前面的三段经文主要围绕伊斯兰信仰的理念性概念展开，阐明信仰的各个方面，并确保它在人们心中牢固确立。这几段经文构成了这篇长章行文脉络中的一个间歇，而这篇长章的目的，是让穆斯林群体为承担其引领人类的使命做好准备。

The last three passages centred mainly on ideological concepts of the Islamic faith, clarifying its aspects and ensuring its firm establishment in people’s hearts. These passages constituted an interval in the line followed in this long sūrah which prepares the Muslim community to undertake its role of leadership of mankind.

从这里直到本章末尾的结语，本章大部分内容用于阐述穆斯林社群应当采纳的社会经济制度的一些基本特征。这一制度以社会合作和福利为基础，通过既定的天课义务以及其他未作具体规定的自愿捐献和施舍来实现。在这一段经文中我们可以看到，与前伊斯兰时期阿拉伯所盛行的制度不同，伊斯兰的社会经济制度从根本上反对高利贷，并鼓励截然不同的金融交易方式。因此，本章论及合乎正道的施舍方式，谴责高利贷，并阐明伊斯兰关于借贷和贸易的原则，这些原则与伊斯兰社会生活所依据和运行的社会与经济原则相辅相成。以上内容分布在三段紧密相关的经文中。

From this point and up to its concluding verses, the sūrah is largely devoted to setting out some fundamental features of the socioeconomic system that the Muslim community should adopt. It is a system based on social cooperation and welfare through the established financial obligation of zakāt and other unspecified voluntary contributions and donations. We learn in this passage that, in contrast to the system prevalent in pre-Islamic Arabia, the Islamic socioeconomic system is fundamentally opposed to usury and encourages fundamentally different financial dealings. Thus, the sūrah speaks of a proper method of charity, denounces usury and outlines the Islamic principles of lending and trade which complement the social and economic principles according to which Islamic social life is organized and conducted. All this is spread over three closely interrelated passages.

在本段经文中，我们了解到为慈善事业提供财务捐助，就如同圣战（jihād），因为其目的在于服务神的事业。圣战是为穆斯林所规定的，目的是让他们履行实施神的启示、将其传达给全人类，以及保护其信徒免受迫害与压迫的责任。

In the present passage we learn that contributing financially to charitable causes is akin to jihād, in the sense that its purpose is to serve the cause of God. Jihād is prescribed for Muslims to fulfil their duty of implementing God’s message and conveying it to the rest of mankind and protecting its followers against persecution and oppression.

在本章中，号召人们施舍钱财的呼吁屡次出现，而这一段经文则阐明了这一呼吁背后的基本原则。它从慈悲与利益两方面阐述施舍的社会伦理与心理伦理，使施舍成为捐赠者与受施者双方在财富与精神上得以提升和净化的途径。施舍是一种能够在社会成员之间传播兄弟情谊、同理心与合作精神的行为，使他们感到并表现出彼此是同一家庭中平等的成员。

The call to spend of one’s money is frequently made in this sūrah, and this part of it lays down the basic principle underlying that call. Its social and psychological ethics are presented in terms of both compassion and benefit, so that charity becomes a means of financial and spiritual exaltation and refinement for both donor and recipient. It is an act that spreads the spirit of brotherhood, empathy and cooperation among members of the community and makes them feel and behave as equal members of the same family.

本段经文以温和的劝导开篇，触动人内心深处的情感与感受。它描绘了一幅生机勃勃、欣欣向荣的生命图景：谷粒发芽生长，结出累累果实，所得回报远超所投入的成本。经文说，这一葱郁繁茂的景象，正是为那些为主道而施舍自己财产之人所立的榜样。"那些为主道而施舍财产的人，他们的譬喻好比一粒谷子，长出七个穗子，每个穗子结一百粒。"（第261节）

The present passage opens with gentle exhortations, touching inner, deep-seated human feelings and senses. It depicts a vigorous; flourishing picture of life, with grains sprouting and growing to yield multitudes of grains and return many times what has been invested. This verdant and lush image, the sūrah says, represents a model for those who spend of their own money for the cause of God. “The case of those who spend their property for the cause of God is like that of a grain that brings forth seven ears, each bearing a hundred grains.” (Verse 261)

按简单的算术计算，一粒玉米或小麦可以结出七百粒，但我们所看到的，是一幅更加动人、更具启发意义的画面，它会在我们的心灵与良知中留下深刻而持久的印象。这是生命本身的画面，它蓬勃生长，并且成倍地回报。

By simple arithmetic, a single grain of corn or wheat yields seven hundred grains, but we are presented with a much more inspiring and moving picture that leaves a profound and lasting impression on our minds and consciences. It is a picture of life itself, growing abundantly, and giving many times over.

