第143条

第143条 - 《哈里发国草案宪法》 | System Of Islam

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第143条

Article 143

by Sheikh Taqiuddin An-Nabahani15 min readViewed 173 times

天课是向穆斯林征收的，取自伊斯兰教法规定的财产，例如货币、商业利润、牲畜和谷物。伊斯兰教法未提及的物品不征收天课。天课由每位财产所有者缴纳，无论其是否负有宗教责任（Mukallaf），即成年且神志清醒者，还是不负宗教责任者，例如儿童和精神失常者。天课被存放在国库（Bayt Al-Mal）的特定账目中，只能用于《古兰经》中提到的八类受助者中的一类或多类。

Zakah is collected from Muslims, and is taken from the wealth which the Shari’ah has specified such as money, the profits of trade, cattle and grains. It is not taken from anything which the Shari’ah did not mention. It is taken from every owner irrespective of whether they were legally responsible/accountable (Mukallaf) such as the mature, sane person or whether they were not legally responsible such as the child and the insane. The Zakah is placed in a specific section of the Bayt Al-Mal, and is not spent except upon one or more of the eight categories mentioned in the noble Quran.

本文涵盖以下五个问题：第一，天课对穆斯林的义务性；第二，天课只从伊斯兰教法规定的财产中征收，不得超出；第三，天课从每一位财产所有者处征收；第四，天课被存放在天课库（Bayt Al-Mal）的特定部分；第五，天课只能用于符合特定条件和数量的特定人员，不得用于其他人。至于第一个问题，即天课的义务性，其证据来自高贵的《古兰经》，例如（安拉）的经文：

This article encompasses the following five issues: first: the obligation of Zakah upon the Muslims; second: it is taken from the property that the Shari’ah specified and nothing else; third: it is taken from every owner; fourth: it is placed in a specific section of the Bayt Al-Mal; fifth: it is not spent upon anyone other than the specific individuals that meet certain characteristics and numbers. As for the first issue, which is the obligation of Zakah, its evidence is the noble Quran such as His (swt) words:

. قَدْ كَتَبَ الصَّدَقَةَ وَلََْ يَُْرِجْهَا إِلَى عُمَّالِهِ حَتََّّ توُُفيَِّ، قَالَ: كَانَ رَسُولُ اللهِ « فَأَخْرَجَهَا أَبُو بَكْرٍ مِنْ بعَْدِهِ فَعَمِلَ بَِِا حَتََّّ توُُفيَِّ، ثُمَّ أَخْرَجَ هَا عُمَرُ مِنْ بعَْدِهِ فَعَمِلَ بَِِا. قَالَ: فَلَقَدْ هَلَكَ عُمَرُ يوَْمَ هَلَكَ وَإِنَّ ذَلِكَ لَمَقْرُونٌ بِوَصِيَّتِهِ، قَالَ: فَكَانَ فِيهَا فِي الإِبِلِ فِي خََْسِ شَاةٍ، حَتََّ تنَْتَهِي إِلَى أَرْبَعٍ وَعِشْرِينَ، فَإِذَا بلََغَتْ إِلَى خََْسٍ وعِشْرينَ فَفِيهَا بِنْتُ مَََاضٍ، إِلَى خََْسٍ وَثَلاثِيَ، فَإِنْ لََْ تَكُنْ بِنْتُ مَََاضٍ فَابْنُ لَبُونٍ، فَإِذَا زَادَتْ عَلَى خََْسٍ وَثَلاثِيَ فَفِيهَا ب نْتُ لَبُونٍ، إِلَى خََْسٍ وَأَرْبَعِيَ، فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا حُقَّةٌ، إِلَى سِ تِّيَ، فَإِذَا زَادَتْ فَفِيهَا جَذِعَةٌ، إِلَى خََْسٍ وَسَبْعِيَ، فَإِذَا زَادَتْ فَفِيهَا ابْنَتَا لَبُونٍ، إَلَى تِسْعِيَ، فَإِذَا زَادَتْ فَفِيهَا حُقَّتَانِ، إِلَى عِشْرِينَ وَمَائَةٍ، فَإِذَا كَثرَُتْ الإِبِلُ فَفِي كُلِّ خََْسِيَ حُقَّةٌ، وَفِي كلِّ أَرْبَعِيَ بِنْتُ لَبُونٍ. وَفِي الغَنَمِ مِنْ أَرْبَعِيَ شَاةً شَاةً، إِلَى عِشْرِينَ وَمِائَةٍ، فَإِذَا زَادَتْ شَاةٌ فَفِيهَا شَاتَانِ، إِلَى مِائَتَيِْ، فَإِذَا زَادَتْ فَفِيهَا ثَلاثُ شِياهٍ، إِلَى ثَلاثََُائَةٍ، فَإِذَا زَادَتْ بعَْدُ فَلَ يسَ فِيهَا شَيْءٌ حَتََّ تَبْلُغَ أَرْبعَُمَائَةٍ، فَإذَا » كَثرَُتْ الْغَنَمُ فَفِي كُلِّ مِائَةٍ شَاة .

