在进一步讨论伊斯兰政治经济学之前,我想指出,“政治经济学”一词的含义是指与国家经济相关的财富生产、消费和分配过程。就此而言,政治经济学探讨的是那些直接影响国家经济、并决定能否实现经济制度所设定的经济目标的策略和方法。因此,“政治经济学”一词可以在伊斯兰、资本主义或社会主义等意识形态的框架内使用。所以,读者不应期望在《古兰经》的某些经文或先知的圣训中看到“政治经济学”这一术语。然而,政治经济学范畴下的各项议题,将从《古兰经》和圣训的原始文本中提取并加以考察,同时也会参照先知门弟子的共识,以及从原始文本中推导出的因果推理。

Before proceeding in the discussion of the Islamic political economy, I should note that the term political economy is used in the context which refers to the processes of production, consumption, and distribution of wealth as related to the economies of states. In this respect, political economy addresses the strategies and methods which directly impact the economy of states and the ability to achieve the economic objectives set forth by the economic system. Hence, the term political economy can be used within the framework of ideologies such as Islam, capitalism, or socialism. Therefore, the reader should not expect to see the term “political economy” being used in some verses in the Quran or statements of the Prophet. However, the subjects studied under the umbrella of political economy will be extracted and evaluated from original texts of the Quran and the Sunnah as well as from the consensus of the companions of the Prophet and the causal reasoning derived from the original texts.

政治经济学涉及众多议题，包括财富的来源、财富的本质、增加财富的方法以及分配财富的方法。具体而言，政治经济学探讨财产所有权、货币、汇率、金本位、里巴（高利贷）、囤积、贸易与商业、公司、人力劳动以及满足人类基本需求。接下来我们将讨论伊斯兰教对上述每一个问题的看法，并说明伊斯兰教如何管理各种经济资源，以提高生产、规范消费并消除贫困。

The political economy addresses a myriad of subjects related to the sources of wealth, the nature of wealth, the methods of increasing wealth, and the methods of distributing wealth. In particular, the political economy deals with property ownership, currency, exchange rates, gold standard, Riba (usury), hoarding, trade and commerce, corporations, human labor, and satisfaction of human basic needs. Next we discuss the Islamic perspective on each of these issues and show how Islam manages the various economic resources to enhance production, regulate consumption, and eliminate poverty.

在描述伊斯兰政治经济学的各个组成部分之前,我应当指出:历史上,穆斯林学者花费了大量精力,汇编《古兰经》、先知的言论、同伴的行为以及历任哈里发的做法中涉及财务事务的记载。其中最著名的参考文献之一是阿布·欧拜德·卡西姆·本·萨拉姆(Abu Obaid Al-Qasim Bin Salam)所编纂的《财富》(Al-Amwal,意为“财务”),他生活于公元767至838年(伊历150至224年)。在《财富》一书中,阿布·欧拜德汇集了所有与货币、金融交易、财产所有权、财富分配及相关主题有关的记载。对于任何希望理解伊斯兰经济学的学生或学者而言,《财富》都是一部极具价值的参考著作。另一部重要著作是伊玛目阿布·尤素福·雅库布·安萨里(Imam Abu Yousuf Yakub Al-Ansari,公元730至799年)所著的《土地税》(Al-Kharaj,意为“土地课税”),第81

Before I proceed to describe the components of the Islamic political economy, I should note that historically Muslim scholars spent a good amount of effort compiling references to financial matters found in the Quran, the statements of the Prophet, the actions of companions, and the practices of various caliphs. Among the most prominent references is the book under the title Al-Amwal (translated as finances) compiled by Abu Obaid Al-Qasim Bin Salam who lived in the period 767-838 AC (AH 150-224). In the book Al-Amwal, Abu Obaid collected all references related to money, financial transactions, property ownership, money distribution, and related subjects. Al-Amwal is a very resourceful reference for any student or scholar seeking to understand the economics of Islam. Another major reference is the book under the title Al-Kharaj (translated as land taxation) authored by Imam Abu Yousuf Yakub Al-Ansari (730-799 AC, 81

