这里产生的问题涉及这种赤裸、扭曲的逻辑、以与真主并列为伴所表现出的极度傲慢，以及接受除真主之外的神明所制定的律法，这几者之间的联系。
The question that arises here concerns the link between such nakedness, twisted logic, overweening arrogance by associating partners with God and accepting laws from deities other than God.
那些异教的阿拉伯人关于裸体的观念，是从一些虚假的主宰那里得来的，这些主宰能够欺骗他们，并利用他们的无知，以确保自己在阿拉伯半岛的至高地位不受挑战。其他古代的蒙昧（jāhiliyyah）社会也遵循同样的模式，他们的观念来自祭司和首领。
Those pagan Arabs received their notions concerning their nakedness from false lords who were able to fool them and manipulate their ignorance to ensure their supremacy in Arabia remained unchallenged. Other ancient jāhiliyyah societies followed the same pattern and received their notions from their priests and chiefs.
同样的道理也适用于今天的不信道者：他们无法质疑那些虚假的主宰们急于确立的各种观念。
The same applies to the unbelievers of today who cannot challenge the concepts that false lords are keen to establish.
时尚品牌、设计师、化妆品制造商和销售商，正是当今蒙昧（jāhiliyyah）社会中，男女盲目追随的愚昧之风的倡导者。这些"领袖"只需确立他们的标准，无数愚人便在世界各地奴颜婢膝地遵从。无论今年流行的时装或化妆品是否适合某位女性，她仍须服从，否则便会遭到其他对自身事务毫无主张的愚人的嘲笑。
Fashion houses and designers, and cosmetic manufacturers and sellers are the lords who advocate the stupidity which is blindly followed by men and women in the jāhiliyyah societies of today. Those lords have only to set their standards, and they are slavishly obeyed by the multitude of fools throughout the world. Whether this year’s fashion or the cosmetics in vogue are suitable to a particular woman or not, she must still obey, or be subjected to the ridicule of other fools who have no say in their own affairs.
这一点很重要：应当询问，那些时装公司与化妆品公司究竟由谁掌控？
It is important to ask who controls those fashion houses and cosmetic companies?
谁在资助宣扬裸露的运动？是谁在推动那些走在这场运动前列的电影、图片、小说、杂志和报纸？
Who feeds the campaign promoting nakedness? Who promotes all those films, pictures, novels, magazines and papers that are in the forefront of this campaign?
有些地方简直就是一个缩影般的妓院。那么，必须追问：这一切究竟由谁操控？答案是，主要的控制权掌握在犹太复国主义者手中。正是这些犹太复国主义犹太人僭取了造物主主宰的特质，使所有这些愚人都听从他们的摆布。他们为达成目的，在全世界组织持续的运动，设法让整个世界沉迷于这类污秽之中。他们竭力传播淫秽，败坏人性，以便使其能够被时装设计师和化妆品制造商所塑造。
Some of these are nothing less than an epitomized brothel. Indeed it is important to ask, who controls all this? The answer is that the main control is in the hands of Zionism. It is the Zionist Jews who usurp the qualities of God’s lordship, subjugating all these fools to their bidding. They achieve their aims, for which they organize sustained campaigns throughout the world, trying to keep the whole world preoccupied with such filth. They try hard to spread immorality and corrupt human nature so that it can be moulded by fashion designers and cosmetic manufacturers.
此外,他们还有经济方面的目的,而这些目的是通过浪费布料、化妆品及其他相关产品来实现的。
Beyond that, they also have economic objectives which they achieve through the wasteful usage of dress material, cosmetics and other ancillary products.
服饰与时尚问题，并不与神的法度以及祂为人类所确立的生活方式相分离。因此，在这章经文中，它与信仰问题相连。它与神圣法度之间确实有多方面的联系。首先，它与主权问题有着直接关系，也与谁有权颁布立法、规范那些对道德、经济及生活其他方面有深远影响之事务的问题直接相关。服饰与时尚还直接关系到提升人身上的人性品质，使之胜过情欲的品质。
The question of dress and fashion is not separate from God’s law and the way of life He has laid down for mankind. Hence, it is linked in the sūrah to the question of faith. There are indeed several aspects linking it to faith and divine law. It has, first of all, a direct relationship with the question of Lordship and the authority which has the power to issue legislation in these matters that have a profound influence on morals, the economy and other aspects of life. Fashion and dress also have a direct bearing on enhancing the human qualities in man and giving them prominence over carnal qualities.
无知时代（Jāhiliyyah）扭曲了观念、价值与审美：它把裸露这种近似动物的特质，当作进步与发展的标志，反而把端庄视为落后和过时。人性的扭曲，再没有比这更明显的了。
Jāhiliyyah distorts concepts, values and tastes, making nakedness, which is an animal quality, an aspect of progress and advancement, while considering propriety backward and old fashioned. There can be no clearer distortion of human nature.
