随后，这一章阐明了先知妻子们的一些特殊之处，赋予她们特别的权利与责任，这与她们高贵的地位以及她们与先知ﷺ的关系相称：
The sūrah then outlines some special features for the Prophet’s wives, giving them special privileges and responsibilities, which suit their noble status and their relation to the Prophet:
先知的妻子们啊！你们中如果有人犯了明显的淫秽行为，她所受的刑罚要加倍。这对真主来说是容易的。但你们中如果有人虔诚地顺服真主和祂的使者，并行善事，我们将给她双倍的报酬，并为她预备了尊贵的给养。（第30-31节）
Wives of the Prophet! If any of you were to be guilty of manifestly immoral conduct, her punishment would be doubled. That is easy for God. But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward, and We have prepared for her most excellent provisions. (Verses 30-31)
这是与她们作为先知的妻子、众信士的母亲这一身份相称的责任。这两种身份都给她们带来沉重的职责，也保护她们远离不端行为。假设她们中有人明显地做出了不道德的行为，她应当受到双倍的惩罚。这与她们身份和地位所伴随的责任有关。"这对真主来说是容易的。"这并不会因为她们是先知的妻子而变得更困难，尽管有些人可能这样认为。"你们中谁若顺服真主和使者，并行善，我就要加倍地报酬她，并为她预备了优厚的给养。"（第31节）这一切都已为她准备妥当，等待着她，这是真主的恩典。
This is a responsibility commensurate with their status as wives of the Prophet and mothers of all believers. Both positions impose on them heavy duties and protect them against immorality. If, for argument’s sake, any of them is guilty of some manifestly immoral conduct, she would deserve double punishment. This relates to the responsibility associated with their position and status. “That is easy for God.” It is in no way more difficult as a result of their status as the Prophet’s wives, as some people might think. “But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward,” just as We double her punishment in the opposite situation. “And We have prepared for her most excellent provisions.” (Verse 31) It is all ready, waiting for her, by God’s grace.
该章接着阐明先知的妻子们与其他所有女性的不同之处，列出她们在与他人相处、崇拜真主、居家行为方面的职责，以及真主对先知高尚家庭所给予的特别眷顾：
The sūrah then explains what distinguishes the Prophet’s wives from all other women, outlining their duties in dealing with other people, worshipping God, their conduct at home, and the special care God takes of the Prophet’s noble household:
先知的妻子们！你们不同于其他任何女人：如果你们真敬畏真主，就不要说话柔声细气，以免心中有病的人产生贪念；你们要说合宜的话。你们要安静地留在家中，不要像过去蒙昧时代那样炫耀自己的美丽。要谨守拜功，缴纳天课，服从真主和祂的使者。真主只希望从你们这家属身上除去污秽，并使你们完全纯洁。你们要记住，在你们家中所诵读的真主的启示和智慧。真主确是至微妙的，确是彻知的。（第32-34节）
Wives of the Prophet! You are unlike any other women: if you truly fear God, do not speak too soft, lest any who is sick at heart should be moved with desire; but speak in an appropriate manner. And stay quietly in your homes, and do not display your charms as they used to display them in the old days of pagan ignorance. Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger. God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully. Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware. (Verses 32-34)
在伊斯兰教的黎明时期，阿拉伯社会将女性视为享乐和满足肉欲的工具。在这一点上，它与当时的大多数其他社会并无二致。
At the dawn of Islam, Arabian society looked upon women as a means of enjoyment and physical fulfilment. In this, it was like most other societies at the time.
从纯粹的人类视角来看，阿拉伯社会只是把女性视为低人一等的群体。
From a purely human angle, Arabian society simply looked upon women as inferior.