（AH 113-182）。Abu Yousuf 应哈伦·拉希德哈里发的请求撰写了《Al-Kharaj》，哈里发希望获得一部可靠的财政管理参考书。82

AH 113-182). Abu Yousuf wrote Al-Kharaj based on the request of Caliph Harun Al-Rasheed, who was looking for a good reference for managing 82

国家的财政事务。《Al-Kharaj》(《土地税书》)详细论述了国家的岁入、国家预算的各项条目，以及在国家各阶层之间分配财富的方式。除了《Al-Kharaj》中涉及的财政事务之外，Abu Yousuf还提出了管理国家财政的政策与策略。

the financial matters of the state. Al-Kharaj talked in details about the revenues of the state, the state budget items, and the means of distributing the wealth among the constituents of the state. Besides the financial matters addressed in the book of Al-Kharaj, Abu Yousuf included policies and strategies for managing the finances of the state.

除了《哈拉吉书》和《财富书》之外,伊斯兰图书馆中还有大量与财务问题相关的文献,这些内容散见于各位杰出伊玛目学派学者的著述之中,如艾布·哈尼法、贾法尔、马立克、沙斐仪和伊本·罕百勒。[83][84][85][86][87] 在伊斯兰哈里发国家的历史进程中,国家的财务与经济事务由精通运用既定推导工具、从中演绎律例的学者来解决和处理。学者们推导出的律例,既可由哈里发直接提出请求而被采用,例如拉希德曾要求艾布·尤苏夫提供一套完整的律例;也可由统治者直接采用历代学者所推导出、并经实践而确立为法律的规则。

In addition to the books of Al-Kharaj and Al-Amwal, the Islamic library has countless of references to financial matters embedded in the compilation and writing of various scholars within the schools of the prominent Imamas, such as Abu Hanifah,83 Ja’far,84 Malik,85 Al-Shafi’,86 and Ibn Hanbal.87 Throughout the history of the Islamic state of khilafah, the financial and economic matters in the state were resolved and addressed by scholars who were fluent in the process of deriving rules on various matters by utilizing well established tools for derivation. The rules derived by the scholars were utilized by the caliphs through a direct request as was the case when Al-Rasheed asked Abu Yousuf to provide a comprehensive set of rules. Alternatively, the ruler would just use the rules which have been derived over time by various scholars and have been established as laws through practice.

各个学派的学者继续处理国家中的一切事务，包括财务和经济事务，并提出相应的教规和法律。几乎无一例外，每一本教法（伊斯兰律法）著作都会设有专门的章节，涵盖贸易、借贷、利息（高利贷）、买卖、土地财产、土地税收、战争预算与筹资、战利品、天课的征收与分配、合伙经营、公共财产，以及更多内容。

The scholars from the various schools of thought continued to address all matters in the state including financial and economic matters and provide the appropriate rules and laws. Almost without exception, each and every fiqh (Islamic laws) book would include specific chapters and sections on trade, loans, riba (usury), sale, land property, land taxation, war budgeting and funding, proceeds of war, zakah collection and distribution, partnerships, common or public properties, and much more.

自1924年哈里发这一伊斯兰国家覆灭以来，伊斯兰教的各项制度在先前由伊斯兰律法统治的国家中被突然废止。经济和金融制度也不例外。英国、法国及其他欧洲国家的殖民势力向这些国家引入了取代伊斯兰律法的新法律和规章。在殖民时期及之后，唯一幸存下来的伊斯兰金融实践是天课（zakah）的做法，因为在伊斯兰教中，天课被视为一种宗教仪式，也是伊斯兰教的五功之一。即便在这一时期，天课的做法也从自自国家主导的活动，转变为更多的个人行为，而自先知穆罕默德ﷺ在麦地那建立第一个国家以来，天课原本是由国家主导的。因此，伊斯兰教的经济和金融制度原则在穆斯林占多数的国家中失去了实际的规范作用。随着时间推移，伊斯兰经济的理论原则逐渐模糊，不仅对普通穆斯林而言变得含混不清，对一些穆斯林学者和学术界人士而言也是如此。这是放弃经济与政治制度的实施近一百年之后的自然结果。

