私有财产（包括流动资产和固定资产）的取得，仅限于以下五种伊斯兰教法认可的途径：

Private property consisting of liquid and fixed assets is restricted to the following five Shari’ah means:

工作。

a. Work.

b. 继承

b. Inheritance.

c. 维持生计所需的财富。

c. The need of wealth for the sake of liing.

d. 国库财产对其臣民的捐赠。

d. Donation from the wealth of the State to its subjects.

e. 个人未付出任何努力或购买而取得的财产。

e. Funds taken by individuals without any effort or purchase.

必须存在一些途径,立法者(swt)借此允许拥有财产。因此,若存在伊斯兰法所认可的成因,财产的所有权便随之存在;若伊斯兰法所认可的途径不存在,即便事实上已经占有财物,也不构成所有权,因为所有权就是通过立法者(swt)所允许占有财物的伊斯兰法途径而占有财物。立法者(swt)将占有的途径限定于特定情形,将其限制在特定数量之内,而不是任其不受约束,并以清晰而宽广的原则为之设定界线,在这些原则之下又有许多作为其分支、并从其规则中衍生出来的细则。这些途径并未被赋予一个具体而全面的伊莱(Illah,伊斯兰法的成因),因此其他普遍性的问题不能类比于它们。这是因为新的需求只出现在现有的财富之中,而不出现在交易之中;换言之,不出现在关系的体系之中,而是出现在其主体之中。因此,有必要将交易限定于特定情形之中,这些情形既适用于新出现的众多需求,也适用于财富(就其为财富而言)以及劳动(就其为劳动而言)。同时,也有必要以符合天性(Fitrah)的方式限制私有财产,并组织所有权,使社会免受若不加限制便会产生的各种弊端。

There must exist means through which the Legislator (swt) permits ownership, so if the Shari’ah cause is present, then the ownership of the wealth is present. If on the other hand the Shari’ah means is not present then there is no ownership of the wealth even if it is practically possessed, since ownership is the possession of the wealth through a Shari’ah means through which the Legislator (swt) permitted its possession. The Legislator (swt) restricted the means of possession to specific circumstances, limited them to a specific number, and did not leave them unrestricted, and made them clear expansive lines under which are a number of parts which are its branches and issues from its rules. They were not given a specific comprehensive Illah (Shari’ah reason) and so other comprehensive issues are not made analogous to them. That is because new needs only occur in the present wealth, and not in the transactions; in other words, not in the system of relations but rather in its subjects. Therefore, it is necessary to limit the transaction to specific circumstances, which apply to new and numerous needs, and upon the wealth from the angle that it is wealth, and upon the effort from the angle that it is effort. And in the restriction of private wealth in a manner that agrees with the nature (Fitrah), and organising the ownership such that the society is protected from the mistakes that result from it if left unrestricted.

本文阐述伊斯兰教法（Shari'ah）中的所有权方式，即立法者（SWT）允许人们利用财产的各种情形。必须了解所有权的实际途径，而非增加财产的途径。立法者（SWT）阐明了所有权的途径，即财富本源的所有权途径，也就是个人在原本并不拥有某项财富之后，使其获得该财富所有权的途径。立法者（SWT）还阐明了增加财富的途径，即增加个人已拥有财富的途径。伊斯兰教法既制定了与所有权相关的规则，也制定了与增加所有权相关的规则。买卖合同和租赁合同属于与增加财富，即增加所有权相关的规则。狩猎、合伙等则属于与所有权相关的规则，即与拥有财富本源相关。本文只关注所有权的途径，而不涉及增加所有权的途径。

This article explains the Shari’ah means for ownership, in other words, the situations which the Legislator (swt) permitted the utilisation of the property. It is imperative that the practical means of ownership are known and not the means of increasing the property. The Legislator (swt) clarified the means of ownership, in other words, the means for the ownership of the original wealth, which means the means which brings about the ownership of wealth for the individual after he did not own it originally. And the Legislator (swt) clarified the means of increasing the wealth, in other words, the means for increasing the wealth which he owned. The Shari’ah came with rules connected to both ownership and increasing ownership. The trade and rent contracts are from the rules which are related to increasing the wealth, in other words, increasing ownership. Working in hunting, and partnerships, are from the rules connected to ownership, in other words, with possession of the origin of the wealth. This article is concerned with the means for ownership and not those of increasing the ownership.

