接下来这段文字最值得注意的特点在于，它涉及具体的宗教裁决。这些裁决以问答的形式呈现，体现出穆斯林社群的警觉，以及他们渴望了解并领会新信仰的各项要求与义务。这表明他们希望在日常生活的方方面面都践行伊斯兰的要求。这正是真正穆斯林的标志：无论细节多么微小，都要学习伊斯兰教法对其的规定。任何行为在确定伊斯兰教对其立场之前都不会付诸实施：若被允许并认可，便成为穆斯林生活方式的一部分；否则，便会被摒弃和回避。这种敏感度是每一位真正穆斯林的本能。

The most notable feature of the next passage is that it deals with specific religious rulings. These come in the form of answers to questions, reflecting a degree of alertness in the Muslim community, and an eagerness to know and understand the requirements and obligations of their new faith. It shows a desire on their part to live up to the demands of Islam in every aspect of everyday life. This is indeed the mark of a true Muslim: to learn Islamic rulings with respect to every detail, no matter how trivial. No action is taken before establishing the position of Islam on it: if sanctioned and approved, it becomes part of a Muslim’s way of life; otherwise, it is shunned and avoided. This sensitivity is second nature to every true Muslim.

由一些阿拉伯犹太人、伪信士以及阿拉伯人中的不信道者散布的敌对宣传所引发的种种疑问。穆斯林便会将这些问题请教先知穆罕默德ﷺ，或是为了求得解释，或是为了消除那些恶毒宣传所煽起的疑虑。先知ﷺ往往会因此获得启示，给出全面而最终的答案。这一过程既使穆斯林了解并学习自己的宗教，也预先防范了敌人针对他们所策划的任何敌对阴谋或图谋。

Questions were raised as a result of hostile propaganda spread by some Arabian Jews, hypocrites, and unbelievers among the Arabs. Muslims would then put those questions to the Prophet Muĥammad, either to seek clarification or to dispel doubts stirred by that poisonous propaganda. Revelation would often be received by the Prophet giving comprehensive and final answers. This process informs and educates the Muslims about their religion and pre-empts any hostile schemes or designs being contemplated against them.

这说明了《古兰经》在两方面所进行的斗争：一是启发每一位穆斯林个人，二是加强穆斯林共同体，使其抵御外部威胁。

This illustrates the dynamics of the battles the Qur’ān was fighting to enlighten individual Muslims and to reinforce the Muslim community in combating outside threats.

本段讨论与施舍相关的问题：应施舍什么、施舍多少、施舍给谁。还包括关于在禁月中作战的问题、饮酒与赌博的问题，以及对待孤儿的问题。在讨论相关经文时，我们也将探讨引发这些问题的原因。

This passage covers questions relating to charity: what and how much should be given and to whom. There are questions on fighting during the sacred months, drinking and gambling, and the treatment of orphans. We will discuss the reasons that gave rise to these questions as we discuss the relevant verses.

他们问你们应当施舍什么。你说：你们所施舍的任何善财，应当给父母、近亲、孤儿、贫民和途中困乏的旅客。你们所行的任何善事，真主都是知道的。（第215节）

They ask you what they should spend [in charity]. Say, Anything good you spend of your wealth should go to parents and the near of kin, to orphans and the needy, and to travellers in need. God is well aware of whatever good you do. (Verse 215)

关于施舍的主题，在本节经文启示之前，若干段古兰经文已经论及。伊斯兰诞生时的种种情势，使穆斯林自愿的财物捐献成为绝对必要：一方面，社群若要崛起并巩固其地位，就必须应对当时巨大的困难和所面临的战争威胁；另一方面，这种捐献也是社群内部团结与凝聚的体现，有助于消除不平等，增强忠诚与自立。这些品质对于在穆斯林之间建立真正而切实的共同体意识，都是不可或缺的。

The subject of charity had already been dealt with in several Qur’ānic passages that preceded the revelation of the present verse. The circumstances that witnessed the birth of Islam made voluntary financial contributions by Muslims absolutely essential in order for the community to emerge and consolidate its position, considering the great difficulties and threat of war it was facing. It was also essential as an expression of solidarity and cohesion within the community, and to eliminate inequality and reinforce loyalty and self-sufficiency. All these are indispensable qualities for building up a true and practical sense of community among the Muslims.

