如果你打开《古兰经》,逐章查找关于伊斯兰经济的章节,你将找不到任何一章。最接近的是第八章《战利品章》(Al-Anfal),它的命名和降示都与战争所得有关,但其中关于战利品分配的规定很少。同样,先知穆罕默德ﷺ也没有发布专门针对今天所谓经济结构的具体圣训,没有发表演说,也没有作出完全以此为主题的公开声明。涉及经济和金融问题的经文,是在二十三年间(即先知穆罕默德ﷺ的使命期间)陆续降示的。经济层面的规定往往是与某一需要裁决的事件相联系而提出的。例如,关于征服之地所有权的规定,便是随着赫拜尔战役(the battle of Khaibar)一并降示的。因此,要构建伊斯兰经济制度的完整图景,必须综合《古兰经》的经文、先知ﷺ的圣训以及对具体案例的裁决。以下各小节将阐述并讨论被视为构建伊斯兰经济制度所不可或缺的四项主要原则。

If you open the Quran and browse its chapters looking for a Surah on the Islamic economy, you will not be able to find any. The closest you will get is Surah Al-Anfal (chapter 8), which was named and revealed in relation to the proceeds of war and contains few rules on the distribution of the proceeds. Similarly, Prophet Mohammad did not issue specific statements, deliver speeches, or make public announcements totally dedicated to what we can call today an economic structure. The texts which include references to economic and financial issues were revealed over the course of twenty-three years (the life span of Mohammad as a prophet). Quite often a reference of economic substance may be made in relation to an incident that required a rule or judgment of some sort. One example is the rule related to the ownership of conquered land, which was revealed in conjunction with the battle of Khaibar.56 So the full picture of the economic system needs to be constructed from verses in the Quran, statements of the Prophet, and judgments on specific cases. The following subsections present and address four major principles deemed essential to the development of the economic system in Islam.

在伊斯兰经济体系的发展中，一个至关重要的概念是伊斯兰术语中所称的"Rizq"（里兹克，即给养、财富）。什么是财富？财富的给予者是谁？伊斯兰教认为，任何人一生所获得的财富数量都是由安拉决定的。人们在今世努力奋斗，所获得的正是安拉为他们规定的那一份。人在追求财富时，并不知道安拉会为他分配什么。但是，当他获得了任何数量的财富之后，他必须相信，这笔财富是安拉为他分配的。

Essential to the development of the economic system in Islam is the concept of wealth known as Rizq in Islamic terms. What is wealth? And who is the provider of wealth? Islam maintains that the amount of wealth acquired by any human throughout his life is determined by Allah. People strive in this life to acquire exactly what Allah has prescribed to them. In his endeavor to acquire wealth, man has no knowledge of what could be allocated to him by god. But once he acquires any amount of wealth, it is essential that he believes that this wealth had been allocated to him by Allah.

之所以要在穆斯林的心中确立这一观念，原因有几点。其一，伊斯兰希望在社会中保持良好的谦卑之风，尤其是对那些将要变得富有的人而言。懂得财富是安拉所赐，便能消除傲慢与自我中心的情绪。其二，伊斯兰要在社会中培养慷慨之德，这对于照顾贫困者是必不可少的。其三，穆斯林将被要求自愿施舍，超出国家法律所规定的义务。其四，伊斯兰国在初创时期将面临多场战争，这需要其民众在经济上的支持。

It was important to engrave this concept in the minds of Muslims for several reasons. For one, Islam wanted to maintain a good level of humility in the society especially among those who would become rich and wealthy. Knowing that the wealth has been granted to them by Allah removes that sense of arrogance and self-centered feelings. Second, Islam was building generosity within the society, which would be deemed necessary for dealing with the poor. Third, Muslims will be required to spend voluntarily beyond what was required of them by the laws of the state. Fourth, the Islamic state was going to face multiple wars at its infancy, which required the financial support of its constituents.

《古兰经》中有一百多处经文提到，财富（Rizq）是由安拉赐予的。以下是其中几个例子。在《罗马章》中，有一处直接指出安拉是赐予财富的那一位。57“安拉是创造你们的，然后赐给你们给养，然后要使你们死亡，然后要使你们复活。”（《古兰经》30:40）在另一处经文中说：“人类啊！你们应当记念安拉赐予你们的恩惠！除安拉外，还有别的造物主，从天上和地上给你们供给给养吗？除他以外，绝无应受崇拜的主宰。”（《古兰经》35:3）

