第一件我必须做的事，是从各类来源中搜集相关资料：经文、圣训、学者的言论与见解，包括古今的著述、宗教典籍和书籍。我在理解天课的现实、其律例、宗旨以及它在伊斯兰教中的地位时，主要依据的是《古兰经》和圣训（Sunnah）。我在各时代的注释类书籍中找到了大量资料，既有以传述为依据的注释，也有以释义为依据的注释，尤其是关于律例经文的阐释。

The first thing I had to do was to collect relevant material from its sources, that is, texts, injunctions, and opinions of scholars, new and ancient sources, religious texts and books. The Qur'an and Sunnah are the main sources that I relied on in understanding the reality of zakah, its injunctions, objectives, and position in Islam. I found plenty of material in books of commentary from all ages, commentary by narration or commentary by means of explanation, especially the explanation of verses on ahkam.

我从圣训典籍中获得了第二大渊源。我从原文和脚注中都有所收获，尤其是《Muntaqa al Akhbar》和《Bulugh al Maram》等圣训法学著作及其注释。我还参考了代表各学派的法学著作，以及比较研究类著作，特别是那些提供沙里亚依据并辩驳他人异议的著作；此外还有法学方法论与规则（usul）方面的著作，以及财政和行政法学方面的著作，例如伟大的法学家Abu 'Ubaid al Qasim bin Sallam的《al Amwal》。部分材料来自论述伊斯兰社会、政治和经济制度一个或多个方面的现当代著作与论文。我还使用了语言学、历史、书目、百科全书、索引等二手资料。无论引用的是古代还是当代著作，只要不是广为人知或前文已提及的出处，我都会在正文或脚注中注明作者；前文已提及的，则只注明书名。偶尔我会引用一些学者非常熟悉的说法而不注明具体出处。对此，我遵循前贤所言："为任何引语注明其作者，是一种福泽。"在此我还想提及，本研究的收获之一是，它为我打开了通往财经与经济类阅读的道路，而此前由于我自身专业在沙里亚方面，我一直与这类阅读相隔绝。

Books of hadith gave me the second major source. I benefitted from both texts and footnotes, especially from books dealing with hadith jurisprudence such as Muntaqa al Akhbar and Bulugh al Maram and their commentaries. I used books of jurisprudence representing schools of thought as well .as comparative studies, especially those that provide the evidence from Shari'ah and debate the objections raised by others, as well as books of jurisprudence methodology and rules (usul) and books of financial and administrative jurisprudence such as al Amwal by the great jurist Abu 'Ubaid al Qasim bin Sallam. Some material came from modern books and papers that deal with one or more aspect of the social, political, and economic systems of Islam. I also used secondary sources such as books on language, history, bibliographies, encyclopedias, indexes, etc. Quotes from any of those books, ancient or contemporary, are marked to their authors in the text or in a footnote unless the reference is well-known or was mentioned earlier, where I only mention the name of the book. On rare occasions I quote certain statements that are very familiar to scholars without mentioning a specific source for them. In all this I follow our predecessors who said, "It is a blessing for any quote to be attributed to its author". I would like to mention here, that one of the blessings of the present study is that it paved the way for me to get involve in financial and economic readings from which I used to be isolated as a result of my own specialty in Shari'ah.

通过这扇新的窗口，我了解到伊斯兰金融与经济制度的诸多方面，包括其原则、支柱以及所涉及的各类交易。我希望将这些内容写入即将出版的独立研究之中。此外，在进行本项研究期间，我得以完成并发表了题为《贫困问题及其伊斯兰解决方案》的研究。

Through this new window I came to understand many aspects of the financial and economic system in Islam, its principles and pillars and the kinds of transactions it deals with. This I hope to put in a forthcoming independent study. Furthermore, while working on the present research I was able to put out my study entitled "The Problem of Poverty and its Islamic Solution".

主题的性质、各部分之间的相互关联以及材料的融会贯通，决定了本书的结构与组织方式，使每一部分都需要其他部分的配合。我力求将其写成一部全面的、具有科学性的天课参考书，因此篇幅较长。本研究分为九个部分和一个结论。

The nature of the subject, interrelation of its parts, and integration of its material determine its structure as well as its organization in such a way that every ingredient requires the other I tried to make it a comprehensive scientific book of reference on zakah, which made it rather long. This study is divided into nine parts and a conclusion.

这些部分的排列顺序遵循逻辑上的理由：先讲天课的义务，然后是天课征收所针对的财产、它的比例、应当分配给哪些人、不得用于何处、征收与分配的方式、天课的目标与效果，接着是开斋捐（斋月捐），再讨论除天课之外是否还有其他财务义务，以及天课与当代税收之间的异同。

The sequence of those parts follows the logical rationale, starting with the obligation of zakah, the assets it is required on, its ratios, to whom it should distributed, where it must not be used, means of collection and distribution, objectives and effects of zakah, followed by the fast breaking zakah and a discussion of whether there are other financial duties beyond zakah and the similarities and differences between zakah and contemporary taxes.