在这一节经文中,有人问穆斯林“应当施舍什么”(第215节)。这个问题涉及穆斯林可以用来行善施舍的财物种类。经文的回答则谈到施舍性质的问题,并指出最重要的受益人。经文的措辞“你们所施舍的任何善物”表明,凡是用于施舍的财物,对施主、受施者以及整个社会都是有益的。它本身就是善的,而且出于善的动机。这也暗示人们应当从自己所拥有的最好的东西中拿出来与他人分享。这样做除了使贫困者受益之外,还能净化施主的心灵与灵魂,使施舍与利他真正具有意义。

At this point we are told that some Muslims asked “what they should spend [in charily].” (Verse 215) The question is about the type of money Muslims may give in charity. The reply speaks of the nature of charitable spending and defines the most important beneficiaries. The phraseology of the answer, “Say, ‘Anything good you spend of your wealth,’“ indicates, first of all, that whatever is given in charity is good for the donor, the recipient and the community as a whole. It is good in itself and it is done for good reasons. It also implies that people should give from the best of what they have and share it with others. As well as benefitting the needy, this would purify the donor’s heart and soul and give charity and altruism real meaning.

然而，慷慨并不以施予自己最好的东西为条件。《古兰经》在别处劝导人们，不要施舍最好的，也不要施舍最差的，而应从自己所拥有的中等之物中施舍。《古兰经》在此段中以其无与伦比的风格，旨在劝勉世人，通过施予更贴近自己内心、更为珍视的东西，提升到更高的卓越与慷慨境界。

However, giving from the best of what one has is not a condition of generosity, as the Qur’ān urges elsewhere that people should give from neither the best nor the worst, but from the average, of what they have. In its inimitable style, the Qur’ān in the present passage is aiming to persuade people to rise to a higher level of excellence and generosity by giving what is closer and dearer to their hearts.

接下来的这节经文论及为正当事业拿起武器的义务：

The next verse deals with the duty of taking up arms for a legitimate cause:

“战斗已为你们规定，尽管这对你们是可憎的。你们所憎恶的，可能对你们有益；你们所喜爱的，可能对你们有害。真主知道，而你们不知道。”（第216节）

“Fighting is ordained for you, even though it is hateful to you. But it may well be that you hate a thing while it is good for you, and it may well be that you love a thing while it is bad for you. God knows, whereas you do not know.” (Verse 216)

为了支持一项得到真主祝福的事业而拿起武器，是一项艰巨的责任，但它仍然是必要的，因为它既服务于穆斯林个人和社群的利益，也服务于全人类的福祉。它还支撑着善与正义。

To take up arms in support of a cause blessed by God is a demanding duty, but is nevertheless necessary because it serves the good of Muslim individuals and communities as well as that of mankind as a whole. It also underpins what is good and right.

与所有它所规定的义务一样，伊斯兰教也充分考虑到人性的局限。就战争而言，伊斯兰教不仅承认战争所要求的努力与牺牲，也承认人类对参与战争的本能抵触。伊斯兰教不否认、不违背、也不压制人性，而总是寻求恰当的方式来应对它所提出的问题。它清楚地承认，今世的某些义务是艰巨的、令人不快的，甚至是可憎的，但同时也指出，履行这些义务是为了服务于一个更大的目标，而这一目标对于有限的人类心智来说，未必一目了然。它为人开辟了新的希望与成就之路。因为，没有人能够确定，在迫近的灾祸之后，是否不存在某种出人意料的益处。只有全知的真主才知晓当下行为的未来结果，人类甚至不能假装拥有这种知识。

As with all the obligations it prescribes, Islam takes into account the limits of human nature. In the case of war, it does not only acknowledge the efforts and the sacrifices it demands, but also man’s instinctive reluctance to prosecute it. Islam does not deny, contradict or suppress human nature, but always seeks an appropriate approach to deal with the issues it proposes. It clearly allows for the fact that certain obligations in this life are demanding, unappealing or even detestable, but at the same time it indicates that there is a greater cause to be served by fulfilling them, which might not be readily obvious to the human mind, finite as it is. It opens up new avenues of hope and achievement. For, no one can tell for certain whether there is not some unforeseen good beyond an impending evil. Only God, the omniscient, knows the future outcome of present actions, and man cannot even pretend to have that privilege.

这一令人安慰的想法使人重新燃起希望与乐观，使他更加靠近真主，并以更强的自信与安宁面对生活。

This comforting thought revives man’s hopes and optimism, drawing him closer to God with more self-confidence and reassurance.