伊斯兰教还在阿拉伯社会中发现两性关系上存在诸多混乱。此外，家庭制度也不健全，这一点本章此前已有说明。再者，当时人们看待性的方式是肉欲的，忽视美与纯洁，认同一种放纵而纯粹肉体的态度。这在伊斯兰之前的诗歌中表现得很明显：那些诗歌着眼于女性的身体，表达的是肉欲的念头。
Islam also found in Arabian society much confusion in sexual relations. The family system, moreover, was unsound, as already explained in this sūrah. Moreover, sex was looked at in a carnal way that disregarded beauty and purity and endorsed a wild, physical approach. This is clear in pre-Islamic poetry which focused on the woman’s body, and expressed carnal thoughts.
伊斯兰教开始改变社会对女性的态度，强调男女关系中的人性层面。这种关系不仅仅是满足肉体欲望的身体关系，而是两个人的相遇：两人同出于一个灵魂，以爱与怜悯为基础的纽带相连，并给双方带来慰藉与安定。他们的相遇有着一个目标，这一目标与造就人类、使大地有人居住并托付人类照管大地的真主的旨意相关。
Islam began to change the social attitude towards women, emphasizing the human aspect in relations between the two sexes. It is not merely a physical relation that seeks to satisfy a carnal urge. It is rather the meeting of two people, created from one soul, connected with a tie based on affection and mercy, and bringing both of them comfort and reassurance. Their meeting has a goal related o God’s will that brought man into being, gave the earth its population and assigned to man the charge of taking care of the earth.
伊斯兰教也重视家庭纽带，将家庭作为其社会结构的核心单位。其基础在于一个温馨的家庭，后代在这里开始人生，并在一个健康的氛围中成长，远离那些污染情感与思想的负面影响。家庭法在伊斯兰立法中占有相当大的比重，并在《古兰经》中占据了相当数量的经文。除了制定法律之外，伊斯兰教还不断引导信徒认识到加强这一社会根基的必要性，尤其是确保其精神上的纯洁，保持两性之间的关系干净、端正，免于粗俗，即使在满足性欲时也是如此。事实上，社会与家庭事务的组织在本章中占据了很大的篇幅。我们现在讨论的这段经文，包含了对先知的妻子们的一段训示，指导她们与他人的交往、她们自身的地位以及她们与真主的关系。这段训示还包含一条以优美文辞表达的温和指示："真主只欲使你们这些先知之家的人远离污秽，并使你们完全洁净。"（第33节）
Islam also paid attention to family ties, making the family the central unit of its social structure. The precursor for this was a caring home where future generations start life and find a healthy atmosphere free from negative influences that contaminate feelings and ideas. Family law constitutes a sizeable portion of Islamic legislation and takes up a considerable number of Qur’ānic verses. In addition to enacting legislation, Islam continually directs its followers to the need to strengthen this societal base, particularly ensuring its spiritual purity, keeping relations between the sexes clean, respectable and free from vulgarity, even in the gratification of sexual urges. In fact, the organization of society and family matters takes up a large part of the present sūrah. The passage we are currently discussing now includes an address to the Prophet’s wives giving them instructions concerning their relations with other people, their own status and their relations with God. This address also includes a gentle directive expressed in fine style: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)
要消除污秽、保障那些嫁给先知、住在他家中的妇女之纯洁的途径有哪些？这些女性本就是全世界最纯洁的女性，自不必说，其他女性更需要这些途径。
What are the means to remove what is loathsome and ensure the purity of those women married to the Prophet, living in his home and who were in any case the purest women in the whole world? Needless to say, other women are in greater need of such means.
起初,这一章使她们意识到自己崇高的地位,以及她们相对于其他所有女性所拥有的优越之处,并明确表明这是她们独有的,历史上任何其他女性都无法分享。因此,她们有责任确保自己能够履行与这一身份相称的义务:"先知的妻子们!如果你们确实敬畏真主,你们就不像其他任何女人。"(第32节)她们被告知,她们独特的地位取决于是否敬畏真主。并非她们与先知的关系本身赋予了她们这一地位。因此,她们必须胜任这一职责,做好这一身份所要求的事情。
Initially, the sūrah makes them aware of their high positions and the advantages they have over all other women, making it clear that this is unique to them and cannot be shared by any other women in history. Hence, it is their duty to ensure that they can meet the obligations attendant with their status: “Wives of the Prophet! You are unlike any other women, if you truly fear God.” (Verse 32) They are told that their unique position is dependent on their being God-fearing. It is not their mere relation to the Prophet that gives them their status. Hence, they have to be up to the task, doing what this entails.