本条的依据，在于考察那些说明立法者（SWT）允许使用该产物的经文和圣训，换言之，即考察关于实际占有的证据。经过考察可以明确，占有的主要途径有五种，而所有占有的途径都归属于这五种之一。

The evidence for this article is the investigation of the evidences which explained the permission of the Legislator (swt) for the utilisation of the product, in other words, investigation of the evidences regarding practically taking possession. With investigation, it becomes clear that the primary means for possession are five and all the means of possession fall under one of these five.

至于这五种途径的证据：第一种途径（A）是劳动，其证据即是个人通过努力获取财富的各种情形的证据，换言之，即从通过劳动而进行的财富创造这一角度出发，其情形共有七种：

As for the evidences for these five means: the first means (A) is work, and its evidences are the evidences of the circumstances that an individual gains wealth through effort, in other words, creation of wealth from the angle that it is done through work, which are seven circumstances:

第一：复兴荒芜的土地，其依据是先知的话语：

First: Reviving dead land, its evidence being the words of the Prophet :

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

“谁复活了荒地，那地就归他所有。”这段圣训由艾哈迈德和提尔米兹圣训集收录，传述链可靠；布哈里也从欧麦尔（愿真主喜悦他）处收录，并引用了他的话。

“whoever revives dead land, then it belongs to him” reported by Ahmad and Al-Tirmidhi with an authentic chain and also by Al- Bukhari from Umar, and his words:

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

“谁耕种无主之地，他更有权拥有它。”由布哈里从阿伊莎（愿真主喜悦她）处转述。以及他的话：

“He who cultivates land that does not belong to anybody is more rightful (to own it).” reported by Al-Bukhari from Aisha(ra). And his words:

«مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَهُ»。“谁在一片土地上围起一道墙，那片土地就归他所有。”由艾哈迈德和艾布·达伍德辑录，伊本·al-贾尔瓦德和al-赞恩认定其传述链可靠。 死地（الأرض الموات）是指没有迹象表明有人占有它的土地，既没有围栏、耕作、建筑或类似的设施。使其复活（即开垦）的方式是采取任何表明有人居住或使用的行为，例如耕种、植树、建造房屋等。与复活类似的，是设置某种标志表明已有人占有它，例如栽种树篱、修建围栏或竖立柱石等。

.» مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه «. “whoever surrounds a land with a wall, it belongs to him.” reported by Ahmad and Abu Dawud with a chain authenticated by Ibn Al-Jarwad and Al-Zayn. Dead land is the land where there are no signs that anyone holds its possession and so there is nothing in terms of fencing, agriculture, building or anything similar. Reviving it is through anything which indicates inhabitation, such as agriculture, planting trees, building and so on. Similar to revival is to place something which indicates that someone has taken possession of it, such as planting hedges or fencing or pillars and so on.

因此，任何一位公民只要依照伊斯兰教法复垦一片死地，便取得对该地的所有权，无论他是穆斯林还是齐米（受保护的非穆斯林臣民），因为经文是普遍性的，涵盖所有公民。第二：狩猎，其依据是安拉（SWT）的话语：

And so any individual citizen who revives a dead land takes possession of it according to the rules of the Shari’ah, irrespective of whether they were a Muslim or a Dhimmi: because the texts are general, encompassing all the individual citizens. Second: Hunting, its evidence being the words of Allah (swt):

“但当你们脱离伊赫拉姆之后，便可以狩猎。”（古兰经 5:2），以及祂（SWT）的经文：“海中的猎物，为你们合法。”（古兰经 5:96）。

“But when you come out of Ihram, then [you may] hunt.” (TMQ 5:2), and His (swt) words: “Lawful to you is game from the sea.” (TMQ 5:96).

