性、老少、富裕与否，也不论是城市居民还是游牧民。

These sayings indicate that zakah of breaking the fast is a general obligation on all Muslim individuals, regardless of freedom, sex, age, wealth, or urban or bedouin status.

Al-Zuhri、Rabi'ah 和 al-Laith 认为，它只对城市居民有义务，即

Al Zuhri, Rabi'ah, and al Laith believe it is obligated only on the urban population, i.e.

游牧民不在免除之列,但那些话语的措辞驳斥了他们的观点。2 伊本·哈兹姆转述了与此相似的观点,出自阿塔,并补充说,安拉的使者ﷺ并未作任何例外。

nomads are exempt, but the wording of the sayings disproves their view.2 Ibn Hazm reports a similar view from 'Ata and adds that the Messenger of God (p) did not make any exception.

“male or female”这一措辞暗示，开斋的天课（zakah al fitr）对所有女性都有义务，无论已婚与否。这是艾布·哈尼法和达хи尔派的观点。他们认为，女性必须用自己的财产支付。其余三位大伊玛目以及莱showing… Let me restate that cleanly: “男女”这一措辞暗示，开斋的天课（zakah al fitr）对所有女性都有义务，无论已婚与否。这是艾布·哈尼法和达希尔派的观点。他们认为，女性必须用自己的财产支付。 其余三位大伊玛目，以及莱思和伊斯哈格则认为，丈夫有义务替妻子支付，因为开斋的天课与供养生活费用相关。哈菲兹认为，这一观点存在争议，因为其支持者在一种情况下自相矛盾：当丈夫经济上无力时，若妻子是奴隶，则主张其开斋天课应由主人支付，而主人本身并无义务供养她。此外，当妻子不是穆斯林时，学者们一致认为丈夫有义务供养她，却不必替她支付开斋天课。 沙斐仪引述了一段经由穆罕默德·本·阿里·巴吉尔传述的中断圣训（mursal）：“你们应替所供养的人支付开斋的sadaqah。”然而，这段圣训极为薄弱，不足以作为论据。伊玛目派与沙斐仪派的观点一致。 莱思补充说，还应替工资未定的雇工支付。而宰德派则认为，只有当被供养者与付款人有亲属、婚姻或所有权（即奴隶）关系时，付款人才有义务替其支付开斋天课。9

The phrase in the saying "male or female" implies that zakah of al fitr is obligated on all women, married or not. This is the view of Abu Hanifah and the Zahirites. They say that women must pay it from their own wealth.4 The other three leading imams as well as al Laith and Ishaq believe that husbands are required to pay it on behalf of their wives, because zakah of al fitr is related to provision of sustenance. Al Hafiz argues that this view is disputed, since its proponents contradict themselves in the case of a slave wife when the husband is financially unable, claiming that the wife's zakah of al fitr must be paid by her master, while he is not obligated to spend on her sustenance. Also, when the wife is not Muslim, the husband is unanimously required to spend for her sustenance but not for zakah of al fitr on her behalf. Al Shafi'i presents a mursal saying via Muhammad bin 'Ali al Baqir, "Pay sadaqah of al fitr on behalf of those you provide for."5 However, this saying is very weak and does not stand in argument.6 The Imami school agrees with the Shafi'ites.7 Al Laith adds that it must also be paid on behalf of a laborer whose wage is not defined,8 while the Zaidis say the payer is only required to give zakah of al fitr on behalf of those whose sustenance he provides if they are related by kin, marriage, or ownership [of a slave].9