“据伊本·舍哈卜所传，先知ﷺ写下了天课（Zakah）的规定，但在他尚未将其派遣给各地的总督之前便去世了。他说：于是艾布·伯克尔派遣了它，并依照其执行，直到他去世；随后欧麦尔也这样做。他说：欧麦尔在他去世那天去世，并在遗嘱中写道：每五头骆驼应缴纳一只羊，直到二十四头骆驼。若有二十五头骆驼，则应缴纳一头一岁的雌性骆驼（Bint Al-Makhaadh），若没有，则可缴纳一头雄性骆驼，即产奶骆驼之子（Ibn Laboon）。若骆驼超过三十五头，则应缴纳一头产奶骆驼之女（Bint Laboon），直到四十五头；若再多一头，直到六十头，则应缴纳一头雌性骆驼（Hiqqah）；若超过此数，直到七十五头，则应缴纳一头前齿已长出的雌性骆驼（Jaza’a；年满四岁）；若超过此数，直到九十头，则应缴纳两头产奶骆驼之女；若超过此数，直到一百二十头，则应缴纳两头雌性骆驼；若超过此数，则每五十头应缴纳一头雌性骆驼，每四十头应缴纳一头产奶骆驼之女。至于牛，每四十头应缴纳一头牛犊，直到一百二十头；若再多一头，直到两百头，则应缴纳两头雌性牛；若超过此数，直到三百头，则应缴纳三头雌性牛；若超过此数，则在四百头之前不再有应缴之数，此后每一百头应缴纳一头雌性牛。”（由艾哈迈德、艾布·达五德和提尔米兹记载）据艾奈斯所传：“艾布·伯克尔写信给他们说：这是先知ﷺ为穆斯林规定的天课义务，正如至高无上的真主所命令先知ﷺ的那样。”（由布哈里记载），随后以与祖赫里的传述相同的方式提到了骆驼和牛。 bint al-makhaadh（母驼之女）是指年龄在一至两岁之间的母骆驼；bint labun（有乳之母驼之女）是指年龄超过两岁、其母亲因已生产而有奶的母骆驼，这类骆驼的女儿也被称为bint labun。hiqqah是指年龄超过三岁的母骆驼，jaza'ah则是年龄超过四岁的骆驼。经文中提到，在三十五头骆驼以上的情况下可以给予bint labun，这表明可以用bint labun来代替，因此布哈里在叙述中加上了“雌性”一词。

