这段长文清楚地表明，立法的权力唯有真主所有，只有祂能决定何为合法、何为非法。确立了这一基本原则之后，它便适用于一切事务，无论其重要程度如何。任何人，无论以言语还是行为，若声称拥有立法的权力，实际上就是在僭称神性，而神性唯属真主自己所有。换言之，他不仅仅是越过了允许的界限，更是侵犯了真主的权威。如果任何法规是依据社会习俗或人们的观点制定的，那么在实际效果上，这些便被置于真主启示给祂的使者的经训之上。如此一来，便构成了对信仰的彻底背离。

This long passage makes it clear that the authority to legislate belongs only to God who alone determines what is permissible and what is forbidden. Once this basic rule is established, it becomes applicable in all matters, regardless of their degree of importance. Anyone who claims the authority to legislate, by word or deed, is actually claiming Godhead, which belongs only to God Himself. In other words, he does not simply transgress the bounds of what is permitted, he also assaults God’s authority. If any legislation is enacted on the basis of social traditions or people’s views, then, in practical terms, these are preferred to what God revealed to His Messenger. As such, it constitutes a departure from faith altogether.

这段文字列举了各个方面的大量立法条文。每一条都以对信士的称呼开头。这是提醒他们应有的本质品质,其中包含对真主至高无上、主权和立法权威的无保留承认。因此,这一称呼重申了信仰的根本品质。随之而来的是命令他们服从真主和他的使者,并警惕背弃真主的律法。接着加上对真主惩罚的警告,随后又给出获得真主赦宥和慈悯的希望。然后告诉信士们,他们有自己的道路要遵循,不应理会那些不服从真主权威的人。

This passage provides a long list of legislation in different areas. Every piece begins with an address to those who believe. It is a reminder to them of their essential quality, which implies unqualified `acknowledgement of God’s supremacy, sovereignty and authority to legislate. As such, it is an address which re-emphasises the basic quality of faith. This is coupled with a commandment to obey God and His Messenger and to beware of turning one’s back on God’s legislation. A warning against God’s punishment is added, only to be followed with the prospect of earning His forgiveness and mercy. The believers are then told that they have their own way to follow. They are to pay no heed to anyone who does not submit to God’s authority.

然后，文中清楚地区分了两类人：一类是承认立法权唯独属于真主的信士；另一类是走上另一条道路、自封为立法者的人。真主说：“信道的人们啊！你们只对自己的灵魂负责。如果你们遵循正道，迷误者便不能损害你们。你们都要归于真主，他将把你们过去所做的一切告诉你们。”（第5章第105节）

Then, a clear distinction is drawn between the believers who acknowledge that the authority to legislate belongs to God alone on the one hand and on the other those who follow a different line, claiming for themselves the right to legislate: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path. To God you all must return. He will then make you understand all that you were doing [in life].” (Verse 105)

这使信士们成为一个独立的共同体，拥有其自身的行动方针、准则和立法依据。当穆斯林共同体确立了自己的行动方针，并宣示坚持遵循的决心时，它明白他人的分歧与错误不会对它造成任何伤害。最终，一切都将归于真主。

This makes the believers a community on their own, with its independent course of action, code and legal source. When the Muslim community outlines its own course of action and declares its determination to follow it, it knows that other people’s disagreement and error will not cause it any harm. All will eventually return to God.

经文中第一处对信士的训诫提醒他们，不可僭越真主的任何属性，因为这些属性完全属于真主。因此，他们不得禁止自己享用真主为他们所准许的各种美好而佳善的事物。他们不可以自行设定禁令、拒绝食用真主所赐的这些美食来彰显自己的虔诚。他们必须谨记，正是真主为他们提供了这些合法而佳美的给养。唯有真主才有权决定哪些事物被允许，哪些事物被禁止：

The first address in this passage to the believers reminds them that they may not exercise any of God’s attributes, since these belong totally to God. As such, they may not forbid themselves any of the wholesome and good things that God has made lawful to them. It is not open to them to make a demonstration of self-imposed prohibition, refusing to eat of such good food God has given them. They must remember that it is God who has provided them with such lawful and wholesome sustenance. It is only He who may designate things as permissible or forbidden:

“信道的人们啊！不要禁止你们自己享用真主为你们所合法的美好事物，不要过分，真主不喜爱过分的人。你们应当吃真主赐予你们的合法而佳美的食物，并敬畏你们所信仰的真主。”（第87-88节）

“Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)

立法问题与神性问题紧密相连。唯有真主才拥有规范人们生活的唯一权威。这种权威源于这样一个事实：是祂创造了人类，并赐予他们食物和给养。因此，只有祂有权允许人们享用祂所赐予的给养中他所喜欢的部分，也只有祂有权宣布其中的某些部分对他们为禁物。人类自己也承认这一道理：谁拥有某物，谁就有权以任何他喜欢的方式处置它。任何违背这一基本原则的人，无疑都是越界者。信士不去冒犯他所信奉的真主，这是理所当然的。信士冒犯真主的权威，是不可想象的。

The whole question of legislation is closely linked to that of Godhead. It is God alone who has the sole authority to regulate for people’s lives. His authority is derived from the fact that it is He who has created human beings and provided them with food and sustenance. Hence, to Him alone belongs the right to make permissible to them whatever He pleases of His own provisions and to declare any part of such provisions forbidden to them. Human beings themselves acknowledge this logic. Whoever owns something enjoys the right to dispose of it in any way he pleases. Anyone who violates this basic principle is undoubtedly a transgressor. It is only to be expected that believers do not make an assault on God in whom they believe. It is inconceivable that a believer could ever assault God’s authority.

这两节经文以极其清晰的方式阐明了这一原则。除非是违法越界者，否则没有人可以反对这一原则，而真主不喜爱违法越界者。这是一个总体性的问题，它确立了关于主宰性的重大意义，以及真主对祂的仆人拥有哪些权利的普遍原则。它也关系到信仰真主对信士的行为与实践所产生的影响。我们有若干传述表明，这两节经文以及紧随其后的一节（涉及誓言及违背誓言的各种赎罪方式），是针对先知穆罕默德在世时发生的一件特定事件而降示的。虽然了解某节经文的降示背景有助于阐明其含义与重要性，但我们必须记住，一般而言，古兰经的经文具有普遍的适用性。

These two short verses state this principle in absolute clarity. No one may argue against this principle unless he is a transgressor, and God does not love transgressors. This is a general question which establishes a general principle relating to the significance of Godhead and what rights God has against His servants. It also relates to the effect of believing in God with regard to the behaviour and practices of believers. We have a number of reports which suggest that these two verses and the one which follows them (relating to oaths and the various atonements for breaking them) were revealed by way of comment on a particular incident that took place during the Prophet Muĥammad’s lifetime. While knowledge of the circumstances of revelation of a particular verse can throw light on its meaning and significance, we have to remember that in general, Qur’ānic statements have a universal application.

以下经文涉及誓言及其赎罪之法，似乎是为处理这类情况而降示的：有人为了郑重地约束自己不做某件合法的事而发誓，那些圣门弟子正是如此。《古兰经》也明确指出，宣布什么为禁止、什么为许可，并非人的权力，这一权柄属于真主，而那些圣门弟子正是信仰真主的人。这节经文也涉及一切因发誓而放弃行善的誓言，以及发誓去做恶事的誓言。凡发誓者清楚地认识到，违背誓言更好，更有助于获得真主的喜悦，他就应当违背誓言，并按照这节《古兰经》所规定的方式之一进行赎罪。

The verse that follows, which refers to oaths and their atonement, appears to have been revealed in order to deal with such cases when people make an oath in order to solemnise their abstention from something permissible, as was done by those Companions of the Prophet. The Qur’ān also makes it clear that it is not up to human beings to declare things forbidden or permissible. That authority belongs to God, in whom those Companions of the Prophet believed. This Qur’ānic verse also deals with all vows of abstention from doing something good or vows to undertake something evil. Whenever it is clear to a person who has made an oath that breaking it is better and more conducive to earning God’s pleasure, he should break it and atone for it in one of the methods defined by this Qur’ānic verse.

`Abdullāh ibn `Abbās说，这段经文是针对那些人而降示的：他们禁止自己享用美好的食物和衣物，也禁止自己缔结合适的婚姻。他们曾发誓遵守这些禁令。当“信士们啊！你们不要禁止自己享用真主为你们合法的佳美事物”这节经文降示后，他们问道：“我们该如何处置我们的誓言呢？”随后，降示了给出必要裁决的这节经文。它阐明，真主不会因人们无心说出的誓言，或那些随口而出、并未有意立誓的言语而追究他们。

`Abdullāh ibn `Abbās says that it was revealed in connection with those people who forbade themselves wholesome types of food and clothes as well as appropriate marriages. They had vowed to abide by these restrictions. When the commandment, “Believers, do not forbid yourselves the good things God has made lawful to you,” was revealed, they asked: “What shall we do with our oaths?” This verse giving the necessary verdict was then revealed. It makes clear that God does not take people to task for oaths which they may utter without thought, or those which they may pronounce “off the cuff,” as it were, without consciously deciding to make an oath.