"young or old" 这一措辞表明，斋月结束时的开斋施舍（zakah al-fitr）对儿童同样是义务的，若儿童有自己的财产，则从其财产中支付。监护人有义务从儿童的财产中支付。若儿童没有财产，监护人则须像支付生活供养费那样为其支付。这是大多数学者的观点。穆罕默德·本·哈桑（Muhammad bin Hasan）认为，只有父亲有义务支付，若儿童没有父亲，则不需缴纳开斋施舍。赛义德·本·穆塞布（Sa'id bin al-Musayyib）和哈桑·巴士里（al-Hasan al-Basri）认为，开斋施舍不应由未封斋者承担，因为它是作为一种洁净而设定的，而儿童并不需要这种洁净。伊本·阿拔斯（Ibn 'Abbas）说："真主的使者（愿主福安之）规定开斋施舍，作为对封斋者的洁净，使其免于妄言和秽语。"此观点遭到反驳，理由是应缴纳者大多是封斋的人，而且开斋施舍的目的也包括救济贫穷之人，若将其规定于老少皆需缴纳，这一目的便能更好地实现。

The phrase "young or old" in the saying indicates that zakah of al fitr is obligatory on children, out of their own funds if they have any. The guardian is required to pay it out of the children's wealth. If the child has no funds, the guardian must pay it like provision for sustenance. This is the opinion of the majority. Muhammad bin Hasan says only the father is obliged to pay it, and if the child has no father, no zakah of al fitr is due.10 Sa'id bin al Musayyib and al Hasan al Basri say it is not obligated on whoever did not fast, because it is obligated as a purification and the child does not need it. Ibn 'Abbas says, "The Messenger of God (p) imposed zakah of al fitr as a purification, for whoever fasts, from vain talk and impurities." This opinion is disputed on the ground that most of those obligated usually fast,11 and that zakah of al fitr is also obligated to feed the poor, a purpose better achieved if it is obligated on young and old.

根据大多数法学家的意见，胎儿不负有天课义务。伊本·哈兹姆持不同看法，他认为，如果胎儿在斋月最后一天黎明前已满一百二十天，则应为其缴纳开斋施舍（斋月天课）。一百二十天这一期限取自那段圣训，该圣训指出灵魂是在这一阶段被吹入胎儿体内的。伊本·哈兹姆论证说，胎儿包含在先知ﷺ所说的“幼童”一词之中，并且转述道，奥斯曼·本·阿凡ﷺ过去会为幼童、老人和未出生的婴儿缴纳开斋施舍。艾布·古拉巴说：“他们过去喜欢为幼童、老人以及子宫中的胎儿缴纳开斋施舍。”伊本·哈兹姆指出，艾布·古拉巴曾会见许多圣门弟子，并从他们那里传述圣训。

No zakah is obligated on the fetus, according to the majority of jurists. Ibn Hazm disagrees, saying that if the fetus completes one hundred and twenty days before the dawn of the last day of Ramadan, zakah of al fitr must be paid on its behalf. The hundred and twenty days is taken from the saying which indicates it is at this age that the soul is blown into the fetus. Ibn Hazm argues that the fetus is included by the word of the Prophet "young" and reports that 'Uthman bin 'Affan used to pay zakah of al fitr on behalf of the young, old, and unborn babies. Abu Qulabah says, "They used to like paying zakah of al fitr on behalf of the young, the old, and the fetus in the womb." Ibn Hazm clarifies that Abu Qulabah met many Companions and narrates from them.

苏莱曼·本·雅萨尔就胎儿是否需缴纳开斋施舍（Zakat al-Fitr）的问题回答说“是”，并补充道：“据我们所知，没有任何圣门弟子在这一问题上与奥斯曼持不同意见。”12

Sulaiman bin Yasar answered "yes" to a question about zakah of al fitr on behalf of the fetus and adds, "no Companion is known to have differed with 'Uthman on this issue."12

事实是，伊本·哈兹姆所引用的材料中，并没有证据表明应为未出生的婴儿缴纳开斋施舍（zakat al-fitr）。把胎儿纳入“幼小者”一词的含义之中，是一种明显的牵强附会。奥斯曼的做法也不能说明此项义务的存在，不过它或许意味着对这一行为的鼓励。沙乌卡尼引述伊本·姆齐尔的说法，报告存在一致公议（ijma'），认为未出生的婴儿不负有此项义务；艾哈迈德则认为这项缴纳是可取的（mustahabb），而非义务。13

