生活中必须有各种约束与规范。这些约束与规范可以适用于人的内心生活，适用于他在自身事务中的所为，也适用于他与其他人的生活，无论这些人与他是否有亲属关系，无论是他的大家族、宗族或部落中的成员，社群或民族中的人，还是朋友或敌人。这些约束与规范还可以规范人与其他生灵的关系，无论上主是否使这些生灵服从于人，也可以规范人与他在广阔世界中所遇到的无生命之物的关系。此外，还必须有约束与规范来管理人的生活，以及他与其主的关系，而这正是一切生命的核心。

There must be controls and constraints in life. These may apply to man’s inner life, to what he does in his own affairs, and to his life with other human beings, whether related to him or not, members of his extended family, clan or tribe, community or nation, friends or enemies. These controls and constraints may also govern man’s relations with other creatures, whether God has made these subservient to man or not, and to inanimate objects which man finds in the world at large. Furthermore, there must be controls and constraints to govern man’s life and his relationship with his Lord, which is the essence of all life.

伊斯兰教在人类生活中确立了这些约束与规范，以清晰、准确的方式加以界定，并赋予其源自真主的权威，确保它们得到应有的尊重、遵守和服从。它们不会随着某个人、某个群体、某个民族或某个时代的变化无常的倾向或暂时的利益而改变，这些被置于优先地位的倾向或利益都是暂时的。事实上，这些由真主确立并界定的约束与规范本身就体现了整体的“利益”，因为它们拥有真主的权威。

Islam sets up these controls in human life, defines them with clarity and accuracy, and imparts to them an authority derived from God, ensuring that they remain well respected, observed and obeyed. They are not subject to changing tendencies or temporary interests which may be given prominence by an individual, a group, a nation or a generation. Indeed, these controls and restraints, set up and defined by God, themselves represent the overall “interest”, since they have God’s authority.

人的利益显然在于遵守这些规定,即使个人、社群、民族或整整一代人可能有不同的看法,因为只有真主最为知晓,而人类的认识充其量只是有缺陷的。真主所决定的,比人自己所决定的更好。事实上,如果人们在与真主的关系中哪怕只保持最低限度的礼貌,那么当他们自己对利益的定义与真主的定义相冲突时,他们就会质疑自己的定义。真正的礼貌要求人除了真主所给予的定义之外,不应另有对自身利益的定义;他应当心甘情愿地接受并服从这一定义,并始终确信、安然满足地相信它必将为他带来益处。

Man’s interest lies clearly in observing them even though an individual, a community, a nation or a whole generation may feel otherwise, for it is God who knows best, while human beings have, at best, a defective knowledge. What God decides is better than what they may decide for themselves. Indeed, if people were to maintain the lowest degree of politeness in their relationship with God, they would question their own definition of their interest if it were seen to be in conflict with God’s definition. True politeness requires that man should have no definition of his interest other than that given by God, which he should accept and obey willingly, always assured and content that it will work for his benefit.

这些规定与约束，在此被真主称为“契约”。祂命令信仰祂的人要恪守这些契约。

These controls and constraints are what is termed by God here as “contracts”. He commands those who believe in Him to remain true to these contracts.

在为信士们提出总的劝告、要求他们履行约定之后，经文又详细阐述了其中的一些内容：“准许你们吃牲畜一类的动物，除非是已经向你们宣读的那些。但你们在守戒期间不可猎取动物。真主所欲，必有所命。信士们啊！你们不可亵渎真主所设的标志，不可亵渎禁月，不可亵渎献祭的牲畜和佩戴的项圈，也不可亵渎那些为寻求真主的恩惠和喜悦而前往禁寺的人。你们脱离戒律之后，便可以狩猎。不要因为那些阻止你们进入禁寺的人而心怀仇恨，以致侵犯他们；你们应当彼此互助，行善敬畏，而不应彼此互助，犯罪作恶。你们应当敬畏真主，因为真主的刑罚是严厉的。禁止你们吃死物、血液、猪肉，以及诵非真主之名而宰的牲畜，被勒死的、被击死的、坠落而死的、被角抵而死的、被野兽吃剩的动物，但你们及时宰杀的除外；也禁止你们吃为偶像而宰杀的动物。禁止你们用箭来抽签分配肉食，这都是罪恶。今天，不信道者对于你们的宗教已经绝望了。所以，你们不要畏惧他们，只应畏惧我。今天，我已为你们完成了你们的宗教，已完成了我对你们的恩惠，并已为你们选定伊斯兰教为宗教。谁迫于饥饿，而并非故意犯罪，那么，真主确是至赦的，至慈的。”（第1-3节）

Once the address is made to all believers to honour their contracts, some of these are stated in detail: “Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein. But you are not allowed to hunt while you are in the state of consecration. God decrees what He will. Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt. Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution. Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verses 1-3)

凡是此处所陈述的内容，无论是禁止或允许某些宰杀的牲畜、某些种类，还是限定某些地点与时间，都属于信士必须履行的“契约”的一部分。信仰之约的内容之一是：作为立约一方的信士，关于何者合法、何者非法的指令，只能取自真主。在这一点上，他们不承认除真主之外的任何权威。

Whatever is stated here, either prohibiting or making lawful certain slaughtered animals, or certain species, or restricting places and times, is part of the “contract” believers must fulfil. It is part of the contract of faith that those who are party to it, i.e. the believers, must receive their instructions regarding what is lawful and what is unlawful only from God. In this respect, they recognise no authority other than His.