“And the Messenger (saw) wrote the Sadaqah (Zakah), and died before he could send it to his governors; he said: and so Abu Bakr sent it and acted according to it until he died, and then Omar did so. He said: Omar died the day he died, and wrote in his will: that there was a sheep (to be given) for every five camels, until twenty four camels.If there were twenty five camels, then a female baby camel (Bint Al-Makhaadh) is due, and if they didn’t have one, then a male camel son of a milk-bearing camel (Ibn Laboon). If there were more than thirty five camels, then a daughter of a milk-bearing camel (Bint Laboon) is due up to forty five camels, and if there is one more up until sixty, then a female camel (Hiqqah) is due, and if there is more than that up to seventy five, then a female camel whose front teeth (Jaza’a; older than four years) is due, and for more than that up until ninety then two daughters of milk-bearing camels are due, and if there are more than that up one hundred and twenty then two female camels are due, and if there are more than that then for every fifty a female camel is due and for every forty a daughter of a milk-bearing camel is due. And in cattle, for every forty until one hundred and twenty one female sheep is due, if there is one more than that up until two hundred then two female sheep are due, and if there are more than that then up until three hundred three female sheep are due, and if there is more than that then nothing is due until four hundred, at which point a female sheep is due for every one hundred” (reported by Ahmad and Abu Dawud and Al-Tirmidhi). It is narrated from Anas: “Abu Bakr wrote to them: this is the obligation of Sadaqah which the Messenger of Allah (saw) enjoined upon the Muslims, as Allah (swt), the Mighty and Sublime, commanded the Messenger of Allah (saw) ” (reported by Al-Bukhari), and then mentioned camels and cattle in the same manner as the narration of Al-Zuhri. The Bint Al-makhaadh is a female camel between one and two years, and a Bint labun is older than two years whose mother is milk bearing through giving birth, and the daughter of such a camel is called the Bint labun. And the Hiqqah is the female camel older than three years, and the Jaza’a is older than four. The fact that the narrations mentions the Bint Labun for more than thirty five camels indicates the permissibility to give a Bint Labun instead, which is why Bukhari added ‘female’.

. أُصَدِّقُ أَهْلَ الْيَمَنِ وَأَمَرَنِي أَنْ آخُذَ مِنْ الْبَ قَرِ مِنْ كُلِّ بَ عَثَنِي رَسُولُ اللَّهِ « ثَلَاثِينَ تَبِيعًا قَالَ هَارُونُ وَالتَّبِيعُ الْجَذَعُ أَوْ الْجَذَعَةُ، وَمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةً قَالَ فَ عَرَضُ وا عَلَيَّ أَنْ آخُذَ مِنْ الأَرْبَعِينَ قَالَ هَا رُونُ مَا بَ يْنَ الأَرْبَعِينَ أَوْ الْخَمْسِينَ وَبَ يْنَ السِّتِّينَ وَالسَّبْعِينَ وَمَا بَ يْنَ الثَّمَانِينَ وَالتِّسْعِينَ فَأَبَ يْتُ ذَاكَ وَقُ لْتُ لَهُمْ حَتَّى أَسْأَلَ رَسُولَ اللَّهِ فَأَمَرَنِي أَنْ آخُذَ مِنْ كُلِّ ثَلاثِينَ تَبِيعًا وَمِنْ كُلِّ عَنْ ذَلِكَ فَ قَدِمْتُ فَأَخْبَ رْتُ النَّبِيَّ أَنْ لا آخُذَ فِيمَا بَ يْنَ أَرْبَعِينَ مُسِنَّةً وَمِنْ السِّتِّينَ تَبِيعَيْنِ... وَأَمَرَنِي رَسُولُ اللَّهِ »... ذَلِكَ .

“以及在收成之日交纳其应缴的天课。”（《古兰经》6:141），此节经文并非为天课而降示，因为它是麦加章节，而天课是在麦地那才成为义务的；这也是为什么经文提到石榴，而石榴上并无应缴的天课。穆扎希德说：“若他收割了庄稼，就从麦穗顶端将其抛给他们；若他发现棕榈树上有果实，就从枝梗上将其抛给他们。”纳赫阿伊和艾布·贾法尔说：“此节经文已被废止，其含义应理解为与他收割所得相关，其证据是，其后提到的石榴并无天课。”《阿勒-穆希特辞典》中记载：“收割庄稼，植物被收割……用镰刀割取。”因此，即使承认它属于天课的范畴，它也只适用于被收割的作物，而石榴并非被收割之物，所以它属于概括性的证据之一，而关于哪些收割物需要缴纳天课，则有圣训加以说明和解释，即小麦、大麦和玉米。无论如何，由于此节经文是在麦加降示的，那时天课尚未成为义务，因此已有充分理由不将其作为证据使用。至于伊本·艾布·赛雅拉所传述的内容，他说：