The truth is that there is no evidence on the obligation of zakah of al fitr on unborn babies in what Ibn Hazm quotes, and it is gross arbitration to include the fetus in the meaning of the word "young". 'Uthman's action is not indicative of the obligation, although it may mean encouragement of this action. Al Shawkani quotes Ibn al Mundhir as reporting ijma' that it is not obligatory on unborn babies, and Ahmad considers this payment desirable and not obligatory.13

"a freeman or slave"这一表述涵盖了穷人；艾布·胡莱赖在其叙述中明确提到了穷人。因此，三位主要的法学家与多数学者认为，应缴天课（斋月结束时的开斋捐）只有两个条件，即伊斯兰信仰，以及拥有超出自己和家人在开斋节当日所需口粮的数量。沙우卡尼指出，这一看法是正确的，因为经文是笼统的，包括富人和穷人。在此问题上，应缴天课的条件不取决于人的个人意见，因为这项天课的目的——净化言语上的废话等——既包括穷人也包括富人。另一方面，拥有开斋节当日的食物是必不可少的条件，因为没有这一条件，此人便有资格领取开斋捐，并在那天得到满足。14

The phrase "a freeman or slave" in the saying is inclusive of the poor; Abu Hurairah explicitly mentions the poor in his statement. Accordingly, the three leading jurists, along with the majority, believe that there are only two conditions of zakatability, namely, Islam and owning the amount of zakah of al fitr above what is needed as provision for the day of 'Id for the person and his family. Al Shawkani notes that this is correct because the texts are general and inclusive of the rich and poor. The terms of zakatability are not subject to human opinion in this case, since the purpose of this zakah--cleansing of vain talk, etc., includes the poor and the rich. On the other hand, the condition of owning food for the day of 'Id is indispensable, because without this condition, the person deserves to receive zakah of al fitr and to be satisfied on that day.14

阿布·哈尼法及其门徒持有不同看法。他们依据布哈里和奈萨仪圣训集中的一段话所包含的普遍意义，要求必须满足尼sab的条件，即"除非出自富足，否则不必交纳施舍"，而"富足"被定义为拥有尼sab。他们还以类比的方式进行推论：其他形式的天课都要求满足尼sab。对此有人提出质疑，认为这段话并不表明该条件是必须的，尤其是艾布·达乌德所载的版本："最好的施舍是出自富足时所做的施舍。"16

Abu Hanifah and his disciples disagree. They require the condition of nisab on the basis of the generality of the saying in al Bukhari and al Nasa'i, "No sadaqah is obligated except our of richness,"15 and richness is defined by owning nisab. They also draw this by analogy to other forms of zakah that all require nisab. This is challenged on the grounds that this saying does not indicate an obligation of this condition, especially the version reported by Abu Daud: "The best sadaqah is that done out of richness."16