“神圣的月份”在这节古兰经文中，指的是伊斯兰太阴历中四个神圣的月份，即：賴哲卜月（Rajab）、祖·嘎阿德月（Dhu’l-Qa`dah）、祖·希贾月（Dhu’l-Hijjah）和穆哈兰姆月（al-Muharram）。真主禁止在这四个月中交战。伊斯兰教出现之前，阿拉伯部落曾赋予这些月份特殊的神圣性。然而，他们却按自己的意愿加以操纵：依照某些修士的裁决，或者依据强大部落首领颁布的命令，随意推迟某些月份。伊斯兰教降示后，真主的立法确认了这些月份的神圣性。这种神圣性基于真主在创造天地时所作的神圣命令，正如第9章《忏悔章》所说：“在真主的定制中，月份的数目，从天地创造的那天起，就是十二个月，其中有四个是禁月。”（9：36）古兰经还指出，推迟神圣月份并操纵它们，是双重不信的表现。因此，正确的次序依照真主的命令得以重新确立。除非在这些月份中有人对穆斯林发动侵略，这些月份才保持其神圣性。此时穆斯林被允许抵御侵略，但不给侵略者逃脱的机会，以免其利用它们并不承认的这些月份的神圣性。伊斯兰教对于在这些月份中交战的看法，载于第2章《黄牛章》。（《古兰经的荫下》第一卷，第216-219页）

The term “the sacred month” as it occurs in this Qur’ānic verse refers to the four months of sanctity in the lunar calendar which are: Rajab, Dhu’l-Qa`dah, Dhu’l- Hijjah and al-Muharram. God has forbidden fighting in these four months, which used to be given special sanctity by Arabian tribes prior to Islam. However, they manipulated them as they wished, delaying certain months according to a ruling given by certain monks or a decree issued by the chiefs of powerful tribes. When Islam was revealed, their sanctity was endorsed by God’s legislation. This sanctity is based on a Divine order made when God created the heavens and the earth, as mentioned in Sūrah 9, Repentance: “The number of months, in God’s sight, is twelve months [laid down] in God’s decree on the day when He created the heavens and the earth. Of these four are sacred.” (9: 36) The Qur’ān also states that delaying the sacred months and manipulating them is an indication of compounded disbelief. Thus, the correct order has been re-established according to God’s decree. These months remain sacred unless aggression is waged during them against the Muslims, when they are permitted to repel such aggression, without giving the aggressor a chance to escape, making use of the sanctity of these months which they do not recognise. The Islamic view of fighting in these months is mentioned in Sūrah 2, The Cow. (In the Shade of the Qur’ān, Vol. I, pp. 216-19)

经文中提到的祭牲，指的是朝觐者在朝觐期间作为仪式的一部分而宰杀的牲畜。这可以是骆驼、牛或羊。若违犯这些规定，便是为了与其被奉献的目的不同的任何其他原因而宰杀它们。在朝觐期间，这些牲畜也不得在宰牲日之前宰杀，或在完成副朝之后宰杀。任何祭牲的大部分都要分给哈拉姆地区的穷人。奉献此类祭牲的人，也被鼓励自己食用其中的一部分。

The offerings mentioned in the sūrah refer to sacrificial animals which pilgrims slaughter during pilgrimage as part of its rites. This may be a camel, a cow or a sheep. To offend against these is to slaughter them for any reason other than the one for which they have been consecrated. Nor may they be slaughtered until the day of sacrifice during pilgrimage or after the end of `umrah. The major part of any sacrificial animal is distributed to the poor of the Ĥaram area. Those who offer such a sacrifice are encouraged to partake of it.

“垂颈的牲畜”（al-qalā’id）在这一章中指的是那些被挂上花环的牲畜，以此表明它们已被奉献作为献牲。此后，它们会被任其自由地在草地上吃草，直到献牲的期限到来之日。

The term “the garlands” mentioned in the sūrah refers to cattle which are adorned with garlands to denote that they have been pledged for sacrifice. They are then left alone to graze as they wish until the day when the pledge falls due for their sacrifice.

在强调神圣与安全的此处，真主命令信仰祂的人履行他们与祂所立的约定，并提升自己，使自己能够承担所托付给他们的人类领导责任。要履行这一职责，他们不得受个人情感、情绪或暂时环境的影响。真主命令他们，即便对待那些在“胡戴比亚之年”及更早之时阻止他们进入圣寺朝觐的人，也不可过分逾越。那些人的行为在穆斯林心中留下了深深的创伤，必然会引发仇恨的情绪。但尽管如此，穆斯林群体的行为不可受此类情绪引导。其职责与其伟大的角色相称：“你们不要因憎恨那些阻止你们进入禁寺的人，而越界侵害他们；你们要互助于敬畏和虔诚，不要互助于罪恶和侵犯。你们应当敬畏真主，因为真主的惩罚是严厉的。”（第2节）

With the emphasis placed here on sanctity and security, God calls on those who believe in Him to fulfil their contracts with Him and to rise to the level which enables them to assume the leadership of mankind that has been assigned to them. To fulfil this role they must not allow themselves to be influenced by personal feelings, emotions or temporary circumstances. God calls on them not to transgress even against those who debarred them from entering the Sacred Mosque when they sought to visit it in the year known as “the year of aI-Ĥudaibiyyah” and earlier. The actions of those people left deep scars in the Muslims’ hearts, which were bound to arouse emotions of hatred. But all this notwithstanding, the actions of the Muslim community must not be guided by such feelings. Its duty fits its great role: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

这是自我克制与慈悲的最高标准。然而,正是这一最高标准,必须由被其主托付为人类引导者与守护者的共同体来达到。在此,它被号召抵达一个崇高的境界。这是领导责任的一部分。这意味着信士们必须宽恕自己个人所遭受的一切,以及他们可能因他人所造成的伤害而忍受的一切,从而向人类展示一个正直行为的伟大典范——而这种典范只有遵循伊斯兰教才能实现。如此一来,他们就为伊斯兰教作了积极的见证,这必将使伊斯兰教对世界其他人类产生吸引力。

This is the ultimate standard of self-control and compassion. But it is this very ultimate standard that must be attained by the community entrusted by its Lord with the task of being the guide and guardian of humanity. Here it is called upon to attain a sublime horizon. This is part of the responsibility of leadership. It means that believers must overlook what happens to them personally and what they may have to endure of harm caused by others, in order to give to mankind a great model of righteous behaviour that can be achieved only by following Islam. In this way, they give a positive testimony for Islam which is certain to make it appealing to the rest of mankind.

这项任务在此经文中所描述的，虽然重大，却并不会成为压在人身上的沉重负担。经文承认人可能会愤怒，心中也可能藏有憎恨的情绪。但人不能因为愤怒或憎恨而去越界，对他人不公。

The task outlined here is a great one, but as it is put in this sūrah it does not represent a great burden that will weigh heavily on man. There is a recognition that a human being may be angry and may harbour feelings of hatred. But human beings are not entitled, as a result of fury or hatred, to transgress and be unjust to others.