第一部分论述天课的义务。我在其中说明，各种宗教都关心社会中贫困和弱势的成员。伊斯兰教早在麦加时期就表达了这种关怀，并在麦地那早期确立天课制度，使之达到高潮。天课制度早于世界上所有类似的立法。第二部分论述应纳天课的人。在这一部分，我详细阐述了关于儿童和精神失常者的天课规定，以及非穆斯林是否应纳天课的问题。第三部分论述应纳天课的财产与资产，以及天课的比率：哪些财富需要纳天课，包括牲畜、货币与钱币、商业资产、农业、矿产、海产、船舶、船只、资产、动物产品等。在这一部分，我还解释了出租建筑、工厂与种植园、非经营性资本的收益、薪金与工资，以及专业人士收入上的天课。第四部分讨论《古兰经》中提到的天课八个分配方向，每一类应分得多少，每次分配是否都必须涵盖所有类别，以及不具备领受天课资格的情况。第五部分考察天课的缴纳与征收方式，它与国家的关系，以及提前缴纳或延迟缴纳天课的问题。它还涉及将天课款项从一个国家转运到另一个国家的问题，以及以价值或实物方式缴纳的问题。第六部分阐明天课的目标与效果。在这一部分，我结合拜功中的天课、天课受领者以及整个社会，解释天课的目标。此外，这一部分还论述天课在解决某些社会经济问题中的作用，例如失业、赤贫与乞讨、自然灾害、社区纠纷与分歧，以及贫困这一重大问题。第七部分叙述开斋天课及其规定。 第八部分研究的是除天课之外，财产上是否还有其他义务的问题。在这一部分中，我讨论了关于此问题的两种相反观点、各自的论据，以及哪一种观点更为可靠。第九部分中，我比较了天课与税收，并描述了天课作为一种税收的特点。本部分探讨天课的原则、目标与保障，并说明在原则和规定方面，天课超越了当代关于税收的思想。本部分还讨论了在天课之外是否允许征收其他税，或天课能否被其他税收所取代的问题。在结论中，我总结了天课制度，并引用了穆斯林与非穆斯林作者，以及非穆斯林学者关于天课及其在实现社会公正、平等与团结方面作用的论述。

Part One deals with the obligation of zakah, in which I showed that all religions share in the care for poor and weak members of the society. Islam expressed such concern as early as the Makkan period. This was climaxed by the imposition of zakah at the early Madinan period. The system of zakah proceeded all similar legislation in the world. Part Two deals with zakatable persons. In this part I have detailed the injunctions concerning zakah on children and insane persons, and the issue of zakatablitity of non-Muslims. Part Three deals with zakatable funds and assets and with the ratios of zakah - what kinds of wealth are zakatable in livestock, in money and currency, in business assets, in agricultural, in minerals, in maritime, ships, vessls, assets, in animal products, etc. In this part I explained zakah on buildings for rent, on plants and factories, on income of non-business capital, on salaries and wages, and on the income of professionals. In Part Four I discuss the eight areas of dispersement of zakah mentioned in the Qur'an, how much should be appropriated to each category, whether or not all categories should be covered in each distribution of zakah, and disqualifications for receipt of zakah. Part Five examines with the means of zakah payment and collection, its relation to the state, and the prepayment or late payment of zakah. It deals also with the issues of transporting proceeds of zakah from one country to another and payment in value or in kind. In Part Six I delineates the objectives and the effects of zakah. In this part I explain the objectives of zakah with reference to the zakah prayer, the zakah recipient and the whole society. Additionally, this part deals with the role of zakah in solving certain socio-economic problems such as unemployment, destitution and begging, natural catastrophe, community disputes and differences, in addition to the major problem of poverty. Part Seven describes fast-breaking zakah and its injunctions. Part Eight studies the issue of other duties on wealth besides zakah. In this part I discussed the two opposing opinions on the matter, the arguments of each side, and which one is sounder. In Part Nine I compared zakah and taxes, and depicted the characteristics of zakah as a tax. The principles, objectives and guarantees of zakah are discussed in this part, as well as the fact that zakah supersedes the contemporary thought on taxation with respect to its principles and regulations. This part also deals with the issue of whether other taxes are allowed in addition to zakah or whether zakah can be substituted by other taxes. In the conclusion I summarized the institution of zakah and gave statements by non Muslims’ scholars by writers, Muslim and non-Muslim alike, about zakah and its effects in fulfilling justice, equality, and solidarity among the members of a society.