“And give its due [Zakah] on the day of its harvest.” (TMQ 6:141), this verse was not revealed for Zakah since it is a Makkan verse, and Zakah was only obligated in Madinah, which is why it mentions pomegranates which does not have anything due upon it. Mujahid said: “if he harvested his crop he would throw it to them from the grain tips, and if he found (fruit on) his palm trees he would throw it to them from the stalks”. And an-Nakha’i and Abu Ja’far said: “this verse is abrogated, and it is understood in relation to whatever resulted from his harvesting, evidenced by the fact that the pomegranate mentioned after it has no Zakah upon it”. It is mentioned in the Al-Muheet dictionary: “harvesting crops, and plants are harvested….to cut by sickle”. So even if it is accepted that it is part of Zakah then it is applied to whatever has been harvested, because pomegranate is not harvested, and so it is from the summarised class of evidence, and the narrations came and explained from which harvested things Zakah applies to, which are wheat, barley and corn. In any case, since the verse was revealed in Makkah, and Zakah had not yet been obligated, there is enough reason not to use it as evidence. As for what was related from Abu Sayyarah who said:

. قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِِ نََْلاً، قَالَ: فَأَدِّ العُشُورَ، قَالَ: قُلْتُ يَا رَسُولَ اللهِ، « وعن عمرو بن شعيب عن أبيه عن جده قال: » احْمِ لِِ جَبَلَهَا، قَالَ: فَحَمَى لِِ جَبَلَهَا بِعُشُورِ نََْلٍ لَهُ، وَكَانَ سَأَلَهُ أَنْ يَحْمِيَ لَهُ جَاءَ هِلالٌ، أَحَدُ بَنِِ مُتْعَانَ، إِلَى رَسُولِ اللَّهِ « ذَلِكَ الْوَادِي. ف لَمَّا وُلَِِّ عُمَرُ بْنُ الخَْطَّابِ وَادِيًا يقَُالُ لَهُ سَلَبَةُ، فَحَمَى لَهُ رَسُولُ اللَّهِ رضي الله عنه كَتَبَ سُفْيَانُ بْنُ وَهْبٍ إِلَى عُمَرَ بْنِ الخَْطَّابِ يَسْأَلُهُ عَنْ ذَلِكَ فَكَتَبَ عُمَرُ: إِنْ مِنْ عُشُورِ نََْلِهِ، فَاحْمِ لَهُ سَلَ بَةَ، وَإِلاَّ فَإِنَََّّا هُوَ أَدَّى إِلَيْكَ مَا كَانَ يؤَُدِّي إِلَى رَسُولِ اللَّهِ » ذُبَابُ غَيْثٍ يَأْكُلُهُ مَنْ يَشَاء .