这是构成伊斯兰教这一宗教根基的朴素真理。先知在对自己的家人讲话时，以毫不含糊的语气阐明了这一点：他告诫他们，与他的亲近关系不应使他们忘记自身的责任；除非他们凭自己的行为来拯救自己，否则他无法为他们带来任何益处ﷺ。
This is the plain truth that forms the basis of this religion of Islam. It is stated in absolute clarity by the Prophet as he addresses his own family, telling them that their close relation to him should not make them oblivious of their duties; he cannot benefit them anything unless they redeem themselves through their own actions:
"法蒂玛·宾特·穆罕默德！萨菲叶·宾特·阿卜杜勒·穆塔利卜！阿卜杜勒·穆塔利卜家族的各位！我在真主面前一点也帮不了你们。你们可以向我索取我自己的钱财，随你们所愿。"[穆斯林圣训实录辑录。]另一个版本记载，先知的称呼逐渐扩展：先是包括整个古莱氏部落，然后逐步缩小到他自己的小家族，最后以对他女儿的称呼结束："古莱氏人啊！救救你们自己，免于火狱。卡卜部落的人啊！救救你们自己，免于火狱。哈希姆家族啊！救救你们自己，免于火焰。阿卜杜勒·穆塔利卜家族啊！救救你们自己，免于火焰。法蒂玛·宾特·穆罕默德！救救你自己，免于火焰。真主在上！我在真主面前一点也帮不了你们。然而，你们是我的亲属，我会尊重这份亲情并加以维护。"[穆斯林圣训实录和提尔米兹圣训集辑录。]
本章阐述了先知家族成员因敬畏主而获得的地位，并说明了真主借以除去先知家族成员中可憎之事的方法："你们说话不要过分柔声细气，以免心中有病的人产生贪念。"（第32节）当他们与外人说话时，不可使用那种会挑动男人欲念、令心中有病者产生非分之想的柔媚语气。
“Fāţimah bint Muĥammad! Şafiyyah bint `Abd al-Muţţalib! All you of the `Abd al- Muţţalib clan! I can in no way benefit you against God. You can ask me whatever you wish of my own money.” [Related by Muslim.] Another version quotes the Prophet as broadening his address so as to include first the entire Quraysh tribe, and narrowing it gradually o his own small clan and finishing it by addressing his own daughter: “You the Quraysh people! Save yourselves from hell. You the Ka`b people! Save yourselves from hell. You the Hāshim clan! Save yourselves from the fire. You the `Abd al-Muţţalib clan! Save yourselves from the fire. Fāţimah bint Muĥammad! Save yourself from the fire. By God! I can benefit you nothing against God. However, you are my relations and I will honour this relation and foster it.” [Related by Muslim and al-Tirmidhī.] Having outlined their status which they earn through being God- fearing, the sūrah outlines the means by which God removes what is loathsome from the members of the Prophet’s household: “do not speak too soft, lest any who is sick at heart should be moved with desire.” (Verse 32) When they speak to strangers, they must not use the sort of softness in their speech which arouses men’s desires and make those who are sick at heart feel their urge.
有必要问一下，上主警告的这些女性是谁？她们是先知自己的妻子，也是所有信士的母亲。我们无法想象，竟有人会受诱惑而以肉欲的眼光看待她们。
It is pertinent to ask who are those women whom God issues this warning? They are the Prophet’s own wives and the mothers of all believers. Our minds cannot imagine that anyone would be tempted to think of them in terms of physical desire.
那么，这一警告是在何时发出的呢？是在先知自己在世之时，而且是在人类社会中最好的社会里。然而，创造男女的真主，即安拉……
Wait: rules say never write "Allah"; write Chinese word for God. Also ﷺ after Prophet mentions. Here "the Prophet" appears twice, both get ﷺ.
那么，这一警告是在何时发出的呢？是在先知ﷺ自己在世之时，而且是在人类社会中最好的社会里。然而，创造男女的上主知道，当女子说话过于轻柔、语调柔顺时，就会触动男子的欲望，唤起他的冲动。他也知道，在所有社会中都有心存邪念的人，即使某位女子是先知ﷺ的妻子，并且具有众信士之母的地位，这些人仍会以肉欲的眼光看待每一位女子。上主十分清楚，只有除去那些唤起欲望的根源，污秽才能被净化。
When then is this warning issued? During the Prophet’s own lifetime and in the best of human societies. However, God who created men and women knows that when a woman speaks too softly, with yielding tones, she touches upon man’s desire and awakens his urge. He also knows that in all societies there are people who are sick at heart, and who think of every woman in carnal terms, even though she may be married to the Prophet and has the status of a mother of all believers. God is perfectly aware that loathsomeness can only be purged when the causes that awaken desire are removed.
我们自身的社会又如何呢？它有意地唤起欲望，并加以利用。
How about our own society which deliberately awakens desire and plays on it?
一切围绕着我们的事物都在致力于激发性欲，并鼓励淫乱。在现代社会中，女性被鼓励利用言语、外表和魅力去挑动男性的欲望，并放纵他们的冲动。在这样一个被污染的环境中，纯洁如何能有一席之地？当人们的举止、言语和外表都在助长那可憎之事时，而这恰恰是真主想要从他所拣选的仆人身上除去的，纯洁又怎能存活？
Everything around us aims to bring sexual desire into full play, and encourages promiscuity. In modern society, women are encouraged to use speech, appearance, attractions, in order to move men to desire and let loose their urge. How can purity find a place in this polluted atmosphere when people’s movements, speech and appearance serve to encourage the very loathsome thing that God wants to remove from His chosen servants?
“但要以得体的方式说话。”（第32节）他们先前被命令不要用柔媚的语气说话；现在则被命令把言谈限定在得体的范围之内。
“But speak in an appropriate manner.” (Verse 32) They were first ordered not o speak in a soft way; now they are ordered to confine their talk to what is appropriate.
诚然，谈话的主题可能会引发某些想法。
Indeed the subject matter of a conversation may encourage certain thoughts.
因此，男女之间的交谈中不得有任何可能导致不当行为的因素。这同样适用于说话的语气、玩笑以及日常闲谈。我们应当记住，造物主真主深知其所造之物，也知道什么会影响他们、左右他们，正是祂向先知ﷺ的妻子们下达了这些指示；她们本已以纯洁而堪为楷模。她们尚且被要求在自己所处的社会中遵守这些指示，而那个社会是人类历史上最优秀的社会。
Therefore, there must not be in the conversation between men and women anything that leads to what is improper. This applies to the tone of voice, jokes and ordinary chatting. We should remember that it is God, the Creator who knows His creation and what affects and influences them, who gives these instructions to the Prophet’s wives who were already exemplary in their purity. They were required to observe these instructions with the people of their own society, which was the best human society ever.
"并且要安静地待在你们的家里。"（第33节）这里所用的阿拉伯词"qarna"，含有带来稳定的分量之意。这一命令并不是说要永远待在家中、完全不外出。它只是表明，待在家里是常态，而其他情况则是为满足某种需要而出现的例外。在家中，女性能够回归与自身天性相契合的状态：健全、纯正、不受污染。她履行自己的职责，而不会被那些真主并未使她有能力承担的负担压垮。
“And stay quietly in your homes.” (Verse 33) The Arabic word used here, qarna, connotes having weight that facilitates stability. This order does not mean staying permanently at home so as not to go out at all. It only indicates that to be at home is the normal situation, and whatever else is the exception that meets a need. In the home a woman finds herself as fits her nature: sound, undistorted and uncontaminated. She fulfils her role without being overburdened with duties God has not equipped her to fulfil.