此外,信士群体内部的合作,必须促进正义与虔诚,而非邪恶或侵犯。信士们被命令敬畏真主,并被提醒真主的惩罚可能极其严厉。这种提醒连同敬畏真主的命令,有助于穆斯林群体克制仇恨,超越复仇的欲望,因为这是一个始终追求真主喜悦的群体。伊斯兰如何影响人心,最能从其非凡成果中得到体现:它塑造了阿拉伯人,使这种高尚的品行成为他们的特征,因此他们遵行其要求。在伊斯兰到来之前,他们距离这样崇高的标准还十分遥远。

本章开始详细说明第一节经文中关于可食用牲畜的例外情况。经文说："禁止你们吃死物、血液、猪肉，以及宰杀时诵念了非安拉之名的牲畜；被勒死的、被击打致死的、坠落而死的、被角抵死的、被猛兽吃剩的，除非你们及时宰杀了它；还有献给偶像祭坛的牲畜。还禁止你们用箭占卜分肉，这都是罪恶。今天，不信道者已经对你们的宗教绝望了，所以不要怕他们，只应敬畏我。今天，我已为你们完成了你们的宗教，全部恩惠已降临你们，我已选定伊斯兰作为你们的宗教。谁因饥饿所迫，并非存心犯罪，那么，真主是至赦的，是至慈的。"（第3节）

The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)

前三类食物——腐肉、血液和猪肉——在第二章《黄牛》第173节中被列为禁物。我们在讨论这节经文时已对这一禁令作过评述，见第一卷第182至184页。无论人类知识将来能否探明这一禁令的理由，神的启示已明确指出这些食物是不洁的。这便是我们所需要知道的一切，因为神只禁止邪恶之物，以及以某种方式损害人类生命的事物，无论这种伤害是否为人所知。人类的知识仍是有限的，它并不知晓一切有害之物，也不知晓一切有益之物。

The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.

凡是在宰杀时诵念了除真主之外的其他名称的动物，其肉都是禁食的，因为这种做法从根本上违背信仰，而信仰的基础正是：神性唯独属于真主。由此而来的首要结论是，每一个意图和行为的目的都必须是追求真主的喜悦，每一步都奉真主之名而行，并在每一项行动之前诵念祂的名字。因此，当在宰杀动物时诵念了真主以外任何人的名字，甚至在宰杀时未提及任何名字，该动物的肉都是禁食的，因为这样的行为本质上与信仰相违。正是在这一道德层面上，它是不洁净的，因此与尸体、血液和猪肉等在身体上不洁之物并列。

Animals on which a name other than that of God has been invoked are forbidden to eat because such a practice is essentially contrary to faith, which is based on the fact that Godhead belongs to God alone. The first thing that follows from this acknowledgement is that the purpose behind every intention and action must be the pursuit of God’s pleasure and that every step is made in His name, which is invoked before every action. Therefore, when the name of anyone other than God is invoked at the slaughtering of an animal, and indeed when no name is mentioned at such slaughter, the flesh of that animal is forbidden to eat because such an action is basically contrary to faith. It is in this moral respect that it is unwholesome and, therefore, added to what is physically unwholesome such as carrion, blood and pork.

到目前为止，我们已经讨论了这节经文中所详述的被禁食物的细节。

So far we have discussed the details of forbidden food as detailed in this verse.

然而，这节经文还包含其他需要恰当讨论的论述。

The verse, however, also includes other statements that require proper discussion.

今天，不信道者已经对你们的宗教绝望了。所以你们不要惧怕他们，只惧怕我吧。今天，我已为你们完善了你们的宗教，圆满了我对你们的恩惠，并喜悦伊斯兰作你们的宗教。

Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.

（第3节）

(Verse 3)

这段话出现在关于哪些肉禁食的详细叙述中间，是《古兰经》最后降示的经文。它宣告伊斯兰教的使命已经完成，其恩惠已经圆满。圣门弟子、以敏锐洞察力著称的欧麦尔感觉到，先知在世的日子已经屈指可数。他已经尽到了所有的职责，传达了他的使命，必定会被召回去赴与真主的约定。

This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God.

欧玛尔感觉到那次离别正在临近，他的双眼含满了泪水。

`Umar’s eyes were tearful as he felt the approach of that departure.

这些伟大的话语出现在一节经文之中,这节经文的主题是禁止食用某些类型的动物肉,而这节经文又位于一章具有我们此前已经提到的那些详细宗旨的经章之中。由此我们可以领会到,神圣的律法是一个单一而完整的整体,不能被割裂成彼此分离的部分。它的条文可能涉及信仰的观念、功修、允许与禁止、社会规范以及国际关系,但它们的价值都是同等的。它们合在一起,构成了神在这节经文中所描述的、已经由祂圆满完成的宗教。而且,这正是神已经将完备的恩典赐予信士们的那份恩惠。它们代表着神所选定、供祂的仆人们遵行的生活准则。拒绝这一准则的任何部分,就等于拒绝全部,也就是完全拒绝神圣的信仰。

These great words come within a verse which has as its subject matter the prohibition of certain types of animal food, and within a sūrah which has the detailed purposes we have already mentioned. What we understand from this is that Divine law is a single and complete whole that cannot be split into separate parts. Its provisions may tackle the concept of faith, or acts of worship, or permissions and prohibitions, or social regulations and international relations, but they are all of equal value. In their totality they constitute the religion God describes in this verse as having been perfected by Him. Moreover, it is the blessing of which He has bestowed a full measure on the believers. They represent the code of living God has chosen to be implemented by His servants. To reject any part of this code is to reject it all, and to reject the Divine faith altogether.

这是一段极具启发性的论述。我们可以长久地思索它，却仍无法穷尽其中蕴含的根本要义与深刻指引，以及它所规定的职责与义务。

This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.

我们脑海中首先浮现的念头，便是这一宗教的完美。

The first thought that flashes in our minds dwells on the perfection of this religion.

