第161条 - 《哈里发国草案宪法》 | System Of Islam

第161条 - 《哈里发国草案宪法》 | System Of Islam

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第161条

Article 161

by Sheikh Taqiuddin An-Nabahani4 min readViewed 166 times

对外贸易的评估依据是商人的国籍,而非货物的产地。与本国处于交战状态的国家的商人,不得在本国经商,除非为该商人或其货物给予特别许可。与本国签有条约的国家的商人,依照条约条款对待。作为本国臣民的商人,不得出口任何国家所需的货物,或任何在军事、工业或经济上增强敌人实力的货物。然而,他们并不被禁止进口其所拥有的任何财产。对于与我们之间存在真实战争、其人民与我们交战的国家(例如以色列),上述规则不适用,因为在与其一切关系中,他们都采取实际交战国家的规则,无论这些规则是否与贸易相关。

Foreign trade is assessed on the basis of the citizenship of the trader and not the origin of the goods. Merchants from countries in a state of war with the State are prevented from trading in the State, unless given a special permission for the merchant or the goods. Merchants from countries that have treaties with the State are treated according to the terms of the treaties. Merchants who are subjects of the State are prevented from exporting any goods that the country needs, or any goods which strengthen the enemy militarily, industrially or economically. However, they are not prevented from importing any property they own. Countries with whom there is a real war between us and their people (such as Israel) are excluded from these rules, since in all relationships with them they take the rules of the actual belligerent countries, whether those rules were linked to trade or not.

这包括三个问题：第一：货物的评估依据是商人的国籍，而非货物的产地；第二：针对商人的规定因其国籍不同而有所区别；第三：禁止进口和出口的情形。

This encompasses three issues: firstly: the merchandise is assessed on the basis of the citizenship of the trader, not its origin; secondly: the rules regarding the trader differ according to their citizenship; thirdly: the circumstances in which import and export are forbidden.

根据证据，与外国商人相关的伊斯兰教法规则，是关于贸易的规则，包括将财产从战争之地（Dar Al-Harb，敌对之地）带入伊斯兰之地（Dar Al-Islam），将财产从伊斯兰之地带往敌对之地的规则，以及关于增强敌人力量以对抗穆斯林的规则。伊斯兰教法规则是立法者（swt）关于信徒行为的训令，因此对外贸易与商人相关，而不与货物的来源相关，因为与对外贸易相关的伊斯兰教法规则，只是针对个人而降示的。与财产相关的启示规则，仅仅是从该财产为某个特定个人所拥有的角度与之相关，而不仅仅是从它是财产这一角度。换言之，是就其为某个特定的人所拥有而言，而不仅仅就其是财产而言。因此，与对外贸易相关的规则，是从伊斯兰教法看待这些个人及其财富的角度，也就是从安拉（swt）对他们的裁定的角度，以及从安拉（swt）的规则存在于他们所拥有的财富之中的角度，与这些个人相关的规则。由此可见，对外贸易的规则并不与货物的来源相关，而是与商人相关。

As for the first issue: the evidence is that the Shari’ah rules related to the foreign merchants are the rules of trade, and the rules of entering property from the domain of war (Dar Al-Harb) into the domain of Islam (Dar Al-Islam), and taking property out of Dar Al- Islam into Dar Al-Harb, and the rules regarding strengthening the enemies against the Muslims. The Shari’ah rule is the address of the Legislator (swt) connected to the actions of the worshipper, which is why foreign trade is connected to the trader and not to the origin of the goods, since the rules of the Shari’ah connected to foreign trade were only revealed with respect to individuals. The revealed rule connected to property is only connected to it from the angle of it being owned by a specific individual, not only from the angle that it is property. In other words, in consideration that it is property owned by a specific person and not only in consideration that it is a property. Accordingly, the rules connected to foreign trade are the rules connected to the individuals from the angle that the Shari’ah looks at them and their wealth, in other words, from the angle of the rule of Allah (swt) regarding them, and from the angle that the rule of Allah (swt) is in the wealth which is owned by them. From here it is seen that the rules of foreign trade are not connected to the origin of the goods but rather to the merchant.