通过这一生动的比喻,《古兰经》引导人的良知走向施予与慈善。把自己极为珍爱、本想留存的东西施舍出去,实际上是在获取;施予越多,得到越多,这是一个持续不断的过程,蒙主恩典,可以无限延续,不受任何限制。"真主欲以厚报赐予谁,就赐予谁。真主是宽厚的,是全知的。"(第261节)真主的恩惠永不穷尽,也不会被拒绝。真主洞察世人的思想、意图和感受,没有任何事物能逃过祂的知识。

With that vivid image, the Qur’ān directs the human conscience to giving and to charity. By giving away what one dearly loves to retain, one is in fact earning; and the more one gives, the more one gains, in a perpetual process which, with God’s blessing, can continue without any limits or restrictions. “God gives manifold increase to whom He wills. God is Munificent, All-Knowing.” (Verse 261) God’s grace never runs out, nor is it withheld. God is aware of people’s thoughts, intentions and feelings, and nothing escapes His knowledge.

这样一种施舍，竟能获得如此惊人的增长，并在今世与后世都得到真主如此丰厚的回报，那究竟是哪一种施舍呢？

The question here is: What kind of spending is made to grow in such a phenomenal way, and is rewarded so generously by God, both in this life and in the life to come?

慷慨获得丰厚回报的施舍，是出于人类最纯洁、最崇高的情感，并且能够增进这些情感。它的目的不是贬低、怨恨或伤害他人，而纯粹是为了至高无上的真主。"那些为真主的道路而散财，事后不以施恩为夸，也不以伤害为言的人，他们必在主那里获得报酬，他们将无所畏惧，也不会忧伤。"（第262节）

The spending that is generously rewarded is that motivated by the purest and highest human feelings, and which enhances such feelings. It is not intended to degrade or spite or hurt. It is purely done for the sake of God Almighty: “Those who spend their property for the cause of God and do not follow their spending by vaunting their own generosity, or by hurting others, shall have their reward with their Lord. They have nothing to fear, nor shall they grieve.” (Verse 262)

接下来的经文重申了这一观点：善行之后若伴随恶行，便毫无价值。经文说："说好话并饶恕，胜于施舍之后伴随伤害。真主是至富的，是至忍的。"（第263节）

The next verse reasserts the idea that a charitable act followed by wicked behaviour is worthless: “A kind word with forgiveness is better than charity followed by injury. God is free of all wants, clement.” (Verse 263)

一句和善的话语，或一个出于善心的举动，要远比其他方式更能赢得人心，更容易传播信任、信心与爱，并使心灵获得平静。施舍并非施予者对受施者的恩惠，而是对真主的一项义务。真主是“无所需求、至仁至慈的”。祂既不需要这些微薄的施舍，也不急于惩罚忘恩负义的人。所有人的存在都归功于至能的真主。祂宽恕了他们的许多过失，因此他们理应效法祂，对贫穷和需要帮助的人表示宽恕与怜悯。

A pleasant word or a kind-hearted gesture would be far more favourable and likely to spread trust, confidence and love and to calm the hearts and souls. Charity, after all, is not a favour from the giver to the recipient, but an obligation towards God who is: “free of all wants, clement.” He neither needs these pitiful donations nor is He anxious to exact punishment on the ungrateful. All people owe their very existence to God Almighty. He overlooks many of their shortcomings, and they ought to learn from Him by showing forgiveness and compassion towards the poor and the needy.

《古兰经》总是提醒人们真主的诸般尊名与属性，这些属性提供了完美的理想，穆斯林应当在自己的行为、价值观和志向中，尽其所能地效法这些理想。

The Qur’ān always reminds people of the attributes of God, which provide the perfect ideal Muslims should try to emulate, as far as they can, in their behaviour, and in their values and aspirations.

