该章随后提及先知ﷺ与宰纳卜·宾特·贾哈什的婚姻，以及在此之前或之后所颁布的律例和指示：
The sūrah then refers to the Prophet’s marriage to Zaynab bint Jaĥsh and the rulings and directives that preceded or followed it:
你曾对那位蒙真主恩赐、你也施以恩惠的人说："你留着你的妻子，敬畏真主吧。"而你心里隐藏着真主要显露的事。你畏惧众人，而真主才是你更应当敬畏的。当宰德与她的婚姻关系结束后，我将她许配给你，使信士们在收养子与妻子的婚姻关系结束后，娶他们的妻子，不会有罪过。真主的命令必定实现。先知对于真主为他所定的事，没有任何过错。过去的众先知也是如此，这是真主的常道。真主的命令是注定的定命。ﷺ
You did say to the one to whom God had shown favour and you had shown favour, ‘Hold on to your wife and have fear of God.’ And thus you would hide in your heart that which God wanted to bring to light. You stood in awe of people, whereas it was God alone of whom you should have stood in awe. Then, when Zayd had come to the end of his union with her, We gave her to you in marriage, so that no blame should attach to the believers for marrying the spouses of their adopted sons when the latter have come to the end of their union with them. God’s will must be fulfilled. No blame whatsoever attaches to the Prophet for doing what God has ordained for him. Such was God’s way with those who went before him. God’s will is always destiny absolute.
那些人传达真主的使命，敬畏祂，除真主外，不敬畏任何人。真主足以作你们的清算者。
{穆罕默德并非你们中任何男子的父亲，而是真主的使者，也是众先知的封印。真主确是全知万物的。}（33:37-40）
Those are the ones who convey God’s messages and stand in awe of Him, and hold none but God in awe. Sufficient is God to reckon all things. Muĥammad is not the father of any one of your men, but is God’s Messenger and the seal of all prophets. God has indeed fill knowledge of everything. (Verses 37-40)
在本sūrah前段，已明确下达命令，禁止收养，并要求被收养的孩子应以其亲生父亲的名字称呼，使家庭关系恢复其正常结构：“安拉没有使你们所收养的人成为你们的亲生儿子。这些只是你们口中的言语，而安拉说的是真理，唯独他指引正道。你们要以他们生父的名字称呼他们，这在安拉看来更为公正。如果你们不知道他们的父亲是谁，那就把他们当作你们的教内弟兄和门徒。你们若有误犯，并无罪过，但须看你们心中的意图。安拉确是至赦的，至慈的。”（第4-5节）然而，收养在阿拉伯社会的实际生活中已产生了影响，要废除这些实际影响，并不会像禁止收养那样容易。社会习俗对人们有着强大的约束力。因此，需要实际的例子来作为先例。起初，这样的先例也遭到了敌视的对待。
Clear orders were given early in the sūrah prohibiting adoption and requiring that adopted children be called by their own fathers’ names, returning family relations to their normal structure: “He does not make your adopted sons truly your sons. These are only words you utter with your mouths, but God says the truth and He alone shows the right path. Call them by their fathers’ names; that is more just in God’s sight. If do not know who their fathers are, then treat them as your brethren in faith and your proteges. You shall not be blamed if you make a mistake, but for what your hearts intend. God is indeed Much- Forgiving, Merciful.” (Verses 4-5) However, adoption had its effects in the practical life of the Arabian society, and the annulment of these practical effects was not going to be as easy as the prohibition of adoption. Social traditions have a strong hold on people. Hence why practical examples are needed to serve as precedents. Initially too such precedents meet with a hostile reception.
我们已经说过，先知娶了他曾经收养的儿子栽德·本·哈里萨（栽德·本·穆罕默德，曾以此称呼）为妻，将宰奈卜·本特·杰赫什嫁给了他。宰奈卜的母亲是先知的姑母。先知通过这桩婚姻，想要消除阶级差别，并落实《古兰经》的原则："你们中在真主看来最尊贵的，是最敬畏真主的人。"（49：13）他希望以实际行动来确立这一新的伊斯兰价值观。
We have already stated that the Prophet married his formerly adopted son, Zayd ibn Ĥārithah, who used to be called Zayd ibn Muĥammad, to Zaynab bint Jaĥsh, whose mother was the Prophet’s own paternal aunt. The Prophet wanted to achieve through this marriage the removal of class distinctions as also implementation of the Qur’ānic principle: “Truly, the noblest of you in the sight of God is the one who is most genuinely God-fearing.” (49: 13) He wanted to give this new Islamic value practical endorsement.
于是,真主的旨意命定先知亲自来废除收养所带来的影响,即娶宰德的离婚妻子为妻。他要以此行动面对社会,而尽管此前禁止收养,没有哪个男子会去做这样的事。因此,真主告知他的使者,宰德将与宰纳卜离婚,而使者将娶她为妻,这一切都是为了成就真主的旨意。此时,宰德与宰纳卜之间的关系已经紧张,双方自己也明白,他们的婚姻不会维持太久。
God’s will then dictated that the Prophet should undertake the annulment of the effects of adoption himself, by marrying Zayd’s divorcee. He was to confront society with this action, which no man could undertake despite the earlier prohibition against adoption. Therefore, God informed His Messenger that Zayd would be divorcing Zaynab and that he would marry her, and all to fulfil God’s purpose. By this time, relations between Zayd and Zaynab were troubled, the parties themselves aware that their marriage would not last long.
一次又一次地,栽德向先知抱怨他与宰奈白的生活并不幸福,说他无法再与她维持下去。先知在信仰事务上勇敢地、毫不迟疑地面对他的族人,但他觉得宰奈白的处境所带来的负担太过沉重,难以承担。他对于要让人们面对其旧有收养习俗被实际推翻这一事实,心中感到不安。
Time after time, Zayd complained to the Prophet that his life with Zaynab was not a happy one, saying that he could not carry on with her. Brave as he was in clearly and unhesitatingly confronting his people in matters of faith, the Prophet felt that the burden of Zaynab’s situation was too heavy for him to carry. He was uneasy about confronting people with the practical destruction of their old adoption tradition.
泽德与先知也非常亲近。4 因此,他对泽德说:“留住你的妻子,敬畏真主。”(第37节)然而这样做,他是在推迟对社会习俗这一重大挑战:“你心里隐藏着真主要显明的事,你畏惧人,而真主更应当是你所畏惧的。”(第37节)先知知道真主终将把这一切显明出来,正如他通过真主的启示知道这件事必将发生。因此,这并不是来自真主的明确命令。若是明确的命令,他就不会犹豫,不会片刻耽搁。无论可能带来什么后果,他都会当场宣布。相反,这只是一种启示,而他所担心的后果与之相抗衡。于是他等待,直到真主的意愿成就,即泽德与宰乃卜离婚,而两人都不去考虑之后会发生什么。当时通行的传统认为,宰乃卜已被穆罕默德的养子休弃,因此穆罕默德娶她是永远不合法的。直到此时,男人与其养子前妻的婚姻仍是不被允许的。这一规定的改变,必须等到先知与宰乃卜的婚姻,才能在实际中得以确立,尽管人们心存抵触。
Zayd was also very close to the Prophet. 4 Therefore, he said to Zayd: “Hold on to your wife and have fear of God.” (Verse 37) In so doing, he was delaying this serious challenge to social norms: “And thus you would hide in your heart that which God wanted to bring to light. You stood in awe of people, whereas it was God alone of whom you should have stood in awe.” (Verse 37) The Prophet knew that God would eventually bring it all to light, just as he knew through God’s inspiration that it would take place. It was, thus, not a clear order from God. Had it been so, he would not have hesitated, not delayed for a moment. He would have declared it on the spot no matter what consequences he might have expected. Instead, it was simply an inspiration countered by the outcome he feared would take place. He thus waited until it was God’s will for it to happen, for Zayd to divorce Zaynab with neither of them paying any thought o what would happen next. The prevailing tradition considered Zaynab as divorced by Muĥammad’s son, and as such she was permanently unlawful for Muĥammad to marry. Up to this point, marriage between a man and the divorcee of his former adopted son was still unlawful. Changes to this rule had to wait until the Prophet’s marriage to Zaynab, so that it could be practically established, despite people’s reluctance.
这些事实驳斥了过去和现在那些敌视伊斯兰教的人所坚持的一切相反说法，他们围绕这一情况编造了各种各样的传说。
These facts refute all contrary reports upheld by people hostile to Islam, in the past as well as in the present, and who have fabricated all sorts of legends around the situation.
整件事正如真主所说:“当宰德与她的婚姻关系结束后,我将她许配给你,以便信士们在他们的养子与其妻子的婚姻关系结束后,娶养子的妻子时不受非议。”(第37节)因此,这是先知在传达使命时所承担的沉重负担之一。他极为不安,不得不以此面对社会。的确,他不愿这样去直面人们,尽管他毫不犹豫地向他们宣讲以真主独一为基础的信仰本质,谴责虚假的神灵和所谓与真主并列的伙伴,并批判他们祖先的所为。
The whole thing was exactly as God said: “When Zayd had come to the end of his union with her, We gave her to you in marriage, so that no blame should attach to the believers for marrying the spouses of their adopted sons when the latter have come to the end of their union with them.” (Verse 37) This was, then, one of the heavy burdens the Prophet had o bear in connection with his message. Extremely uneasy, he had to face society with it. Indeed he was reluctant to so confront people, even though he had no hesitation whatsoever in confronting them with the essence of faith based on God’s oneness, or with his denunciation of false deities and alleged partners with God, or with criticizing their forefathers.
"真主的旨意必须实现。"（第37节）它不可被推翻，只会发生，没有任何力量能够阻止。因此，先知与宰奈卜的婚事是在她完成等待期之后才举行的。随后，他派遣宰德——宰奈卜的前夫，也是他最喜爱的人——去向她传达求婚的提议。
“God’s will must be fulfilled.” (Verse 37) It cannot be overturned. It just comes about and nothing can stop it. Therefore, the Prophet’s marriage to Zaynab took place after she had completed her waiting period. He then sent Zayd, her former husband and the person he loved most, to carry his proposal o her.
安那斯传述说:"宰奈白的等待期结束后,先知对宰德·本·哈里萨说:'你去替我向她求婚。'他来到她家,看见她正在揉面。他说:我一看见她,就敬畏得不敢直视她,而真主的使者想娶她这件事,我又不能不说。于是我转过身去,背对着她,然后把脸转开说:宰奈白!我有喜讯告诉你。真主的使者派我来向你求婚。'她说:'在我没有请示我的主之前,我什么也不做。'于是她去礼拜。古兰经的经文降示了,先知进来,未经通报就进入了她的家。"[穆斯林、艾哈迈德和奈萨伊传述。]布哈里传述,安那斯·本·马立克说:"宰奈白曾在先知的其他妻子面前自豪,对她们说:'你们是由你们的家人把你们嫁出的,而我却是真主亲自从第七层天之上把我嫁出的。'"
不出所料,此事并未顺利过去。相反,它让整个穆斯林社区大为惊讶,而伪信者们则迅速散布谣言,说先知"娶了他儿子的妻子"。然而问题在于确立一项新的原则。因此,古兰经强调了这一点,并消除了其中令人诧异的方面:"先知所行真主为他所命定的,他并无罪过。"(第38节)是真主命定先知娶宰奈白,废除了阿拉伯禁止娶养子前妻的传统。既然这是真主所命定的,先知就没有罪过。他也不是第一位处于这种境地的先知:"这是真主对于先前那些人所行的常道。"(第38节)因此,这一切都是依照真主恒常的律法而发生的,这律法不受人们那些缺乏可靠根据的想法所左右。"真主的命令总是确定的定命。"它必将实现,不会被任何事物或任何人阻挠。 一切都依照真主的智慧运行，以达成祂所设定的目标。
Anas reports: “When Zaynab finished her waiting period, the Prophet said o Zayd ibn Ĥārithah: ‘Go and propose to her on my behalf.’ He went to her home and saw her making her dough. He said: When I saw her I was in so much awe that I could not look at her, and say that God’s Messenger wished to marry her. Therefore, I turned my back on her and, looking away, I said: Zaynab! I have happy news for you. God’s Messenger has sent me to propose to you.’ She said: ‘I will do nothing until I have consulted my Lord.’ She then went to pray. The Qur’ānic verse was revealed, and the Prophet came and entered her home without knocking.” [Related by Muslim, Aĥmad and al-Nasā’ī.] Al-Bukhārī relates on the authority of Anas ibn Mālik that “Zaynab used to take pride among the Prophet’s other wives, saying to them: ‘It was your families that gave you in marriage while it was God Himself who, from over the seventh heaven, gave me in marriage.’“ To be expected, the matter did not pass easily. Rather, it came as a big surprise to the whole Muslim community, while the hypocrites were quick to circulate their allegations that the Prophet had ‘married his son’s wife’. The question, however, was that of establishing a new principle. Therefore, the Qur’ān emphasized this and removed its strange aspects: “No blame whatsoever attaches to the Prophet for doing what God has ordained for him.” (Verse 38) It was God who ordained that the Prophet should marry Zaynab and abolish the Arabian tradition that prohibited marriage to a former wife of an adopted son. Since God ordained this, no blame attaches to the Prophet. He was not the first prophet to find himself in such a position: “Such was God’s way with those who went before him.” (Verse 38) This, then, comes to pass in accordance with God’s consistent law which is not subject to people’s ideas which in any case lack sound basis. “God’s will is always destiny absolute.” It will always be done, unhindered by anything or anyone. It runs according to God’s wisdom to achieve the goal He sets out.
这一规则同样适用于先前的使者：“那些人传达真主的使命，敬畏祂，不畏惧真主以外的任何人。”（第39节）当真主命令他们做某事时，他们不会因他人而转向别的方向；事实上，他人并不重要。他们除了真主之外不惧怕任何人，因为是祂托付他们传达祂的讯息并使之得以实行。
This rule also applied to earlier messengers: “Those are the ones who convey God’s messages and stand in awe of Him, and hold none but God in awe.” (Verse 39) When God commands them to do something, they are not swayed in some other direction by other people: indeed the latter are of no importance. They fear no one other than God who Charged them with the task of delivering His message and putting it into action:
“真主足以清算万物。”（第39节）是他清算他们的。
Note:
“Sufficient is God to reckon all things.” (Verse 39) It is He who holds them to account.
他们除了真主之外，不对任何人负责。
They are accountable to no one else.
“穆罕默德不是你们任何一个男人的父亲。”（第40节）宰奈卜不是他儿子的妻子，寨德也不是他的儿子，而是哈利萨之子。因此，从事实的角度来看，这件事没有任何可以受责备之处。穆罕默德与所有穆斯林，包括寨德·伊本·哈利萨，都是同样的关系，即先知与其群体之间的关系。他是“真主的使者，众先知的封印”。（第40节）由此，他确立了真主永久的律法，供此后所有人类遵行，直至永远。“真主确实知道一切。”（第40节）
“Muĥammad is not the father of any one of your men.” (Verse 40) Zaynab was not his son’s wife, and Zayd was not his son; he was Ĥārithah’s son. Hence, when the matter is looked at from the angle of reality, it carries no blame whatsoever. Muĥammad was in the same relation o all Muslims, including Zayd ibn Ĥārithah: it is a relation between a prophet and his community. He is “God’s Messenger and the seal of all prophets.” (Verse 40) He thus puts in place God’s permanent law to be applied by all mankind for the rest of time. “God has indeed full knowledge of everything.” (Verse 40)
他深知何者适合人类，并为人类的生活指明最佳的道路。他命定先知依照他的智慧与知识行事。此外，他还推行了最能服务人们利益、带给他们幸福的律法与制度。
He knows what suits humanity and sets its life on the best course. He has ordained that the Prophet act in accordance with His wisdom and knowledge. Furthermore, He has set in motion the laws and regulations that best serve people’s interests and bring them happiness.