“我说：安拉的使者啊，我有蜜蜂。他说：那就交十分之一。我说：安拉的使者啊，请为我保护它们的山谷，于是他照办了。”以及来自阿慕尔·本·舒阿卜，他从其父、再从其祖父传述说：“来自Banu Mat'an部落的一个人Hilal，把他蜂箱中所产的十分之一蜂蜜带到安拉的使者ﷺ那里。他请求（安拉的使者）把被称为Salabah的那片树林作为受保护（或限定）的地域赐予他。安拉的使者ﷺ便把那片树林作为受保护的地域赐给了他。乌马尔·本·哈塔卜继任后，Sufyan Ibn Wahb写信给乌马尔，询问这片树林的情况。乌马尔·本·哈塔卜回信给他：如果他（Hilal）按照他过去交给安拉的使者ﷺ的数额，向你交纳蜂蜜的什一税，就让他继续拥有Salabah这片受保护的地域；否则，那些蜜蜂就与任何树林里的蜜蜂一样，任何人都可以随意取蜜。”这些材料不能作为蜂蜜应当缴纳天课的证据。原因在于，Abu Sayyarah传述的系统是中断的（Munqati'），因为它来自Sulayman b. Musa，经由Abu Sayyaara传述；布哈里说：“Sulaiman没有遇见过任何一位圣门弟子，关于蜂蜜应缴天课，也没有任何可靠的记载。”阿慕尔·本·舒阿卜的这段传述由艾布·达乌德和奈萨仪辑录，伊本·阿卜杜·巴尔在《Al-Istidhkar》中认为它属于Hasan（可用）等级，但尽管如此，它也并不表明蜂蜜负有天课义务，因为他是自愿交纳的，作为交换，那片山谷为他保留了下来；乌马尔（愿安拉喜悦他）的做法也证明了这一点，他理解了其中的缘由，因此下达了类似的命令。这一点还得到了来自Sa'd b. Abu Dhi'ab的传述的支持：

“I said: O Messenger of Allah (pbuh), I have bees. He said then pay a tenth. I said: O Messenger of Allah (pbuh), protect their mountains for me, so he did”, and what was narrated from ‘Amru b. Shu’ayb from his father from his grandfather who said: “Hilal, a man from the tribe of Banu Mat'an, brought a tenth of honey which he possessed in beehives to the Messenger of Allah (pbuh) . He asked him (the apostle of Allah (swt)) to give the wood known as Salabah as a protected (or restricted) land. The Messenger of Allah (pbuh) gave him that wood as a protected land. When Umar Ibn Al-Khattab succeeded, Sufyan Ibn Wahb wrote to Umar asking him about this wood. Umar Ibn Al-Khattab wrote to him: If he (Hilal) pays you the tithe on honey what he used to pay to the Messenger of Allah (pbuh) leave the protected land of Salabah in his possession; otherwise those bees are like those of any wood; anyone can take the honey as he likes.”. These are not suitable as evidence that Zakah is taken from honey. This is because the chain of the narration of Abu Sayyarah is disconnected (Munqati’), as it is from Sulayman b. Musa from Abu Sayyaara and Bukhari said: “Sulaiman did not meet anyone from the companions and there is nothing regarding Zakah on honey that is authentic”. The narration of ‘Amru b. Shu’ayb is reported by Abu Dawud and Al-Nasa’i, and Ibn ‘Abd Al-Barr considered it Hasan in Al-Istidhkar, but despite that it does not indicate that Zakah is obliged upon honey, since he paid it voluntarily and the valley was kept for him in exchange, as proven by the evidence of what Umar (ra) did having understood the reason and, therefore, made a similar order. This is supported by what is reported from Sa’d b. Abu Dhi’ab:

这段文字是概括性的（Mujmal），需要加以说明。圣道（Sunnah）已经全面地作了阐明，例如利息：关于禁止利息的经文是概括性的，圣道对其作了解释，因此不能说一切都是有利息的禁止，因为禁令是一般性的；而应当说，利息禁止适用于圣道所阐明的、属于高利贷性质的财富，除此之外便没有利息。同样，也不能说天课在一切财产上都是义务的，因为关于天课的命令是以一般形式出现的；而应当说，天课是在圣道阐明了其应付额度（Nisab）的财产上的义务，并且圣道也阐明了应当从哪些类别的财富中征收天课。这是因为安拉（SWT）给出了关于天课的概括性命令，却没有说明应当征收多少，也没有说明何时征收。于是圣训来阐明应付的数额、达到之后天课才成为义务的最低额度（Nisab），何时成为义务，以及它是仅仅因为财物存在（如农作物）而即刻到期，还是需要经过一段时间（如金银）才到期。因此，按照圣道的这一阐释，天课只从圣道说明了如何和何时征收的财富中征收。凡是圣道之外的财富，都不负有天课；并且不能以任何方式从中征收，因为无法得知其到期的时间、应征的数额，或达到后才成为义务的最低额度。所以，除了伊斯兰教法（Shari’ah）所阐明的财产之外，根本不可能从其他财产中征收天课。