第三：作为中间人或佣金代理人，其依据是来自盖斯·本·艾卜·盖尔扎·凯纳尼的记述，他说：

Third: To act as a middle-man or commission agent, the evidence being what was narrated from Qays b. Abi Gharza Al-Kanani who said:

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

“嗨，商人们啊！在买卖交易中，无益的言语和发誓之事常会发生，所以要用施舍（赈济）来调和。”（艾哈迈德以可靠的传述系统所载）。 第四种：穆达拉巴合伙（即一方投入财富，另一方投入劳力的合伙），其依据是：阿巴斯·本·阿卜杜勒-穆塔利ب（愿真主喜悦他）所传，他以穆达拉巴方式处理钱财时，习惯约定合伙人不得携带这笔钱走海路，不得下到山谷，也不得经营有生命的动物交易；否则，他就要为所发生的损失承担责任。

“O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with Sadaqah (alms)” (reported by Ahmad with an authentic chain). Fourth: the Mudarabah partnership (where one person invests wealth into a partnership, and the other invests effort), its evidence being what was narrated from Al-Abbas Bin Abdul-Muttalib that when he handled money as Mudarabah, he used to stipulate on the partner not to travel with it by the sea, nor to descend a valley nor to trade with live things, otherwise he would have to guarantee losses incurred.

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

当安拉的使者(pbuh)(swt)知晓此事后,他予以认可。尽管Al-Hafiz说:“Al-Bayhaqi以他认为虚弱的传述链传了这段圣训”,但穆达拉巴(Al-Qirad)已由众圣门弟子的共识所确认。Ibn Hazm在《Maratib Al-Ijma’》中提到这一点时,在说明自己没有在圣训中找到相关证据之后说道:“但这是正确的共识。我们确定它在他的时代就已存在,他知晓并认可了它,如果不是这样,它就不会被允许”,这与Al-Hafiz在《Talkhis Al-Khabir》中转述Ibn Hazm的说法相同。

"When the Prophet of Allah (pbuh) (swt) became aware of that, he approved it". Even though Al-Hafiz said that: “Al-Bayhaqi reported it with a chain that he found weak”, Mudarabah (Al- Qirad) is confirmed by the consensus of the companions: Ibn Hazm said in Maratib Al-Ijma’ regarding it after he mentioned that he did not find an evidence for it in the Sunnah: “but it is a correct consensus. We are certain that it used to take place at his time, and he knew about it and confirmed it, and if it was not for that it would not be permitted”, the same as Al-Hafiz reported about Ibn Hazm in Talkhis Al-Khabir.

来自众圣门弟子共识的证据：

From the evidences of the consensus of the companions:

马利克传述，来自宰德·本·艾slam，他从其父那里传述说：欧麦尔（愿真主喜悦他）的两个儿子阿卜杜拉（愿真主赞颂他）和欧拜杜拉（愿真主赞颂他）随军前往伊拉克。他们经过巴士拉的总督阿布·穆萨·艾什尔里，他欢迎了他们，并说：如果我能为你们处理任何事务，我一定会去做。然后他说：这里有一些真主的财产，我想把它送给信士们的长官。我将把它借给你们，你们用它在伊拉克购买一些货物，然后在麦地那出售。把本金交给欧麦尔，利润归你们自己所有。他们回答说：我们很愿意。于是他照此做了，并写信告知欧麦尔他们拿走了这笔财产。他们回到麦地那后出售了货物并获得了利润，当他们把本金交还给欧麦尔时，他问道：所有的士兵都得到了和你们一样的待遇吗？他们回答说没有。于是欧麦尔说：因为你们是信士们长官的儿子，他才把这些给了你们。把钱和利润交给我。阿卜杜拉保持沉默。至于欧拜杜拉，他说：长官啊，您不必如此，如果这笔财产减少或损失了，我们会担保（换言之，全额偿还本金）。于是欧麦尔说：把它交给我。阿卜杜拉保持沉默，欧拜杜拉则重复了他刚才所说的话。欧麦尔身边坐着的一个人说：信士们的长官啊，如果您把它作为一笔卡拉德（投资）交给他呢？（换言之，即穆达拉巴合伙）。于是欧麦尔说：我把它作为卡拉德（贷款）交给了他。于是，欧麦尔取走了本金和一半利润，他的两个儿子取走了另一半利润。此事记载于《穆瓦塔》，哈菲兹（Al-Hafiz）说其传述链是可靠的，并且此事是在众多圣门弟子面前进行的。