本研究进行两类比较:一是各学派之间的比较,以选出在伊斯兰教法中证据最为充分的观点;二是伊斯兰教法与其他法律体系之间的比较,无论其为神圣或非神圣、古代或现代,旨在揭示这一最终且永恒的神圣教法的特点,以及它所取代的先前神圣律法或人定制度的不足。在比较伊斯兰各学派的不同观点时,我没有局限于四大著名学派,因为这样做可能对伊斯兰教法学中的其他学派和观点不公。由于有圣门弟子、再传弟子以及后代学者所持的观点,这些观点不应被忽视或轻视。至于圣门弟子,他们的先例和学识并无争议。在他们之外,还有再传弟子中的大学者所持的观点,如伊本·穆赛耶卜、欧麦尔·本·阿卜杜·阿齐兹、宰海里、纳赫阿义、哈桑、阿塔厄、沙比、迈蒙·本·麦哈兰等众多学者。即便在再传弟子之后的世代,也有杰出的名字,如赛understanding 萨乌里、奥扎伊、艾布·欧拜德、泰伯里、达乌德·宰希里等众多学者。这些观点实际上代表了一份极为珍贵的学术遗产,忽视它们,无论从学术还是宗教角度看,都将是一个巨大的错误。此外,我的研究并不局限于逊尼派学派,而是扩展到包括宰德派和伊玛目派的学派。

Two kinds of comparisons are made in this study: comparison among schools of thought in order to select the opinion that is most supported by evidence in Shari'ah, and comparison between Shari'ah and other legal systems, divine or not, ancient or new, in order to show the characteristics of this divine Shari'ah that came final and perpetual as compared to prior divine laws that Shari'ah superseded or man-made systems that are inadequate. While comparing the different views of the Islamic schools I did not limit myself to the four famous schools for this may be unjust to other schools and opinions in Islamic jurisprudence. Since there are views expressed by scholars from among the Companions, the Followers, and the later generations, these views ought not be neglected or disregarded. As for the Companions, there is no dispute about their precedents and their knowledge. Beyond them there are views expressed by great followers such as Ibn al Musayyib, 'Umar bin Abd al 'Aziz, al Zuhri, al Nakha'i, al Hasan, 'Ata', al Sha'bi, Maymun bin Mahran, and many others. Even in the generations after the followers there are great names such as al Thawri, al Awza'i, Abu 'Ubaid, al Tabari, Dawud al Zahiri, and many others. All these views represent in fact a very precious and valuable scientific heritage, the neglect of which would be a great mistake both from the scientific and the religious points of view. Furthermore, I did not limit my study to the Sunnite schools, but expanded it to include schools of Zaidi and Imami.

与逊尼派学派在具体教法细节上的分歧微不足道。我们看到，像萨NANI（al San'ani）在其著作《Subul al Salam》中，以及沙卡尼（al Shawkani）在其著作《Nail al Awtar》中，都引述了栽德派（Zaidis）和伊玛目派（Imamis）的观点，包括哈迪（al Hadi）、卡西姆（al Qasim）、巴吉尔（al Baqir）、纳希尔（al Naser）等人的见解。这些著作在逊尼派学者之间流传，并未引起任何不安。

Differences between them and Sunnite schools in the matters of detailed injunctions are trivial and we have seen great scholars such as al San'ani, in his book Subul al Salam and al Shawkani in his Nail al Awtar mention the views of Zaidis and Imamis, including al Hadi, a1 Qasim, al Baqir, al Naser, and others. These works circulate among Sunnite scholars without any sort of uneasiness.

至于伊斯兰思想关于天课与各种制度的比较，有必要将伊斯兰教的天课与先前宗教中的慈善制度加以比较，也有必要将天课与当代关于税收和社会保险的思想加以比较。

As for the comparison between Islamic thinking on zakah and systems, it was necessary to compare Islam on zakah with previous religions on charities. It was also necessary to compare zakah with contemporary thoughts on taxation and social insurance.

在本研究的过程中,我觉得仅仅陈述每一事项的沙里尔教法律令是不够的。相反,有必要解释这些裁决的理由、其优点,以及所禁止之事的危害。这符合《古兰经》本身的做法:它不仅给出裁决,也阐明其缘由、目的以及对人类个体和群体的益处。《古兰经》并不只是要求信士在不知其理由的情况下服从一切裁决。如果说为沙里尔的裁决提供理由总体上是可取的,那么在当今时代则是不可或缺的,因为各种恶意的思想在四处传播,东西方也施加着具有误导性的压力。如今,仅仅罗列沙里尔律令,并指望信士们回应说"我们听从并遵行",已经不再足够了。

Throughout the course of this research, I felt it is not sufficient to give the bare Shari'ah injunction in each matter. Rather, it is necessary to explain the rationale and the virtues of the rulings and the detriment of what is prohibited. This is in spirit of the approach of the Qur'an itself in providing not just rulings but their rationale, their objectives, and their benefits to mankind, individually and collectively. Qur'an does not merely demand that believers submit to all rulings without knowing the reasoning behind them. If providing the reasoning for Shari'ah's rulings is advisable in general, it is indispensable at this time because there are malicious ideas spread around and misleading pressures from the East and the West. It is no longer sufficient to merely spell Shari'ah injunctions and expect believers to cry, "We comply with what we hear!".