我们看到有些人倡导这种jāhiliyyah（蒙昧无知）并抗议说：宗教与时尚、化妆品以及女性的穿着有什么关系？这只是各个地方、各个时代的蒙昧无知所特有的扭曲逻辑。
We find some people advocating such jāhiliyyah and protesting: what has religion got to do with fashion, cosmetics and how women dress? This is only the twisted logic that is characteristic of jāhiliyyah everywhere and in all generations.
因为这个问题常常看似只是次要的枝节，但在伊斯兰的观念中却具有极大的重要性——因为它关系到信仰的根本，也关系到培养健全的人性和正当的人类价值——所以该章在结束这一讨论时，用了一段极有力、极具感染力的警示，这种表述通常用于重大的信仰问题。它提醒人类，他们在世上的时日是有限的，当这段时日走到尽头时，他们既不能推迟，也不能提前分毫：“每个民族都有一个定期。当他们的定期来临时，他们不能迟延一刻，也不能提前一刻。”（第34节）
Because this question, which often appears to be only a side issue, has such great importance in the Islamic view — since it relates to the question of faith and to promoting sound human nature and proper human values — the sūrah concludes its discussion with a very strong and inspiring comment that is normally used with major issues of faith. The comment reminds human beings that their term on earth is limited, and that when it draws to a close, they cannot delay or hasten it at all: “For every community a term has been set. When [the end of] their term approaches, they can neither delay nor hasten it by a single moment.” (Verse 34)
这是一个关于信仰的基本概念，在此作为提醒，使沉睡的心灵觉醒，让人们意识到自己不应被看似无尽的今生所迷惑。
This is a basic concept of faith which serves here as a reminder so that dormant hearts wake up and realize that they must not let themselves be deluded by an apparently unending life.
这节经文所提到的“期限”，可以指每一代人的终结，即由死亡所决定的时限；也可以指真主为每个民族所允许的、使其强盛繁荣的时段。无论我们采用哪一种解释，这个期限都是预先注定的，他们既不能推迟，也不能提前。
The term mentioned in this verse could apply to the end of every generation, which is determined by death, or the term that is allowed for every nation to be strong and prosperous. Whichever meaning we apply to the Qur’ānic verse, the term is pre-determined, and they cannot either delay their deadline or hasten it.
在完成对本段的注释之前，我们最好先回顾一下《古兰经》处理贾希利耶观念的方式之间的巨大相似性：无论这些观念涉及宰杀的牲畜、其中何者合法、何者被禁，正如前一章所解释的那样；还是它处理无知及其关于服饰和饮食的任意观念的方式。
Before we finish our commentary on this passage, we better remind ourselves of the great similarity in how the Qur’ān deals with jāhiliyyah concepts, whether they relate to slaughtered animals, what is lawful of them and what is forbidden, as explained in the previous sūrah, and the way it deals with ignorance and its arbitrary concepts concerning dress and food.
前一章论及宰杀的牲畜和为特定目的而奉献的庄稼时，解释了阿拉伯蒙昧时代社会的种种习俗，以及他们关于这些习俗得到真主许可的虚假主张。随后，该章要求他们提出证据，证明真主确已禁止他们所宣称的事物，并允许了他们所认定为合法的事物："难道你们在真主颁布这些命令的时候在场吗？谁比那些毫无真知、捏造谎言诬蔑真主以迷惑世人的人更加不义呢？真主绝不引导不义的人。"（6:
When the previous sūrah discussed the question of slaughtered animals and crops that are pledged for certain purposes, it explained the practices of the Arabian jāhiliyyah society and its false claims that such practices were sanctioned by God. It then challenged them to produce evidence supporting their claim that God has forbidden what they claimed to be forbidden and made lawful what they considered as such: “Is it, perchance, that you were witnesses when God gave you these commandments? Who could be more wicked than one who, without any real knowledge, invents lies about God in order to lead people astray? God does not guide the wrongdoers.” (6:
144) 随后，当他们试图回避给出正面答复、声称一切都出于真主的意志，并且正是真主的意志使他们坚持自己的做法时，经文当面驳斥了他们：“那些以物配主的人将会说：
144) It then confronted them face to face when they tried to evade giving a proper answer, claiming that it all belonged to God’s will, and that it was God’s will that caused them to maintain their practices: “Those who associate partners with God will say:
“如果真主意欲，我们和我们的祖先都不会以物配主，也不会禁止任何事物。”在他们之前的人也是这样否认真理，直到他们尝到了我的惩罚。你说：“你们有可以拿出来给我们看的确实知识吗？你们只是追随臆测，你们只是在妄加猜度。”你说：“最终的确证只属于真主。如果他意欲，他本会引导你们所有人走上正道。”你说：“把你们的见证人拿出来，让他们作证真主禁止了这些事。”如果他们作证，你不要与他们一同作证；也不要顺从那些否认我的启示、不信后世、并将别的事物与他们的主等同的人的私欲。
`Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden.’ In like manner did those who have lived before them deny the truth, until they came to taste Our punishment. Say: Have you any certain knowledge which you can put before us? You follow nothing but conjecture, and you do nothing but guess. Say: ‘With God alone rests the final evidence. Had He so willed, He would have guided you all aright.’ Say: ‘Bring forward your witnesses who will testify that God has forbidden this.’ If they so testify, do not you testify with them; and do not follow the wishes of those who deny Our revelations, and those who do not believe in the life to come and who consider others as equal to their Lord.” (6: 148-150)
当《古兰经》第6章彻底驳斥了他们的虚假说法后，它提出要向他们详细说明真主命令他们做什么、禁止他们做什么。接着，它用三节非常清晰的经文列出了这些禁令：第151至153节。
When Sūrah 6 has totally refuted their false claims, it offers to give them a detailed account of what God has ordered them to do and what He has forbidden them. It proceeds to outline such prohibitions in three very clear verses: 151-153.