Malik reported from Zayd Bin Aslam from his father that he said: ‘Abd Allah (swt) and ‘Ubayd Allah (swt), the two sons of Umar (ra) went out with the army to Iraq. They passed by Abu Musa Al-Ash’ari, who was the Amir of Basra, and he welcomed them and said: If I was able to help you with any issue, I would. Then he said: Here is some of the wealth from the wealth of Allah (swt) that I want to send to the leader of the believers. I will lend it to you, so buy some of the goods from Iraq, and sell them in Madinah. Give the capital to Umar (ra) and keep the profit for yourselves. They replied: we would like that. So he did that and wrote to Umar (ra) informing him about their taking the wealth. When they returned to Madinah they sold the goods and made a profit, and so when they gave the original capital amount to Umar (ra), he said: Were all the soldiers given similar to what you were given? They replied in the negative. And so Umar (ra) said: Because you were the sons of the leader of the believers, he gave it to you. Give me the money and its profit. ‘Abd Allah (swt) remained silent. As for ‘Ubayd Allah (swt), he said: this is not necessary for you O leader of the believers, if this wealth was reduced or destroyed we would have guaranteed it (in other words, paid the original capital in full). And so Umar (ra) said: Give it to me. Abdullah remained silent and ‘Ubayd Allah (swt) repeated what he had said. A man from those sitting around Umar (ra) said: O leader of the believers, if you made it a Qirad for him? (in other words, a Mudarabah partnership), and so Umar (ra) said: I made it as a Qirad (loan) for him. So, Umar (ra) took the original capital, and half of the profit, and his two sons took the other half of the profit. This was reported in Al-Muwatta and Al-Hafiz said its chain is authentic and this was done in front of a crowd of the companions.

同样,Al-Qirad(Al-Mudarabah)的行为也是如此:

Similarly the action of Al-Qirad (Al-Mudarabah):

马立克转述自阿拉·本·阿卜杜勒·拉赫曼，他从其父，再从其祖父那里得知：奥斯曼·本·阿凡（愿真主喜悦他）把一笔钱交给他，作为卡拉德（合伙经营）之用，利润由两人分享。

Malik reported from Al-Ala Bin ‘Abd alRahman from his father from his grandfather that ‘Uthman b. ‘Affan (ra) gave him money as Qirad to work with it, and the profit to be split between them.

根据Al-Bayhaqi在《Al-Sunan Al-Kubra》中的记载,Al-Hafiz说该传述链是可靠的(qawi):哈基姆·本·希扎姆(Hakim b. Hizam)曾将钱财交给一个人,采用盖拉德(Qirad)的方式合伙经营,并约定他不得带着这笔钱前往瓦迪山谷(Wad valley),不得用它购买牲畜,也不得将它运往海外;如果他做了其中任何一件事,就要为此承担责任。他还说:如果他越过了这些限制,就要承担责任。

And Al-Bayhaqi reported in Al-Sunan Al-Kubra, and Al- Hafiz said that the chain is strong, from Hakim b. Hizam that he used to give money to a man on the basis of Qirad, and made it a condition that he wouldn’t go to the Wad valley with it, and not buy animals with it, nor transport it overseas, and if he did any of that he would be liable for it. He said: if he overstepped the limits, he would be liable.

第五：灌溉合伙（Musaqah，即将树木出租以换取其产量的一部分）的依据，是伊本·欧麦尔之子阿卜杜拉（SWT）所传述的，他说：

Fifth: the Musaqah (renting trees for a portion of their yields) partnership, its evidence is what was narrated by ‘Abd Allah (swt) b. Umar who said:

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

“安拉的使者ﷺ与海巴尔的居民订立契约，让他们耕作和种植，作为回报，他们将获得果实或收成的一半。”（双方共同认可）

“The Messenger of Allah (pbuh) (saw) contracted the people of Khaibar to work and cultivate in return for half of the fruits or produce.” (agreed upon).

第六：为他人工作领取薪水，其依据是真主（SWT）的话语。

Sixth: working for someone else for a salary, the evidence being His (swt) words:

“如果她们为你哺乳，你们就应当给她们报酬。”（TMQ 65:6），以及阿伊莎（ra）所传的圣训，她说：

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), and what was narrated by Aisha(ra) who said:

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

真主的使者(愿主赐福他并使他平安)雇用了一名来自Bani-Ad-Dil部落的男子作为熟悉路径的向导,此人是一名异教徒(信奉古莱什人的异教)。先知和艾布·伯克尔把他们的两峰骑乘骆驼交给他,并让他承诺在第三天清晨把骑乘骆驼带到萨乌尔洞穴。"(由布哈里记载)

The Messenger of Allah (pbuh) hired a man from the tribe of Bani-Ad- Dil as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet and Abu Bakr gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur” (reported by Al-Bukhari).