为了给家庭住所营造适合抚育幼儿的恰当氛围，真主规定丈夫有义务在经济上供养妻子。这样，母亲便有精力、时间和自由去照料年幼的孩子，并使家庭充满融洽、轻松的气氛。一位为了谋生而必须外出工作、把时间和精力都投入工作的母亲，无法为家庭带来清新与愉悦的氛围，也无法给予孩子应有的关怀与照顾。那些每天外出工作的女性的家，在氛围上如同旅馆，很少具备一个真正的家庭所应有的温馨气息。事实上，家只能由女性来建立；它的和睦与愉悦只能由妻子来保障；它的温情与关爱只能由母亲来传递。一位把身心的时间与精力都耗费在工作上的妻子和母亲，带回家的只会是她的疲惫与厌倦。
In order to give the family home its proper atmosphere that is suited for the upbringing of young children, God made it a binding duty of the man o support the woman financially. Thus, the mother has the energy, time and freedom to look after her young ones and give the family its congenial and relaxed atmosphere. A mother who has to work in order to earn her living, giving her job her time and energy cannot bring freshness and a pleasant ambience into her family home. She cannot give her children what is due to them of care and attention. The homes of women who go out to work every day are akin o hotels in their atmosphere. They have but little of the pleasant atmosphere of a proper family home. In fact a home can only be established by a woman; its pleasant congeniality can only be ensured by a wife, and its tenderness and care can only be generated by a mother. A wife and mother who spends her time and energy, physical and spiritual, at work cannot bring anything into her home other than her tiredness and boredom.
当女性外出工作时，这对她的家庭来说就是一场灾难，只有在迫不得已的情况下才可以允许。人们在并无必要时也去这样做，就是一种影响灵魂与心智的倒退，而此时社会正面临诸多弊病。3
When a woman goes out to work, that constitutes a disaster for her home, which may be allowed by necessity. That people should resort to it when they have no need for it is a setback affecting souls and minds at a time when many social ills are encountered. 3
当妇女频繁外出，且并非为了工作，例如去娱乐场所、俱乐部之类的地方时，这便是人类的一种倒退。在先知在世时，妇女会去清真寺，因为当时并没有禁止她们这样做的命令。然而，那时道德标准很高，大多数人都敬畏真主。而且，妇女外出礼拜时，没有人能认出她来，她也不会显露自己的任何魅力。然而，先知去世后，阿伊莎更倾向于她们不去清真寺。布哈里和穆斯林所辑录的一段可靠的圣训中，阿伊莎说："穆斯林妇女会与真主的使者一同做晨礼，然后裹着外衣回家，在黑暗中无人能认出她们。"另一则传述中，她说："若真主的使者看到妇女在行为上所引入的变化，他必定会禁止她们进入清真寺，正如以色列的妇女曾被禁止那样。"[布哈里和穆斯林辑录。]在阿伊莎在世时，妇女在生活中引入了什么，使她认为真主的使者会不允许她们进入清真寺呢？
When a woman goes out frequently, for something other than work, such as visiting places of entertainment, clubs and the like, then this represents a setback for humanity. During the Prophet’s lifetime, women used to go to the mosque, as there was no directive to prohibit them from so doing. However, that was a time when moral standards were high and most people were God-fearing. Moreover, a woman went out for prayer, and no one could recognize her. She revealed nothing of her charms. Nevertheless, after the Prophet died `Ā’ishah preferred that they did not go to the mosque. An authentic ĥadīth related by al-Bukhārī and Muslim quotes `Ā’ishah as saying: “Muslim women used to attend Fajr, or the dawn prayer with God’s Messenger and then go back home wrapped in their outer garments, unrecognizable in the darkness.” Another report quotes her as saying: “Had God’s Messenger seen what women have introduced into their behaviour, he would have disallowed them in mosques, just as Israelite women were disallowed.” [Related by al-Bukhārī and Muslim.] What could women have introduced into their lives during `Ā’ishah’s lifetime to make her think that God’s Messenger would have not allowed them in the mosques?
