经济的管理，在考虑满足需求时，应当顾及对目标社会的看法。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.

本文的论断是从多项证据中推导出来的，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：以特定方法限定物品的所有权；将所有权的成因限定于特定的原因；以特定方式限定财富的投资方法；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：从满足需要的角度来看待财富的观点，必须与该财富的伊斯兰教法律规定相联系，并以其为基础。小麦和蜂蜜被视为财富，因为安拉（سبحانه وتعالى）允许这两者。而大麻和酒则不被视为财富，因为安拉（سبحانه وتعالى）禁止了这两者。用于购买的钱和作为薪酬支付的钱属于财富，因为伊斯兰教法允许在这两种情况下获取钱财；而被偷窃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了这两者。因此，在考虑如何满足需要时，必须审视伊斯兰教法的规定，并且它必须成为判断财富能否满足需要之现实的依据，换言之，即财富得以生产和消费的基础。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，因为社会应当以什么为基础，换言之，人与人之间的关系应当建立在什么之上，就是这些关系应当受伊斯兰教法规的约束并依其而行。因此，在考虑如何满足需要时，必须体现社会应以什么为基础（即受伊斯兰教法规约束）的考量，并且无论涉及的是财富的生产还是消费，都应当与伊斯兰教法规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,取决于社会应当呈现的样貌,换言之,取决于沙里亚律例对人与人之间关系的约束。基于此,财富是从它是否满足人类的需要(无论是个人的需要还是社会的需要)这一角度来考察的,并以此为基础,生产与消费得以发生。

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.

虽然以伊斯兰教法约束为基础，这一原则普遍要求穆斯林的每一项行为都须以教法规则为准，但教法并没有将经济的管理仅仅停留在这类笼统的一般性证据上，例如安拉（SWT）的经文所言：

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):

“且使者给你们的，你们就应当接受；使者禁止你们的，你们就应当戒除。”（古兰经 59:7）而且，伊斯兰教的经济管理并不仅仅从财富能否满足需要的角度来考虑财富，而是还要考察它是否合法，以及它所满足的需要是否合法。换言之，它是从受沙里亚规定约束的人与人之间的关系角度来看待财富的。事实上，伊斯兰教降下的，是关于财富分配以及如何用财富满足需要的详细证据。这些证据限定了所有权的方式、其成因和投资方式，并禁止某些事物和行为。因此，伊斯兰经济的管理，建立在从沙里亚规则所限定的人际关系角度考量财富的基础之上。

“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.