与此同时，穆斯林被告诫不要随意、不加思索地发誓，以免贬低誓言的价值。以真主之名起誓是一件非常严肃的事情，因此绝不可不经思考便说出口。

At the same time, Muslims are urged not to devalue their oaths by uttering too many of them without thought. An oath by God is a very serious statement. Hence, it must not be uttered without thought.

一个经过郑重和深思熟虑而立下的誓言，如果要违背，就需要做补偿（赎罪）。这一补偿在下面这节古兰经经文中有详细规定："违背誓言的赎罪方法是：供给十个贫困的人与你们平常给家人所吃的大致相同的食物，或者给他们穿衣，或者释放一个奴隶。谁无力做到这些，就应斋戒三天。这是你们立誓后违背誓言的赎罪方法。但你们要谨守自己的誓言。"（第89节） 经文中用来描述应当供给十个贫困者的食物种类的阿拉伯语词，字面意思是人给自己家人的"中等"食物，或"最好"的食物。不过，我们可以把这两方面的含义结合起来理解，因为伊斯兰教通常更提倡中等标准。给十个贫困者穿衣也同样适用，即给他们一部分人给自己家人穿的中等档次的衣服。

An oath made solemnly and deliberately requires an atonement if it is to be broken. The atonement is given in detail in this Qur’ānic verse: “The breaking of an oath must be atoned for by the feeding of ten needy persons with more or less the same food as you normally give to your own families, or by clothing them, or by the freeing of one slave. He who cannot afford any of these shall fast three days instead. This shall be the atonement for your oaths when you have sworn [and broken them]. But be mindful of your oaths.” (Verse 89) The Arabic term which is used to describe the type of food which should be offered to the ten needy persons means literally either “the average” or “the best” food a person gives to his own family. However, we can combine both aspects of the meaning because the average is normally preferred in Islam. It also applies to clothing the ten needy persons which means giving them some of the average type of clothes one gives to one’s family.

在立法、判定合法与非法，以及塑造麦地那穆斯林社群的背景下，即在清除蒙昧时代遗留的一切痕迹的过程中，针对酒类、赌博以及以物配主（崇拜偶像）等行为，作出了明确而坚决的裁决。

It is within the context of legislation, permissibility and prohibition, as well as the moulding of the Muslim community in Madinah, purging it from all remaining traces of past tradition of the dark days, that a clear and decisive verdict is given on intoxicating drinks and gambling, coupled with practices of associating partners with God.

信士们啊！饮酒、赌博、拜偶像和求签占卜，都是恶魔的秽行，你们应当远离它们，这样你们或许能够成功。恶魔只想借助饮酒和赌博在你们之间挑起仇恨和敌意，并使你们忘记真主、不再礼拜。你们还不住手吗？（第90-91节）

Believers, intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan. Therefore, turn away from them so that you may be successful. Satan seeks only to stir up enmity and hatred among you by means of intoxicants and games of chance, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist? (Verses 90-1)

在伊斯兰教之前的阿拉伯半岛，饮酒、赌博、偶像崇拜和占卜箭是重要的社会习俗，它们在实践和传统上都密切相关。阿拉伯人饮酒常至奢靡的地步，他们认为饮酒能给人带来声望与尊荣。在诗歌中，他们常常提到饮酒，将其视为值得夸耀的事情，或用来赞美他人。在社交聚会中，饮酒往往与宰杀牲畜相伴，宰好的牲畜随即被烹煮，用以款待参与饮酒聚会的人、斟酒的人以及常出入此类聚会的人。牲畜在偶像脚下被宰杀，偶像上则被洒上祭牲的血。在这样的社交场合，人们还会进行占卜箭，以此决定如何分配祭祀的肉。

Drinking, gambling, idols and divining arrows were important aspects of pre- Islamic Arabia. They were closely related in both practice and tradition. The Arabs used to drink to the point of extravagance. They considered that drinking afforded people distinction. They often mention drinking in their poetry as a practice to be proud of or to praise others with. In social gatherings, drinking was coupled with the slaughter of animals which were immediately cooked to provide food to those who took part in these drinking bouts, those who served wine and those who frequented such gatherings. The animals were slaughtered at the feet of idols which were sprayed with the blood of their sacrifice. In such social events, the act of divining arrows was practised in order to determine the sharing out of the sacrificial meat.

每个人的份额由他的箭决定，最高的箭获得最大的份额，而最低的箭则一无所得，即使那可能是提供牲畜用于宰杀之人的箭。这让我们看到，传统习俗是如何与蒙昧时代的思想观念交织在一起的。

Everyone’s share was determined by his arrow, with the highest arrow giving the largest share, and the lowest giving no share whatsoever, even though it might have been the arrow of the person who provided the animal for slaughter. This gives us an idea of how traditions were intertwined with ignorant ideological concepts.

伊斯兰教一开始并没有去处理这些传统习俗，因为它们建立在错误的信念之上。若在信仰的正确根基尚未确立之前，只在表面上试图改革这些习俗，必然是徒劳无功的，这也是一个神圣的体系不会考虑的做法。伊斯兰教的改革从每个人最根本的问题——信仰——开始。它拔除蒙昧时代最根本的观念，以确立与人的本性完全相契合的伊斯兰观念。它向人们说明，他们关于真主的观念是多么严重的谬误，并引导他们认识他们真正的主和造物主。一旦认识了祂，他们便会全神倾听，以便弄清楚什么能取悦他们的主，什么会触怒祂。在此之前，他们甚至尚未准备好倾听或服从任何命令和戒律。无论人们被告诫多少次，他们也不愿放弃其愚昧的习俗。打开人性之门的钥匙在于信仰。若不使用正确的钥匙，道德与社会改革的任何内容都无法在人性中扎根。如此，人性依然封闭、未被开启、难以测度。

看来，第一段经文，即《蜜蜂章》（第16章）中的那一节，使曾自述在皈依伊斯兰教之前是一个嗜酒之人的欧麦尔·本·赫塔卜感到忧虑，因此他希望得到关于饮酒的明确裁决。该节经文区分了人们对椰枣和葡萄的用途，将它们描述为“醉人之物和美好的食物”。（16：67）

It seems that the first of these verses, i.e. the one in Sūrah 16, caused `Umar ibn al- Khaţţāb, who described himself prior to embracing Islam as a man of drink, some worry and he wished for a clear-cut ruling on drinking. That verse makes a distinction between what people use dates and grapes for, as it describes them as “intoxicants and wholesome food.” (16: 67)

`Umar ibn al-Khaţţāb[愿真主喜悦他]传述说，他曾说："我的主啊，求你为饮酒给我们一个明确的裁决。"随后，《古兰经》第2章的经文降示："他们问你关于饮酒和赌博的事，你说：'这两者中都有重大的罪恶，虽然对人们也有一些益处；但它们的罪恶远大于它们的益处。'"（2：219）

`Umar ibn al-Khaţţāb [may God be pleased with him] reports that he said: “My Lord, give us a clear-cut ruling on drinking.” The verse in Sūrah 2 was then revealed, stating: “They ask you about intoxicants and games of chance. Say: In both there is great evil although they have some benefits for people; but their evil far exceeds their benefit.” (2: 219)

`Umar was called in and the verse was recited to him. He said: “My Lord, give us a clear-cut ruling on drinking.” The verse in Sūrah 4 was then revealed: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.” (4: Translation note: the source text cuts off mid-citation, so the translation ends at the same point. Translation: 欧麦尔被召来，有人向他诵读了这节经文。他说：“我的主啊，请为我们明确饮酒的裁定。”随后，第四章中的经文降示：“信士们啊！你们醉酒的时候，不要礼拜，直到你们知道自己所说的话。”（4:

`Umar was called in and the verse was recited to him. He said: “My Lord, give us a clear-cut ruling on drinking.” The verse in Sūrah 4 was then revealed: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.” (4:

43) 欧麦尔被召来，有人向他诵读了这节经文。他再次说道："我的主啊，请为我们明确饮酒的裁决。"随后，本章《筵席》中的经文被降示，内容是："恶魔只想借助酒类和赌博在你们之间挑起仇恨和敌意，并使你们忘记主的记念，不再礼拜。你们还不戒除吗？"（第91节）欧麦尔再次被召来，有人向他诵读了这节经文。他说："我的主啊，我们戒除了！我们戒除了！"（由奈萨仪、艾卜·达五德、提尔米兹和伊本·马哲辑录。）

43) `Umar was called in and the verse was recited to him. He once again said: “My Lord, give us a clear-cut ruling on drinking.” The verse in this sūrah, The Repast, was then revealed, stating: “Satan seeks only to stir up enmity and hatred among you by means of intoxicants and games of chance, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?” (Verse 91) `Umar was called in once more and the verse was recited to him. He said: “We do desist, my Lord! We do desist.” (Related by al-Nasā’ī, Abū Dāwūd, al-Tirmidhī, and Ibn Mājah.)