任何旨在剖析和审视各派观点的研究,也必须将它们相互比较。但如果作者本人受某一观点所左右,或偏向某一学派,他就会竭力支持自己所认同的观点。因此,我已使自己摆脱了任何此类先入之见,也不依附于任何特定学派。这种超越派别的立场,在穆斯林乌玛的传统中是备受推崇的。若在所有观点上都追随某一位法学家,即便其中一些观点在沙里亚文本中证据薄弱,也等同于把该法学家视为立法者或沙里亚的制定者,因为盲目效仿本身就是对理智及其价值的一种废弃。伊本·al-Jawzi说:"理智被造来用于思考与崇敬。"一个手持明灯的人,怎能将灯熄灭而行走于黑暗之中呢?也有人说:"那些盲目效仿的人,要么缺乏安全感,要么愚钝。"

Any research that hopes to dissect and scrutinise all views and opinions from the different sources must also compare them with each other. But if the author himself is subject to one view or biased to certain school of thought, he would do his best to support the view he subscribes to. Therefore, I have freed myself from any such preconceptions or alliance to any specific school of thought. This non-partisan commitment is well appreciated in the tradition of this Muslim ummah. Following one jurist in all his opinions, even those that are weakly supported by Shari'ah texts amounts to taking that jurist as a legislator or a maker of Shari'ah since imitation itself is a form of annulment of mind and its virtue. "The mind is created to think and adore", said Ibn al Jawzi. How could a person who has a candle to shed light put it out and walk in the darkness? Others have said "those who imitate are either insecure or stupid".

我作为一名研究者、审查者与探究者阅读各种文本与观点，我寻求真理，无论它来自何处、出自何人。它可能存在于前代的法学家之中，也可能存在于后世的学者之中；可能见于各类教法学派或圣训学派，也可能见于孟加哈派（Zahiriyah）；它可能属于公认的四大学派之内，也可能在其之外。我不赞同那种狭隘的盲从：认为早期四位伊玛目之后出现的一切新见解都是禁忌，认为伊吉提哈德（ijtihad）在伊斯兰教的头三个世纪之后便已终止，认为真理只存在于那些学派和那些时代的著作之中。另一方面，我也不会盲目追随那些自称进行伊吉提哈德、却未满足其全部条件的人，那些主张对宗教进行彻底翻新的人。已故的拉菲仪（al-Rafi'i）曾讥讽地说："他们想要革新宗教、语言，甚至太阳和月亮。" 在整个研究过程中，我始终坚持以下原则：无偏见、不结党、秉持正直、对一切有益的革新保持开放的心态，并且热切地保留每一个正确的古代观点或见解。那些泛黄、起皱的书页，糟糕的印刷，以及旧文本中细小的字体，都没有阻止我研读它们，并从中汲取其宝贵的内容，无论是在原文、注释还是脚注之中。

I read texts and views as an investigator, an examiner, a researcher who seeks the truth regardless of where or whom it comes from. It may be found with predecessors jurists or with later generations. It may be found in opinionated schools of jurists or in schools of hadith, or in the school of Zahiriyah. It could be found among the four reputed schools or outside them. I do not subscribe to fanaticism that puts a taboo on all new opinions found after the early four imams believing that none are accepted after them, that ijtihad came to an end after the first three centuries of Islam and that truth lies only in the writings of those schools and those generations. On the other hand, I would not blindly follow those who claim to be making ijtihad without fulfilling all its requirements, those who call frr top to bottom renovation, about whom the late al Rafi'i said in mockery "They wanted to renovate religion, language, even the sun and the moon." I am committed throughout my research to the principles of no bias, non-partisanship, righteousness, openmindedness to every and all useful renovation and keenness to retain every correct ancient view or opinion. Yellowed and wrinkled pages, bad printing and small script of the old texts did not prevent me from perusing them and extracting their treasures, whether in the original texts, commentaries, or footnotes.

我依据了一套代表伊斯兰教法基础的原则，用以指明何种观点应当优先于其他观点，并据此推导新的见解或近似新的观点。这些原则可概括如下：

I relied on a set of rules that represent the Shari'ah basis in pointing out the opinion that overrules others and in deducting new opinions or quasi-new views. These rules can be summarized in the following:

1. 采用一般性文本，除非有证据对其加以限定。我们宗教中的许多经文在形式上是一般性的，以便涵盖多种情况以及具体的细节和要素。这本身就是这一宗教的奇迹之一，使它得以成为最终的宗教，并适用于每一个时代和每一个地方。

1. Adopting general texts, unless there is an evidence that restricts them. Many texts in our religion are general in form so that they cover multiple cases as well as individual details and ingredients. This in itself is one of the miracles of this religion that equips it to be the final religion and makes it suit all times and places.