此外,阿布·胡莱赖(Abu Hurairah)所传、由阿布·达乌德(Abu Daud)和哈基姆(al Hakim)记录的另一段圣训与之相左,其中说:"最好的沙德卡是有所匮乏之人的努力。"后者又得到另一段圣训的支持,这段由塔巴拉尼(al Tabarani)从阿布·乌马马(Abu Umamah)处传述:"最好的沙德卡是暗中施予穷人的,或是由有所匮乏之人所行的。"此外,还有纳萨伊(al Nasa'i)、伊本·胡宰迈(Ibn Khuzaimah)、哈基姆(al Hakim,他按穆斯林(Muslim)的标准判定其为真实可靠)以及伊本·哈班(Ibn Habban)在其《真实集》中从阿布·胡莱赖处所传的圣训:先知(ﷺ)说:"一个迪拉姆胜过十万个迪拉姆!"有人问:"真主的使者啊,这怎么可能?"他回答:"一个财富充足的人,从其多余之财中施舍十万个迪拉姆;而一个只有两个迪拉姆的人,施舍了一个迪拉姆,那是他全部财产的一半。" 把开斋施舍(zakah al fitr)与其他形式的天课相类比是不完整的,因为开斋施舍是针对人的,而其他形式都是针对财产的。认为穷人可免除开斋施舍的说法,已被以下证据明确驳斥:其一,要求每位穆斯林都应缴纳开斋施舍的普遍性圣训;其二,阿布·胡莱赖的言论,其中点明穷人同样有义务缴纳;其三,艾哈迈德(Ahmad)和阿布·达乌德从塔欧拉baa·本·阿比·萨吉尔(Tha'labah bin Abi Saghir)从其父处所传的另一段圣训,真主的使者(ﷺ)说:"请为每一个人缴纳开斋施舍,一萨阿(sa')小麦,无论其年幼或年长、自由人或奴隶、富人或穷人、男性或女性。至于你们中的富人,真主因此而净化他;至于穷人,真主会回馈他比他所给予的更多。" 依我个人的见解,开斋施舍应当同时义务于穷人和富人,因为除了上述论据之外,还有一个目的:培养每个人每年都能遵从真主而施予和花费,即使只是一点点。

Moreover, another saying, reported by Abu Daud and al Hakim from Abu Hurairah, stands in opposition, since it reads "The best sadaqah is the effort of a person who has little." The latter is supported by yet another saying, reported by al Tabarani from Abu Umamah, "The best sadaqah is that which is given secretly to a poor or done by a person who has little." Additionally, there is the saying reported by al Nasa'i, Ibn Khuzaimah, al Hakim, (who grades it correct as per Muslim's conditions) and by Ibn Habban in his correct collection, from Abu Hurairah that the Prophet (p) said "One dirham is better than a hundred thousand dirhams!" A man said, "O Messenger of God, how could it be?" He answered, "A man who has plenty of wealth, gives as charity a hundred thousand dirhams out of its peripheries; and a man who has only two dirhams gives as charity one dirhams, which is one-half of his wealth." The analogy with other forms of zakah is incomplete, since zakah of al fitr is on persons, while all other forms are on wealth.17 The claim that the poor are exempt from zakah of al fitr is explicitly disproven by the general content of the saying obligating zakah of al fitr on every Muslim, by Abu Hurairah's statements15 that names the poor as obligated to pay it, and by yet another saying reported by Ahmad and Abu Daud from Tha'labah bin Abi Saghir from his father, that the Messenger of God (p) said, "Pay the sadaqah of al fitr, one sa' of wheat, on behalf of each human being, young or old, free or owned, rich or poor, or male or female. As for the rich among you, God sanctifies him [by it] and as for the poor, God gives him back more than he gives." In my personal opinion, zakah of al fitr must be obligated on the poor as well as the rich, because, in addition to the preceeding arguments, there is the objective of training everyone to give and spend in obedience to God, even just a little bit once every year.

在计算开斋节施舍（Zakat al-Fitr）是否应缴时，不于开斋节当天到期的债务不予计入；也就是说，如果某人在满足开斋节当天的食物所需之后仍有余财，但这笔余财需用于偿还在开斋节当天到期的债务，那么他可以免缴开斋节施舍。

Debts that are not due by the day of 'Id are disregarded in determining zakatability with respect to zakah of al fitr; i.e. a person who has excess above the 'Id day's food, but this excess is required to pay a debt that is due by that day is exempt from zakah.

延期偿还的债务并不妨碍应纳天课，因为斋月结束时的开斋天课（Zakat al-Fitr）被强调，并且确定地要求每一位穆斯林履行，包括穷人在内；而财产天课则只对富人有义务。

Deferred debts do not obstruct zakatability, because zakah of al fitr is emphasized and ascertained on every Muslim including the poor, unlike zakah on wealth, which is obligated on the rich only.