这与我们当今所见的情况相比如何？
How does this compare with what we see in our own time?
“而不要像蒙昧时代那样炫耀你们的美丽。”（第33节）这适用于妇女需要外出的情况，并且紧接着要求她们安静地待在家里。在伊斯兰教之前的阿拉伯，妇女曾炫耀自己的美丽，但与我们当今社会中妇女展露身体魅力的程度相比，关于那种炫耀的记载都显得微不足道，甚至可以说是端庄的。穆贾希德将其解释为妇女与男子同行、混杂于男子之间；古太代则说，她们过去走路时卖弄风姿。另一方面，穆盖提勒·本·哈yan说，所谓炫耀美丽，是指妇女把头巾披在头上却不拉紧，以致项链、耳环或颈部都能被看见。事实上，这一切都能被人看到。伊本·凯西尔提到，妇女可以在男人中间走动，袒露胸部；她们也可能露出脖颈、发辫和耳环。因此，真主命令信仰的妇女遮盖自己。
“And do not display your charms as they used to display them in the old days of pagan ignorance.” (Verse 33) This applies when a woman needs to go out, and it follows the order o stay quietly at home. In pre-Islamic days in Arabia, women used to display their charms, but all reports about such displays appear trifling, or even decent when compared with how women reveal their charms in our present climate. Mujāhid defines it as women walking alongside men and among them, while Qatādah says that they used to walk in a coquettish way. Muqātil ibn Ĥayyān, on the other hand, says that a display of charms meant that a woman would throw her head cover over her head without tightening it to cover her necklace, earrings or neck. Indeed, all this could be seen. Ibn Kathīr mentioned that a woman could walk among men, revealing her chest. She might also reveal her neck, plaits and earrings. Hence, God ordered female believers to cover themselves.
这些便是蒙昧时期阿拉伯人的种种炫耀行为，《古兰经》针对这些行为作出了处理，清除了穆斯林社会中它们所留下的影响，并除去了可能导致不道德行为的因素。如此一来，《古兰经》提升了穆斯林社会的思想、品行与情感，也使其感知力得到了精炼。
Such were the displays in ignorant Arabia and with which the Qur’ān dealt, purging the Muslim community from their effects and removing the elements that could lead to immoral behaviour. In so doing, the Qur’ān elevated thoughts, manners and feelings and it refined the senses of the Muslim community.
我们说“感官”，是因为那种欣赏裸露人体的品味是粗俗、粗鲁且缺乏教养的。它无疑远不如那种欣赏端庄仪容之美、以及由此所显示的心灵、情感与道德之美的品味那样文明。这正是衡量人类文明标准的真正尺度。端庄自有其精致的美，而只欣赏裸露肉体的粗糙品味之人，是无法领会的。
We say, ‘senses’ because the type of taste which admires the naked human body is vulgar, uncouth and lacks refinement. It is certainly less civilized than one which admires the beauty of modest appearance and what it indicates of beauty of soul, feeling and morality. This is a true measure of civilized human standards. Modesty has its own refined beauty which cannot be appreciated by people with coarse taste who only admire the naked flesh.
《古兰经》经文把妇女炫耀自身魅力的行为称为“蒙昧时代的炫耀”，所用的阿拉伯语词是“jāhiliyyah”（贾希利叶，蒙昧时代）。在伊斯兰的用法中，这一词指伊斯兰到来之前的时代。因此，经文暗示炫耀身体魅力属于蒙昧时代的作为。那些已经摆脱这种蒙昧、树立了更高理想与观念的人，自然会对这类粗俗行为不屑一顾。
The Qur’ānic text speaks of such displays of women’s charms as belonging o ‘the old days of pagan ignorance,’ using the Arabic term jāhiliyyah which, in Islamic usage, refers to pre-Islamic days. Thus, it implies that displaying physical charms belongs to the old days of ignorance. People who have left such ignorance behind and attained a higher standard of ideals and concepts will ignore such vulgarity.