信徒望着自人类生命伊始便已开启、由真主的使者们引领的信仰行列时,会看到什么呢?从第一位使者阿丹(愿主赐其平安)直到穆罕默德ﷺ——他是传达真主最后讯息给全人类的最后一位先知——他看到的是一支由神圣指引照耀、为人类带来光明的高贵行列。他也看到了标示道路的清晰路标。但他会意识到,真主的每一位使者都是被派遣给自己的民族的,每一条讯息也都是为某个特定时期而降的;唯有最后一位使者和最后的讯息例外。每一条讯息都是面向生活在特定环境中的特定群体的,因此每一条都适应于某些特定的条件。诚然,所有使者都号召人们只顺服真主,因为这正是神圣信仰的本质;他们也都要求人们忠实地遵循神圣的训示,以完全顺从真主的态度行事,因为这正是伊斯兰在其广义上——即向真主归顺——的精髓。

What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God.

每一部经典都有其适应所降示时期、所处社群当时情况的律法。

But each one of them had its own code suitable to the prevailing conditions of its community at the particular time in which it was revealed.

当真主决定结束向人类传达启示时,祂派遣了最后一位先知,带来给全人类的讯息,而非给某一特定群体或某一特定时代。这一讯息针对人性本身,而人性在所有时代、所有群体中都是相同的:"这是真主赋予人的本性。真主的创造不可改变。这是永恒不变的正道信仰。"(30:30) 这一讯息包含一部涵盖人类生活各方面的法律,为那些随时间和环境而变化的方面确立了基本原则和指导方针,并为那些在所有时代、所有群体中保持不变的方面制定了详细的规定。借助这些普遍原则和详细规定,这部法律从此讯息启示之时起,直至人类生命终结,规范着人类的生活。帮助人类生活发展与繁荣所需的一切指示、律法和规范,都包含在这一框架之内。

When it was God’s will to conclude His messages to human beings, He sent the last Prophet with a message to mankind, not to a particular community or a particular period. This message addresses the very nature of man which remains the same in all periods and across all communities: “This is the natural disposition which God has instilled into man. No change shall be made in God’s creation. This is the ever true faith. “ (30: 30) This message contains a law addressing all aspects of human life and lays down basic principles and guidelines for those aspects which change according to the time and the environment, as well as detailed regulations for those that remain constant throughout all periods and communities. With such general principles and detailed regulations, this law regulates human life from the time of the revelation of this message to the end of human life. All directives, laws and controls required to help human life to develop and prosper are given within this framework.

伊斯兰教赋予人一种信仰的观念，要求他相信真主、祂的天使、启示、使者以及末日审判。当他形成这一观念时，他便离开了动物的领域——动物除了自身感官所及的范围之外一无所知——进入一个远远超出人类感知范围的境界。由此，人能够理解有形与无形、可感知与不可感知之事。人在承认真主独一的同时，也从对真主之外任何权威的屈从中获得解放。他感到自己不会受制于真主之外的任何力量。他与其他任何受造物平等，甚至比它们更为尊贵。人只向真主献上崇拜，只从真主那里接受他的律法、制度与宪章，只依靠真主，只敬畏真主。通过伊斯兰教所确立的神圣生活方式，人类的一切能力都被投入到追求善行与改善生活之中。因此，人被提升到超越动物的标准，超越对欲望的单纯满足之上。

Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.

只有真正认识过黑暗的无知时代（jāhiliyyah，即伊斯兰术语，指任何不以神圣启示为基础的制度）之本质，以及它那压迫性的观念和混乱的人，才能体会到：唯有实行伊斯兰教，人才能充分享受真主的恩惠。一个曾经生活在谬误、迷失与混乱之中、追随空洞观念的人，才能充分领会信仰的恩典。当人反思人类为自己所设计的各种制度所带来的暴政、困惑以及彻底的失衡所造成的苦难时，便可以怀着绝对的确信宣称：有信仰、并实行伊斯兰制度的生活，是我们在今世所能享有的最伟大的恩典。

Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.

最初接受《古兰经》启示的阿拉伯人很快就领会到它的重要意义，因为它讲述的正是他们自身的经历。在信仰方面，他们处于最深的蒙昧之中，崇拜偶像，把天使、精灵、星辰和祖先视为与至高主宰同等的神明。通过伊斯兰教，他们才懂得了信仰独一的真主意味着什么：祂主宰万物，明察一切，知晓一切，同时又公正、慈悯、仁慈。

The Arabs who were first addressed by the Qur’ān were quick to appreciate its significance, because it told them of their own experience. In matters of faith, they were at the lowest depth of ignorance, believing in idols and considering angels, jinn, stars and forefathers as deities equal to the Supreme Lord. With Islam, they came to know what it meant to believe in the One God who has power over all things, who sees all and knows all, and who is at the same time fair, compassionate and merciful.

最后，信士必须思考这样一个事实：是真主为他选择了伊斯兰作为信仰。这正是真主对这个民族的关怀与爱护的体现。

Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation.

正是祂亲自为其制定了生活的准则。

It is He Himself who has laid down its code of living for it.

这些话给这个民族的肩上压上了沉重的负担，使它必须证明自己配得上这份伟大的神圣眷顾。不！我向真主祈求宽恕。这个民族在它一切世代中所能奉献的任何东西，都无法与真主对它的眷顾相称。

These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it.

人们所能做的，只是竭尽所能地感念真主的恩典，并赞颂祂。如此，他们便表明自己明白自身的责任，并尽力履行；同时也为自己的任何疏失或不足而求祂的宽恕。

People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.

真主亲自为穆斯林民族选择了这一宗教,这要求穆斯林珍视这一选择的价值,并竭尽全力在自己的生活中践行真主的选择。无论是谁,若忽视甚至拒绝真主为他所选定的道路,转而为自己另立一种不同于真主所规定的生活方式,那将是何等愚蠢而可悲。这种态度无异于一种可怕且应受惩罚的罪行。当一个人拒绝真主的选择时,他无法逃脱惩罚。真主或许会让从未认识伊斯兰的人,在一段时间内随心所欲。至于那些已经认识伊斯兰、却拒绝或放弃它、为自己选择其他生活方式的人,他们理应承受自己选择所带来的后果。

The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

他们问你们，什么是合法的。你说：一切美好的食物，对你们都是合法的。至于你们所训练的猎狗，你们按照真主所教你们的知识来训练它们，它们为你们所捕获的，你们可以吃。但你们应当在宰杀时诵念真主的名字，并敬畏真主，真主是清算最迅速的。

They ask you what is lawful to them. Say: Lawful to you are all good things of life. As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.