通过这种行之有效的教育方式,伊斯兰教培养人更深的忠诚感、牺牲精神,以及追求更高卓越与成就的意愿。它使人能够怀着勇气和热忱承担自己的责任,因为他深知真主的恩惠与支持并不遥远。这激励他在逆境中坚持不懈,因为一个美好而有利的结局可能正在等待着他。它还约束人的欲望,使他不致沉溺于享乐与私欲,以免最终导致痛苦与悲伤。

By this effective educational approach, Islam nurtures in man a deeper sense of loyalty and readiness to sacrifice and to scale greater heights of excellence and achievement. It allows him to face his responsibilities with courage and enthusiasm, safe in the knowledge that God’s blessings and support are not far behind. This motivates him to persevere in the face of adversity, because a pleasant and favourable outcome might be waiting for him. It also restrains man’s cravings so that he is not carried away by his pleasures and desires, which could end in pain and sorrow.

他们问你关于在圣月中战斗的事。你说：“在其中战斗是重大的罪过；但阻止人遵行真主的正道、不信真主、不信禁寺，并将其中的居民驱逐出去——这一切在真主看来更为严重。”迫害信仰比杀戮更为严重。他们将不断与你们作战，直到他们能够迫使你们放弃信仰。你们中谁背弃自己的信仰，并以不信者的身份死去，他的善功将在今世和后世都归于无效。这样的人注定要入火狱，永居其中。（第217节）

They ask you about fighting in the sacred month. Say, ‘Fighting in it is a grave offence, but to turn people away from God’s path, to disbelieve in Him and in the Sacred Mosque, and to expel its people from it — [all this] is far more grave in God’s sight.’ Religious persecution is worse than killing. They shall not cease to fight you until they force you to renounce your faith, if they can. But whoever of you renounces his faith and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such people are destined for hell, wherein they shall abide. (Verse 217)

有几则传闻表明，这些经文是与一支由迁徙者（即随先知迁往麦地那的穆斯林）组成的八人远征队相关而降示的。远征队由阿布杜拉·伊本·贾哈什率领，在伟大的白德尔战役之前，由穆罕默德先知ﷺ派遣，并给了他们一封密封的指令，要求他们在队伍行进两夜之前不得开启。打开后，指令内容如下："当你读到我这封信时，继续前进，直到抵达麦加与塔伊夫之间的纳赫拉山谷。到了那里，监视古莱氏人的动向，搜集他们的活动情报。不要强迫你的任何一个人跟你同去。"阿布杜拉·伊本·贾哈什读完指令后，作为队长说道："听从就是服从。"他把这话告诉了同伴们，并让他们自行选择是跟随他前往，还是返回麦地那。他们全都同意继续前进。他们取道希贾兹，途中，萨阿德·伊本·艾卜·瓦卡斯和乌特巴·伊本·安祖旺所骑的骆驼走失了，二人便留下寻找。其余六人继续前行，当他们抵达山谷时，一支古莱氏人的小型商队经过。商队中有四人，其中包括阿慕尔·伊本·哈德拉米。这支特遣队发动袭击，杀死了阿慕尔·伊本·哈德拉米，俘获了其余三人中的两人，第四人逃脱。他们这样做，是以为当时是Jumādā II月的最后一天，而实际上那天是Rajab月的第一天。Rajab是阿拉伯人公认的圣月之一，在此月中不得交战，而这一神圣性也得到了伊斯兰教的确认。

Several reports indicate that these verses were revealed in connection with an expedition of eight Muslims from the Muhājirūn [i.e. those who migrated with the Prophet to Madinah], led by `Abdullāh ibn Jaĥsh, dispatched by the Prophet Muĥammad prior to the great Battle of Badr, with sealed instructions and ordered not to open them before the company had travelled for two nights. When opened, the instructions read as follows: “When you have read this letter of mine proceed until you reach the Nakhlah valley, between Makkah and Ţā’if. Once there, monitor the movements of the Quraysh and gather news of their activities. Do not force any of your men to go with you.” On reading those instructions, `Abdullāh ibn Jaĥsh, the group commander, said, “To hear is to obey.” He informed his Companions, giving them the choice to join him or return to Madinah. They all agreed to go ahead. They took a route through the Ĥijāz, but on the way the camel mounted by Sa`d ibn Abī Waqqāş and `Utbah ibn Ghazwān went missing and they stayed behind to look for it. The other six went on and, as they reached the valley, a small trade caravan belonging to the Quraysh, passed by. Four people, including `Amr ibn al-Ĥadramī, were travelling with it. The task force attacked it, killing `Amr ibn al-Ĥadramī and apprehending two of the other three men, while the fourth escaped. They did this thinking it was the last day of Jumādā II, whereas in fact it was the first day of Rajab, one of the months recognized as sacred by the Arabs, when no fighting may take place, and whose sanctity was endorsed by Islam.