In the Quran, there are more than one hundred references to the fact that Rizq (wealth) is provided by Allah. Following are few examples of these references. In Surah Al-Rum, there is a direct reference to the fact that Allah is the one who provides wealth.57 “Allah is He Who created you, then provided wealth for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection).” (Quran 30:40). In another place58 it states, “O mankind! Remember the Grace of Allah upon you! Is there any creator other than Allah who provides wealth for you from the sky and the earth? None has the right to be worshiped but Him.” (Quran 35:3)

每当信士们被要求将部分财产施予贫困者和需要帮助的人时,《古兰经》都提醒他们:这些财富原本就是真主所赐予的。这一观念的重要性,从《古兰经》开篇就予以确认可见一斑。在《黄牛章》(第二章)中,这一章是继开端章之后篇幅最长、地位最重要的章节,经文说:“这部经典毫无疑问,是敬畏者的正道;他们信仰幽玄之事,谨守拜功,并从我所赐予他们的财产中施舍。”因此,穆斯林信仰根基的一部分,就是相信自己所获得的财富是真主所赐予的;当被要求遵从真主的命令、将这些财富施舍出去时,他便会毫不迟疑地照办。

与资本主义所倡导的"资源稀缺"原则相反，伊斯兰教提出的是"资源丰饶"原则。《古兰经》中多处反复阐明，安拉创造了丰饶的资源，并在其中为人类造福。伊斯兰教希望传播这样一种信念：世界上的基本资源并不稀缺，安拉所创造的足以让所有人享用。伊斯兰教要培养一种珍视资源丰饶的心态，时时铭记这些资源是造物主安拉所赐予的，使人们能够利用它们，并从中创造出有益的成果。

Contrary to the “scarcity of resources” principle advocated by capitalism, Islam advances the principle of “abundance of resources.” In numerous locations in the Quran, the idea that Allah has created abundance of resources and created in them benefit for the people is repeated time and again. Islam wants to propagate the belief that the core resources in the world are not scarce, and that god has created more than enough for all the people to enjoy. Islam wants to create a mind-set which appreciates the abundance of resources and remembers at all times that these resources had been provided by god, the creator, in a manner that people can utilize them and make something good out of them.

在《古兰经》第16章《蜜蜂章》（Surah Al-Nahl）中，经文列举了许多财富资源，并提醒人们：这些资源原本都是安拉所创造的。第5至8节说：

In Surah Al-Nahl (chapter 16), the Quran enumerates many of the wealth resources and reminds of the fact that these resources were originally created by Allah. In verses 5-8, it says,

至于牲畜，祂为你们创造了它们；它们身上有温暖（保暖的衣物），还有众多益处，你们也从中获取食物。当你们傍晚把它们牵回家，早晨把它们赶去放牧时，它们身上都有美丽之处，供你们欣赏。它们还替你们负载重物，前往那些你们若非付出极大辛劳便无法抵达的地方。你们的主实在是至仁的、至慈的。祂还为你们创造了马、骡和驴，供你们骑乘，并作为装饰。祂还创造了你们所不知道的其他事物。 在生产的循环之中，人们往往忘记了，他们所饲养的这些牲畜（牛、羊、马、骆驼）原本就独立于人类而存在于这个世界上，而且它们被造化成这样，使人类能够驯服它们，并利用其中的益处。为了体会这些动物所固有的益处，可以将它们与野生的其他动物相比较，例如狮子、老虎、狼、鬣狗等，这些野兽既不能用作食物，也不能用来运输。

And the cattle, He has created them for you; in them there is warmth (warm clothing), and numerous benefits, and of them you eat. And wherein is beauty for you, when you bring them home in the evening, and as you lead them forth to pasture in the morning. And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of Kindness, Most Merciful. And He has created horses, mules and donkeys, for you to ride and as an adornment. And He creates other things of which you have no knowledge In the midst of the production cycle, people tend to forget that the very animals they raise (cattle, sheep, horses, camels) had existed in this world independent of man, and they have been created in a manner that man can tame these animals and utilize the benefits in them. In order to appreciate the inherent benefits of these animals, one can compare them with other animals in the wild, which cannot be utilized for food or transportation, for example, the lions, tigers, wolves, hyenas, and others.