今天，一切美好的事物都为你们而合法化了。那些蒙赐经典者的食物，对你们是合法的；你们的食物，对他们也是合法的。信士中的贞洁妇女，以及在你们之前蒙赐经典者中的贞洁妇女（也对你们是合法的），只要你们给予她们聘礼，以正当的婚姻娶她们，而不是通奸，也不是作情妇。

Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.

凡否认信仰的人，他的一切善功都将归于徒劳。在后世，他必将是亏损者之一。（第4-5节）

Anyone who rejects the faith (will find that) all his works will be in vain. In the life to come he shall be among the losers. (Verses 4-5)

这种关于何者合法的提问，体现了被选中的群体所具有的心态，他们因蒙受神亲自垂训的荣耀而如此。它让我们看到他们在接触任何前伊斯兰时代所行之事时的一种审慎：唯恐其与伊斯兰相悖而不被接纳。他们觉得有必要对每一件事都加以询问，以确保其符合他们新的生活方式。

This question from the believers about what is lawful describes the frame of mind the chosen community adopted by virtue of the honour of being addressed by God Himself. It gives us an impression of the sort of reluctance they had in approaching anything that was practised in pre-Islamic days lest it be unacceptable to Islam. They felt that they needed to ask about everything to make sure that it fitted with their new way of life.

当我们审视那一时期的历史时,不能不认识到伊斯兰在阿拉伯人的心态中所带来的深刻变化。伊斯兰促使阿拉伯人彻底清除残留的一切蒙昧痕迹。它将穆斯林从黑暗的深渊中提升到光明与崇高的人性境界,使他们感到自己获得了新生,正在过着全新的生活。它也使他们深切意识到现在与过去之间的巨大鸿沟。他们认识到神所赐予他们的伟大恩惠,因此热切地使自己的生活适应这一新的神圣道路,而他们在自身生活中也能分辨出这一道路的益处。

When we look into the history of that period we cannot fail to recognise the profound change Islam brought about in the Arabian mentality. Islam shook the Arabs into eradicating all traces of ignorance that might have been left behind. It gave the Muslims, whom it had picked up from the depths of darkness to elevate into light and a high level of humanity, a feeling that they were reborn and that they were living a completely new life. It imparted to them a profound sense of the great divide between their present and their past. They recognised the great bounty God had bestowed on them and, therefore, they were keen to adapt their lives to the new Divine method, the benefits of which they were able to discern in their own lives.

这一章接着列举了信士可以食用的其他食物，并补充了婚姻方面的合法之事。“今天，一切佳美的食物都为你们合法了。那些受过启示者的食物，对你们是合法的；你们的食物，对他们也是合法的。信士中的贞洁女子，以及在你们之前受过启示者中的贞洁女子，对你们也是合法的，只要你们给她们付了聘礼，并以正当的婚姻娶她们，而不是通奸，也不是与她们私通。”（第5节）

The sūrah goes on to outline more types of food made permissible for believers, and adds to that what is permissible in marriage. “Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5)

再次，各种许可的享受首先被描述为美好之物："今天，一切佳美之物都已为你们开了许可。"这强调了我们已经提出的观点，即只有污秽之物才被禁止给穆斯林。在使美好之物成为合法的框架之内，我们看到了伊斯兰宽容的真实体现，即对待那些与穆斯林并肩生活在伊斯兰土地上的非穆斯林群体，或者与之存在基于和约或单纯盟约关系的情况。

Again the variety of permissible pleasures are initially described as good: “Today all the good things of life have been made lawful to you.” This emphasises the meaning we have already stressed, explaining that only evil things have been forbidden to Muslims. Within the framework of making good things lawful, we witness a genuine manifestation of Islamic tolerance when it comes to dealing with non-Muslim communities living side by side with Muslims in the land of Islam, or perhaps having a relationship based on a peace treaty or one of simple loyalty.

伊斯兰教不仅仅是赋予这些群体宗教自由，让他们过着与社会其他人隔绝的生活。它建立了一种以伙伴关系和相互友谊为基础的社会架构。他们的食物对穆斯林是合法的，穆斯林的食物对他们也是合法的，从而使彼此之间的拜访和款待得以相互往来。

Islam does not merely extend religious freedom to these communities allowing them to live a life of isolation from the rest of society. It creates a social set-up based on partnership and mutual friendship. Their food is lawful to Muslims and the food of Muslims is also lawful to them, so that visits and hospitality can be exchanged.

这样一来，整个社会都将享有宽容与友爱的气氛。此外，穆斯林可以与那些曾经接受过真主启示的群体中贞洁、善良的女子结婚。事实上，这些女子与贞洁、善良的穆斯林女子并列提及。只有伊斯兰教的信徒才对其他群体表现出如此程度的宽容与友善。一个天主教徒可能很不愿意与东正教或新教的女子结婚，尽管这些都同属基督教。

The whole society will thus enjoy an air of tolerance and friendship. Moreover, chaste, virtuous women from among these communities who had previously received revelations from God are lawful for Muslims to marry. Indeed, these women are mentioned side by side with chaste, virtuous Muslim women. Only the followers of Islam show such a degree of tolerance and friendliness towards other communities. A Christian Catholic may feel very reluctant at marrying a Christian Orthodox or Protestant woman, despite the fact that all these belong to Christianity.

只有那些不十分虔诚的人才可以缔结这样的婚姻。

这段关于美食与贤淑女子的论述之后，接着提到了礼拜，以及礼拜前洁净所依据的相关规定。

This discourse about good food and good, virtuous women is followed by a reference to prayer and regulations governing purification in preparation for prayer.