The response is that this text is summarised (Mujmal) and requires clarification, and the Sunnah clarified it comprehensively like interest, since the prohibition regarding interest came summarised and the Sunnah explained it, so it cannot be said that interest is prohibited in everything since the prohibition was general, rather it is said that interest is prohibited in usurious wealth which the Sunnah came and explained since the text was summarised and the Sunnah explained it, and so there is no interest in anything else. In the same manner it cannot be said that Zakah is obligatory in everything since the order for it came in a general form, but rather it is said that Zakah is obligatory in the wealth which the Sunnah came and explained the Nisab of the Zakah for, and in that manner explained the categories of wealth that Zakah is taken from. This is since Allah (swt) gave a general summarised order for Zakah, and did not explain the amount which should be taken nor when it should be taken, and so the narrations came and explained the obligatory amounts due, the Nisab after which these amounts become due, when they would be obligatory, and whether it would become due simply due to it being held such as with crops or after a period of time such as with gold and silver. Consequently Zakah is taken according to this explanation from the Sunnah, and so the wealth which the Sunnah explained how and when Zakah is taken from is the wealth upon which Zakah is due, and anything else has no Zakah due upon it. Rather, it cannot be taken from it in any way since the time of when it would be due is not known, or the amount to be taken, or the Nisab after which it would become due, and so it would not be at all possible to take from anything other than what the Shari’ah explained.

“使者(ﷺ)曾被问及驴子上的天课,他说:‘关于此事,除了这节经文外,没有任何启示降给我——“故谁行一蚁重之善,必得见其报;谁行一蚁重之恶,必得见其报。”’(《古兰经》99:7)(双方共同认可)。他还被问及马匹,如阿布·胡莱赖(愿主喜悦之)的圣训所载。这并非例外,而只是对所问之事的回答。不能因此认为使者(ﷺ)把奴隶、马匹和驴子排除在财产之外,从而说:‘这些财产不需缴纳天课,天课只针对其他一切财产’,因为这完全违背了关于此问题的沙里亚经训。经训中根本没有任何例外的记载。例外的成立,须有一条泛指的律例经文,并且在同一段文字中,即同一句话里,以某种例外工具或格式对其作出排除。例如:‘众人都来了,除了穆罕默德’,或者:‘天课对一切财产都是义务的,除了马匹和奴隶’。又或者,例外可以这样成立:先有一条泛指经文,之后另有一条特定经文限定了前者的普遍性,从而构成对它的例外。而关于马匹、奴隶和驴子的情况并非如此,因为关于天课的经文是概括性的(Mujmal),是圣训来加以解释的。此外,关于马匹和奴隶的圣训,并非以一句泛指的话、再借助某种例外工具或格式加以排除的方式出现,而是一句独立的话语,因此应被视为一种说明,而非例外。”

“The Messenger of Allah (pbuh) was asked about Zakah upon donkeys, and he said: “Nothing has come to me with respect to it except this verse – : “So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it.” (TMQ 99:7) (agreed upon), and he was also asked about horses as mentioned in the narration of Abu Hurayrah. This was not an exception, rather it was simply an answer to a question, and this cannot be considered as the Messenger (pbuh) making slaves, horses and donkeys as exceptions to wealth and so saying: “there is no Zakah upon these and Zakah has been made obligatory upon all wealth”, since this completely contradicts the Shari’ah texts on the issue. There is no exception reported in the texts at all, because exception occurs if there is a general text regarding a rule, and in the same text, in other words, the same sentence, there is an exception made to that through one of the instruments or styles used to make an exception. For example: “the people came except Muhammad”, or: “Zakah has been obligated upon everything except for horses and slaves”. Or it could occur if there was a general text, and another specific text came which specified the generality of the first text and was thereby an exception from it, and this is not present in the texts regarding the horses, slaves and donkeys because the text regarding Zakah was a summarised (Mujmal) text and the Sunnah came and explained it. Additionally the narration regarding the horses and slaves did not come as a general sentence which was then made an exception to through the use of one of the instruments or styles of making exceptions, but it was rather a separate sentence and is, therefore, considered to be information and not an exception.