当这两节确定禁止一切致醉饮品的经文在伊斯兰历第三年降示时,距离乌侯德战役不久,此事只需派人走遍麦地那人群聚集之处,宣布:“一切致醉之物皆已被禁。”凡手中拿着一杯酒的人便将酒杯打碎,正在饮酒的人则把口中的酒吐了出去。桶装和瓶装的酒及其他致醉之物都被打碎。整件事便就此结束,仿佛人们从未饮用过致醉之物一样。

有必要在此说明本条禁令所指的致醉之物的性质。艾布·达乌德以伊本·阿拔斯的传述转述了这段圣训：

It is useful to explain here the nature of intoxicants which are meant in this prohibition. Abū Dāwūd relates this ĥadīth on the authority of `Abdullāh ibn `Abbās:

“凡是酿造之物皆为酒，凡是使人致醉之物皆被禁止。”欧麦尔站在先知ﷺ的讲台上对穆斯林讲话，先知ﷺ的一群同伴也在场。他说：“当禁止饮酒的古兰经经文降示时，致醉之物取自五类农产品：”

“Everything that is brewed is wine, and every intoxicant is forbidden.” `Umar addressed the Muslims, standing on the Prophet’s pulpit, with a group of the Prophet’s Companions in attendance. He said: “When the Qur’ānic verse was revealed prohibiting drinks, intoxicants were derived from five types of produce:

葡萄、椰枣、蜂蜜、小麦和大麦。“酒”指一切能使人神志昏乱的东西。”这些陈述清楚地表明，致醉之物包括一切能致人醉的酿制饮品，并不局限于某一种类。凡能致醉的，皆为禁物。

grapes, palm dates, honey, wheat and barley. Wine refers to everything that blurs the mind.” These statements clearly indicate that intoxicants include every brewed drink which causes intoxication. It is not restricted to a particular type. Whatever intoxicates is forbidden.

无论何种致醉物质所导致的失去意识状态,都与伊斯兰教要求每位穆斯林所具备的警觉状态截然相反。伊斯兰教要求穆斯林时刻有意识地感受自己与真主的联系,确保自己的一切念头和行为都是能够取悦真主的。穆斯林保持这种警觉与清醒,便能在生命的健康发展中发挥积极作用,保护生命免受衰弱与败坏的侵害。他还保护自身、财产和名誉,并帮助保护穆斯林社群及其制度与法律,使其免受各类侵犯。穆斯林不是被抛下而只顾自己或自身享乐的人。恰恰相反,他时时刻刻都有需要履行的责任,这些责任要求他始终保持警觉。其中包括对主的责任、对自己的责任、对家庭的责任、对所属穆斯林社群的责任,以及对全人类的责任。即使他享受伊斯兰所允许的正当快乐,也必须保持充分的意识,以免被任何形式的享乐或欲望所奴役。他掌控自己的一切欲望,并以完全自主的状态去满足它们。醉酒则恰恰是与之相反的状态。

The lack of consciousness, whichever intoxicant produces it, is diametrically opposed to the state of alertness which Islam requires of every Muslim so that he consciously feels his link with God at every moment, making sure that all his thoughts and actions are of the sort that please God. By being so alert and conscious, the Muslim plays a positive role in the proper development of life and in protecting it against weakness and corruption. He further protects himself, his property and honour and he helps to protect the Muslim community and its system and law against all types of aggression. A Muslim is not abandoned so that he cares only for himself or his enjoyments. On the contrary, at every moment he has duties to fulfil which require that he be always alert. These include duties towards his Lord, himself, his family and the Muslim community of which he is a member and towards humanity at large. Even when he enjoys the wholesome pleasures Islam permits, he must retain his full consciousness so that he is not enslaved by any type of pleasure or desire. He is in control of all his desires and he fulfils them as one who is totally in control. Drunkenness is the opposite state.

此外,寻求这种失去意识的状态,不过是逃避某一特定时刻生活现实的一种尝试,是对醉酒时所伴随的那类幻象的偏好。伊斯兰教反对这一切,因为它希望人们如实地看待现实,正视现实,并以现实而非想象为基础来安排自己的生活。人正是通过面对现实来证明自己的意志力。逃入想象的领域,就是证明自己的软弱和缺乏意志。伊斯兰教希望它的信徒拥有坚强的意志,不受习惯或成瘾的束缚。从伊斯兰的观点看,这已足以成为禁止致醉物和一切毒品的理由。所有这些都是恶魔所设计的可憎之物,其结果只是败坏人类的生活。

当这些经文降示、完全禁止一切醉酒之物，并将其称为恶魔所造的秽行时，有两类人以相同的措辞提出了疑问，但动机截然不同。一些非常谨慎的圣门弟子ﷺ说："那些在饮酒仍被允许时就已去世的同伴，又该如何？"还有人说："那些在伍候德战役中阵亡的人，腹中还有酒，又该如何？"即他们是在酒被禁止之前饮下的。另一群人则热衷于抓住一切机会，在穆斯林群体中散布怀疑。他们的目的是削弱穆斯林对伊斯兰立法背后道理的信任。他们还想传达这样一种观念：那些在禁酒之前去世的人已经完全迷失了，因为他们死时身体里还残留着这种秽物。

When these verses were revealed totally prohibiting all intoxicants, and describing them as an abomination devised by Satan, two groups of people raised a query in the same wording but for totally different reasons. A few of the Prophet’s Companions who were very scrupulous said: “What about our Companions who died when intoxicants were still lawful to drink?” Some of them said: “What about those killed in the Battle of Uĥud, with intoxicants in their bellies?” i.e. before they were forbidden to drink. Another group who were keen to seize every chance to sow the seeds of doubt among the Muslim community said similar things. Their aim was to try to weaken the Muslims’ trust in the reasoning behind Islamic legislation. They also wanted to convey the feeling that those who died before the prohibition of intoxicants were totally lost, since they died with this abomination in their bodies.

因此,这节经文的目的在于:“凡信道并行善的人,他们对于所吃过的食物,只要敬畏真主,信道,行善,然后敬畏真主而信道,然后敬畏真主而行善,那么对于他们所吃的食物,他们是无罪的。真主喜爱行善的人。”(第93节)

Hence, the purpose behind the following verse: “Those who believe and do righteous deeds shall have no blame attached to them for any food they may have eaten, so long as they fear God and truly believe and do righteous deeds, and continue to fear God and believe, and remain God-fearing and persevere in doing good. God loves those who do good” (Verse 93)

这节经文表明，未被禁止的事物是合法的，禁令始于其被明确宣示之时，而非此前的任何时刻。不存在追溯性的禁止与惩罚；无论在今世还是后世，若没有明确的裁定陈述，都不能施加惩罚。那些在饮酒被禁止之前去世的人无需畏惧，因为他们并未饮用任何被禁之物，也未犯任何违抗之罪。他们敬畏真主，行善积德，深知真主完全洞察他们的意图与行为。这样的人既未违抗，也未饮用被禁之物。

This verse states that what has not been forbidden is lawful and that prohibition begins with its statement, not at any moment prior to this. There can be no retrospective prohibition and punishment, whether in this life or in the life to come, cannot be inflicted without a clear statement of ruling. Those who died before the prohibition of intoxicants had nothing to fear, because they did not drink any forbidden thing and did not commit any act of disobedience. They feared God and did righteous deeds, knowing that He was totally aware of their intentions and actions. Such a person neither disobeyed nor drank something forbidden.

我们无意参与穆尔太periah派(Mu`tazilah)就"饮酒等致醉之物为可憎之物"这一裁定所引发的争论。不过,我们要说的是,他们提出的问题是:这种禁止是由于其被禁止的缘故,还是由于致醉之物本身的内在属性?他们还提出了另一个问题:被禁止之物受禁,是因其内在属性,还是因为这一属性是在禁令之后才附加于它之上的?在我看来,这一切争论都是徒劳的,与伊斯兰的思路格格不入。当真主禁止某事时,无论祂是否说明理由,祂都知道禁止的原因。无论禁令是基于被禁之物的属性,还是基于与个人享用它有关的因素,或是基于整个社会的利益,真主都知道全部的真相。遵从祂的命令是每个穆斯林无可置疑的义务。此后的任何争论都无助于解决任何实际需要。现实性是真主方法的一个基本面向。没有人可以说:"如果禁令是由于被禁之物的内在属性,那么它在被禁之前的一段时期内怎么会是被允许的?"真主必定有充分的理由让它在一段时间内保持允许。毕竟,这始终只由真主单独决定。这确实是造物主的一项本质属性。人是否认为某事物好或坏,并不是决定性因素,因为人可能把某事物认定为禁止的决定性理由,而实际上它并非如此。

本章继续阐述更多的禁令,谈及人处于受戒(即ihram,朝觐或副朝的圣洁状态)时猎取猎物的禁止,以及杀死猎物须如何补偿。本章还谈到天房(位于麦加的礼拜殿)之圣洁的目的、圣月、被献为祭牲并戴上花环的牲畜,这些牲畜不可侵犯,正如本章开头几节所明示的那样。本部分以为穆斯林个人和穆斯林社会确立一套清晰的价值标准作结。依照这一标准,少量的善远比恶更有价值,即使恶的数量再多。

The sūrah continues to elaborate on further prohibitions, speaking about game when one is in the state of consecration, or iĥrām, and what compensates for its killing. It further speaks of the purpose of the sanctity of the House of Worship in Makkah, the sacred months, dedicated and garlanded cattle which must not be touched as the sūrah makes clear in its opening verses. This part concludes with the establishment of a clear standard of values for Muslim individuals and Muslim society. According to this standard, a small amount of good is far more valuable than evil, plentiful as it may be.