当前面的经文已让信士们深刻意识到自己的责任，以及慷慨施舍的必要，且施舍的目的仅仅是为了求得真主的喜悦时，本章便告诫他们，不可以傲慢或伤害他人感情的方式来抵消自己的善功。接着，它再次借助大自然作出生动形象的比喻，使抽象的观念通过激动人心的动态与鲜明的景象呈现出来。

When the previous verses have given the believers a keen sense of their role and the need to give freely, for no purpose other than to earn God’s pleasure, the sūrah advises them not to undermine their charitable deeds with condescension or by hurting other people’s feelings. Again, it gives a vivid and lively illustration from nature, in which ideas and concepts are reflected in exciting movement and vivid scenery.

信士们啊！你们不要因施舍而自夸，也不要以伤害来破坏你们的善行，就像那些为了给人看而花费钱财、既不信真主也不信末日的人一样。这种人的情形就像一块覆盖着泥土的光滑岩石，大雨落在上面，便把它冲刷得干干净净，只剩下光秃秃的石头。这样的人，无法从他们所做的事情中得到任何好处。真主不引导不信道的人。而那些为了求取真主的喜悦、出于内心的坚定信念而施舍钱财的人，他们的情形就像山坡上的一座花园：大雨落在上面，它便结出加倍的果实；即使没有大雨，细雨也足以滋润它。真主洞察你们所做的一切。（经文264-265节）

Believers, do not render your charitable deeds worthless by boasting about your benevolence and causing injury to others, as does he who spends his wealth to impress people, while he believes neither in God nor in the Last Day. Such a person is like a smooth rock covered with earth. Then heavy rain falls on it and leaves it hard and bare. Such as these shall gain nothing from their works. God does not guide the unbelievers. But those who give away their money out of a genuine desire to please God, and out of their own inner certainty, are like a garden on a hillside. When heavy rain falls on it, it yields up twice its normal produce. If no heavy rain falls on it, then a light drizzle [will suffice]. God sees all that you do. (Verses 264-265)

该章接着阐述了施舍的本质、方式、礼仪及其结果：“信道的人们啊！你们应当从你们所获得的好东西中，以及我为你们从大地中所出产的东西中，拿出来施舍。你们不要选择那些你们自己也不肯接受、除非闭眼不看才会接受的劣等之物来施舍。”

The sūrah goes on to outline the nature of charity, its methods, manners and outcome: “Believers, spend on others out of the good things you have earned, and out of that which We bring forth for you from the earth. Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.

你要知道，真主无所需求，值得永远赞颂。」（第267节）

Know that God is free of all want, ever to be praised.” (Verse 267)

遵循前面经文所阐明的施舍伦理与原则，人应当把自己所拥有的上等之物拿出来施舍，而不是拿那些次等的东西；那些次等之物，即便别人以交易的方式提供给你，你自己也未必愿意接受，除非是以低价成交。真主无需人们以次等的财物来施舍。

Following the ethics and principles of charity outlined in the preceding verses, one should give of the best in one’s possession, rather than of the less worthy, which one would not accept if offered in trade, unless one could strike a bargain price. God has no need to accept charity out of people’s second-rate possessions.

这是一项普遍原则,适用于一切时代和各类财产,无论是通过劳动所得、耕种所获、开采所得还是矿藏所出,也无论先知穆罕默德ﷺ时代是否已知。任何时候获得的任何一种收入或资本都不免除天课(施舍)的义务,天课都应依其所计,按照先知ﷺ为当时已知各类资本所规定的比率与份额缴纳。这些规定构成了确定新型财富、资本或收入的百分比与份额的标准。

This is a broad principle, valid for all time and all types of property, whether earned, cultivated, extracted or mined, whether known at the time of the Prophet Muĥammad or not. Not a single kind of earnings or capital, acquired at any time, is exempt from the obligation of charity, and zakāt accrues on it all, in accordance with the rates and proportions specified by the Prophet for the various types of capital known then. These form the standard by which percentages and proportions are determined for new types of wealth, capital or earnings.

作为例证，为了理解《古兰经》降示时所面对的现实，不妨回顾这节经文降示的背景。Ibn Jarīr al-Ţabarī 依据 al-Barā’ ibn `Āzib 的传述说，这节经文是针对 Anşār（麦地那的穆斯林）而降示的。每当枣子收获的季节临近，人们便把刚开始变色、尚未完全成熟的枣串系在先知清真寺的柱子上，供 Muhājirūn（麦加来的穆斯林）中的穷人食用。然而，也有人会挑选质量最差的枣子，与好的混在一起，却毫不在意。就在这时，真主降示了这节经文，其中说：“你们不要选择那些你们自己闭眼不取的劣等之物来施舍。”al-Ĥākim 和 Ibn Abī Ĥātim 也记载了类似的传述，这些都表明：穆斯林社群中，既有勤勉且堪为榜样的成员，也可能有需要接受教育、了解自身责任与义务的成员。Anşār 那种值得称道的、不知疲倦的牺牲与对伊斯兰事业的支持，并不妨碍当其中一些人未能达到伊斯兰的标准与义务时，受到批评和谴责。