因此,古兰经的经文和先知的圣训应当被视为具有普遍性而加以接受,除非其适用范围被另一段正确、可靠且含义明确的经文所限定。在这种情况下,限定的经文优先。我不属于那些因为明确(muhkam)且可靠(sahih)的圣训与古兰经的普遍性经文相悖而加以拒绝的人。另一方面,我也不赞同那些在圣训中出现限定时便匆忙接受,即使该圣训并非完全可靠,或其含义并不明确的人的立场。例如,我不赞同艾卜·哈尼法伊玛目的观点:为了保持经文“我为你们从大地中所出产的”(3)以及“靠天雨灌溉的田地,应纳十分之一”的普遍性,而拒绝“五瓦斯格以下的椰枣无天课”这一圣训。因为这段圣训是正确且得到公认的。艾卜·哈尼法对此所作的解释,即该圣训指的是用于贸易而储存的椰枣,是一种非常薄弱且牵强的解释。为此,我采纳艾卜·哈尼法的两位弟子以及大多数学者的意见,即地里的出产与其他财富一样,也有尼萨卜(起征点)。

Consequently, Qur'anic verses and the Messenger's sayings should be received and taken as general, except when their scopes are narrowed by another text that is correct, authentic and clear in its meaning. In this case, the restriction comes first. I am not among those who reject clear-cut (muhkam) and authentic (sahih) sayings because they oppose general texts in the Qur'an. On the other hand, I do not share the position of those who quickly accept a restriction coming in the hadith even though the hadith may not be exactly authentic or may not have a clear-cut indication. I do not, for example, subscribe to the position of Imam Abu Hanifah in rejecting the saying that "There is no zakah in date that is below five wasq" in order to preserve the generality of the text "and of the fruits of the earth which we have produced for you"3 and the text "in what is watered by the sky there is one tenth", because the first saying is correct and agreed upon. The explanation given by Abu Hanifah that the saying deals with date that is kept for trading is a very weak and heavy-handed explanation. For that reason I go along with the opinion of the two disciples of Abu Hanifah and the majority of scholars that there is nisab in the produce of earth, the same as other sorts of wealth.

另一方面，我完全同意阿布·哈尼法的观点，即坚持经文的普遍性："那么，我为你们从地里生产的出产物……"，以及圣训"凡天降雨水灌溉的田地，应纳十分之一"，我不认为这一普遍性会因"蔬菜不需缴纳天课"这样的说法而受到限制，因为这段圣训是弱的。当然，可以为这段圣训找到一种调和性的解释，即理解为：蔬菜不能作为天课缴纳，因为它们易腐，无法长期储存。但是，即使天课不以蔬菜的形式缴纳，其生产者仍然依据这些经文的普遍性而有缴纳的义务。

On the other hand, I fully agree with Abu Hanifah in holding to the generality of the text "and of the fruit of the earth which we have produced for you" and the hadith "in what is watered by the sky there is one tenth" and I do not consider this generality modified, by a saying like "There is no zakah on vegetables" because this is a weak hadith. Of course one can find, a reconciling explanation for this hadith, by interpreting it to mean that: Vegetables cannot be collected in payment of zakah because they are perishable and cannot be stored for for long. But, if zakah is not collected in the form of vegetables, it is still required of their producer on the basis of the generality of these texts.

本umma所有学者的一致意见，尤其是早期世代学者的一致意见，在某些问题上明显表明，他们的一致是建立在有力的沙里亚依据之上的，无论这依据是经文、普遍的公益，还是事实依据。因此，我们应当尊重这种一致意见，以维护伊吉玛在沙里亚中的价值，从而保持立法的平衡，防止混乱和立法上的困惑。

The agreement of all scholars of this ummah, especially in the early generations, on certain issues is an obvious indication that they have based the agreement on strong Shari'ah evidence, be it a text, general benefit, or a material fact. Consequently, we should respect such an agreement so that we can preserve the value of ijma' in Shari'ah, that keeps balance in legislation and prevents chaos and legislative confusion.

这种伊斯玛尼的例子包括：学者们一致认为，金类财产的天课与银类财产的天课征收比例相同，即十分之一的四分之一；以及他们一致认为，一个米斯盖勒等于七分之十一个迪拉姆。

Examples of this ijma' is the agreement of scholars that zakah is obligatory on golden assets at the same rate as it is on silver, i.e. one fourth of a tenth, and their agreement that a mithqal is one and three sevenths of a dirham.

我提到“真正的”伊limā'（公议），是因为一些法学家曾宣称在一些仍有争议的问题上达成了伊limā'。这是因为在早期世代，学者人数众多，且大多分散在多个国家，因此很难了解他们对某些问题的立场。伊玛目艾哈迈德甚至说道：“谁声称某个问题曾经存在过伊limā'，谁就是在说谎，因为他怎么可能知道呢？人们可能在他不知道的情况下存在分歧。相反，人们可以说：‘据我所知，关于此问题没有分歧’，或者‘没有人向我报告过不同的观点’。”

I mentioned true ijma' because some jurists reported ijma' on issues that are still controversial. This is because in early generations there were many scholars most of whom were dispersed in several countries, so that it was very difficult to know their stand on certain issues. Imam Ahmad went so far as to state "Whoever claims that an ijma' on any matter did ever exist is a liar, for how could he know? People may have differed without him knowing. Instead, one may say "To my knowledge there are no disagreements on such an issue' or 'No different opinions have been reported to me'".