“真主的使者（愿主福安之）曾命令我们，对我们为出售而准备的货物缴纳天课”（阿勒-哈菲兹在《布罗》中说，艾布·达乌德传述了此段圣训，其传述链中有一些弱点）。另有来自阿穆尔·本·哈玛斯，其父所传：“欧麦尔命令我，并说：你应当为你的财产缴纳天课。我说：我除了水管和调味料之外，没有别的财产。他说：你把它们估价，然后为其缴纳天课。”（由艾哈迈德、沙斐仪等人传述）。这些以及类似的传述广为流传，而圣门弟子中无人加以反对，因此被视为公议（伊斯玛仪）。水管和调味料本身不需缴纳天课，而且它们通常不会大量持有，以至于需要缴纳天课，除非是为了经商而积累的；这表明它们是为买卖而准备的。至于第三个问题，即从每一位财产所有者处征收天课，这意味着天课要从每一位穆斯林身上征收，无论男女、神志清醒或失常、成年或未成年。关于男女之别，这从经文的普遍性中可以明显看出，因为天课是与财富相关的权利，从财富的角度来说，它是财富上唯一应尽的义务，正因如此，真主（至高无上）说：

“The Messenger of Allah (pbuh) used to command us to pay the Zakah upon what we had prepared for sale” (Al-Hafiz said in Bulugh Al-Muram that Abu Dawud reported it and its chain has some weakness). And from ‘Amru b. Hamas from his father who said: “Omar commanded me and said: pay the Zakah on your propert, and so I said: I have no property other than pipes and condiment. So he said: value them and then pay the Zakah upon them” (reported by Ahmad, Al-Shafi’i and others). These and similar stories to this spread and no one amongst the companions rebuked it and so, therefore, it is considered to be an Ijma’. There is no Zakah due upon pipes and condiment themselves, and they are not normally possessed in such a big quantity such that there would Zakah due upon them unless they were amassed for trade, and so this is an indication that they were prepared for trading. As for the third issue, which is the taking of Zakah from every owner, this means that Zakah is taken from every Muslim, male or female, sane or insane, mature or prepubescent. With respect to male and female, this is apparent from the generality of the texts, since Zakah is a right connected to the wealth and it is the single duty due from the wealth from the angle of it being wealth, which is why Allah (swt) said:

他问及伊斯兰教……直到先知说：“安拉的使者（愿主福安之）告诉他天课（天命的定额施舍）。”询问者问道：“除此之外，我还有义务缴纳任何东西吗？”安拉的使者（愿主福安之）回答：“没有，但你自愿出于自由意志所施舍的，不在此限。”这表明，从财产本身作为财产的角度来看，义务是加在财产之上的，而不考虑其所有者是否负有法律责任。安拉为拥有财产的穆斯林，即以拥有财富者、即富人的身份，规定了许多义务，例如以财产圣战的义务、供养饥饿者、支付开销等等，但安拉没有对穆斯林所拥有的财产规定任何义务，除了天课这一项权利，并将财产上的强制性权利限定于此，禁止在其上施加任何其他权利。这表明，义务是就财产作为财产的方面而施加于财产之上的，不论其所有者是否负有法律责任；这证明天课是从财产中征收的，即使其所有者不负法律责任，也就是说，即使他是儿童或精神失常者。此外，当安拉以财产所有者的身份为穆斯林规定义务，即与财产相关的权利时，这些义务普遍地加在穆斯林身上，无论其是否负有法律责任，例如供养近亲和妻子、支付任何刑事罚款或罚金、赔偿其所毁坏之物的价值，所有这些对于儿童和精神失常者同样是义务，因为它们与财产相关；天课也是如此，因为它是与财产相连的权利。除此之外，先知说：