信道的人们啊！真主必定会用你们手中和枪矛所能及的猎物来考验你们，以便让真主分辨出谁是在内心里真正敬畏祂的人。此后谁若违犯，就必受到痛苦的刑罚。

Believers, God will certainly try you by means of game which may come within the reach of your hands or your spears, so that God may mark out those who truly fear Him in their hearts. Whoever transgresses after all this will have grievous suffering.

信士们啊!你们在朝觐期间,不可猎杀飞禽走兽。你们中间如果有人故意猎杀了,就应以相当于所杀牲畜的家畜作为赔偿,由你们中两位公正的人裁定,献到天房去作为供物;或者以赎罪的方式,施舍贫民,或者以相当的斋戒来代替,以便他尝尝自己所做之事的恶果。过去的事,真主已经饶恕了;谁若重犯,真主就必报复他。真主是万能的,是施行报应的主。 海里的水产和海中的食物,对你们和旅行的人来说都是合法的,作为你们的给养。但是,在你们处于朝圣戒装(即圣洁状态)期间,陆地上的猎物对你们是被禁止的。你们应当敬畏真主,你们都将被集合到他那里。真主以天房——那神圣的禁地,作为全人类的标志;圣月和献牲的项圈也是如此。这是为了让你们知道,真主知道天地间的一切,真主是全知万物的。你们应当知道,真主的惩罚是严厉的,真主也是至赦的,是至慈的。使者的责任只是传达使命。真主知道你们所表白的和所隐藏的一切。(第5章第94-99节)

Believers, kill no game while you are on pilgrimage. Whoever of you kills game by design shall make amends in cattle equivalent to what he has killed, adjudged by two persons of probity among you, to be brought as an offering to the Ka’ bah; or else he may atone for his sin by feeding needy persons, or by its equivalent in fasting, so that he may taste the evil consequences of his deeds. God has forgiven what is past; but whoever repeats his offence, God will inflict His retribution on him. God is Almighty, Lord of retribution. Lawful to you is all water game, and whatever food the sea brings forth, as a provision for you and for travellers. However, you are forbidden land game as long as you are in the state of consecration [or iĥrām]. Be conscious of God, to whom you shall all be gathered. God has made the Ka`bah, the Inviolable House of Worship, a symbol for all mankind; and so too the sacred month and the garlanded sacrificial offerings. This, so that you may know that God is aware of all that is in the heavens and the earth, and that God has full knowledge of everything. Know that God is severe in retribution and that God is Much- Forgiving, Merciful. The Messenger’s duty is but to deliver the message [entrusted to him]. God knows all that you reveal, and all that you conceal. (Verses 94-99)

在禁止猎杀的神圣状态(即朝觐的"伊赫拉姆"或"受戒"期间)提供容易捕获的猎物,这一考验是穆斯林群体成功通过的众多考验之一。真主对这一穆斯林群体及其教育的关怀,正体现在此类考验之中。在这一具体事件中,真主向信士们告示了祂考验背后的目的:"以便真主考验你们,看谁在幽玄中畏惧祂。"(第94节)真正畏惧真主,即在心中敬畏祂,是信仰在人的良知中得以确立的坚实基础。它塑造人的行为,也是将人在大地上的代理职责付诸实践的根本所在。

The trial of providing easy game at the time when it was prohibited to kill during the period of consecration, or iĥrām, was one of the numerous tests that the Muslim community successfully passed. The care God took of this Muslim community and its education is reflected in such tests. In this particular incident, God tells the believers of the purpose beyond His test: “So that God may mark out those who truly fear Him in their hearts.” (Verse 94) Being truly God-fearing, or fearing Him in one’s heart, is the solid basis on which faith is established in a person’s conscience. It mould’s one’s behaviour and it is the essence of putting man’s vicegerency on earth into practice.

人类看不见真主，但当他们真正信仰真主时，便能在心中感受到祂的临在。在他们看来，祂超出了其一切感知能力的范围，然而他们的心能够认识祂，并敬畏祂。对这一伟大真理抱有坚定不移的信念，在不曾以感官看见祂、也不曾以感官感受到祂临在的情况下，达到一种与基于感官的信念同等、甚至更为强大的信仰力量，这确实是一件伟大的事情。信士宣称“除真主外别无应受崇拜者”，而他从未见过祂。拥有这样的信仰，表明人已向更高层次的人性迈出了一大步，这种人性运用了人的天赋能力，并充分发挥了他的一切自然才能。这标志着人与动物式存在的巨大区别，因为动物无法仰望其直接感知范围之外的任何事物。反之，当人阻止自己的灵魂去仰望超出其感知能力范围的事物，把自己的情感局限于周围的物质世界时，他便关闭了自身更高的能力，永久地停留在物质和感官的世界之中。

Human beings do not see God, but they feel His presence in their hearts when they truly believe in Him. To them, He is beyond the reach of all their faculties of perception, but their hearts know and fear Him. The certainty of this great truth in a firm, unshakeable belief in God, and achieving, without seeing Him or feeling His presence with our senses, a strength of belief equal, if not superior, to that based on one’s senses is something great indeed. A believer declares that “there is no deity other than God” without having seen Him. To have such belief is indicative of a huge step forward towards a superior level of humanity that taps man’s natural faculties and makes the best use of all his natural abilities. This represents a great departure away from the realm of animal existence that cannot look up to anything beyond its immediate perception. On the other hand, when man bars his soul from looking up to what lies beyond the reach of his faculties of perception and confines his feelings to the material world surrounding him, he shuts down his superior faculties and lingers permanently in his material and sensual world.

因此,真主使这种敬畏祂的品质在我们心中成为这场考验的关键,并向信士们阐明这一点,以便他们能够竭尽全力去达成它。真主当然在起初就知道谁在心中敬畏祂,但祂不会根据祂最初的知识来追究人的责任。人们只对其实际所做的事负责,而真主也在其发生之后知道这些事。

Hence, God makes this quality of fearing Him in our hearts the crucial point of this test, making it clear to the believers so that they are able to use all their powers to achieve it. God certainly knows, initially, who fears Him in his heart, but He does not hold people to account on the basis of His initial knowledge. They are accountable only for what they actually do, which God also knows on the basis of its taking place.

值得在此提出一个问题：这些禁令规定背后的目的是什么？真主希望为人类提供一个安全地带，让人们在其中躲避生活的烦扰。这个安全地带由克尔白——那座受尊重的礼拜圣殿——以及各个禁月来体现。在人们为生活而互相争斗、激烈厮杀的喧嚣之中，它们提供了一片和平的避风港，不论种族与民族出身。人们的欲望、野心和需求不断驱使他们投入这场斗争，但这一安全地带向他们发出召唤，以使安心取代忧虑，爱取代争斗，手足之情与安全取代敌意与恐惧。更重要的是，这些理念并不局限于理论与理想的范畴；人们在现实生活中接受实际的训练，去领会并保持这些情感。因此，它们是真实存在的，而不是与现实生活毫无关联的空话和幻想。

It is perhaps pertinent to ask here about the purpose behind these prohibition rules. Well, God wishes to provide a security zone for mankind, where they seek refuge from life’s worries. This zone is represented by the Ka`bah, the Inviolable House of Worship, and the sacred months. They offer a haven of peace in the midst of the raging battle between those in combat through life, regardless of their race and ethnic origin. Their desires, ambitions and needs continue to fuel their struggle, but this security zone beckons to them so that it may substitute reassurance for their worries, love for conflict, brotherhood and security for hostility and fear. What is more is that such concepts are not confined to the realm of theories and ideals; people are given practical training in real life to grab such feelings and maintain them. Thus, they are seen as a reality, not mere words and visions that have no bearing on real life.