《古兰经》延续对各种资源及其所产生益处的列举。在同一章（《蜜蜂章》16）的第10至13节中，《古兰经》转而谈到水——它是灌溉、种植和饮用的重要资源。经文如下：

The Quran continues the list of resources and the benefits created within them. In verses 10-13 in the same chapter (Al-Nahl 16), the Quran turns to water as a major resource used for irrigation, plantation, and drinking. The verses read thus:

伊斯兰教对贫困的看法，可以用一句话概括："如果贫困是一个人，我就杀了它。"这句话出自伊斯兰教第二任哈里发欧麦尔·本·哈塔卜之口，后来又由第四任哈里发阿里·本·阿比·塔利卜重复。伊斯兰教在其启示的整个过程中，形成了对贫困和饥饿的坚决不容忍的态度。据传，先知ﷺ的同伴之一阿布·al-扎尔·吉法尔曾说："看到一个穷人家里找不到食物，又不拿起剑出来为自己争取，我感到最为震惊。"欧麦尔·本·哈塔卜、阿里·本·阿比·塔利卜和阿布·扎尔的这些言论，表明了伊斯兰教对贫困和饥饿的不容忍程度。这一观点直接源于先知ﷺ和《古兰经》所确立的根本思想。

The Islamic view on poverty is best summarized by the statement “If poverty were a man, I would kill it.” This statement was made by Umar Bin Al-Khattab, the second caliph in Islam, and repeated by Ali Bin Abi Talib, the fourth caliph. Islam, over the course of its revelation, developed a categorical intolerance to poverty and hunger. Abu Dhar Al-Ghafari, one of the companions of the Prophet, is reported to have said, “I am most shocked by a poor man who cannot find food at home and does not come out with his sword in his hands.” The statements of Umar Bin Al-Khattab, Ali Bin Abi Talib, and Abu Dhar signify the level of intolerance for poverty and hunger in Islam. This view stems sequence from the fundamental thought established by Prophet Mohammad (PBUH) and the Quran.

先知穆罕默德ﷺ直接针对贫困与饥饿，断然拒绝任何人挨饿而其所在的街坊却家境富足的可能。先知ﷺ的原话是：“如果一个社群中有人让其成员饿着肚子睡觉，那么安拉和祂的使者将与这个社群断绝关系。”先知ﷺ在另一段圣训中同样表达了对饥饿与贫困的强烈反感，他说：“吃饱了肚子上床睡觉，而邻居却在挨饿的人，不是真正的信士。” 请注意先知ﷺ如何巧妙地把对贫困的拒斥与人的信仰联系起来。他并没有仅仅颁布一条行政规定，要求为街坊中的穷人提供食物。相反，他依托的是信仰的理性根基，而这一根基是他用十三年多的时间，一块砖一块砖地垒砌起来的。随后，他转而运用这一信仰根基，说：如果你像你所宣称的那样真正信仰伊斯兰，那么你就不能让你的邻居挨饿。因此，信仰的根基被用来在社会成员之间建立起这种责任感。

Prophet Mohammad, in a direct reference to poverty and hunger, rejected the slightest possibility that one person would go hungry while the neighborhood he lives in has plenty. In the words of the Prophet, “Allah and his Messenger will disown a community which allows one of its members to sleep hungry.” This strong resentment of hunger and poverty was demonstrated in another statement by the Prophet, where he said, “He who resorts to his bed with full stomach while his neighbor is hungry is not a true believer.” Note how the Prophet skillfully links the rejection of poverty to one’s faith and belief. He does not simply make an administrative rule asking to provide food for the poor people in the neighborhood. Rather, he relies on the intellectual foundation of belief which he spent more than thirteen years putting together, one brick at a time. Then, he turns to this intellectual faith foundation and utilizes it by saying, if you truly believe in Islam as you claim, then you cannot allow your neighbor to go hungry. So the faith foundation is used to build this sense of responsibility among the members of the society.

这些来自先知、运动领袖和国家元首的话语，阐明了一个重要事实：在伊斯兰社会中，不允许存在贫困。先知ﷺ的继承者哈里发们也持同样的立场，并继续强调维持无贫困社会的必要性。需要注意的是，先知ﷺ和他的同伴们在处理贫困与饥饿问题时，重点在于具体的个人，而非整个社群。一个社群在经济状况上的繁荣，使其成员更加有责任关心社群中每一位成员的福祉。 在资本主义之下，社群的经济福祉以经济增长来衡量，国内生产总值的增长被视为经济健康的标志。当经济增长放缓或长时间停滞时，资本主义社会便会拉响警报。而在伊斯兰教中，警报则在社群之中仍存在饥饿时响起，即便整个社群可能拥有充足的食物和物资。只要还有一位挨饿的男人、女人或孩子，伊斯兰教就不允许社群安于现状。

Statements like these coming from the Prophet, the leader of a movement, and the head of state assert an important fact: poverty is not to be allowed in the Islamic society. The successors of the Prophet, the caliphs, took the same stand and continued to emphasize the need to sustain a poverty-free society. Note that the emphasis of the Prophet and his companions, when dealing with poverty and hunger, was focused on the specific individuals rather than on the community as a whole. The fact that a community is doing well in terms of economic status makes its members more responsible for the well-being of every member of the community. Under capitalism, the economic well-being of the community is measured by the economic growth; an increase in the GDP is interpreted as a sign of a healthy economy. Alarms begin to sound in a capitalist society when the economic growth slows down or halts for an extended period of time. In Islam, the alarm sound goes off when hunger persists within a community despite the fact that the community as a whole may have abundance of food and goods. Islam does not allow the community to rest as long as there is at least one hungry man or woman or child.