第七：埋藏的矿藏/宝藏，其证据是先知（愿主福安之）的话语：

Seventh: Buried minerals/treasures, and its evidence being the words of the Messenger (pbuh) :

. » وَفِي الرِّكَازِ الْخُمُسُ « .

. » وَفِي الرِّكَازِ الْخُمُسُ « .

“埋藏的财宝须缴纳五分之一作为天课（Al-Zakah）。”（布哈里与穆斯林共同辑录，源自艾卜·胡莱赖Abu Hurayrah）

“One fifth is compulsory to be paid (Al-Zakah) on buried Treasure.” (agreed upon from Abu Hurayrah).

这些是关于七种情况的证据，而这七种情况是所有权的第一种途径——劳动所得的证据。

These are the evidences for the seven circumstances which are the evidences for the first means of ownership which is work.

至于第二种途径（B），即继承，其依据是安拉的经文：

As for the second means (B), inheritance, its evidence is the words of Allah (swt):.

“真主（SWT）嘱咐你们关于子女的事：男子所得，相当于两个女子的份额；但如果只有女儿，且为两个或两个以上，她们应得遗产的三分之二。”（TMQ 4:11）以及古兰经中关于继承的其他经文和圣训中的相关叙述。

“Allah (swt) instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate.” (TMQ 4:11) alongside the rest of the texts regarding inheritance from the Quranic verses and the narrations from the Sunnah.

第三种手段（C）是为生存所需的财富，其依据与生活供养（nafaqah）的依据相同：当个人在实际上无法获得足够收入时，例如年幼者、丧失劳动能力者，或在法律上被视同无劳动能力者——即便他有能力工作——供养便成为其应得之物。因此，伊斯兰教法规定，他的近亲继承人有义务为其提供供养；如果他们无力承担，则由公库（Bayt Al-Mal）承担。其证据所指明的是：他所取得的这笔作为供养的财富，是用来维持生存的。

The third means (C) is the need for wealth for the sake of living, and its evidence is the evidence for maintenance, from the fact that it is obligatory to be given to the individual if they are unable to earn enough practically, such as the one who is small, or incapable of work, or is legally considered like the one unable to work even though he is capable. So the Shari’ah made it obligatory upon those close inheritors to him to provide him with maintenance and if they are unable to then it falls upon the Bayt Al-Mal. The indication of that evidence is that he possesses that wealth which he took as maintenance in order to survive.

第四种方式（D）是国家从其财富中进行的捐赠，例如授予部分土地，或为偿还债务而给予钱财，或提供农业援助。关于授予土地的证据，是来自比拉勒·穆兹尼的传述：

The fourth means (D) is the State donation of some of its wealth, such as granting some portions of land, or giving wealth in order to repay the debts, or agricultural assistance. The evidence for the granting of land is what was narrated from Bilal Al-Muzni that:

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

“使者ﷺ将阿格ī克（Al-Aqiq）之地赐予为采邑”，此段由阿布·欧拜德（Abu ‘Ubayd）在《财产》（Al-Amwal）中记载；另有传自阿穆尔·本·舒阿卜（‘Amru b. Shu‘ayb）的记述，他说：

“The Messenger (pbuh) bestowed the land of Al-Aqiq as fief” reported by Abu ‘Ubayd in Al-Amwal, and what was narrated from ‘Amru b. Shu‘ayb who said:

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

“使者（愿主赐他平安）把一片土地封赐给了穆兹纳或朱哈奈的一些人”，此段由艾布·优素福在《土地税书》中转述。关于以钱款偿还债务的问题，真主（SWT）将天课的一部分份额给予了负债之人；祂（SWT）说：

“The Messenger (pbuh) bestowed a land to some people from Mozinah or Johainah as fief” reported by Abu Yusuf in Al- Kharaj. With respect to the issue of giving money to repay the debts, Allah (swt) gave some of the shares of Zakah to indebted people; He (swt) said:

“并为负债者”（TMQ 9:60）。使者（愿主赐福他并使他平安）说：

“And for those in debt” (TMQ 9:60). The Messenger (pbuh) said:

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

“谁留下债务，就由我来偿还；谁留下财产，就归他的继承人所有。”（这是由艾布·胡莱赖èr（愿安拉喜悦他）的传述，为双方共同认可的圣训。）先知（愿主福安之）所说的“由我来偿还”，意思是由国家承担，也就是由公库（Bayt Al-Mal）来承担。 至于给农民钱以促进农业，欧麦尔·本·哈塔卜（愿安拉喜悦他）曾从伊拉克的公库中拨款，协助农民耕种土地，并帮他们支付所需，而不向他们收回任何钱款。当时没有人指责他这样做，而如果这在原则上是不被允许的，那么这本应受到指责。因此，这就是一项公议（Ijma'）。

“whoever left a debt behind then it is upon me, and whoever left property then it is for his heirs” (agreed upon from the narration of Abu Hurayrah), and the meaning of the words of the Messenger (pbuh) : “upon me” is that it is upon the State, or in other words, upon the Bayt Al-Mal. And as for giving the farmers money for the sake of agriculture, Umar b. Al-Khattab (ra) gave money from the Bayt Al-Mal in Iraq to assist the farmers in the cultivation of their land and helped them pay for their requirements without taking anything back from them, and no one rebuked him over that even though it was something that should have been rebuked (if it was not permitted in origin), and so it is an Ijma’.

因此,这三种情况——赐予土地、给予还债的钱财,以及给予农业方面的经济援助——都是取得所有权的原因。伊玛目有权依据自己的见解和伊杰提哈德,将国库的财富用于任何被允许的事务,因此,凡是获得钱财开支的人,都通过这种赠予取得了该财富的所有权。

Therefore, these three circumstances: granting land, giving money to repay debts, and giving financial assistance for agriculture, are all causes for ownership. The Imam has the right to spend the wealth of the State according to his opinion and Ijtihad in any permitted issues and so whoever has the money spent upon them has gained the ownership of the wealth through this donation.

至于第五种方法(E),它包含五种情况:

As for the fifth means (E), it encompasses five circumstances:

第一：个人之间的往来关系，例如赠送礼物（Hadiyah）、赠予（Hibah）和遗嘱（Wasiyyah）。据阿布·哈米德·阿斯-萨阿迪传述，他说：

First: The relationships of individuals with each other, such as giving gifts (Hadiyah), donations (Hibah), and bequests (Wasiyyah). It is narrated from Abu Hamid as-Sa‘adi who said:

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

“我们曾随先知ﷺ参加塔布克战役，艾伊莱的国王向先知ﷺ赠送了一匹白骡和一件披风。”（由布哈里辑录）这是允许馈赠的证据。先知ﷺ说：

“We accompanied the Prophet in the Ghazwa of Tabuk and the king of 'Aila presented a white mule and a cloak as a gift to the Prophet.” (reported by Al-Bukhari). This is evidence for the permission of gifts. And the Prophet said:

.» تَ هَادَوْا تَحَابُّوا « .

.» تَ هَادَوْا تَحَابُّوا « .

“你们互相赠送礼物，彼此相爱”，此段圣训由布哈里在《礼仪单篇》中从艾布·胡莱赖ﷺ处转述，拜海基也有转述。这表明赠送礼物是允许的。他说： Note: the Companion's name "Abu Hurayrah" is a Companion, not the Prophet, so ﷺ is not applied to him; I should not have written ﷺ after him. Corrected version: “你们互相赠送礼物，彼此相爱”，此段圣训由布哈里在《礼仪单篇》中从艾布·胡莱赖处转述，拜海基也有转述。这表明赠送礼物是允许的。他说：

“Give gifts to each other, love each other”, reported by Al- Bukhari in Al-Adab Al-Mufrad from Abu Hurayrah, and also reported by Al-Bayhaqi, which indicates the permissibility of gifts, and he said:

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

“任何人都不应收回自己的礼物，父亲送给儿子的除外”，伊本·马哲从阿慕尔·本·舒艾卜，从他的父亲，再从他的祖父转述，并说：

“No one should take back their gift, except what the father gave to his son” reported by Ibn Maja fromAmrf Bin Shu’aib from his father from his grandfather, and he said:

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

“收回自己所赠之物（赠与，hibah）的人，就像收回自己呕吐物的人”，这是一段一致认可的圣训，由伊本·阿拔斯传述。它说明赠与是被允许的。并且他（先知ﷺ）对萨尔德·本·马立克说：

