在满足需求时，经济的管理应当考虑对目标社会的看法。因此，社会应当成为什么样子，就应当作为满足需求的基础。

The management of the economy is to take in consideration the viewpoint about the targeted society when considering the fulfilment of the needs. So what the society ought to be should be made the basis for the fulfilment of the needs.

本文的内容是从若干证据中推导出来的,伊斯兰教法的规定既可以从单一证据推导,也可以从多项证据推导。它是从以下几方面推导出来的:以特定方式限定物品的所有权;将所有权的成因限定于特定的原因;将财富的投资方式限定于特定的方法;以及禁止某些事物和行为。因此,经济的管理便是从这四个问题的证据中推导出来的。

This article is deduced from several evidences and the Shari’ah rule can be deduced from single or multiple evidences. It has been deduced from the limitation of the ownership of things by a specific method, and the limitation of the causes of ownership to particular causes, and the limitation of how wealth can be invested according to a particular method, and from the prohibition of certain things and actions, and so the management of the economy has been deduced from the evidences for these four issues.

根据这些证据推导出的经济管理原则是:从满足需要这一角度来看待财富的观点,必须与该财富的伊斯兰教法规定相联系,并以此为基础。小麦和蜂蜜被视为财富,因为安拉(swt)允许这两者。大麻和酒则不被视为财富,因为安拉(swt)禁止这两者。用于购买的钱和作为工资支付的钱属于财富,因为伊斯兰教法允许在这两种情况下获得钱财;而被盗的钱和通过无效合同获得的钱则不被视为财富,因为伊斯兰教法禁止这两者。因此,在考虑如何满足需要时,必须审视伊斯兰教法的规定,并且它必须成为考量财富满足需要之现实的基础,换言之,成为财富生产与消费所依据的基础。这就是文章所说的意思:经济管理是关于社会应当如何满足需要的观点,因为社会应当遵循的准则,换言之,人与人之间的关系应当建立的基础,是这些关系必须受伊斯兰教法规定的约束并依其运行。因此,在考虑如何满足需要时,必须考虑社会应当遵循的准则,即受伊斯兰教法规定约束这一点,并且无论这涉及财富的生产还是消费,都应当与伊斯兰教法规定相联系并以其为基础。

The management of the economy which has been deduced from these evidences is that it is obligatory that the view regarding wealth, from the angle that it fulfils the needs must be connected to the Shari’ah rule regarding that wealth, and built upon it. Wheat and honey are considered to be from the wealth, because Allah (swt) made the two of them permitted. Whereas cannabis and alcohol are not considered to be from the wealth, since Allah (swt) made the two of them forbidden. The money which is used to purchase, and that which is paid as a salary, is from the wealth since the Shari’ah permitted earning money in these two situations, whereas stolen money and money earned through a void contract is not considered to be from the wealth because the Shari’ah forbade them both. So the Shari’ah rule must be examined when considering how to fulfil the needs, and it is obligatory that it is the basis for the consideration of the reality of the wealth fulfilling a need, or in other words, the basis upon which the wealth is produced and consumed. This is the meaning of the article when it says that the management of the economy is the view towards how the society should fulfil the needs, since what the society should be upon, in other words, what the relationships between the people should be based upon, is that these relationships should be restricted by and proceed according to the Shari’ah rules. Therefore, it is obligatory that the consideration of what the society should be upon, in other words, it being restricted by the Shari’ah rules, is present when considering how to fulfil the needs, and it should be connected to the Shari’ah rules and based upon them, irrespective of whether that is regarding the production of the wealth or its consumption.

因此,在伊斯兰制度中,财富的根源在于:要使某物被视为允许生产和消费的经济事务,取决于社会应当是什么样子,换言之,取决于沙里亚规则对人与人之间关系的约束。基于此,财富是从它能否满足人的需要(无论是个人的需要还是社会的需要)这一角度来考察的,生产与消费正是在这一基础上发生的。

Accordingly, the origin of wealth in the system of Islam is that in order for it to be considered an economic matter permitted to be produced and consumed, depends on what the society should be, in other words, the restriction of the relationships between people by the Shari’a rule. And based upon this the wealth is examined from the angle of it fulfilling the need of human beings, the individual or the society, and upon this basis production and consumption occurs.

虽然以伊斯兰教法规范为基础的限定是普遍的，它要求穆斯林的每一项行为都须以教法规定来裁决，但教法并没有仅凭诸如安拉（SWT）的经文这类普遍性证据，而把经济的管理完全交由笼统的原则来处理。

Though the restriction to the Shari’ah rule is the basis, which is general with regards to the obligation of making the Shari’ah rule decide every action of the Muslim, the Shari’ah did not leave the management of the economy general based upon general evidences such as the words of Allah (swt):

“你们无论得到使者（愿主福安之）给你们的什么，你们就接受；他禁止你们的什么，你们就停止。”（古兰经 59:7）更确切地说，伊斯兰教下达了关于财富分配及如何用它满足需要的具体证据，这些证据限定了所有权的取得方式、其成因和投资方式，并禁止某些事物和行为。因此，伊斯兰的经济管理，不只是从财富能否满足需要的角度来考量财富，还要考量它是否合法，以及它所满足的需要是否合法；换言之，它是以沙里亚规则所限定的人与人之间的关系为角度来考量财富的。

“And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). Rather it came with detailed evidences specific to the distribution of wealth and how to fulfil the needs with it, which are the evidences which limit the method of ownership, its causes, and investment, and prohibition of certain things and actions. Therefore, the management of the economy in Islam is not the consideration of wealth from the angle of how it can fulfil the need alone, but rather it also looks at whether it is permitted, and whether the need which it fulfils is permitted; in other words, it is based upon the consideration of the wealth from the angle of the relationships between people restricted by the Shari’ah rules.