有一些例子表明，人们声称存在伊制马（ijma'），或只说未见有人提出异议，但有确凿证据显示这些问题实际上并未达成一致。例如，阿勒·沙斐仪（al Shafi'i）曾说：“每三十头牛有一只泰拜（tabi'），每四十头牛有一只穆辛奈（musinnah），据我所知，学者们对此并无分歧。”然而可以确定，确实存在分歧，贾比尔·本·阿卜杜拉、赛义德·本·穆赛耶卜、古塔达（Qatadah）以及麦地那伊本·祖拜尔时期的天课征收官都曾提出不同看法。 另一个例子是伊本·孟迪尔（Ibn al Mundhir）所转述的：学者们一致认为天课不得用于非穆斯林，但其他学者则转述了祖赫里（al Zuhri）、伊本·西林（Ibn Sirin）和伊克里迈（'Ikrimah）的观点，认为这是允许的，并且根据对他的转述，这似乎也是欧麦尔（'Umar）的观点。 此外，伊本·古达麦在《穆合尼》（al Mughni）中说：“据我们所知，学者们一致认为哈希姆家族的人不得领受天课。”哈菲兹·伊本·哈哲尔在《讲解》（al Fath）中对此作了评论：“但泰伯里（al Tabari）转述说，艾布·哈尼法（Abu Hanifah）曾言，如果他们未被赋予“宗亲津贴”（dhavi al Qurba，即先知的近亲）的权利，则可以领受天课。泰哈维（al Tahawi）也曾如此陈述。”

There are examples of cases in which ijma' was claimed or a state of no report of disagreement was mentioned whereas there is concrete evidence that such cases were not agreed upon. Al shafi'i, for example, said about zakah on cattle, "On each thirty there is a tabi and on each forty there is a musinnah, and I know of no difference among scholars on this". It is certain that a difference existed and was reported by Jabir bin Abdullah, Sa'id bin al Musayib, Qatadah, and the zakah collectors in Madinah of Ibn al Zubair4. Another example is that reported by Ibn al Mundhir, that there was ijma' that zakah may not be spent on non Muslims while other scholars reported from al Zuhri, Ibn Sirin, and 'Ikrimah, that this is permissible and it seems that this is the view of 'Umar, according to reports from him.5 Also, Ibn Qudamah in al Mughni said "we know of no disagreement on the view that the clan of Hashim are not allowed to receive zakah," This was commented on by al Hafiz Ibn Hajar, in al Fath, "But al Tabari reported that Abu Hanifah said that they may receive zakah if they were not given the allowance of dhavi al Qurba (the close relatives of the Prophet). This is also stated by al Tahawi.

类比是指将针对某一案例给出的裁决，因共同的理由（'illah）而适用于一个相似的案例。它是上帝植入人类心灵之中的一种自然的理性，并且，据伊本·盖伊姆（Ibn al Qayim）所言，它是"米扎尼"（al Mizan，正确的准则）的一个组成部分；这一准则随上帝的圣书一同降下，并被上帝使之成为圣书的支柱。上帝说："真理，上帝降下了天经，也降下了天平。"（9）又说："我们确已派遣我们的使者，携带明证，并降下天经与天平，以便人们秉公持平。"（10）这里所说的天平，指的是公正，以及我们借以认识公正的标准与手段。恰当的类比就是天平。

Analogy means applying to a case the same ruling given to a similar case because of common reason ('illah). It is a matter of natural rationale implanted by God in human minds and, according to Ibn al Qayim, an ingredient of al Mizan (right criteria) that descended from God with his Holy Book and made by God a support of the Book. God says: "It is God who has sent down the Book in truth, and the Balance9" and "We sent aforetime our apostles with clear signs and sent down with them the Book and the Balance that men may stand forth in justice".10 The balance is meant here as justice and the criteria and means with which we know justice. Appropriate analogy is the Balance.

最好用真主所赐予的尊贵名称来称呼它，并认识到每位穆斯林都有义务尽可能地运用它。而"类比"这一名称则不然，因为类比可能正确也可能错误，可能受到赞扬也可能受到否定，可能对也可能不对。正确的类比，即是真主与其经典一同降示的天平。

It is better to give it the noble name that is given to it by God and to recognize that there is an obligation on every Muslim to apply it as much as possible. It is not so with the name "analogy" because analogy may be right or wrong, praised or disclaimed, correct or incorrect. The right and correct analogy is the Balance that God sent along with his Book11.