信士们啊!当你们准备礼拜时,你们应洗脸,洗手至肘,用湿手轻抹头部,并洗脚至踝。

“Believers, when you are about to pray, wash your faces, and your hands and arms up to the elbows, and pass your wet hands lightly over your heads, and wash your feet up to the ankles.

“如果你们身染大小净不洁，就应当洗净身体。但如果你们患病，或在旅途中，或者你们中有人从厕所出来，或者你们与妇女有过亲密接触而找不到水，那就用清洁的尘土，轻轻擦抹脸和手。真主不愿使你们遭受困难，而是要洁净你们，并圆满地赐予你们恩惠，以便你们感恩。”（第6节）

If you are in a state of ceremonial impurity, purify yourselves. But if you are ill, or on a journey, or if one of you has come from the toilet, or if you have been in intimate contact with women and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

这并非偶然地将洁净方面的规定与狩猎、献牲（ihram期间的献祭，此处译为“献牲”）以及对待阻止穆斯林进入禁寺的人的规定放在一起提及。它与本章的整体语境也并非无关。实际上，它出现在恰当的位置，是为了达到一个明确的目的。

It is not by mere coincidence that regulations on purification are mentioned together with regulations on hunting, consecration and dealing with those who turned the Muslims away from the Sacred Mosque. Nor is it unrelated to the general context of this sūrah. Indeed, it comes at the right place to serve a definite purpose.

首先，这里提到的是美好生活的另一个方面：灵魂的纯粹喜悦。它与美食和贤良的妻子并列提及。在礼拜中，信士所获得的喜悦超越了一切物质享受。这是在纯洁和全心奉献的氛围中与主相会的喜悦。在阐述了饮食与婚姻的快乐之后，经文提到了一个更高层次的喜悦，即清洁与礼拜。

Firstly, this is a reference to another aspect of the good things of life: a pure enjoyment of the spirit which is mentioned together with good food and virtuous women. In prayer, a believer finds enjoyment that surpasses that of all material luxuries. It is the enjoyment of a meeting with God in an atmosphere of purity and total devotion. When the pleasures of food and marriage have been outlined, reference is made to a higher level of enjoyment, namely, purification and prayer.

两种享受对人而言都是必需的。其次,关于洁净与礼拜的规定,与本章中所载的其他规定相同,无论是关于饮食与婚姻、可猎与不可猎的狩猎,还是和平与战争时期的人际关系:所有这些规定都属于敬拜。它们合起来构成了真主所悦纳的宗教。在伊斯兰教中,所谓"敬拜的律例"与"人际交易的律例"之间并无区别。这种划分是学者为便于分类而设立的,对于真主的生活方式或伊斯兰教法而言并非必要。真主所定的生活方式包含这两个方面,二者共同构成了真主为世人所制定、供其遵循的宗教与律法。

Together, both types of enjoyment are necessary for man. Secondly, the regulations governing purification and prayer are the same as other regulations outlined in the sūrah, whether relating to food and marriage, permissible and forbidden hunting, or to human relations in times of peace and war: all these regulations are devotional. In their totality, they constitute the religion acceptable to God. In Islam, there is no difference between what is termed as “rulings on worship” and “rulings governing human transactions”. This division has been established by scholars to serve the requirements of classification. It is not essential to the Divine way of life or to Islamic law. The Divine way of life comprises both aspects which together form the religion and the law God has laid down for people to follow.

“信道的人们啊！当你们准备礼拜的时候……”礼拜是与真主的会面。凡是准备礼拜的人，都要站在真主面前，向祂祈求，并以极为亲密的方式与祂对话。因此，做好礼拜前的准备十分重要。为此，需要进行身体的洁净，以帮助心灵的预备。也许这正是（我们所理解的）洁净要求的原因——但真相唯有真主知晓——这就是小净的要求，其主要部分在这节古兰经文中有详细说明：洗脸，洗手至手肘，用湿手轻抹头部，以及洗脚至脚踝。关于这些要求，学者之间存在非常细微的分歧，其中或许最重要的是：应当按照经文提到的顺序进行，还是可以不遵循任何特定顺序。这种小净适用于小的失去洁净状态的情况，例如如厕或放屁。而大净则需要通过淋浴或沐浴，洗遍全身，以解除因遗精（无论是梦中还是醒时）、房事以及女性月经所造成的大污染状态。经文在阐述了小净与大净两种情况下的要求之后，又提到了干净土净（tayammum），它可以替代上述两种洁净方式。

“Believers, when you are about to pray...” Prayer is a meeting with God. Anyone who is about to offer a prayer stands up in front of God Himself, makes his supplication to Him, and addresses Him in a highly intimate manner. Therefore, it is important to prepare for it properly. In this respect, it is necessary to undergo a physical purification to help with the spiritual preparation. Perhaps this is the reason, as we understand it — though God alone knows the truth — for the requirement of ablution, the essential parts of which are detailed in this Qur’ānic verse: to wash one’s face, hands and arms to the elbows, to wipe one’s head lightly with one’s wet hand and to wash one’s feet up to the ankles. These requirements are the subject of very minor differences among scholars, perhaps the most important of which is whether they should be done in the order they are mentioned in this verse or done without following any particular order. This type of ablution is required for a minor invalidation of purity, such as going to the toilet or releasing wind. A shower or a bath in which one washes all one’s body is required to remove a state of ceremonial impurity which happens as a result of ejaculation whether through a wet dream or when awake, sexual intercourse and also women’s menstruation. Having outlined the requirements of ablution in both ordinary and total situations, the Qur’ānic verse speaks of dry ablution which may replace either type.

这是穆斯林在以下情况下可以采用的一项许可（减免）：没有水可用时；人生病、需要进行普通小净（即 wuḍūʾ）时；或者他需要进行大净（即 ghusl）时。

This is a concession of which Muslims may avail themselves in the following situations: when water is not available; when a person is ill and needs to have an ordinary ablution, i.e. wuđū’, or when he is required to have a grand ablution, i.e.

沐浴（ghusl），但在水可能对他有害的情况下除外；以及当一个人在旅途中、需要进行这两种净化（大净或小净）的任何一种时。

ghusl, but where water may be harmful to him; and when a person is travelling and needs to perform either type of ablution.