真主使禁地克尔白天房、圣月和献祭的祭牲上带花环的牲畜成为全人类的标志。这样做，是为了让你们知道，真主洞察天地间的一切，真主是全知万物的。你们应当知道，真主的惩罚严厉，真主也是至宥的、至慈的。使者的责任只是传达讯息。真主知道你们所显露的，也知道你们所隐藏的。（第5章第97-99节）

God has made the Ka`bah, the Inviolable House of Worship, a symbol for all mankind; and so too the sacred month and the garlanded sacrificial offerings. This, so that you may know that God is aware of all that is in the heavens and the earth, and that God has full knowledge of everything. Know that God is severe in retribution and that God is Much-Forgiving, Merciful. The Messenger’s duty is but to deliver the message [entrusted to him]. God knows all that you reveal, and all that you conceal. (Verses 97-9)

真主使天房的神圣适用于人、动物、飞禽、昆虫以及一切生灵。它们在那里都感到安全。在受戒期间，即使尚未到达天房，禁令也已适用。真主还禁止在都尔喀尔德月、都尔黑哲月、穆哈兰月和赖哲卜月这四个圣月中一切战斗和杀戮。即使在伊斯兰教之前的时代，真主也使阿拉伯人高度尊重这些圣月的神圣性。因此，他们在那些时候不会惊吓任何人，也不会寻求报复。一个人即使遇到杀害其父亲、儿子或兄弟的凶手，也不会对他采取任何行动。于是，这四个月成为了旅行和谋生的季节。真主的旨意是，天房应成为和平与安全之地，人们不被恐惧和焦虑所困扰。同样，他把这四个月定为安全的时段。随后，他又将和平与安全的庇护扩展到地域和时间的范围之外，使其包括在朝觐和副朝期间被放生的牲畜。在它们抵达天房之前，无人能够拦截这些牲畜。同样的安全也扩展到任何佩戴取自禁地树木之花环的人或动物，以此宣示天房所赋予的庇护。

God has made the sanctity of the Ka`bah applicable to man, animals, birds, insects and all creatures. They all feel secure there. In the period of consecration, the prohibitions apply even before someone reaches the Ka ‘bah. God has also prohibited all fighting and killing in the four sacred months of Dhu’l-Qa`dah, Dhu’l-Hijjah, Muharram and Rajab. Even in pre-Islamic days, God made the Arabs highly respectful of the sanctity of those sacred months. Thus, they would not frighten anyone or seek any vengeance during those times. A man would meet the killer of his father, son, or brother and would not take any action against him. Thus, those four months became a season for travel and seeking one’s livelihood. God’s purpose has been that the Ka`bah should be a place of peace and security, where people are not troubled by fear and anxiety. Similarly, He made those four months a time- zone of security. He then extended the cover of peace and security beyond geographical and time zones so that it included sacrificial animals let loose during the pilgrimage and `umrah. None could intercept such animals until they reached the Ka`bah. The same security being extended to any person or animal wearing a garland taken from the trees of the Ĥaram area; this by way of declaring the protection granted by the Ka`bah.

在本段的结尾处，真主为我们提供了一个准则，使我们能够对万事万物作出正确的判断。在这杆秤上，只有善良和有益的事物才有分量，而污秽和邪恶的事物则毫无分量。这使穆斯林不会因见到污秽之物众多、邪恶之事泛滥而受到迷惑。"你说：恶与善不相等，即使恶的繁多使你惊叹。你们中有理智的人啊，你们当敬畏真主，以便你们成功。"（第100节）

At the concluding part of this passage God provides us with a standard so that we may give correct judgement of all things. In these scales, only what is good and wholesome is weighty, while that which is foul and evil carries no weight. This prevents a Muslim from being deceived when he finds that the foul is plentiful and the evil too numerous. “Say: Evil and good are not equal, even though the abundance of evil may be pleasing to you. Have fear of God, you who are endowed with understanding, so that you may triumph.” (Verse 100)

这里是在阐述哪些食物和猎物是被允许的，哪些是被禁止的，并以善与恶来加以论述。被禁止的就是恶，而一切被允许的就是善。善与恶当然不能相等，即便恶可能大量存在，足以吸引人、诱惑人。善带来的是不会随之而来的恶果，如悔恨、浪费、痛苦或疾病的快乐。从恶的事物中获得的快乐，即便是善中之少许，也无法与之相比。更重要的是，人借助善的事物，在今世和来世都能获得安全。当人心因敬畏真主而摆脱欲望的枷锁，并达到敏锐的警觉时，他必然会选择善而非恶。这必将导致在今世和后世的成功与胜利："你们当敬畏真主，你们中有理智的人啊！这样，你们或许会成功。"（第100节）

Evil and good are mentioned here within the context of elaborating which food and game are permissible and which are forbidden. What is forbidden is evil, while everything that is permissible is good. Certainly the good and the evil cannot be equal, even though the evil may come in such plenty that it attracts and tempts people. That which is good provides enjoyment that is not followed by foul consequences, such as regret, waste, pain or disease. The pleasure gained out of evil things cannot be matched even by a modicum of the good things in life. What is more is that with the good things, man enjoys safety in this life and in the life to come. When the human mind is free of the shackles of desire as a result of its being God-fearing and when it has attained a keen watchfulness, it will inevitably prefer good to evil. This is bound to end in success and triumph, both in this world and in the Hereafter: “Have fear of God, you who are endowed with understanding, so that you may triumph.” (Verse 100)

这节经文尤其适用于当前的情境，但它的含义要广阔得多。它着眼于一个宽广的视野，涵盖生活的整体。

This verse especially suits the present occasion, but it has a much wider implication. It looks to a broad horizon, encompassing life in its totality.

真主选择了这个共同体，使其成为全人类的最佳典范，并托付它以伟大的使命：在大地上确立祂的制度与律法，并像以往任何共同体都未曾做到的那样，将其切实地落实于现实生活之中。因此，这个共同体长期以来需要持续而深入的训练，以洗净其身上残留的一切蒙昧痕迹，并将它从物质生活的低谷中牵引出来，沿着伊斯兰生活的坡道向上攀登。此后，这种训练仍在持续，净化穆斯林共同体的观念、习惯、行为与情感，强化其只倡导真理的意志与决心。更重要的是，这一切都发生在它必须面对的种种艰难与所要承担的重任之中。

God, who has raised this community as the best model for mankind, wants it to undertake the great trust of establishing His system and constitution on earth, so that it maintains it in practical life as no previous community ever did. Hence, this community has been in need of long and sustained training that purges it from all traces of past ignorance and takes it by the hand from the low ebb of material life along the incline of an Islamic life. The training then continues to purify the concepts, habits, practices and feelings of the Muslim community, strengthening its will and determination to advocate only the truth. What is more is that it takes place amidst all the adversity it has to face and the responsibility it has to shoulder in so doing.

本章接着提醒早期的穆斯林，他们在对待先知时应当遵守的礼仪规范。他们被告诫，不要询问先知保持沉默的事情，尤其是那些一旦提出讨论，可能给提问者带来困难或尴尬，或者可能给他加上沉重的责任或限制的事情；而真主出于仁慈，已选择不让穆斯林承担这些负担。

The sūrah moves on to draw the attention of the early Muslims to the standard of politeness they must adopt with the Prophet. They are told not to ask him about matters on which he remains silent, particularly such matters which, should they be tackled, may cause hardship or embarrassment to the person raising the question, or may impose on him heavy tasks or restrictions that God, out of His mercy, has chosen not to impose on the Muslims.

信士们啊！你们不要询问那些事情，如果为你们表明，就会使你们为难。假若你们在《古兰经》降示的时候询问它们，它们就会为你们表明。真主已经饶恕了你们的那些事情，真主是至恕的，至忍的。在你们之前的一些民众曾询问过这些事情，后来因此而不信道了。（第101-102节）

Believers, do not ask about matters which, if made known to you, may cause you hardship. If you should ask about them while the Qur’ān is being revealed, they shall be made plain to you. God will forgive you these; for God is Much-Forgiving, Forbearing. People before your time inquired about them, and on that account they came to deny the truth. (Verses 101-102)

有些人过去常常向先知ﷺ提出许多问题。

Some people used to put numerous questions to the Prophet (peace be upon him)

……他询问关于那些未有命令或禁令降下的事情。有些人总是询问《古兰经》以概括方式提及之事的细节，以便使人们更易于遵行。有些人询问的事情本不需要公开，因为公开会给提问者本人或他人带来麻烦。例如，据传，当确立朝觐义务的经文降示时，有人问先知是否每年都须朝觐。先知不喜欢这个问题，因为《古兰经》经文对此事未作具体规定："凡能往之者，朝觐此房是人类对真主应尽的义务。"（3：97）朝觐一次即足以履行此项义务。若问它是否每年都是必须履行的义务，则是将经文理解得更为苛刻，而这是真主所未曾规定的。

asking him about matters on which no order or prohibition had been given. Some were always asking about the details of matters that the Qur’ān gave in general terms, to make them easier for people. Some asked about matters which need not be exposed, because exposure would cause a problem either to the person putting the question or to others. It is reported, for example, that when the verse establishing the duty of pilgrimage was revealed, a man asked the Prophet whether pilgrimage was a duty every year. The Prophet disliked the question because the Qur’ānic verse left the matter Unspecified: “Pilgrimage to this House is a duty owed to God by all people who are able to undertake it.” (3: 97) To offer the pilgrimage once is sufficient for this duty to be fulfilled. To ask whether it is a duty required every year is to give the text a much harder interpretation and one which God has not imposed.