这一章与此前的篇章遵循相同的模式。首先，它描述了他们的不端行为，即宣扬裸露身体，并以伙伴同真主并列。
This sūrah follows the same pattern. First it describes their indecent practices, promoting nakedness and associating partners with God.
因此,他们自行认定有权宣布某些服饰和食物为合法或被禁止的。经文随后警告他们不要效仿这些做法,提醒他们其始祖在天堂中所吸取的痛苦教训,以及他们因撒旦对他们的阴谋而遭受的苦难。经文还提醒他们真主的恩典,因为祂为他们提供了精美的衣服。经文驳斥了他们的说法,即他们所实行的做法属于真主的律法:“你说:‘谁禁止真主为祂的仆人所创造的美物,和那些佳美的给养呢?’你说:‘它们在今世是为信道者准备的,在复活日则专属于他们。’”
Thus, they assume for themselves the authority to pronounce certain types of dress and food as lawful or forbidden. It then warns them against these, reminding them of the painful lessons their first parents learned in heaven and their suffering as a result of Satan’s scheming against them. It also reminds them of God’s grace, as He has provided them with fine garments. It denounces their claims that what they practised was part of God’s law: “Say, ‘Who is there to forbid the beauty which God has produced for His servants, and the wholesome means of sustenance?’ Say, ‘They are [lawful] in the life of this world, to all who believe — to be theirs alone on the Day of Resurrection.
“这样,我为有知识的人详细解说我的启示。”(第32节)这里所说的,是将信仰概念、崇拜行为和律法建立在确凿无疑的知识之上。在驳斥了他们一切的主张之后,本章再次重申真主实际禁止的事项:“你说:‘我的主所禁止的,只是明显的和隐秘的可耻行为,一切罪恶,无理的侵害,以及你们以没有降示任何证据的事物来配真主,和你们妄称真主所不知道的事情。’”(第33节)在此之前,本章已阐明了真主关于衣着和饮食的训谕。
Thus do We make Our revelations clear to people of knowledge.’” (Verse 32) This is coupled with a reference to the absolutely certain knowledge upon which concepts of faith, acts of worship and laws must be established. When all their claims have been refuted, the sūrah reiterates what God has actually forbidden: “Say, ‘My Lord has only forbidden shameful deeds, be they open or secret, and all types of sin, and wrongful oppression, and that you should associate with God anything for which He has given no authority, and that you attribute to God anything of which you have no knowledge.’” (Verse 33) Prior to that, the sūrah clarified divine instructions concerning dress and food:
“亚当的子孙啊！每逢礼拜的时候，你们应当穿戴整齐。你们应当吃喝，但不要浪费。”（第31节）
“Children of Adam, dress well when you attend any place of worship. Eat and drink but do not be wasteful.” (Verse 31)
在这两种对抗中，整个问题都直接与信仰问题相关联。这是因为，问题的实质在于主权归属何方，人们的崇拜应当指向何方。这是同一个问题，以同样的方式处理，遵循同样的步骤。当我们想到这两章经文不同的性质，以及它们各自在处理信仰问题时所涵盖的范围时，这种处理方式的统一就显得更为重要。范围上的差异并不影响在处理根本问题、以及与蒙昧（jāhiliyyah）在这些问题上对抗时采用同一种方法。至大的真主在其荣耀中，无限圣洁，祂降示了这部《古兰经》。
In both types of confrontation, the whole question is linked directly to the question of faith. This is due to the fact that in essence, the question is that of sovereignty and to whom it belongs, and people’s servitude and to whom it should be addressed. It is the same question, treated in the same manner, following the same steps. This unity of approach appears to be much more important when we remember the different natures of the two sūrahs and the scope each of them takes in dealing with the question of faith. That difference of scope does not affect the adoption of the same approach in dealing with basic questions and the confrontation with jāhiliyyah over these questions. Limitless is God in His glory who has revealed this Qur’ān.