该章经文以“或者你们中有人从厕所来”一语提及需要进行小净的原因，这表明只要是大小便，无论以何种方式解决，都属于此列。

The sūrah refers to the reasons requiring ordinary ablution by the phrase: ‘or if one of you has come from the toilet’, which indicates answering a call of nature in any way.

至于需要进行完全沐浴（洗全身）的情况，经文以委婉的措辞指出性接触：“或者你们与妇女接触。”在上述任何一种情况下，无法找到水或无法使用水的人，在进行干净土净（Tayammum）之前不得拜功。他应当选择一个干净的表面，即大地本身或与大地相连之物，甚至可以是他的马或骡子的鞍具，或一堵墙。他必须确保该表面没有不洁之物。他双手拍击该表面，吹去尘土，然后用它擦抹脸部，再用双手擦至手肘。有些学者认为，拍击一次足以擦抹脸部和双手；另一些学者则认为需要拍击两次，一次擦脸，一次擦手。关于“或者你们与妇女接触”的含义，学者之间还有其他分歧：是指任何触碰或接触？还是指性交？还是指伴随性欲念头的任何触碰？同样，学者们也讨论了是否任何疾病都允许使用干净土净，还是只有使用水会对身体有害的疾病才允许。此外，更为妥当的说法或许是：如果水太冷，或者当事人担心使用水会对自己造成伤害，那么使用干净土净便是允许的。

至此,本章已经阐明了关于信士可以食用的食物、洁净以及其他事项的若干训示。在对这些训示加以评述时,本章提醒信士们:当他们接受信仰时,真主赐予了他们恩惠,也与他们立下了盟约,即他们将听从并服从。正是这项盟约,使他们进入了伊斯兰的大家庭。接下来的经文提醒他们要敬畏真主,并且要知道,真主洞察人们心中所怀的一切念头。

So far, the sūrah has outlined a number of instructions concerning the types of food believers are permitted to eat, purification and other matters. By way of commenting on these instructions, the sūrah reminds the believers of the blessings God has bestowed on them when they have accepted the faith and the covenant He has made with them that they will listen and obey. It is indeed this covenant that admits them into the fold of Islam. The next verses remind them to have fear of God and that He is aware of all thoughts people may entertain.

请记住真主赐予你们的恩典，以及你们曾说“我们听从了”时，真主与你们所立的盟约。因此，你们应当敬畏真主。真主确实知晓人心中的秘密。信士们啊，你们要坚定地为真主而站立，秉公作证。切不可因憎恨某一民族而偏离公正。你们要主持公道，这更接近敬畏。你们应当敬畏真主。真主确实知晓你们所做的一切。（第7-8节）

Remember always the blessings God has bestowed on you and the covenant with which He has bound you when you said: “We have heard and we obey.” Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts. Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness. And remain God- fearing. Surely, God is aware of all that you do. (Verses 7-8)

第一代接受《古兰经》教诲的人，充分意识到神借由启示这一宗教而赐予他们的恩典之广大。他们在自己内心、在生活之中、在社群之中，以及在人类中所处的地位上，都感受到了这种改变。只要提及这一恩典，便足以使他们的注意力转向生命中一个伟大而不容否认的事实。同样，提及神与他们所立的盟约，即要他们听从并顺服，也会在他们心中激起尊严之感，因为他们是与全能之神所订立契约的另一方。对于一个思考这种关系的信士来说，这确实是一件伟大的事。因此，只需提醒他们当敬畏神，这便已足够。他们时刻意识到神的存在：“故你们应当敬畏神。神确实知道人心中的隐秘。”（第7节）

The first generation to be addressed by the Qur’ān were fully aware of the extent of God’s blessings bestowed on them by His revealing this religion. They felt the change within themselves, in their lives, community, and in the position they occupied among mankind. A simple reference to this blessing was always sufficient to turn their attentions to a great, undeniable fact of life. Similarly, a reference to the covenant with which God bound them to listen and to obey aroused in them feelings of dignity, since they were the other party in a contract made with God, the Almighty. To a believer who contemplates such a relationship, this is something great indeed. Hence, it is sufficient to remind them of their duty to remain God- fearing. They were ever conscious of God: “Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts.” (Verse 7)

《古兰经》常用一种极具表现力、感染力的说法：真主完全知晓人们内心深处的念头，或心中的秘密。用阿拉伯语表达时，这一说法兼具精确与动人的美感。它描绘的是一种始终存在于心中的事物，指的是隐秘的情感与思想。无论一个人把这些秘密藏得多深，真主都完全知晓。

The Qur’ān often uses the highly expressive and evocative statement that God has full knowledge of people’s innermost thoughts, or the secrets of their hearts. In Arabic, this expression combines accuracy with inspiring beauty. It speaks of something that is always present in the heart. This is a reference to secret feelings and thoughts. Deep as a person may bury these secrets, they are known fully to God.

作为真主与穆斯林社群所立之约的一部分，穆斯林须以绝对的公正对待他人。这种公正绝不因爱憎、个人情感、利益或任何关系而有所改变。它建立在坚守对独一真主的忠诚之上。当信士谨记真主在看顾他们，并知晓他们内心深处的一切时，任何影响都不得使公正的天平倾斜。他们完全理解这段经文的教诲：“信道的人们啊！你们要为真主而坚守正义，秉公作证。不要因为憎恨某一民族而使你们偏离公正。”

Part of the covenant with which God has bound the Muslim community requires it to deal with other people on the basis of absolute justice, which is never affected by feelings of love or hatred, or by feelings, interests, or relations of any kind. It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts. They fully understand this address: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice.