据传由阿里传述的一段圣训，其中并未引述先知的话，内容如下："当启示'朝觐天房是人对真主的义务，凡能力所及者都应前往'这节经文降下时，有人问先知：'是每年都要去吗？'他没有回答。他们又问了一次，他说：'不是。'我若说'是'，它就会成为必须履行的义务。"随后真主降示了这节经文："信士们啊！你们不要询问那些事情，如果为你们而阐明，就会使你们为难。"（第101节）

A ĥadīth attributed to `Alī, without quoting the Prophet, says: “When the verse stating that ‘pilgrimage is a duty owed to God by all people who are able to undertake it,’ was revealed, some people asked the Prophet: `Is it every year?’ He did not answer. They repeated the question and he said: ‘No.’ Had I said, ‘yes,’ it would have become an obligation.” Then God revealed the verse stating: “Believers, do not ask about matters which, if made known to you, may cause you hardship.” (Verse 101)

真主对人类隐瞒了某些事情，否则祂可能会以概括的方式来表述某些事情。让人们按照真主留下的方式对待这些事情，并不会有什么害处。在先知在世时就对这些事情提出疑问，可能会得到令人痛苦的答复，也可能会使他们自己和后代承受过重的负担。因此，真主告诫信士们不要询问某些事情，因为这些事情一旦被揭示，可能会带来伤害。祂还警告他们，如果在先知在世、《古兰经》正在降示期间询问这些事情，那么他们固然会得到答案，但这些答案会使他们承担原本真主并未使其成为义务的责任："信道的人们啊！你们不要询问一些事情，如果这些事情对你们显露，就会使你们为难。如果你们在《古兰经》降示期间询问这些事情，这些事情就会对你们显明。真主会饶恕你们这些事情，真主是至恕的、至宽容的。"（第101节）这节经文清楚地指示：不要询问真主所省略的，或只笼统提及而未作详述的事情，以使义务保持轻松，朝觐便是一例。

God has kept certain matters unknown to man, or He might have expressed certain matters in general terms. It does not harm people to leave such matters in the form God has left them. To question these at the time of the Prophet might have provided them with distressing answers, or might have overburdened both them and future generations. Hence, God tells the believers not to ask about certain matters which if revealed might be harmful. He also warns them that should they ask about these during the Prophet’s lifetime, when the Qur’ān was being revealed, for then they would have their answers, but these would impose on them obligations that God did not originally make binding: “Believers, do not ask about matters which, if made known to you, may cause you hardship. If you should ask about them while the Qur’ān is being revealed, they shall be made plain to you. God will forgive you these; for God is Much-Forgiving, Forbearing.” (Verse 101) The verse carries a clear instruction not to inquire about matters which God has left out or stated without details in order to keep duties lighter, as in the case of pilgrimage.

然后，真主又举了过去那些曾被降示经典的民族作为例子。

God then gives the example of former communities that were given revelations.

有些人因为对教法律例和义务提出大量问题，给自己增添了困难。结果，真主为他们规定了新的义务，他们却未能履行，从而拒绝了这些义务。倘若他们当初就让事情保持真主原本的陈述，他们本可以从真主希望赋予他们的较容易的责任中获益。他们也就不必去面对自己未能尽到责任的后果了。

Some of them made things harder for themselves by numerous questions about rulings and duties. When, as a result, God made new obligations binding on them, they failed to perform these, thus rejecting them. Had they left matters as God stated them originally, they would have been able to benefit by the easier tasks God wanted to assign to them. They would not have had to cope with their failure to fulfil their responsibilities.

我们已经看到，犹太人在被命令宰杀一头牛时问了太多问题（第一卷，第63-67页）。起初他们并没有被给予任何条件，因此宰杀任何一头牛都足够了。然而，他们要求描述，接着又要求对该描述的细节进行说明。每提出一个问题，他们面前的选择就被缩小一分，任务也变得更加困难。如果他们当初没有提出这些问题，事情本会容易得多。安息日的情形也是如此。当他们按照自己的请求获得安息日时，却无法承担其中的义务。他们一次又一次地遵循同样的模式，直到上帝因教育的目的或作为惩罚，禁止了他们许多事情。

We have seen how the Jews asked too many questions when they were ordered to slaughter a cow (Volume I, pp. 63-67). They were not given any conditions initially, and as such, slaughtering any cow would have been good enough. However, they asked for a description, and then details of that description. With every question, the choice before them was narrowed down and the task became harder. Had they refrained from putting these questions, the matter would have remained much easier. The same was the case when they asked for the Sabbath. When it was granted to them, at their request, they could not cope with its obligations. They followed the same pattern time and time again, until God forbade them many things either for educational purposes or as a punishment.

这些我们所引用的圣训，连同《古兰经》中的经文，大致勾勒出伊斯兰的求知体系。首先需要说明的是，从伊斯兰的观点看，求知是为了应对真实的需要并满足这种需要。人的能力与才智太过宝贵，不应耗费在探究伊斯兰所称的“幽玄”（ghayb）事务的细节上。“幽玄”一词指超出人类感知范围之外的事物。这类知识并不能满足人类生活中任何真实或实际的需要。人心只要按照描述它的那一位所作的描述去信仰这种幽玄，便已足够。如果人心超越这种信仰，去探究其本质与细节，它将无法获得任何真正的结果，因为它根本不具备获得这种知识所需的官能。真主已经赐予我们关于它所需知道的一切。进一步的探求只是徒劳，无异于在沙漠中没有向导而独自前行，最终必然导致彻底的失败。

Perhaps these aĥādīth we have quoted, together with statements in the Qur’ān, delineate the Islamic system of pursuing knowledge. The first point to make clear is that, from the Islamic point of view, knowledge is sought to face a real need and to satisfy that need. Human powers and faculties are too precious to expend in pursuing detailed matters of what Islam calls ghayb, a term which refers to what lies beyond the reach of human perception. That is because such knowledge is not sought to meet any real or practical need in human life. It is sufficient for the human mind to believe in that ghayb as described by the One who has described it. When the human mind goes beyond that belief in order to investigate its nature and details, it will not attain any true results, because it is simply not equipped with the necessary faculties to achieve that knowledge. God has given us all that we need to know about it. Any further pursuit is a waste of effort; it is no more than trying to walk in the desert without a guide. It is bound to end in total loss.

至于伊斯兰教的律例，它们是在需要时寻求的，以应对实际发生的各种情况。这才是正确的伊斯兰教做法。

As for Islamic rulings, these are sought when needed, to face practical situations as and when these take place. This is the proper Islamic approach.

在伊斯兰启示的麦加时期，虽然曾下达要人去做某些事、戒除某些事的命令，但并没有阐明任何行政性的律例。具体的律例，如义务的与任意的刑罚、赎罪等，都是在伊斯兰国家于麦地那建立之后才降示的，因为那个国家有能力执行这些细节并将其付诸实施。

Throughout the Makkan period of Islamic revelations, not a single administrative ruling was outlined, although orders were given to do certain things and to refrain from others. Detailed rulings, such as mandatory and discretionary punishments, atonements and the like were only revealed after the establishment of the Islamic state in Madinah, because that state was able to carry out these details and put them into practice.

第一代穆斯林完全理解这一做法。因此,除非某件事已经发生,他们不会对任何问题作出裁决。即便如此,他们也只在问题的具体情境之内作出裁决,而不会把经文套用到尚未发生的假设事件上。他们希望在提问和裁决两方面都保持严肃态度。圣训学界的权威学者al-Dārimī记载,`Umar ibn al-Khaţţāb曾斥责那些询问尚未发生之事的人。他还提到,先知的同伴中的博学者Zaid ibn Thābit,每当有人向他提问时,总会说:“这件事已经发生了吗?”如果有人告诉他已经发生,他便依据自己的知识作答;如果有人告诉他尚未发生,他便说:“那就先放着,等它发生了再说。”al-Dārimī的另一则记载提到,先知的同伴`Ammār ibn Yāsir曾被问及某一具体事情。他说:“它已经发生了吗?”对方回答:“没有。”他说:“那就不要拿它来烦我们。如果它发生了,我们会再为你研究。”al-Dārimī还记载了Ibn `Abbas的一段话:“我从未见过比先知的同伴更优秀的群体。他们向先知提问的,只是……”

The first generation of Muslims was fully abreast of this approach. Hence, they would not give a judgement on any question unless it had taken place. Even then, they would only give a judgement within the context of the question, and without trying to apply texts to assumed events that had not taken place. They wanted to maintain seriousness in both questions and rulings. Al-Dārimī, a leading scholar of Hadīth, reports that `Umar ibn al-Khaţţāb used to rebuke anyone who asked about things that had not taken place. He also mentions that Zaid ibn Thābit, a learned scholar among the Prophet’s Companions, used to say when a question was put to him: “Has this taken place yet?” If he was told that it had, he would give an answer on the basis of his knowledge. If he was told that it had not taken place, he would say: “Leave it, then, until it takes place.” Another report by al-Dārimī mentions that `Ammār ibn Yāsir, a Companion of the Prophet, was asked about a particular matter. He said: “Has it taken place?” They answered, “No.” He said: “Do not trouble us with it, then. Should it take place, we will look into it for you.” Al-Dārimī also mentions a report by Ibn `Abbas, stating: “I have never seen a community better than the Prophet’s Companions. They asked him only about 13

我们前面已经提到过一段记载：穆贾欣引述伊本·阿拔斯和赛义德·本·朱拜尔的说法，讲到降示经文、要求信士不要询问那些若被详细说明便会使他们为难或苦恼之事的直接原因。同一段记载还提到，他们所问的内容包括蒙昧时代就已知晓并施行的事物与习俗。

We have already mentioned a report in which Mujāhid quotes Ibn `Abbās and Sa`īd ibn Jubayr’s comments on the immediate reason for revealing the verse instructing the believers not to put questions concerning certain matters which would cause them difficulty or distress should they be stated in detail. The same report mentions that their questions included things and practices known in pre- Islamic days.