我们需要在此说明，"jāhiliyyah"（蒙昧时代）一词描述的是社会状况和一种人生哲学，而非某个特定的历史时期。因此，蒙昧状态可以存在于任何时代、任何社会。由此可以说，我们今天身处一个盲目的蒙昧时代，它体现的是粗俗的趣味和不成熟的观念，把人类拖向一种卑下、低贱的文明水准。当社会接受这样的标准时，就无法享有纯洁与福祉。只有采纳先知以及其家族成员最先践行的净化之道的社会，才能获得这样的纯洁与福祉。《古兰经》指引先知的妻子们走向这些净化之道，然后将她们的目光引向崇高，赐予她们光明，帮助她们达到其与真主之间的联系所要求的崇高标准："你们应当谨守拜功，完纳天课，并服从真主和他的使者。"（第33章第33节）
We need to explain here that the term jāhiliyyah describes social conditions and a philosophy of life, not a particular period of time. Therefore, jāhiliyyah could exist at any time and in any society. Hence we can say that we live today in a period of blind jāhiliyyah, which reflects vulgar tastes and unrefined concepts, pulling humanity to a humiliating and lowly level of civilization. When society accepts such standards, it cannot enjoy purity or blessings. Only a society that adopts the means of purification which the Prophet and the members of his household were the first to practise will attain such purity and blessings. The Qur’ān directs the Prophet’s wives to these means, and then turns their eyes towards the sublime, giving them light and helping them to rise to the high standards their bond with God requires: “Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger.” (Verse 33)
崇拜并不与社会和道德行为相分离。崇拜恰恰是达到这些崇高标准的途径。与真主的联系不可或缺,因为它赋予力量、纯净的心灵,并使人不受社会压力的影响。有了这种联系,信士会感到自己遵循的是比其社群更好的指引,并且他能够引导他人走向他所看到的光明,而不是跟随他人走向他们所生活其中的黑暗。事实上,每当人类偏离神的道路时,便会陷入蒙昧时代(jāhiliyyah)的无知之中。
Worship is not divorced from social and moral behaviour. It is indeed the means by which to attain those high standards. The tie with God is indispensable, because it gives strength, purity of heart and immunity to social pressures. With such a tie, a believer feels that he follows better guidance than his community, and that he can lead others to the light he sees, rather than following their lead to the darkness they live in. In fact, mankind sinks into the ignorance of jāhiliyyah whenever they deviate from God’s path.
伊斯兰教是一个完整统一的整体，它包括仪式、礼仪、道德、制度与法律，并将它们全部置于信仰的框架之内。每个方面都在将这一信仰付诸实践中发挥其作用，它们彼此协调，完全和谐地运作。正是这种完整的统一与和谐，为伊斯兰教在实践中的整体结构提供了基础。因此，关于谨守拜功、缴纳天课、顺从真主和祂的使者的命令，作为给予先知家属的道德与行为指示的最后部分而出现。事实上，如果没有崇拜与顺从，上述任何指示都无法在实践中充分发挥作用。归根结底，这一切都服务于一个明确的目的："真主只欲使你们这些圣门家属远离污秽，并使你们完全纯洁。"（第33节）
Islam is a fully integrated whole that includes rituals, manners, morality, systems and laws, placing them all within the framework of faith. Each aspect has its role in putting this faith into practice. They work in full harmony. It is such integrated unity and harmony that provides the overall structure of Islam in practice. Hence, the order to attend to prayer, pay zakāt and obey God and His Messenger comes as the last of the moral and behavioural directives given to members of the Prophet’s household. In fact, none of those directives can work fully in practice without worship and obedience. In fact, all this serves a definite purpose: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)
这段陈述的措辞传达出温和而亲切的情感。此处将他们称为“家人”，却未明确指出是哪一户人家。在我们所译的文本中，我们在括号里加入了“先知”一词以作解释。若省略此词，《古兰经》所指的便仿佛是世上唯一值得被如此称呼的家庭。一旦使用“家”或阿拉伯语的 bayt（房屋、家），其所指便已确定。天房（Ka‘bah）也是如此，它是真主的殿宇，常被称为 al-bayt，即“那座殿”。因此，这里提到先知的家人，便增添了一层特殊的尊崇。
The way this statement is phrased imparts gentle and tender feelings. They are described here as ‘members of the household’, without defining which household. In the text’s translation we added in brackets the word ‘Prophet’ for explanation. By omitting it, the Qur’ān refers to it as if it is the only household in the world that deserves to be called as such. Once the word ‘household’, or bayt in Arabic, is used, then it has been defined. A similar usage applies to the Ka`bah, God’s house. It is often called al-bayt, or ‘The House’. Hence this reference o the Prophet’s household adds an element of special honour.