“One who takes back his donation (hibah) is like the one who takes back his vomit” agreed upon from Ibn ‘Abbas, which indicates the permissibility of donations. And he said to Sa’ad Bin Malik:

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

“三分之一，三分之一已经很多了”（由双方共同认可，出自萨阿德）。这是允许留遗嘱的证据。第二：因遭受伤害而获得财产作为补偿，例如杀人的赔偿和伤害的赔偿；真主（SWT）说：

“Will a third, and a third is too great” (agreed upon from Sa’d). This is the evidence for the permissibility of leaving behind a will. Second: being entitled to wealth as a recompense for harm, such as the compensation for killing someone and the compensation for injury; Allah (swt) said:

“若有人误杀信士，则应释放一名信士奴隶，并向死者家属交付赔偿金。”（《古兰经》4:92），先知（ﷺ）说：

“And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required].” (TMQ 4:92), and the Prophet said:

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

“牙齿一颗，骆驼五头”（由البيهقي记载，并经伊本·哈班和哈基姆认证），他说：

“Five camels for a tooth” (reported by Al-Bayhaqi and authenticated by Ibn Hibban and Al-Hakim), and he said:

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

“手指和脚趾的血金（Diyah）是相同的：每根手指十头骆驼。”（由 Al-Tirmidhi 转述自 Ibn ‘Abbas，他说此段圣训是 Hasan Sahih）。Al-Bayhaqi 在 Abu Bakr Bin Muhammad 的书中也有类似的记载。因此，死者的亲属获得被杀者的赔偿，受伤者则获得所失肢体的赔偿。第三：有权获得聘礼（Mahr）及其相关权利；Allah (SWT) 说：

“The blood-money (Diyah) for the fingers on the hands and (the toes of) the feet is the same: Ten camels for each finger.” (reported by Al-Tirmidhi from Ibn ‘Abbas, and he said that the narration is Hasan Sahih). Al-Bayhaqi reported something similar in the book of Abu Bakr Bin Muhammad. Therefore, the bereaved family receive the compensation for the one killed and the injured person received the compensation for the limb lost. Third: being entitled to Mahr (dowry) and its dependencies; Allah (swt) said:

“并将聘礼作为赠予，赐给妇女。”（TMQ 4:4），因此她仅凭婚约便拥有了她的聘礼。

“And give the women [upon marriage] their [bridal] gifts graciously.” (TMQ 4:4), and so she possesses her dowry simply through the marriage contract.

第四：拾得之物。有人问先知（愿主赐福他并使他平安）关于拾到的东西，他说：ﷺ Wait, the rule: write ﷺ once after every mention of the Prophet, and instead of written-out honorific. The original has "(pbuh)" which is a written-out honorific, so I replace it with ﷺ. I should not write "（愿主赐福他并使他平安）" in Chinese; instead use ﷺ. Also the "he said" after it has no Prophet mention beyond. Corrected: 第四：拾得之物。有人问先知ﷺ关于拾到的东西，他说：

Fourth: that which is found. The Messenger (pbuh) was asked about anything which was found and he said:

“以上” (Maytah)——这是一个标注，不做翻译。 Chinese translation: 如果它在一条人来人往的道路（Maytah）或大城镇中被发现，就应当公告一年。若失主前来，就把它交还给他；若失主没有来，它便归你所有。”（阿布·达乌德从阿布杜拉·本·阿慕尔·本·阿绥（SWT）处记录。）伊亚德·本·希马尔说：真主的使者ﷺ说：

. مَا كَانَ مِنْ هَا فِي طَرِيقِ الْمِيتَاءِ أَوْ الْقَرْيَةِ الْجَامِعَةِ فَ عَرِّفْ هَا سَنَةً فَإِنْ جَاءَ طَالِبُ هَا « » فَادْفَ عْهَا إِلَيْهِ وَإِنْ لَمْ يَأْتِ فَهِيَ لَكَ “ . If it is in a frequented (Maytah) road and a large town, make the matter known for a year, and if its owner comes,give it to him, but if he doesn’t, it belongs to you.” (reported by Abu Dawud from ‘Abd Allah (swt) b. ‘Amr b. ‘Al-As). ‘Iyad Bin Himar said: the Messenger of Allah (pbuh) said:

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

“谁拾得遗失之物，就让他以两位公正的见证人作证，并妥善保管、系好它；如果失主前来，就不要隐瞒他，他对它更有权利。否则，它归真主（SWT）所有，祂将它赐予祂所意欲的人。”（艾哈迈德所载，其传述链可靠）。因此，若满足相应条件，遗失之物即归拾得者所有。

“whoever found a lost property, let him have two just witnesses over it, and let him protect it and tie it, and if its owner comes along, then do not conceal it from him, he has more right to it. Otherwise it belongs to Allah (swt) (SWT), who gives it to whomsoever He wills.” (reported by Ahmad with an authentic chain), and so the lost property is owned by whoever found it if the conditions are met.