在资本主义的框架内，只有物质价值具有分量和意义。一件产品的物质价值，取决于它能为人带来的益处，以及它与其他产品或事物的可交换性。当一件产品的价值以货币衡量时，这一价值就称为价格。

Within the framework of capitalism, the material value is the only value that has weight and significance. And the materialistic value of a product is defined in terms of the benefit it carries to people and in terms of its exchangeability with other products or things. When the value of a product is measured in terms of money, then the value of the product is called the price.

伊斯兰教对价值的界定有着完全不同的路径。首先，伊斯兰教将价值划分为两大类：一类与人的行为有关，另一类与事物和商品有关。在第一类中，伊斯兰教认为，人在实施某一行为时，应当实现四种价值，即精神价值、道德价值、人文价值和物质价值。此处的价值，指的是实施该行为所追求的目标。

Islam has a totally different approach for value definition. First, Islam recognized two broad categories of values, one category is related to the actions taken by people, and the other is related to the things and commodities. Within the first category, Islam recognizes four types of values which should be attained when the human performs an action. These values are the spiritual, moral, human, and the materialistic values. The value in this respect refers to the objective sought by performing the action.

精神价值与那些唯一目的在于取悦造物主安拉的行为相关联。例如，祈祷、斋戒和朝觐是穆斯林应尽的义务，并且应当按照一定的次序来履行。这些行为的价值只在于取悦安拉，从而满足人性中内在的崇拜本能。穆斯林做礼拜并不是为了锻炼背部，尽管礼拜可能对背部肌肉有益。相反，穆斯林礼拜的唯一目标是取悦他的主。《古兰经》说："你们应当为纪念我而谨守拜功。"75 同样，穆斯林在斋月斋戒并不是为了减肥，尽管他在斋戒期间可能会体重下降。他斋戒只是为了赢得安拉的喜悦和满意。据传先知穆罕默德ﷺ曾说："安拉说：人的一切功修都属于他自己，唯独斋戒除外。斋戒是属于我的，我要亲自给予斋戒者报酬。"《古兰经》also证实，斋戒是为了让人们之中的人敬畏安拉而被规定下来的。76

Spiritual values are associated with acts whose only purpose it to please god, the creator. For example, the acts of prayer, fasting, and pilgrimage are ordained upon the Muslim and should be carried out in a certain order. These actions have no value except to please Allah, and consequently to satisfy the instinct of worshiping embedded within the human self. A Muslim does not perform prayer in order to exercise his back, although prayer may benefit the back muscles. Rather, a Muslim performs prayer for the sole objective of pleasing his god. The Quran says, “Establish the prayer for my remembrance.75” Similarly, a Muslim does not fast during the month of Ramadan in order to lose weight, although he may lose weight while fasting. But he performs fasting only to win the pleasure and satisfaction of Allah. It is reported that Prophet Mohammad had said, “Allah says: all your actions belong to you, except fasting. It is mine; and I am the one who provides the rewards for fasting.” The Quran confirms that fasting had been prescribed upon people so that they may have piety for Allah.76

第二类价值与道德价值相关。伊斯兰教规定了某些行为，其唯一目的在于实现一种道德价值。这是为了在社会中培养一种倾向，即为实现道德目标而行动。例如，伊斯兰教劝导穆斯林培养良好的品格、诚实、可信赖、真诚和慷慨。伊斯兰教也劝导穆斯林摒除某些品性，如吝啬、小气、嫉妒、妒忌和贪婪。这些道德价值本身就有其价值，被视为应当为之追求并自身实现的可行目标。善良的价值也延伸到动物身上。据传，先知穆罕默德ﷺ曾讲述一名妇人因关禁一只猫而不喂养它，从而招致安拉的愤怒。他还讲到一名男子，因为他为一只口渴的狗特意去取水，从而应得安拉的回报。当有人问穆斯林善待动物是否也能获得回报时，他回答说：“你善待任何有生命的生灵，都会获得回报。”当穆斯林说真话、把信托归还给其所属之人、坚持正义、拒绝压迫时，他这样做正是因为这些是善的价值，而他必须坚守它们。穆斯林为何要遵从这些道德目标并努力实现它们？这当然要追溯到其根本的理性基础，即这些目标由安拉所确定，因此，遵从它们，穆斯林实质上就是在顺服安拉。