. ادْعُهُمْ إِلَى الإِسْلامِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ ...« إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَبَ وْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا يَكُونُ لَهُمْ » فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلا أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

. ادْعُهُمْ إِلَى الإِسْلامِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ ...« إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَبَ وْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا يَكُونُ لَهُمْ » فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلا أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“然后邀请他们从其居住之地迁徙到穆哈吉尔(迁士)之地，并告知他们：若如此行，他们将享有与迁士同等的权利并承担同等的义务。”这段文字表明，迁徙是获得与穆斯林同等权利与义务的前提条件，也就是说，他们将受到教法规则的约束；如果他们不迁徙，则不享有这些权利与义务，教法规则也就不适用于他们。此外，先知（愿主赐福他并使他平安）以迁徙到迁士之家（Dar Al-Muhajireen）作为获得战利品与掠获物之权利的条件，据此类推，这一点也适用于其他财产。因此，不迁徙到迁士之家的人，在财产神圣性方面与非穆斯林同等对待，这意味着有关财产的规则不适用于他们，因为他们没有迁徙到迁士之家。迁士之家即是伊斯兰之境（Dar Al-Islam），其余之地则为异教之境（Dar Al-Kufr）。正因如此，先知（愿主赐福他并使他平安）常常出征任何不属于迁士之家的地方，因为他判定那些地方为战争之境（Dar Al-Harb）。然而，若当地居民是穆斯林，他则不会与之作战，也不会杀害他们，而是邀请他们前来伊斯兰之境；若居民是非穆斯林，他则与之作战，这一点也由此段圣训所示，并由安as所传的圣训所印证，他说：

“Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen”, which mentions in the text that it was a condition to migrate in order to get the same privileges and obligations as the Muslims, in other words, to be encompassed by the rules, and if they did not migrate then they would not have those privileges and obligations, and so the rules would not apply to them. Additionally, the Messenger (pbuh) considered migration to the household of the Muhajireen (Dar Al- Muhajireen) as a condition to have a right over the war booty and spoils, and by analogy this applies to the rest of the properties, and so the one who does not migrate to Dar Al-Muhajireen is equally treated as the non-Muslims from the angle of the sanctity of their wealth, which means that the rules regarding property are inapplicable to them because they did not migrate to Dar Al- Muhajireen. And Dar Al-Muhajireen was Dar Al-Islam, and anything else was Dar Al-Kufr (domain of disbelief), which is why the Messenger (pbuh) used to go out on expeditions to any land which was not part of Dar Al-Muhajireen as he assessed it to be Dar Al- Harb. However, if the inhabitants were Muslims he would not fight against them nor kill them, but rather would invite them to come to Dar Al-Islam, and if they were non-Muslims he would fight them as was indicated by this narration, and also indicated by what was reported from Anas who said:

“只要真主(swt)的先知袭击某些人,他从不会在黎明之前发动袭击。如果他听到了宣礼(即召唤拜功的呼声),他就会推迟战斗;如果他没有听到宣礼,他就会在黎明之后立即发动袭击。”(由布哈里记载)因此,使者ﷺ认为,穆哈吉尔之地以外的任何地方都是战争之地(Dar Al-Harb),即库夫尔之地(Dar Al-Kufr),即使其居民是穆斯林。就适用规则而言,对其适用的规则与库夫尔之地的规则相同,包括关于财产的规则。穆斯林与非穆斯林之间的区别仅在于:穆斯林不会被攻击和杀害,其财产也不会被夺取;而非穆斯林则可以被攻击和杀害,其财产可以被夺取。除此之外,对他们的规则是相同的。这就是区分库夫尔之地与伊斯兰之地的依据。凡居住在库夫尔之地或战争之地的人,其国籍即归于库夫尔,因此库夫尔之地的规则完全适用于他们,无论他们是否为穆斯林,但穆斯林的鲜血和财产仍受保护。基于此,来自交战国的商人(称为哈尔比)不能进入我们的领土,无论他们是否为穆斯林,除非他们得到了安全保证,因为他们是哈尔比,而且使者ﷺ说:

“Whenever Allah (swt)'s Prophet attacked some people, he would never attack them till it was dawn. If he heard the Adhan (i.e. call for prayer) he would delay the fight, and if he did not hear the Adhan, he would attack them immediately after dawn.” (reported by Al-Bukhari). So the Messenger (pbuh) used to consider that anything outside of Dar Al-Muhajireen was Dar Al-Harb, in other words, Dar Al-Kufr, even if its inhabitants were Muslims, and the rule regarding them is the rule for Dar Al-Kufr from the angle of the applicability of the rules, including the rules regarding property. There is no difference between the Muslims and non- Muslims other than that the Muslims are not fought and killed, and their wealth is not taken, whereas the non-Muslims can be fought and killed and their wealth can be taken. Other than this, the rules regarding them are the same, and this is the evidence for Dar Al- Kufr and Dar Al-Islam. Whoever resided in Dar Al-Kufr or Dar Al- Harb then their citizenship is to Kufr and so the rules regarding Dar Al-Kufr are applied upon them in entirety, irrespective of whether they were Muslim or not, except that the Muslim’s blood and wealth are protected. Based upon them, the merchant from a warring nation (called a Harbi) cannot enter our lands whether they were Muslim or not, unless they were given assurances of security, because they are Harbi, and because the Messenger (pbuh) said:

“而真主（SWT）允许贸易”（《古兰经》2:275），这一经文是普遍性的，因此涵盖一切贸易，无论其发生在伊斯兰领土（Dar Al-Islam）内还是非伊斯兰领土（Dar Al-Kufr）内，换言之，它既包括国内贸易，也包括对外贸易。没有任何经文限制这一普遍性，也没有任何经文阻止穆斯林或迪米（Dhimmi）将财物输入或输出伊斯兰领土，而且它同样普遍地涵盖穆斯林与迪米，也没有任何经文禁止迪米经商，或将经商许可限定于穆斯林。至于不向他们征收关税，这是基于阿布·乌拜德在《财富》（Al-Amwal）中引述的圣训，即阿卜杜·拉赫曼·本·马格勒（‘Abd Al-Rahman b. Ma’qal）所传：我问齐雅德·本·胡达伊尔（Ziyad b. Hudayr）：“你们过去向谁征收十分之一的税？”他说：“我们不向穆斯林征税，也不向处于盟约保护之下的人征税。”我说：“那么你们过去向谁征税？”他说：“向来自战争之地（Dar al Harb）的商人征税，这与他们过去对待我们的方式相似，当我们前往他们那里时。”而“阿希尔”（‘Ashir）即是对从战争之地进入伊斯兰领土的货物征收十分之一税的人。这些是关于伊斯兰领土与战争之地的证据，也是关于哈比（Harbi）在未获得安全保障的情况下不得进入伊斯兰领土的证据，无论其为穆斯林还是异教徒；同时，对于拥有盟约者应依照该盟约对待；以及穆斯林与迪米普遍获准经商，这些都是本文第二个问题的证据。

“And Allah (swt) has permitted trade” (TMQ 2:275), which is general and so encompasses all trade, irrespective of whether it was in Dar Al-Islam or in Dar Al-Kufr, in other words, it encompasses both domestic and foreign trade. There is no text that restricts this generality or prevents the Muslim or Dhimmi from exporting or importing wealth into or from Dar Al-Islam, and it is also general encompassing both Muslim and Dhimmi, and there is no text which prohibits the Dhimmi or restricts the permission to trade to Muslims. As for not taking any custom duty from them, this is due to what was reported by Abu Ubaid in Al-amwal from ‘AbdAl- Rahman b. Ma’qal who said: I asked Ziyad b. Hudayr: "Whom did you use to take a tenth from? He said – we did not use to take tax Muslims nor the one who was under covenant. I said: Then whom you used to tax? He said:the merchants from Dar al Harb similar to what they used to do with us when we go to them.” And the ‘Ashir was the one who took a tenth from the goods which were entering Dar Al-Islam from Dar Al-Harb. These are the evidences for Dar Al-Islam and Dar Al-Harb and the lack of entry for a Harbi into Dar Al-Islam unless he is given an assurance of security, whether he was a Muslim or disbeliever, and to treat one who has a covenant in accordance with that covenant, and the general permission for the Muslim and Dhimmi to trade, which are the evidences for the second issue of this article.