Since the collapse of the Islamic state of khilafah in 1924, the systems of Islam were abruptly deactivated in the countries previously ruled by the Islamic laws. The economic and financial systems are no exception. The colonial powers of Britain, France, and other European countries introduced to these countries new laws and rules which replaced the Islamic ones. The only Islamic financial practice which survived during and after the colonial period was the practice of zakah, because in Islam zakah is considered a ritual and one of the pillars of Islam. Even the practice of the zakah during this period became more of an individualistic practice rather than a state-sponsored activity as used to be since the establishment of the first state in Medina by Prophet Mohammad (PBUH). As a result, the Islamic principles of the economic and financial system lost their practical norm in Muslim majority countries. Over time, the theoretical principles of the Islamic economy blurred and became rather fuzzy not only for the average Muslim, but also for some Muslim scholars and academics. This is a natural result for abandoning the implementation of the economic as well as the political system for almost a hundred years.

过去几十年间，为数不多的研究探讨了伊斯兰的经济制度，它们在重构一个被蒙蔽了一个多世纪的制度图景方面作出了重要贡献。早在1953年，塔基乌丁·纳布哈尼（Taqiuddin al-Nabhani）便以《伊斯兰的经济制度》（The Economic System in Islam）为题发表了一项研究。另一部名为《完美的政治经济学》（The Perfect Political Economy）的著作出现于20世纪60年代初，论述的是伊斯兰的政治经济学。20世纪70年代初，又出现了一部名为《我们的经济》（Iqtisaduna）的著作，“Iqtisaduna”意为“我们的经济”。第四部著作《哈里发国家中的财政》（Al-Amwal in the State of Khilafah）出现于1980年。这些著作为伊斯兰经济制度奠定了坚实的基础，不过鉴于这些研究问世时穆斯林世界的政治状况，它们看起来颇为理论化。20世纪80年代，人们对伊斯兰经济这一主题的兴趣开始增长，尤其是在伊朗伊斯兰革命之后。伊朗伊斯兰共和国的建立，使该地区首次感到伊斯兰的经济制度具有比以往所认为的更多的现实价值。此后，伊斯兰文献中陆续出现了数十项研究，其标题诸如“伊斯兰经济”“伊斯兰的经济思想”“伊斯兰的经济风格”“伊斯兰的经济方法”“伊斯兰金融”“伊斯兰国家的财政”等等。

The few studies that addressed the economic system in Islam in the last few decades contributed in a significant manner to reconstruct an image of a system which has been clouded for over a century. One study appeared as early as 1953 under the title The Economic System in Islam88 by Taqiuddin al-Nabhani. Another book (The Perfect Political Economy) appeared in the early 1960s and addressed the political economy in Islam.89 In the early 1970s another book appeared under the title Iqtisaduna which stands for “Our Economy.” A fourth book (Al-Amwal in the State of Khilafah) appeared in the 1980.153 These books laid down a solid foundation for the Islamic economic system, although they seemed very theoretical given the political conditions in the Muslim world at the time these studies appeared. Interest in the subject of Islamic economy began to increase in the 1980s, especially after the Islamic revolution in Iran. The creation of the Islamic Republic of Iran created a sense in the region for the first time that the economic system of Islam has more practical merit than previously thought. Since then, tens of studies bearing titles such as “Islamic Economy,” “Economic Thinking in Islam,” “Economic Styles in Islam,” “Islamic Economic Methods,” “Islamic Finances,” “Finances of the Islamic State,” and the like showed up in the Islamic literature.