我们尚未能确定所指的究竟是哪些事物和习俗。然而，此章在吩咐不要过多追问细节之后，紧接着提到了某些牲畜被奉献的做法，这表明二者之间似乎存在某种关联。我们仅需说到这里，接下来便可以讨论那段提及此类拜偶像习俗的经文。

We have not been able to determine which particular things and practices were referred to, but the fact that the sūrah mentions the dedication of certain types of cattle immediately after the instruction not to ask unnecessary questions of detail suggests that the two are somehow linked. This is all that we need to say before discussing the verse that refers to such idolatrous practices.

不是真主规定了断耳母驼、放生的母驼、为双胎动物而设的偶像献祭，或放归自由吃草的公驼之类的迷信。是那些不信道者把自己编造的谎言归于真主。他们大多数不运用理智。当有人对他们说："你们当来遵从真主所降示的，并遵从使者。"他们回答说："我们祖先所遵循的道路，就足够我们了。"即便他们的祖先既一无所知，也毫无引导，他们仍然如此吗？（第103-104节）

It was not God who instituted [superstitions like those of] a slit-ear she camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work. It is unbelievers who attribute their own lying inventions to God. Most of them never use their reason. When they are told, “Come to that which God has revealed and to the Messenger, “they reply, “Sufficient for us are the ways we found our fathers following.” Why, even though their fathers knew nothing and were devoid of all guidance? (Verses 103-104)

人类的心灵面临一个岔路口：它要么保持与神所赋予它的本性，要么走上另一条路。若选择前者，它就会认识到自己唯一的主，即宇宙的主神，向祂顺服，接受祂的法度，并拒绝一切其他形式的主宰。这意味着它会拒绝神的法律之外的任何法则。在这种情况下，人类的心灵将会发现与主相通是如此容易，崇拜祂是如此简单而清晰。反之，人类的心灵也可能在无知的迷宫中迷失方向，四面皆是黑暗，每个路口都是虚妄的神话。暴虐的神祇要求各式各样的崇拜仪式和祭祀，而这些要求会随着时间不断增加、繁衍。拜偶像者于是会忘记自己的本源，却仍出于习惯而继续献祭。他将在敬拜众多神祇的重负下挣扎，而这会剥夺神所赋予人的全部尊严。

The human mind finds itself at a crossroads: it either maintains its proper nature with which God has equipped it or takes a different route. Should it take this way, it will recognise its one Lord, God, the Lord of the universe. It will submit to Him and accept His legislation, rejecting all other types of lordship. This means that it will reject any law other than God’s. In this case, the human mind will find contact with its Lord to be so easy and worshipping Him to be so simple and clear. Alternatively, the human mind could lose its way in the maze of ignorance, facing darkness in every way and a myth at every junction. Tyrannical deities demand all sorts of worship rituals and sacrifices, which, in time, increase and multiply. An idolater will then forget their origins, but continue to offer them by force of habit. He will writhe under the demands of worshipping a multitude of deities, which will deprive him of all dignity that God has bestowed on man.

在人们为其神明献祭的牲畜中，有某些特定种类，其献祭条件以他们传承的神话为依据，而人们对此盲目接受。这些是什么？这些规定是谁制定的？关于每一种牲畜，我们有内容差异很大的记载。我们只提及其中几种定义，以便让人们对这些习俗有一个大致的了解。

There were certain types of cattle people consecrated for their deities on conditions based in their inherited myths and which people accepted blindly. What were these? Who made the regulations concerning them? We have widely differing reports explaining each type of cattle. We will mention only a couple of these definitions to give an idea of such practices.

祖希里引述赛义德·本·穆萨亚卜的话说：巴希拉是指耳朵被割开的母驼，其奶被献给偶像。【不用说，这些奶被庙宇的管理者取用。】第二种是萨伊巴，即献给偶像并任其自由放牧、想去哪里吃草就去哪里的母驼。第三种是瓦希拉，即接连生下两头母驼的母驼，他们会将其宰杀献给自己的偶像。第四种是哈米，即留作配种用的公驼。当它使一定数量的母驼受孕后，他们便说它的背已经发热，于是将其释放，任其自由。

Al-Zuhrī quotes Sa`īd ibn al-Musayyib who says that the baĥīrah, or “a slit-ear she- camel” was one whose milk was dedicated for deities. [Needless to say, the milk was taken and used by the custodians of the temples.] The second type, sā‘ibah, was a she- camel dedicated to deities and let loose to graze wherever it wanted. The third type, waşīlah, was a she-camel that gave birth to two she-camels consecutively. This they would sacrifice for their deities. The fourth type, hāmī, was a male camel kept for breeding. When he had ensured conception for a set number of she-camels, they said that his back had warmed and he was freed and let loose.

语言学家们的定义也大体相似。第一种是巴希拉(baḥīrah),指耳朵被广泛割裂的母骆驼。当一头母骆驼生育了五胎,且第五胎是公骆驼时,阿拉伯人会割裂它的耳朵作为奉献的标记,禁止任何人骑乘它或将其宰杀作食物。它不会被赶离牧场或水源。即使一个疲惫不堪的人看见它,也不会骑它。第二种是萨伊巴(sā'ibah),指被放任自由的母骆驼。当一个人想要作为感恩的供奉,比如在病愈、长途旅行归来或类似情况之后,他会说:“我的母骆驼自由了。”这样,它便会以与第一种相同的方式被奉为圣物。

Linguists have similar definitions. The first type, baĥīrah, is a she- camel whose ear has been widely slit. When a she-camel has given birth five times, producing in the fifth a male camel, the Arabs would slit its ear as a mark of consecration, prohibiting anyone from riding or slaughtering it for food. It would never be turned away from pasture or water. Even when a man suffering from fatigue saw it, he would not ride it. The second type, sā’ibah, was a she-camel let loose. When a person wanted to make an offering as a gesture of gratitude after his recovery from illness or return from a long journey or the like, he would say, “My she-camel is free.” It would, thus, be consecrated in the same fashion as the first type.

据若干语言学家所言，第三类牲畜"瓦昔莱"（waşīlah）指的是与一只公羊为双胞胎的母羊。这只母羊因此免于宰杀。另有人说，当一只母羊产下雌性幼崽时，他们便留下它；若产下雄性，则将其作为祭品献给他们的神明宰杀。若她产下一对双胞胎，即一雄一雌，他们便说这只雌羊使其兄弟免于被杀，因此不会将那只雄性作为祭品宰杀。第四类"哈米"（hāmī）指的是一头公骆驼，当它使至少十头母畜受孕后，他们便说它的背脊已经温暖。因此，它不再被用来驮负任何东西，任其随意饮水、随处放牧。

According to a number of linguists, the third type of cattle, waşīlah, referred to a female sheep being a twin of a male sheep. The female would, then, be spared slaughter. Others say that when a sheep gives birth to a female, they took it. Should it give birth to a male, they would slaughter it as an offering to their deities. Now if she gave birth to twins: a male and a female, they would say that the female had spared its brother and they would not slaughter the male as an offering. The fourth type, hāmī, was a male camel when it fathered no less than ten different pregnancies. They would say that his back had warmed. Thus, he would not be used to carry anything, and he would be let free to drink and graze wherever he wanted.