第五：哈里发、辅佐官、总督以及其他所有统治者的报酬。据传，先知ﷺ任命阿塔卜·本·乌赛德为麦加总督时，每日给他一第尔汗的报酬。据传，阿塔卜曾向麦加民众讲话说：

Fifth: the recompense of the Khalifah, assistants, governors, and all other rulers. It is narrated from the Prophet that when he appointed ‘Itaab Bin Usaid as a governor over Makkah, he paid him a Dirham for each day. It is narrated that ‘Itab addressed the people in Makkah and said:

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

“人们啊，真主（subhanahu wa ta'ala）使花费了一迪拉姆之后仍然挨饿的人受饥。真主（subhanahu wa ta'ala）每天都给我一迪拉姆，所以我不需要任何人。”（伊本·萨阿德在《Al-Tabaqat》中以穆尔賽勒传述链记载，其传述者是可信赖的。）另有传述：阿布·伯克尔（ra）接受效忠誓言的次日，他像接受誓言之前那样出去卖布。途中他遇到欧麦尔（ra），后者问他：“你要去哪里？”阿布·伯克尔（ra）回答：“去市场。”欧麦尔（ra）便问他：“那穆斯林的事务怎么办？”阿布·伯克尔（ra）回答：“那我的家人靠什么供养？”欧麦尔（ra）说：“我们为你定一份报酬。”于是他们每天给他半只羊。此事由伊本·哈哲尔在《Fateh Al-Bari》中记载，阿尔-宰拉仪在《Nasab Al-Rayah》中也记载了类似的内容。这是众圣门弟子的一致共识：哈里发应当获得报酬。因此，这也是哈里发、总督以及征收官所应得的报酬，他们据此获得所有权。所以，它属于获得所有权的途径之一，并不是工资，因此不归入雇佣雇员的章节之下。

“O people, Allah (swt) starves a person who keeps hungry after spending a Dirham. Allah (swt) has provided me a Dirham every day, so I have no need for anyone” (reported by Ibn Sa’d in Al-Tabaqat with a Mursal chain whose narrators are trustworthy). And it is narrated that the day after Abu Bakr (ra) was given the pledge of allegiance, he went out to sell clothes as he used to before taking the pledge, and so he met Umar (ra) on the way who asked him: “where are you going” to which Abu Bakr (ra) replied: “to the market”. So Umar (ra) asked him: “And what about the Muslims’ affairs?” to which Abu Bakr (ra) replied: “And how will I provide for my family?”. Umar (ra) then said: “We will fix a payment to you, and so they gave him half a sheep every day”, reported by Ibn Hajr in Fateh Al-Bari, and Al-Zayla‘i reported something similar in Nasab Al-Rayah. That was a consensus of the companions to recompense the Khalifah. So this is the recompense for the Khalifah, governors, and ‘Amil which they then possess. Therefore, it is from the causes of possession and it is not a salary, so it is not categorised under the section of hiring an employee.

这五种情况都包含在所有权的五种途径中的第五种之内。通过对经文的考察可以确定，这些关于五种所有权途径的证据表明，它们是唯一的所有权途径。因此，它们是伊斯兰教法允许取得所有权的方式；而除这五种途径之外的其他方式，如贸易、工业、农业，都属于增加财产的手段，而不是所有权的途径。通过以上解释，本文的论据已得到阐明。

These five circumstances are encompassed by the fifth means from the means of ownership. These evidences for the five means of ownership are confirmed through investigation of the texts as being the only means of ownership. In which case they are the permission of the Shari’ah for ownership, and anything other than these five means are from the means of increasing property, such as trade, industry, agriculture, which are not means of ownership. With this explanation the evidences of the article have been clarified.