伊玛目伊本·泰米叶说："类比（qiyas）是一个包含性的词语。它既包括正确的类比，也包括错误的类比，但在伊斯兰教法（Shari'ah）中，只有正确的类比才被接受。它意味着对相似的情况给予相同的对待，并区分不同的情况。前一种运用被称为'类比相同'（qiyas al tard，正面类比），后一种被称为'类比相反'（qiyas al 'aks，反面类比）。这种意义上的类比，是真主与祂的使者一同降示的公正与平衡的一部分。恰当的类比，是指作为某项教法律例依据的理由，在两种情况中都存在，且没有任何与之相抵触或阻碍同一律例适用的因素。这种类比始终与伊斯兰教法相符。同样，忽略无关差异的类比也是正确的类比，即将两种情况之间所谓的差异显示为无关紧要。这种类比同样与伊斯兰教法相符。"12

Imam Ibn Taimiyah said, "Analogy is an inclusive word. It includes correct analogy and incorrect analogy, but only the correct analogy is accepted in Shari'ah. It implies treating similarly, cases that are similar and differentiating between cases that are distinct.. The first application is called qiyas al tard (positive analogy) and the second is called qiyas al 'aks (negative analogy). Analogy in this meaning is part of justice and balance sent by God with His messenger. Appropriate analogy is one in which the reason on which a Shari'ah injunction is based exists in the two cases without anything that opposes it or prevents the application of the same injunction. This kind of analogy is always consistent with Shari'ah. By the same token, analogy by disregarding irrelevant differences is also a correct analogy where an acclaimed difference between the two cases is shown as irrelevant. Again this kind of analogy is also consistent with Shari'ah."12

穆斯林学者公认，伊斯兰教法的律例是为人类的今世生活和死后复活而设立的，这些益处无论属于必需、所需还是改善层面，皆是如此。伊玛目沙蒂批（al-Shatibi）认为，这一点可以通过考察伊斯兰教法的各项律例及其支撑证据（无论是普遍性的还是特定性的）来加以验证。这并不只适用于某一个案例或某一段经文，因为整个伊斯兰教法正是建立在这一根本事实之上的。15 沙蒂批提出了一个重要观点：在宗教功修方面，原则是人们应当接受并服从，而不必追问理由和原因；而在交易与人际关系方面，原则则是探求其意义与理据。16 沙蒂批为这一观点提供了非常有力的论证，但遗憾的是，这些论证已超出本书的范围。这里需要强调的是，天课虽然与拜功一道被归入功修类别，但实际上并不纯粹是一项功修。它更接近于一种交易事务，因为它是穆斯林最主要的财政制度。天课是国家、富人与穷人之间的一种关系。这或许正是为什么所有关于伊斯兰财政与行政问题的著作，都像设立国家税收（哈拉只税）等章节一样，专门设有天课一章的原因。因此，天课本身是伊斯兰社会制度的一部分。如果我们依照当代的分类标准重新整理教法问题，就会把天课归入社会财政体系，而不是与纯粹的功修归为一类。同样，当我们谈论法律时，也是把天课当作国家财政法的组成部分来讨论的。

It is established among Muslim scholars that the injunctions of Shari'ah are ordained for the benefit of mankind in their earthly living and upon their resurrection after death, whether these benefits are necessities, needed or improvements. Imam al Shatibi argued that this can be verified by surveying the injunctions of Shari'ah and looking into their supportive evidence, universal or specific. This does not apply only to one case or one text - since all Shari'ah is established after this underlying fact.15 Al Shatibi made the important point that with regard to worship the principle is that people accept and obey without seeking explanation or reasons. As for transactions and interrelations, the principle is to look for meanings, and rationale"16. Al Shatibi provides very strong arguments to support this view, but unfortunately they fall beyond the limit of the present work. What should be emphasized here however, is that zakah, despite the facts that it is associated with prayers under the label of worships, is in reality not purely a worship. It is closer to being a transaction because it is the major financial institution for Muslims. Zakah is a relationship between the state, the wealthy, and the poor. This is perhaps why all works on financial and administrative issues in Islam include a chapter on zakah the same way they include chapters on kharaj, state revenues, etc. Zakah is, as such, a part of the social system in Islam. If we were to re-sort issues of fiqh according to contemporary standards, we would classify zakah as part of the socio-financial system and not with the pure worships. Similarly, when we talk about law, we talk about zakah as part of the financial law of the state.