《古兰经》在论述这些问题时，首先指出，这些将牲畜奉为圣物的习俗并非真主所立。那么，这些习俗是谁为不信道者制定的呢？"真主没有定下[诸如此类的迷信]：没有割耳的母驼，没有放牧自由的母驼，没有为双胞胎动物献祭的偶像，也没有放任不用劳作的公驼。"（第103节） 凡遵循真主所制定的教义之外的任何法则或学说者，都是不信道者，是在对真主进行捏造。他们可能制定自己的法律，并声称这是真主的律法；或者他们可能自认有权颁布自己的法律，在其体系中不给真主的律法留有余地，同时却声称自己并没有违背真主。这一切不过是对真主的捏造与谎言。"不信道的人们把他们自己所捏造的谎言归于真主，他们大多数人并不理解。"（第103节）

As the Qur’ān deals with these aspects, it states first of all that God has not initiated those practices of consecrating cattle. Who, then, has set those practices for the unbelievers? “It was not God who instituted [superstitions like those of] a slit-ear she- camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work.” (Verse 103) Those who follow any code or doctrine other than the one God has laid down are unbelievers, making false claims against God. They may enact their own laws and claim that these are God’s law. Or they may claim for themselves the right to promulgate their own laws, allowing no room for God’s law in their system, but at the same time, they claim that they do not disobey God. All this is no more than fabricating lies against God. “It is unbelievers who attribute their own lying inventions to God. Most of them never use their reason.” (Verse 103)

异教徒阿拉伯人过去认为，他们遵循的是易卜拉欣的信仰，这信仰是真主启示给他的。他们并没有完全否认真主，相反，他们承认真主，承认祂的大能以及对宇宙的主宰。然而，他们制定了自己的法律和律例，并声称这些都是真主法律的一部分。因此，他们是不信道者。同样的描述适用于处于任何蒙昧状态中的人，当他们制定自己的法律时，无论他们是否声称这些法律属于真主的法律。

The pagan Arabs used to believe that they were following the faith of Abraham, as revealed to him by God. They did not deny God altogether. Indeed they acknowledged Him, His power and control over the universe. Nevertheless, they enacted their own laws and legislation, claiming that these were all part of God’s law. As such they were unbelievers. The same description applies to all people in any state of ignorance, when they make their own laws, whether they claim them to be part of God’s law or not.

真主的律法，就是祂在经典中所陈明、并由祂的使者所阐释的那些内容。它既不含糊，也不模棱两可。它不容许无知之人到处宣称的那种说法：即任何人都可以凭空捏造某物，并声称那是真主律法的一部分。因此，真主斥责那些作出此类主张的人为不信道者，并描述他们缺乏理智。如果他们运用了理性，就不会编造谎言并将其归于真主。如果他们还有一丝逻辑，就不会妄想自己的谎言能够被接受。

God’s law is that which He has stated in His book, and which was outlined by His Messenger. It is neither vague nor ambiguous. It does not admit, as ignorant people claim everywhere, that anyone may invent something and claim it to be part of God’s law. Hence, God brands those who make such claims as unbelievers, and then describes them as devoid of reason. Had they used their reason, they would not have fabricated lies and attributed them to God. Had they had any logic, they would not have imagined that their lies could be accepted.

讽刺之处在于他们所说所为更加显而易见："当有人对他们说：'你们来遵从真主所降示的经典，并遵从使者吧。'他们却说：'我们只遵循我们祖先所走的道路就够了。'即便他们的祖先一无所知，也未曾得到任何指引，他们难道也这样做吗？"（第104节）

当对不信者的情况作了说明之后,本章又提出一个陈述,将信士作为一个独立的群体加以显明,他们有其应尽的责任与义务。本章为他们界定了应当对待他人的态度。它告诉他们,他们所能期盼的回报,只有来自真主的那一种,不应在今世追求任何报酬。"信道的人们啊!你们只对自己的灵魂负责。如果你们遵行正道,那么迷误者不能伤害你们。你们都要归于真主,那时,他要把你们生前所做的事告诉你们。"(第105节)

When the situation of the unbelievers was explained, the sūrah makes a statement showing the believers as a separate group, distinguished by the duties and obligations they have to fulfil. It defines for them what attitude they should take to other people. It tells them that they may look forward to no reward other than that of God. They should aspire to no reward in this life. “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path. To God you all must return. He will then make you understand all that you were doing [in life].” (Verse 105)

这是与那些敌视他们事业之人彻底决裂的问题。此外，他们彼此之间应当相互扶持，因为他们构成一个共同体："信道的人们啊！你们应当自顾自身，你们若遵循正道，那么，任何迷误的人都不能损害你们。"（第105节）

It is a case of a complete break between them and those who are hostile to their cause. Moreover, they should have a relationship of mutual support among themselves, since they form one community: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path.” (Verse 105)

这节经文向信士们所传达的是：他们应当照顾好自己，净化自己的心灵，全心投入于自己的群体，不必理会他人的言行，即使他人已经走入了很远的歧途。作为信士，他们是一个独立的整体，独立于其他所有人之外。在这个整体之中，他们彼此照顾，完全相互团结。除此之外，他们无需与任何人建立任何纽带或效忠的关系。

What this verse says to the believers is that they should take care of themselves, purifying their souls and committing themselves wholly to their community, paying no attention to what others may say or do, even though they may go far astray. As believers, they are a separate unit, independent of all others. In this unit, they take care of one another, in complete mutual solidarity. Other than this, they have no need for any bonds or ties of loyalty with anyone.

这节经文确立了几项极为重要的原则，涉及穆斯林社群及其与其他社群的关系。穆斯林社群是真主的党，而与之对立的人则属于撒旦的党。因此，二者之间不可存在任何效忠或团结的纽带，因为他们在信仰上没有共同之处，在目标、责任、行动方式以及结果与报酬上也没有任何共同点。

This single verse establishes some highly important principles with regard to the Muslim community and its relations with other communities. The Muslim community constitutes God’s party, while those who are opposed to it belong to Satan’s party. Hence, no ties of loyalty or solidarity may exist between the two, as they do not have any ideology in common, nor do they share in any goal, responsibility, means of action or result and reward.

穆斯林社群必须在其内部展现完全的团结，其成员彼此交换善意而真诚的劝告，遵循神圣的指引。这使他们成为一个与众不同的社群。当这一点成为现实时，穆斯林社群即使眼见其他所有人都走入歧途，也无需担忧，因为它坚守着遵循真主指引的承诺。

The Muslim community must demonstrate total solidarity within its ranks, where all its members exchange good and sincere counsel, following Divine guidance. This makes them a community apart. When this becomes a reality, the Muslim community need not worry if everyone else goes astray, since it is committed to following God’s guidance.

本段以概述作结：当立遗嘱者身在旅途、远离家乡与社群时，关于遗嘱见证人的裁决。这些是本章在伊斯兰社会中若干交易方面所给出的最后裁决。它们提供保障，确保人们能够获得其应得的权利。

The passage is concluded with an outline of the rulings applicable to witnesses to a will, when the testator is away from home and from his society. These are the final rulings given in this sūrah on certain transactions in Islamic society. They provide guarantees to ensure that people receive what is rightly theirs.

信士们啊,当死亡临近你们、你们准备订立遗嘱时,应由你们之中两个公正的人作证;如果你们在地上旅行时遭遇死亡的临头,则由外人中两个人作证。在拜后将这两人留住,如果你们心中有疑惑,就让他们指着真主发誓:"即使是至亲,我们也不会为此卖掉我们的证词,亦不会隐瞒我们在真主面前所作的见证;否则,我们就是有罪的人。"但是,如果事后发现这两个证人犯了这种罪,那么就从与此事有直接利害关系的人中,另选两人代替他们。这两人要指着真主发誓:"我们的见证确实比这两人的更真实。我们没有逾越正义的界限;否则,我们就是不义的人。"

Believers, let there be witnesses to what you do when death approaches you and you are about to make bequests: two persons of probity from among your own people, or two others from outside, if the pangs of death come to you when you are travelling through the land. Detain them both after prayer, and if you have any doubt in mind, let them swear by God, “We shall not sell this [our word] for any price, even though it were for a near kinsman; and neither shall we conceal anything of what we have witnessed before God; for then we should be among the sinful.” But if afterwards it should come to light that the two [witnesses] have been guilty of [this very] sin, then two others should replace them from among those immediately concerned. Both shall swear by God, “Our testimony is indeed truer than that of these two. We have not transgressed the bounds of what is right; for then we should be among the evil-doers.

“这样，人们更有可能如实作证；否则，他们会担心别人的誓言会在他们的誓言之后被采纳。你们要敬畏真主，并且听从祂。真主不引导悖逆的民众。”（章节106-108）

“Thus it will be more likely that people will offer testimony in accordance with the truth; or else they will fear that the oaths of others may be taken after their oaths. Have fear of God and hearken to Him. God does not guide those who are iniquitous. (Verses 106-108)

这三节经文所指示的程序是：一个感到死期临近、想要立遗嘱，将自己的财产留给亲属的人，应当召集两名公正的穆斯林见证人，把他所有的财产交给他们，以便他们将其交给不在场的亲属。这适用于该人身处家乡的情况。如果他在旅途中，找不到两名可以托付财产的穆斯林见证人，那么允许采用两名非穆斯林见证人。

The process outlined in these three verses indicates that a person who feels the end to be near and wants to make bequests assigning any money he has to his relatives should call in two Muslim witnesses of probity and give them what property he has so that they may give it to his relatives who are not present. This applies when the person concerned is in his hometown. If he is travelling and does not find two Muslim witnesses to entrust his property to, then it is permissible to have two non-Muslim witnesses.

如果穆斯林社区或已故者的家属对证人所交还的物品是否诚实有所怀疑，或者有理由怀疑证人辜负了所托付的信任，则适用以下程序。证人在按照其信仰礼拜之后被带到众人面前，并被要求指着真主起誓：他们不会为自己或任何其他人，即使是近亲，谋取任何利益，也不会隐瞒所托付的任何东西。如果他们这样做了，便承认若违背誓言，自己就犯下了罪过。这样，他们的证言即获得认可。