“he was asking about Islam…till he said: And the Messenger of Allah (pbuh) (saw) told him about the Zakah (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?" The Messenger of Allah (pbuh) (saw) said, "No, but whatever you pay voluntarily out of your own free will.” which indicate that the obligation is upon the wealth from the aspect of it being wealth, without any consideration as to whether the owner was legally responsible or not. Allah (swt) made many obligations upon the Muslim who owned wealth in his characteristic as someone who possessed wealth, or in other words, was rich, such as the obligation of Jihad with wealth, and finding the hungry, and paying expenses, and so on, but He (swt) did not obligate anything upon the wealth which was owned by Muslims except for one right which is Zakah, and restricted the obligatory rights over wealth to it and forbade any other right to be imposed upon it. This indicates that the obligation is empowered over the wealth in its aspect as wealth without looking at whether the owner was legally responsible or not, and this is a proof that wealth is what has Zakah taken from it, even if its owner was not legally responsible, in other words, even if they were a child or insane. Additionally, when Allah (swt) ordained obligations upon the Muslim, in his capacity as an owner of wealth, in other words, rights connected to wealth, they were obligated upon the Muslim generally irrespective of whether they were legally responsible or not, such as paying upkeep for close relatives and wives, and any criminal penalties or fines, and paying the value of anything which they destroyed, and so all of these are obligatory upon the child and the insane since they are connected to the wealth, and the Zakah is the same since it is a right connected to wealth. Above and beyond that, the Prophet said:

“我们说：‘安拉的使者啊（愿安拉赐福于他），有些收天课的人收取的超过了应缴的数额，我们是否可以按照这个比例隐藏我们的财产？’他说：‘不可以。’”（由艾布·达伍德和阿卜杜·拉扎格记录，曼齐里对此未作评论）。因此，这证明天课是缴给哈里发的，是他派遣总督和官员去征收的，然后根据他的见解和伊占提哈德，将其用于规定的各个方面，这就是为什么保管天课的地方是公库（Bayt Al-Mal）。然而，这仅仅是为了储存天课，因为它只能用于规定的范围，所以将其放在专门的部分。因此，尽管天课属于公库的收入，因为它是缴给哈里发的，人们若拖延缴纳也会受到惩罚，但它并非可以不加限制地依照他的见解和伊占提哈德来使用，而是他的见解和伊占提哈德受到这些方面的限制，或仅限于有资格领受天课的人，而不能用于其他用途。至于第五点：天课只能用于特定的、其特征和人数已被界定的人，这是因为安拉（至高无上）规定了天课可以给予哪些人，并将其用途限定在安拉（至高无上）所界定的那些人身上；安拉（至高无上）说：

“We said: O Messenger of Allah (pbuh), some people who collect Zakah collect more than is due, can we hide our property to that proportion? He said: no.” (reported by Abu Dawud and ‘Abd Al- Razzaq, and Al-Mundhiri did not comment upon it). So this is proof that the Zakah is paid to the Khalifah and he is the one who sends his governors and workers to gather it, and then it is spent upon the specified aspects according to his opinion and Ijtihad, which is why the place for safekeeping it is the Bayt Al-Mal. However this is simply to store the Zakah since it cannot be spent anywhere except upon the areas specified, and, therefore, it is placed in a special section. So even though Zakah is from the income of the Bayt Al-Mal since it is paid to the Khalifah, and people are punished if they defer paying it, it is not spent unrestrictedly according to his opinion and Ijtihad, but rather his opinion and Ijtihad is restricted within the aspects, or restricted to those deserving of Zakah alone and nothing else. As for the fifth issue: the fact that it is not spent except upon the specific individuals whose characteristics and numbers have been defined, is because Allah (swt) specified whom Zakah can be given to and limited its spending to those whom He (swt) had defined; Allah (swt) said: