全世界范围内财富在个人之间分配不均的现象，是日常生活各个方面都清楚反映出来的现实，这一点无需举证，人们因生活所需得不到满足的巨大差距而遭受的苦难，怎么强调都不为过。资本主义曾多次尝试解决这一现象，但都徒劳无功。

The phenomenon of maldistribution of wealth among individuals all over the world is one of the realities reflected clearly in all aspects of daily life, to the extent that this does not require an evidence to be proven, and what people suffer due to the flagrant disparity in meeting their needs cannot be over-emphasised. Capitalism had made several attempts at tackling this phenomenon but to no avail.

当资本主义经济学家研究收入分配理论时，他们完全忽视个人收入的分配不公，只满足于公布数字和统计资料，既不提出解决方案，也不加任何评论。

When the capitalist economists study the theory of income distribution, they completely ignore the mal distribution of individual income, and become contented with the publication of figures and statistics without offering a solution and without any comment.

除了对所有权进行数量上的限制之外,社会主义者未能想出解决这一现象的办法。至于共产主义者,他们的解决办法是禁止所有权。另一方面,伊斯兰教通过确定所有权的途径和处置的方法,确保了有效且高效的分配,并且向有需要的人提供经济援助,使他们在满足自身需求方面与社会其他成员保持相对的平等。因此,伊斯兰教为财富分配不均这一现象提供了解决方案。

Apart from the quantitative restriction of ownership, the Socialists have not been able to conjure up a solution to this phenomenon. As for the communists, their solution was the prohibition of ownership. Islam on the other hand has ensured the effective and efficient distribution by determining the means of ownership and the method of disposal, and also by offering the needy financial assistance which secures for them a relative parity in meeting their needs with other members of society. Islam has therefore provided a solution to the phenomenon of maldistribution.

尽管在基本需求方面人们之间相对平等,社会中仍可能存在一些非常富有的人;伊斯兰并未强制要求所有权上的平等,而是规定每个人在日常所需上都应独立于他人。布哈里记载,安拉的使者ﷺ说:“最好的施舍是在满足自身所需之后从财富中拿出的部分。”这些大额财富为其所有者的储蓄创造了条件,并帮助他们获得可观的收入。因此财富得以保全,因为财富能够生财,尽管个人努力在获取财富以及创造投资机会方面也发挥着作用。这并不会对经济构成威胁,相反,它有助于增加社会和个人的经济财富。真正的危险在于某些拥有巨额财产的人囤积钱财,导致收入水平下降并造成大范围失业,从而使人们陷入贫困。因此,必须着力解决囤积钱财的问题。货币是两种财产之间、财产与服务之间或两种服务之间的交换媒介,因而它是衡量这种交换的尺度。所以,当货币变得稀缺,人们无法获得时,交换便会停滞,经济的车轮也随之陷入停顿。货币流通得越频繁,经济活动就越活跃。

However, despite the relative parity among people as far as the basic needs are concerned, there may be some very wealthy individuals in the society; Islam has not imposed the parity on ownership, but rather obliged that every individual is independent from others in his ordinary needs. Bukhari reported that the Messenger of Allah (pbuh) said: “The best sadaqa is that which is given out of one’s wealth after sufficiency.” These large amounts of wealth prepare the ground for their owners to save, and help them acquire large incomes. Therefore the wealth remains intact, for wealth generates wealth, although personal effort plays a part in gaining such wealth and in generating the opportunities to invest the wealth. This does not pose a danger to the economy, on the contrary, it helps increase the economic wealth of the community as well as the individual. The danger lies in the hoarding of monies by some individuals with very large fortunes, leading to the fall in the standard of income and causing wide unemployment thus pushing people into poverty. It is therefore essential to tackle the hoarding of monies. Money is the medium of exchange between two properties, or between a property and a service, or between two services, hence it acts as a measure to this exchange. Therefore, when money becomes scarce and people are unable to obtain it, the exchange vanishes and the economic wheel comes to a grinding halt. The more that money changes hands, the more economic activity proceeds.

这是因为每个人或公司的收入都必定源自另一个人或公司。国家征收的款项对国家而言是收入，对个人而言则是支出；国家用于雇员、项目以及军人薪俸等的款项，对这些人而言实际上是收入，对国家而言则是支出；雇员、军人等所花费的款项，则是那些向他们出售商品和服务的人的收入，例如屠夫、杂货商、房东、商人等。因此，人们的收入和总体支出会持续地流通。如果一个人囤积一笔钱，他实际上就是将这笔钱从市场中抽离，这将导致支出减少，并使那些本会与他有交易往来的人的收入减少。这反过来又会导致他们的生产减少，因为商品需求下降，从而造成失业和整体经济衰退。因此，囤积货币必然导致失业，并因人们收入下降而导致经济衰退。

This is because every person’s or company’s income must originate from another person or company. Funds levied by the State are regarded as income to the State and an expense to the individuals, and the monies spent by the State on employees, projects and servicemen’s salaries etc. are in fact incomes to those people and an expense to the State; the monies spent by the employee, the serviceman, among others are incomes to those who sell their goods and services to those people, such as butchers, grocers, landlords, traders etc. Therefore, people’s incomes and their overall spending would be constantly circulating. If a person were to hoard a sum of money, He would in fact be withdrawing it from the market, and this would lead to a decrease in spending and to a decrease in the income of persons who would have had dealings with that person had He not hoarded that money. This in turn would lead to a decrease in their production, for the demand for goods decreases, thus leading to unemployment and an overall economic decline. Therefore, the hoarding of money leads definitely to unemployment and to economic decline due to the decline in people’s incomes.

应当说明的是，这种对经济的损害源于囤积货币，而非储蓄；储蓄不会阻碍就业循环，而囤积货币则会。囤积货币与储蓄的区别在于，前者是无目的地积累货币，意味着把钱从市场中抽离；而后者即储蓄，则是为了某个目的积累货币，例如为了建造房屋、为了婚礼，或是为了创办企业等。这种货币积累不会影响市场，也不会影响就业循环，因为它并不会导致货币从市场中被抽走，而是为了在特定时间将一笔钱花掉而存下来，因此这笔钱一旦被投资，便会重新流通。所以储蓄并无害处，这与无实际目的地囤积货币不同。

It should however be made clear that this damage to the economy emanates from money hoarding and not from saving; saving does not halt the employment cycle whereas hoarding money does. The difference between hoarding money and saving is that the former means accumulating money without purpose. It means taking money away from the market, whereas, the latter i.e. saving, means accumulating money for a purpose, such as saving to build a house, or for a wedding, or to set up a business etc. This type of money accumulation does not affect the market nor does it affect the employment cycle, for it does not lead to taking money from the market, rather it means saving a sum in order to spend it at a given time, thus the money will circulate again once it is invested, there is therefore no harm in saving, unlike hoarding the money for no real purpose.

伊斯兰教允许储存金银，因为这意味着为某种目的积攒钱财。伊斯兰教允许“穆卡提卜”（签约奴隶）通过工作积蓄钱财，以赎回自身的自由；伊斯兰教也允许一个男子为了积攒聘礼去迎娶他所想娶的女子而储蓄钱财，或为了朝觐等目的而储蓄。只有当积蓄的钱财达到尼萨布标准并在其手中保持满一年时，储蓄者才需要缴纳应付的天课。当禁止囤积金银的经文降示时，这两种金属在当时代表着交换单位，以及所付出劳动的衡量单位，也是货物、服务和财产的价值单位，无论它们是否铸造成币；因此，这一禁令与它们作为交换单位的身份直接相关。

Islam has made it lawful to save gold and silver, for it means the accumulation of money for a purpose. Islam has permitted the “Mukatib” (contracting slave) to work and save money in order to pay for his freedom; Islam has also permitted a man to save money in order to accumulate a dowry for a woman He wishes to marry, or to save money in order to go to Hajj etc. The saver would only have to pay the Zakat due on the accumulated money if it reached the Nisab and remained in his possession for a full year. When the verse was revealed prohibiting the hoarding of gold and silver, these two metals represented at the time the units of exchange and measure of the effort spent (in work) and the units of value put on goods, services and properties, whether these were minted or not; the prohibition was therefore directly linked to the fact that they represented the unit of exchange.

禁止囤积金银在《古兰经》中有明确的规定。安拉（SWT）说：

The hoarding of gold and silver was prohibited explicitly in the Qur’an. Allah (swt) says:

“并让那些囤积金银、不将其用于真主之道的人知道，他们将面临严厉而痛苦的惩罚。” [At-Tauba: 34]

“And let those who hoard gold and silver and do not spend them in the way of Allah know that a severe and painful punishment is awaiting them.” [At-Tauba: 34]

这种对囤积金银者施以严厉惩罚的警告，清楚地证明立法者明确命令我们不得这样做；因此，囤积金银是被禁止的。

This warning of severe punishment for those who hoard gold and silver serves as a clear evidence that the Law Giver has decisively ordered us to refrain from doing so; it is therefore forbidden to hoard gold and silver.

有证据表明，该经文明确禁止囤积金银，证据如下：

Evidence of the fact that the verse has conclusively forbidden the hoarding of gold and silver is reflected in the following:

1. 经文的普遍性：这节经文的字面含义（Mantuq）和言外之意（Mafhum）都可以作为证据，明确禁止囤积金银。如果说囤积金银在缴纳天课之后就被允许，那就等于放弃了经文明确指示的规定。除非有另外一条独立于此经文的证据，引导人们作出这样的理解，或者废止经文的规定，否则不能从这节经文中推出这样的结论。而且，并不存在任何可靠的文本，能引导我们理解出经文明确指示之外的含义，也不太可能存在某种证据来改变其含义，因为这节经文的含义是确定无疑的。另一种可能是此经文已被废止，但没有任何证据表明它已被废止。至于安拉（swt）所说的那节经文：

1. The generality of the verse: The text of the verse in Mantuq (words) and in Mafhum (meaning) serves as evidence about the clear-cut prohibition of hoarding gold and silver. To say that the hoarding of gold and silver is permitted once the Zakat has been paid would mean abandoning the rule of the verse, which is clearly indicated. This cannot be deduced from the verse unless there were another evidence, independent from this verse, leading to such an understanding or abrogating the rule of the verse. And there is no such sound text to lead us to understand other than what the verse clearly indicated, nor is it likely that such an evidence exists to avert its meaning, for the verse is conclusive in meaning. The other possibility would be that the verse has been abrogated, and there is no evidence to suggest that it has been abrogated. As for the verse where Allah (swt) says:

“从他们的财产中取出一份天课（Sadaqah），借以使他们清净” [At-Tauba: 103]

“Take from their wealth a Sadaqah that would purify them” [At-Tauba: 103]

这节经文是在希吉来历第二年，天课成为义务时启示的；而关于“宝藏”（Kanz，囤积财富）的经文则是在希吉来历第九年启示的；先前的启示并不能废止后来的启示。至于那些记载“已缴纳天课的财富不被视为囤积财富”的圣训，除了达拉库特尼和艾布·达五德以乌姆·赛莱麦为传述者所记载的那段圣训之外，这些圣训都没有被证实为圣训（Sahih），其余与此相关的圣训都是伪造的，在传述链（Sanad）和内容（Matn）上都被驳斥。至于乌姆·赛莱麦的这段圣训，即便它是穆塔瓦提尔圣训（Mutawatir），也不能废止这节经文，因为先知的圣训即便是穆塔瓦提尔的，也不能废止《古兰经》。原因在于，《古兰经》在用词上是确定的，我们以《古兰经》的文字和含义来崇拜安拉（swt）；而穆塔瓦提尔圣训只在含义上是确定的，我们崇拜安拉时并不以圣训的字句为依据。因此，即便是穆塔瓦提尔圣训，也不能废止《古兰经》。那么，像乌姆·赛莱麦所传的单传圣训（Ahad），又怎么能废止一节在用词和含义上都是确定的经文呢？

This verse was revealed in the second year of Hijra when the Zakat was made compulsory, whereas the verse of the Kanz (hoarding) was revealed in the ninth year of Hijra; and the earlier revelation does not abrogate the later revelation. As for the Ahadith relating that the wealth whose Zakat has been paid is not regarded as a hoarded wealth, these Ahadith have not been proven sound (Sahih) except the Hadith reported by Al-Daraqutni and Abu Dawud on the authority of Umm Salama; as for the other Ahadith in relation to this matter, they are fabricated and refuted in narration and in meaning i.e. in Sanad (chain) and in Matn (content). As for the Hadith of Umm Salama, it cannot abrogate the verse even if it were Mutawatir, for the prophetic Ahadith cannot abrogate the Holy Qur’an, even if these were Mutawatir, for the Qur’an is definite in text, and we worship Allah (swt) with the Qur’an in words and in meaning, whereas the Mutawatir Hadith is only definite in meaning, and we do not worship Allah (swt) in the words of the Hadith, so the Qur’an cannot be abrogated by the Ahadith even if these were Mutawatir. So how could the individual report, such as that of Umm Salama, abrogate a verse that is definite in text and definite in meaning?

2. 泰伯里在其《古兰经注》中引述艾卜·乌玛ma·巴希里的传述说："苏夫фа（贫困者）中有一人去世，人们在他的衣服里发现了一第纳尔，于是先知ﷺ说：'那是一个烙印（烧伤）。'后来又有一人去世，人们在他的衣服里发现了两第纳尔，于是先知ﷺ说：'那是两个烙印。'"这是因为这两人靠天课（萨达卡）生活，而他们却拥有黄金。一第纳尔或两第纳尔都未达到纳绥布（应纳天课的最低限额），因而不能说要从中取出天课。所以，当先知ﷺ谈及他们"一个烙印和两个烙印"时，他ﷺ是把他们视为囤积者，尽管这些数额并不需要缴纳天课。他ﷺ所指的是囤积之节文，即安拉（SWT）所说：

2. At-Tabari extracted in his commentary on the authority of Abu Umama Al-Bahili who said: “A man from the people of the Suffa (poor) died and a dinar was later found in his garment, upon this the Messenger of Allah (pbuh) said: ‘That is a branding (burn).” Then another man died and two dinars were found in his garment, and upon this the Messenger of Allah (pbuh) said: ‘That is two brands.’” This was because the two men were living off the Sadaqah while they had gold. One Dinar or two do not reach the Nisab in order to say that Zakat is taken out of them. So when the Messenger of Allah (pbuh) said about them “a branding and two brandings”, He (pbuh) was referring to them as hoarding, even though the amount is not liable for Zakat. He (pbuh) was referring to the verse of the hoarding where Allah (swt) says:

“在那日，他们的财富将在火狱中被烧热，并用来烙他们的前额、两侧和后背。” [At-Tauba: 35]

“On the day their wealth will be heated in hell fire, and with which their foreheads, flanks and backs will be branded” [At-Tauba: 35]

3. 这段经文包含对两件事的警告：第一件是囤积金钱；第二件是不将钱财用于安拉之道，即那些囤积金银而不用于安拉之道的人，将面临惩罚。这清楚表明：不囤积钱财但也不用于安拉之道的人是有罪的；囤积钱财但用于安拉之道的人同样有罪。 古尔泰卜说："不囤积也不施舍的人，同样应当处于那种（有罪的）状态。" 安拉所说的"安拉之道"指的是圣战（Jihad），因为它与施舍相连。当"安拉之道"与施舍相连时，其含义即是圣战。它在《古兰经》中只以这一含义出现，没有其他含义；这一短语在《古兰经》中与施舍相连出现时，都指圣战。

3. The text of the verse contains a warning against two matters: The first is against the hoarding of money, and the second is against not spending in the way of Allah i.e. those who hoard gold and silver and do not spend them in the way of Allah, a punishment would be awaiting them. This clearly indicates that He who does not hoard money and does not spend in the way of Allah is sinful, and He who hoards and does spend in the way of Allah is also sinful. Al-Qurtubi said: “He who does not hoard and does not spend must be like that (sinful) as well.” What Allah means by “in the way of Allah” is Jihad, for it is linked to spending. The phrase “in the way of Allah” means Jihad if it is linked to spending. It came in the Qur’an with this meaning alone, and nothing else; this phrase does not appear in the Qur’an linked with spending without it meaning Jihad.

4. 布哈里根据宰德·伊本·瓦哈卜的传述说：“我路过拉卜载时遇见艾布·宰尔，便问他：‘是什么把你带到这里来的？’他回答说：‘我们曾在沙姆，我在那里诵读了：

4. Bukhari reported on the authority of Zayd Ibn Wahab who said: “I passed by Abu Dharr in Al-Rabtha so I asked him: ‘What brought you here?’ He replied: ‘We were in Ash-Sham where I recited:

“那些囤积金银而不将其用于安拉之道的人，你要告诉他们，痛苦的刑罚正在等待着他们。” [At-Tauba: 34]

“And those who hoard gold and silver and do not spend it in the way of Allah, then tell them that a painful punishment is awaiting them.” [At-Tauba: 34]

Mu’awyya said: “This does not concern us, it only concerns the people of the book.” Abu Dharr said: “It does indeed include us and them.” This was also reported by Ibn Jarir on the authority of Ubaydullah ibn Qasim from Hassam from Zayd Ibn Wahab from Abu Dharr: “The incident was mentioned and it was added: The argument about the matter between Mu’awyya and myself became heated so He wrote to Uthman complaining about me. Then Uthman wrote to me and summoned me to him, so I went to him. When I reached Madinah people overwhelmed me as if they hadn’t see me before, so I complained about the matter to Uthman, He said to me: “Distance yourselves slightly (away from Madinah)”, so I said: “By Allah I shall never abandon what I have been saying.” Therefore, the argument between Abu Dharr and Mu’awyya was regarding whom the verse referred to, and not regarding its meaning. Besides, had there been a Hadith at the time stating that the money for which its Zakat has been taken out would not be considered as hoarded wealth, then surely Mu’awyya would have used it to argue his case and refute Abu Dharr. It is likely that such Ahadith have been fabricated after the Abu Dharr incident, and it has also been confirmed that such Ahadith are not classified as Sahih. Mu’awyya说："这与我们无关，这只针对有经人。"Abu Dharr说："它确实既包括我们，也包括他们。"这也被Ibn Jarir引述，传自Ubaydullah ibn Qasim，来自Hassam，来自Zayd Ibn Wahab，来自Abu Dharr："此事被提及，并补充道：穆阿维叶与我之间关于此事的争论变得激烈，于是他写信给奥斯曼，抱怨我。随后奥斯曼写信给我，召我前去，我便前往。当我抵达麦地那时，人们像从未见过我一样围拢过来，我便就此事向奥斯曼诉苦，他对我说：'稍微远离一些（麦地那）。'我便说：'我指安拉起誓，我绝不会放弃我一直所说的话。'"因此，Abu Dharr与Mu’awyya之间的争论，是关于经文所指的对象，而非经文的含义。此外，若当时已有圣训表明，已缴纳天课的钱财不应被视为囤积的财富，那么穆阿维叶必定会以此为论据来反驳Abu Dharr。很可能这类圣训是在Abu Dharr事件之后被捏造的，并且已有确认表明，这类圣训不属于沙希德（Sahih）圣训。

Mu’awyya said: “This does not concern us, it only concerns the people of the book.” Abu Dharr said: “It does indeed include us and them.” This was also reported by Ibn Jarir on the authority of Ubaydullah ibn Qasim from Hassam from Zayd Ibn Wahab from Abu Dharr: “The incident was mentioned and it was added: The argument about the matter between Mu’awyya and myself became heated so He wrote to Uthman complaining about me. Then Uthman wrote to me and summoned me to him, so I went to him.When I reached Madinah people overwhelmed me as if they hadn’t see me before, so I complained about the matter to Uthman, He said to me: “Distance yourselves slightly (away from Madinah)”, so I said: “By Allah I shall never abandon what I have been saying.” Therefore, the argument between Abu Dharr and Mu’awyya was regarding whom the verse referred to, and not regarding its meaning. Besides, had there been a Hadith at the time stating that the money for which its Zakat has been taken out would not be considered as hoarded wealth, then surely Mu’awyya would have used it to argue his case and refute Abu Dharr. It is likely that such Ahadith have been fabricated after the Abu Dharr incident, and it has also been confirmed that such Ahadith are not classified as Sahih.

5. 从语言学角度看,"Al-Kanz"(囤积)指积攒钱财,"被囤积的钱"即指积累起来的钱财。"Kanz"也指任何堆积起来并埋藏于地下或地上的东西。《古兰经》的词语只能按其语言学含义来解释,除非提到了某个词的沙里亚含义,在那种情况下则应按沙里亚含义来解释。尚未确定"Kanz"一词具有沙里亚含义,因此它只能按其语言学含义来解释,即无目的地囤积钱财并堆积起来。这种囤积是被憎恶的,也正是安拉(SWT)所警告的行为,安拉为此行为的犯下者许下了严厉的惩罚。

5. Linguistically, Al-Kanz (hoarding) means piling up money, and hoarded money means accumulated money. Kanz also means anything piled up and hidden underground or overground. The words of the Qur’an can only be explained with the linguistic meaning, unless a Shari’ah meaning to such words is mentioned, in which case they would then be explained with the Shari’ah meaning. It has not been established that the word Kanz has had a Shari’ah meaning, therefore it must be explained with its linguistic meaning only, which is to hoard money and pile it up without purpose. This hoarding is abhorred and it is the one which Allah (swt) warned against and for which He promised the perpetrator a severe punishment.