By way of illustration, and to appreciate the realities the Qur’ān was dealing with at the time of its revelation, it would be instructive to recall the circumstances in which this verse was revealed to the Prophet. Ibn Jarīr al-Ţabarī reports on the authority of al-Barā’ ibn `Āzib that the verse was revealed with reference to the Anşār (the Muslims from Madinah). As the harvest season for dates approached, people would take bunches of dates that had just turned colour but had not fully ripened and tie them to posts in the Prophet’s Mosque, for the poor among the Muhājirūn (the Muslims from Makkah) to eat. Some, however, would take dates of the worst quality and mix them with good ones and think nothing of it. It was then that God revealed the verse, which said: “Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.” Similar reports were related by al-Ĥākim and Ibn Abī Ĥātim, all of which go to show that, as well as having assiduous and exemplary members, a Muslim community may also have members who need to be educated and informed of their duties and obligations. The Anşār’s commendable record of tireless sacrifice and support for the cause of Islam did not preclude them from being criticized and censured when some of them failed to live up to the standards and obligations of Islam.

此时，本章直接向先知（愿主赐福他并使他平安）发言，阐明了与伊斯兰原则的确立及行为范围相关的若干基本事实："你的责任不是使人遵循正道。真主引导他所意欲的人。你们为行善而施舍的任何财物，都是为了你们自己的益处。你们只应为了纯粹地为真主而施舍。你们为行善而施舍的任何财物，都将全数归还给你们，你们不会受到亏待。"（第272节）

At this point the sūrah addresses the Prophet personally, setting out a number of essential facts bearing on the formulation of Islamic principles and scope of behaviour: “It is not for you to make people follow the right guidance. It is God who guides whom He wills. Whatever good you may spend in charity is for your own good. You should only spend out of pure dedication to God. And whatever good you give in charity will be repaid to you in full, and you shall not be wronged.” (Verse 272)

伊本·阿比·哈提姆引述伊本·阿拔斯的话说：在这节经文降示之前，先知ﷺ曾指示穆斯林只把施舍给予同为穆斯林的人；后来他下令，施舍应扩及所有有需要的人，不论他们信仰什么宗教。

Ibn Abī Ĥātim reports on the authority of Ibn `Abbās that until this verse was revealed, the Prophet (peace be upon him) used to instruct the Muslims to give in charity only to fellow Muslims, but then he ordered that charity should be extended to all who need it, regardless of their religion.

引导只属于真主一人。即使是真主的使者，也不能为人们是否接受真理负责。真主是造物主，唯有祂掌管人心。使者的职责是传达真主的启示，至于真主如何引导每一个人，则由祂依据各人应得的情况而定。将这一重大问题从人的范围中剥离出来，确立了一条重要原则：信士应当唯独向真主寻求并接受引导。这也让使者明白，在传达真主的信息于众人时，无论遇到何种拒绝或抵抗，都需要表现出体谅、宽容与坚忍。他应当向真主祈求，让他们得到引导，使他们看见光明。

Guidance is a matter for God alone. Not even the Messenger of God could be held responsible for whether individuals heed the truth or not. God is the Creator, and He alone has power over people’s hearts and minds. The mission of God’s Messenger is to convey His message, and then it is up to God how He gives guidance to individual human beings, as they deserve to be guided. In taking this crucial issue out of the human domain, an important principle is established that a believer should seek and receive guidance from God alone. It also impresses upon the Messenger a need to show understanding, tolerance and perseverance in the face of any rejection or resistance he meets in conveying God’s message to the public. He is to appeal to God to grant them guidance and show them the light.

“你没有责任使人遵循正道，是真主引导他所意欲的人。”（第272节）先知穆罕默德ﷺ被指示要敞开心怀对待世人，待人以慈爱，竭尽所能地施以援手，而将裁决与报酬交由全能的真主。

“It is not for you to make people follow the right guidance. It is God who guides whom He wills.” (Verse 272) Prophet Muĥammad is directed to open his heart to people, to show kindness, and to offer all possible help, leaving judgement and reward to God Almighty.