《古兰经》说："真主只欲使你们这家族远离污秽，并使你们完全纯洁。"（33章第33节）我们注意到这里采用的态度非常慈爱、温和。经文告诉他们，至尊的真主亲自保证他们的洁净，并除去他们身上的一切污秽。这是真主对这一家族成员直接的关怀。当我们想到这句话出自真主至高无上的口中时，就会更加体会到这份关怀的珍贵。祂对宇宙说"有"，它便存在；祂主宰万物，是一切威严与荣耀的主。此外，祂在自己的经典中说了这句话，这部经典在高处被诵读，在地球上的每个地方、每个时刻，都有千百万人虔诚地诵读。再者，这些训示是作为洁净和除去污秽的途径而给予的。这些目标是通过人们在实际生活中所采取的方式来达成的。这正是伊斯兰所偏好的方法：将对真主的敬畏之情与言行举止相结合。二者结合，便体现出伊斯兰的生活，并在人类社会中实现其目标。
The sūrah says: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33) We note the very kindly and gentle approach adopted here. It tells them that God in all His majesty is the One to ensure their purification and the removal of all that is loathsome from them. This is direct care from God shown to the members of this household. We appreciate this care more fully when we remember that it is said by none other than God Almighty, who said to the universe, ‘Be’, and it came into existence, and who is in control of everything, the Lord of all majesty and glory. Furthermore, He says this in His book which is recited on high and recited in every place on earth, at all times, by millions in their devotion. Furthermore, these directives are given as a means of purification and removing what is loathsome. These are goals achieved by means which people adopt in their practical lives. This is the method Islam prefers, combining feelings of consciousness of God with action and behaviour. Together they reflect Islamic life and achieve its goals in human society.
这些针对先知妻子们的训诫，与开头一样，以提醒她们崇高的地位以及相较于其他女子所享有的特殊待遇作结。她们所获得的这一切，源于她们与安拉的使者的关系，以及安拉对她们的恩惠——安拉使她们的家成为启示从上降临之处，带来光明、指引和智慧："你们应当记住，你们家中所诵读的安拉的启示和智慧；安拉确是精细的，确是知彻的。"（第34节）这无疑是一项伟大的殊荣，一经提及，便更能让人体会其珍贵。我们应当记住，这一提醒是在训诫的结尾给出的，而训诫的开头，是让先知的妻子们在今世的享受与安拉、祂的使者以及后世之间做出选择。这有助于我们体会安拉所赐予她们的巨大恩惠，并认识到今世及其种种诱惑和享乐的微不足道。
These directives to the Prophet’s wives are concluded, as they started, with a reminder of their high position and special privileges over other women. This they earn by their relation to God’s Messenger and the grace with which God has favoured them when He made their homes the place where revelation is bestowed from on high, providing light, guidance and wisdom: “Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware.” (Verse 34) That is certainly a great privilege which is fully appreciated once it is mentioned. We should remember that this reminder is given at the conclusion of the address that started with offering the Prophet’s wives a choice between the luxuries of this life on the one hand and God, His Messenger and the life to come on the other. This helps us o appreciate the great favour God has granted them and to recognize the triviality of the present life with all its attractions and luxuries.