这并不意味着天课的所有规定都不属于敬拜的范畴。沙特毕（Al Shatibi）指出，在那些具有某些敬拜特征的事务中，我们应当局限于经文。这不仅适用于天课，也适用于婚姻中的聘礼（sadaq）、遗产的分配份额以及待婚期（'iddah）的月数等。我还要加上天课的比例和最低免征额（nisab），因为这些事项已由经文明确规定，穆斯林历来对此并无分歧。因此，遵守这些经文和这一公议（ijma'）是必要的。基于此，我不同意那些以时代和地域变化、顺应宗旨与公共利益为由，主张天课的最低免征额和比例可随之改变的人。我认为这样的改变会改变天课的本质，使其沦为与政府所征其他税收无异的普通民事税。 综上所述，伊斯兰教法的宗旨在于实现人们的公共利益，并避免损害这一利益的事物。因此，马立克及其门徒甚至将实现公共利益视为一项伊斯兰教法的准则，并像应用其他准则一样加以应用。令人遗憾的是，许多罕百里学派的学者也遵循这一思路，伊本·泰米叶及其门生伊本·盖伊姆大力支持这一观点，他们在著作中提供了大量证据来支持这一看法。

This does not mean that all the rules of zakah are outside the boundaries of worships, Al Shatibi resolves that in transactions that have some characteristics of worship, we should limit ourselves to the texts. This applies not only to zakah but also to the requirement of sadaq (dowry) in marriage, the distribution shares in inheritance and the number of months in 'iddah, etc. I add to these the percentages of zakah and its minimum exempt (nisab) because these are issues defined clearly by texts and Muslims have no disagreement on them through history. So, it is essential to abide by these texts and this ijma'. For that reason I disagree with those who claim that the minimum exempt and rates of zakah are subject to change with changing time and places on the ground that such changes are in observance to the objectives and common benefits. I believe such changes alter the features of zakah and make it a mere civil tax, like other taxes imposed by governments.The sum up, the objectives of Shari'ah are to achieve the common benefit of people and to avoid what harms that benefit. Accordingly, Malik and his disciples went to the extent of considering the achievement of common benefit a Shari'ah criterion that should be applied like any other criteria in Shari'ah.l7 Ironically, many Hanbalites follow this trend, which is strongly supported by Imam Ibn Taymiyah and his disciple Ibn al Qayim. In their writings, they show abundent evidence in the support of this view.

我们在整本书中的目标，是既让读者易于阅读，又保证细节的准确，并避免晦涩的措辞和难懂的表述。即使引用原文，我也尽量选择最清晰、用词最简单的引文，有时还会在不影响其含义的前提下，对引文中的词语加以阐明。在我看来，最成功的风格，是将学者的严谨与布道者的清晰并置于一处。我希望自己在这一点上做到了。

Our aim in this whole book is to combine easiness for the reader with accuracy of details and to avoid difficult wording and statements. Even when I quote, I try to select the clearest quotations with the simplest words, and at times I try to clarify words in the quotation without affecting its meaning. In my opinion the most successful style is that which puts side by side the accuracy of a scholar and the clarity of a preacher, and I hope I am successful in that.

我应当说明，这项研究是六年多以前作为我的博士论文而准备的。

I should mention that this study was prepared more than six years ago as my PhD.

我原本打算将其作为学位论文进行答辩,但因不可抗拒的原因未能如愿。论文稿件仍留在我手中,于是我开始对其进行复核、修订与编辑,直至真主允许这项工作以现在的形式问世。我希望它能够被秉持公正立场的研究者所接纳,也希望能从真诚的批评意见中有所收获。

dissertation but I could not then present it because of unavoidable circumstances. The papers remained in my hands and I began reviewing, correcting and editing them until God permitted this work to come out in this form. I hope it will be accepted among non-partisan researchers and that I will benefit from sincere critiques.

我希望穆斯林能够审视当下其宗教的实践，在long abandonment之后重新回归这一宗教，并使天课这一义务成为其社会与经济制度中的重要组成部分。如此，他们便能赢得真主的喜悦，解决诸多社会问题，并保护其青年免受误导性和偏离正道的思想侵害。 Wait, I must correct: the output above contains an untranslated English phrase. Here is the corrected translation: 我希望穆斯林能够审视当下其宗教的实践，在长期荒废之后重新回归这一宗教，并使天课这一义务成为其社会与经济制度中的重要组成部分。如此，他们便能赢得上帝的喜悦，解决诸多社会问题，并保护其青年免受误导性和偏离正道的思想侵害。

I hope Muslims will review the current practices of their religion and will come back to it after long abandonment and make this obligation of zakah an important part of their socio-financial institutions. This way they would earn the pleasure of God, solving many social problems and protecting their youth from misleading and deviant ideas.

如果我在这项研究中实现了这些目标，所有的感谢和赞美都应归于真主。我是为祂而做此番努力，也唯独求祂使它对人们有益。如果它未能达到这一目标，那么我已竭尽所能，我希望真主会因这番努力和善意而赐予我回报，因为每个人的回报都取决于他的意图。

If I fulfill in this study those objectives, thanks and praise should be to God alone. I intended this effort for Him and He alone is asked to make it benefit people. If it did not reach that goal, it suffices that I exercised my best abilities and I hope God will give me the reward for the effort and good intention, since the reward of every person is in accordance with his intention.

成功只能来自真主，我唯独依靠祂，并唯独归向祂。

Success can only come from God on whom I depend and to whom I return.