凭借这些信条与原则,伊斯兰教开启了最为广阔的慈悯与宽容之境。它不仅承认宗教自由,拒绝强迫与胁迫,更要求普遍的人类慈悯,并确立社会中所有有需要的成员获得帮助与扶持的权利,无论其宗教信仰如何,只要他们不对社会构成任何威胁。它还断言,为主而施舍者的回报是确凿可靠的。没有任何其他宗教信仰达到或实现了如此高的人类道德与社会道德标准。

With such tenets and principles, Islam opens the widest possible horizons of compassion and tolerance. It goes beyond the recognition of religious freedom and rejection of compulsion and coercion. It demands universal human compassion and establishes the right of all needy members of society to help and support, regardless of their religious faith, as long as they do not pose any threat to the community. It further asserts that the rewards of those who give for the sake of God are safely guaranteed. No other religious faith has risen to or achieved such high standards of human or social morality.

尽管伊斯兰教十分重视慈善，但伊斯兰的生活在根本上并不建立在慈善之上，也不依赖慈善。伊斯兰的社会与经济生活，首先且最主要的基础，是为所有有能力工作的人提供工作机会和体面的谋生手段。它同样建立在社会财富公平、公正的分配之上，旨在实现付出与回报之间的恰当平衡。

Despite the attention given to charity, life under Islam is in no way based or dependent on it. Social and economic life in Islam is based, first and foremost, on the provision of work and a decent means of earning a living for all those who are able to do so. It is also based on the fair and equitable distribution of wealth in the community, with the aim of achieving a proper balance between input and reward.

尽管如此,人们总会因为各种特殊原因而有所不足,而这些不足正需要通过施舍来弥补。施舍分为两种:义务的和自愿的。

Nevertheless, there will always be times when people fall short for various exceptional reasons, and it is these that need to be dealt with through charity. This comes in two forms: obligatory and voluntary.

义务性捐献只由全面实施伊斯兰教法的穆斯林国家当局征收。它们是伊斯兰国家公共收入的重要来源，不过这些款项须用于特定的指定用途，不得超出该范围。

Obligatory contributions are levied only by Muslim state authorities that implement Islamic law in its entirety. They form an important source of public revenue for the Islamic state, although it is allocated for a specified purpose which cannot be exceeded.

自愿施舍并不受限制或约束。能力所及者可直接施予贫困和需要帮助的人，并遵循前文所述的礼仪与准则，使受施者得以保全尊严和自尊，正如该章所清楚说明的那样。

Giving to charity voluntarily is not limited or restricted. It is up to those who can afford it to make directly to the poor and needy, following the ethics and codes given earlier so that the recipients may preserve their dignity and self-esteem, as the sūrah illustrates very clearly.

艾卜·胡莱赖传述，先知说："乞求者并非那些得到一两个枣子、一两口食物就满足的人；真正的穷人是那些克制不向人乞求的人。"并引用了经文第273节："你可以从他们的特征认出他们：他们不向人纠缠乞讨。" 艾哈迈德·本·汉百勒记载：一位母亲叫她的儿子去向先知ﷺ求些钱财，因为别人都在这样做。儿子去了，发现先知ﷺ正对一群人讲话，说："谁克制不乞求，真主就使他免于乞求的需要；谁克制不接受施舍，真主就使他得到充足的供给。如果你拥有相当于五盎司银子的财产还去乞求，那你就是在纠缠乞讨。"这个人想了一想，记起自己拥有一头母骆驼，他的仆人也有一头母骆驼，而每一头的价值都远远超过五盎司银子。于是他离开了，没有向先知ﷺ求取任何东西。

Al-Bukhārī relates on the authority of Abū Hurayrah that the Prophet said: “A needy person is not the one who is satisfied with a date or two, or a mouthful or two; but it is he that refrains from begging,” and cited the words of verse 273: “You can recognize them by their special mark: they do not importune people for alms.” Aĥmad ibn Ĥanbal reports that a mother asked her son to go and ask the Prophet for some money, as other people were doing. The son went and found the Prophet addressing a crowd of people, saying: “He who refrains from begging, God shall spare him the need to beg, and he who refrains from taking charity will be amply provided for by God. If you beg while you possess the equivalent of five ounces of silver, you will be importuning for alms.” The man thought for a moment and remembered that he owned a she-camel and his servant owned a she-camel, each of which was worth far more than five ounces of silver. He went away without asking the Prophet for anything.