“你们要公平，这更接近敬畏。你们应当敬畏真主。真主确知你们的所作所为。”（第8节） 前文中，真主曾禁止信士们因憎恨那些阻止他们进入禁寺的人而对他们施加侵犯。这确实是一种严格的克制与宽容标准，是神圣制度使他们达到的境界。现在，他们被命令：憎恨绝不可使他们偏离公正。这是一个更高的标准，也更加难以达到。前一个阶段要求他们不发动侵犯，这属于一种消极的克制；而在这里，他们被要求即使心怀憎恨与敌意，仍须维护公正。前一阶段止于要求自我克制的消极态度，而这一阶段则是一种积极的态度，即确保对那些敌视信士、为信士所厌恶的人也给予公正。

Be just, this is closer to righteousness. And remain God-fearing. Surely, God is aware of all that you do.” (Verse 8) Earlier in this sūrah, God forbade the believers to allow their hatred of those who prevented them from entering the Sacred Mosque in Makkah to turn into an act of aggression against them. This is indeed a tough standard of self-restraint and tolerance to which they were elevated by the Divine system. Now they are ordered that hatred must never lead them away from justice. This is an even higher standard which is much more difficult to attain. The first was a stage requiring them not to launch aggression. Here, they are required to maintain justice despite their feelings of hatred and hostility. The first stage stopped at a passive attitude requiring self- restraint. The second is a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

这一神圣体系能够激发人的最好品质,它深知这是一项极为艰巨的目标。因此,它给出了一段有助于达成这一目标的开场劝导:“信道的人们啊,你们要坚守对真主的虔诚……”而这些指令的结尾也附有一句有助于实现该目标的提醒:“你们要敬畏真主。真主确知你们的所作所为。”没有人能够达到这一标准,除非他直接与真主打交道。当人们坚守对真主的虔诚,将情感纯粹地向他倾注,除他之外不畏惧任何人,并且意识到他知晓人心最深处的念头时,便会产生这样的结果。任何尘世的考量都无法将人提升到如此高的标准并使其保持在那里。这一标准只能通过对真主的绝对奉献才能达到。 同样,地上的任何信仰或制度,都无法像这一宗教那样,为痛恨的敌人保证绝对的公正。这是因为伊斯兰教向信奉它的人们说话,明确地告诉他们:即便他们必须对敌人执行公正,他们也是在与真主打交道,因而必须摒除其他任何考量。伊斯兰教凭借这些基本要素,保持了它作为人类最后一部普世宗教的地位。它的制度向全人类保证,无论人们是否信奉它,都将得到公正。因为绝对的公正是所有穆斯林的义务,他们向真主履行这一义务,无论其他人对他们表现出多大的敌意。

This Divine system, which brings out the best in man, realises that this is a very difficult objective. Hence, it gives a helping introduction: “Believers, be steadfast in your devotion to God...” The instructions are also concluded with a comment that helps in achieving the objective: “Remain God-fearing. Surely, God is fully aware of all that you do.” No human being can attain this standard unless he deals in such a matter directly with God. This is the result that comes about when people are steadfast in their devotion to God, addressing their feelings purely to Him, fearing none but Him, and realising that He knows their innermost thoughts. No earthly consideration can lift human beings to such a high standard and keep them there. It is a standard achievable only through absolute dedication to God. Similarly, no faith or system on earth guarantees absolute justice to detested enemies in the same way as this religion does. This is because Islam addresses those who believe in it, making it clear to them that even when they have to administer justice to their enemies, they are dealing with God and they must rid themselves of any other consideration. With these basic elements in it, Islam has maintained its role as the last universal religion for humanity. Its system guarantees to all mankind, whether they believe in it or not, that they will have justice. For absolute justice is a duty incumbent on all Muslims and they fulfil this duty to God, no matter what hatred is shown to them by other people.

此外,必定有来自真主的报酬赐给那些只向祂一人托付的信士。这种报酬是必要的,用以激励人们履行义务、尽到职责。那些不信、否认真主启示的人,其结局必须与那些信道并行善的人不同:"真主已应许那些信道并行善的人,他们将获得赦宥和丰厚的报酬。至于那些不信并否认我的迹象的人,他们是火狱的居民。"(第9-10节)

Moreover, there must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well: “God has promised those who believe and do good works that they shall have forgiveness of sins and a rich reward. As for those who disbelieve and deny Our revelations — they are the ones destined for Hell.” (Verses 9-10)

这是对善良信士的一种回报，用以弥补他们在履行托付时所放弃的今世享乐与财富。这份回报足以使信士们为面对人类的顽固与对真理的执意否认而承受的一切艰辛变得微不足道。神圣的公正不会对善人与恶人给予同样的对待，这是理所当然的。

This is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

信士们需要仰望这套神圣的公义与报酬制度，这样他们在与真主打交道时，才能克服一切诱惑与阻碍。

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God.

有些人只需感受到真主悦纳自己，便能体会这份喜悦的价值，也能体会履行信托的价值。但神圣的制度面向所有人，也面向人性本身。真主知道，人天性需要这样的应许：宽恕与丰厚的回报；也需要知道不信道者的结局和他们所受的惩罚。这能使信士安心，并使他们能够正面应对恶人的阴谋，尤其是在他们被命令要公正对待那些因遭受过他们的迫害而令人憎恨的人的情况下。

Certain people only need to feel that God is pleased with them to appreciate its value, as well as the value of discharging their trust. But the Divine system deals with all people and with human nature itself. God knows that by nature man needs this promise of forgiveness and rich reward and needs to know the end of the disbelievers and their punishment. This reassures the believers and enables them to face up to the schemes of the evil ones, especially since they are commanded to deal justly with those whom they hate because of all the hardship they may have suffered at their hands.

该章继续在穆斯林群体中培养公正与宽容的精神，削弱敌意、偏见与报复的情绪。它提醒穆斯林记住真主的恩典：当不信者企图向穆斯林发动坚决的袭击时，真主阻止了他们的手。经文说：“信道的人们啊！你们当记念真主赐予你们的恩典：当时有一些人想伸手害你们，但他阻止了他们的手。你们应当敬畏真主，信道的人们应当只信赖真主。”（第11节）

The sūrah continues to cultivate this spirit of justice and tolerance among the Muslim community, and to weaken feelings of hostility, prejudice and revenge. It reminds Muslims of God’s grace which manifested itself in restraining the hands of the unbelievers when they intended to make a determined assault against the Muslims: “Believers, remember the blessings God has bestowed on you, when certain people designed to stretch against you their hands, but He stayed their hands from you. Remain, then, God-fearing. In God let the believers place their trust.” (Verse 11)