经文接着明确指出，不信道者是多么执着地追求摧毁穆斯林信仰的目标，经文说：“他们必然不停地与你们作战，直到他们能够的话，使你们背弃你们的宗教。”（第217节）

The verse then goes on to state, in no uncertain terms, how determined the unbelievers are in pursuing their goal of destroying the Muslims’ faith, saying: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (Verse 217)

这一目标是伊斯兰之敌在各地共同的目标，在他们看来，伊斯兰的存在与成功似乎是一种深刻的怨恨与忧虑之源。

This objective is common to all enemies of Islam everywhere, to whom its very existence and success seem to be a source of deep resentment and consternation.

他们对伊斯兰内在的力量与韧性深感不安。伊斯兰思想的清晰与其原则的严谨，似乎引起了他们的反感与敌意，因为伊斯兰是抵御虚妄、暴政与腐败的坚固堡垒。正是这种病态的对伊斯兰的态度，构成了世界许多地区针对穆斯林群体与社区的大多数敌视与偏执政策和图谋的根源。

They are profoundly alarmed by Islam’s inherent strength and resilience. The clarity of its ideas and the rigour of its principles seem to evoke their displeasure and hostility because Islam represents a bedrock of resistance against falsehood, tyranny and corruption. This morbid attitude towards Islam lies behind most of the hostile and bigoted policies and designs directed against Muslim groups and communities in many parts of the world.

这一目标虽然不义，其手段和方式因情况而异，但其宗旨始终不变：迫使穆斯林放弃信仰。这场运动从未停歇或松懈，每到一个阶段都会注入新的动力，并在认为必要时投入更多资源。

The methods and means of achieving this unholy goal may vary from one case to another, but the aim remains constant: to force Muslims to abandon their faith. This campaign never abates or relaxes. Fresh impetus is added at every stage, and greater resources are deployed whenever deemed necessary.

因此,《古兰经》敦促信士保持谨慎与坚持,并警告说,如果穆斯林屈服于压力或放弃自己的立场,将会遭受严重的后果。经中说:"你们中谁背教而死于不信道,那么,他的善功在今世和后世都要归于无效。这等人是火狱的居民,他们将永居其中。"(第217节)

Hence, the Qur’ān urges caution and persistence, warning of dire consequences if Muslims give in to pressure or relinquish their position. It says: “But whoever of you renounces his faith and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such people are destined for hell, wherein they shall abide.” (Verse 217)

阿拉伯语词汇 ĥabiţat（意为“白费”），用来形容叛教者所做善功的徒劳无益，这一意象对阿拉伯人来说非常熟悉。它所描述的是这样一幅情景：一匹骆驼在被污染的牧场上吃草，肚子胀大，最终死去。阿拉伯人不可能没有领会这一比喻的力量。

The Arabic term, ĥabiţat, used to describe the futility of the works of those who renounce their faith, conjures up an image very familiar to the Arabs. It is what happens to a camel that grazes in polluted pastures and ends up with an inflated belly, and dies. The impact of this metaphor could not have been lost on them.

该章接着给出了关于饮酒和赌博的伊斯兰律例，这两者是当时阿拉伯人中最流行的两种嗜好。当时的阿拉伯人除了这些之外，几乎没有其他更重要的事情占据他们的心思和时间。

The sūrah goes on to give the Islamic rulings on drinking and gambling, two of the most popular indulgences among the Arabs at the time, who had little else of importance to occupy their minds or their time:

他们会问你关于醉人之物和赌博的事。你说：“二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益处。”（第219节）

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 is far greater than their benefit. (Verse 219)

在这段经文降示之前,饮酒与赌博虽然被容忍,却从未被认可。《古兰经》中找不到任何一句可以被理解为允许这些行为的话语。然而,真主精心规划了新生穆斯林群体应当走的道路,循序渐进地为其标定路径,使其能够履行真主赋予它的使命。时机终于到来,这类浪费时光的消遣必须受到谴责,并从穆斯林群体中根除。这个群体在人类生活与历史中的角色,要求其中每一个人的奉献和充分的自觉参与。与过去、现在和未来那些无神的社会不同,穆斯林群体没有逃避现实或沉迷过度消遣的余地。《古兰经》禁止这些行为的方式是审慎而有意为之的。

Prior to the revelation of this verse, drinking and gambling were tolerated but never condoned. We do not have a single statement in the Qur’ān which may be construed as making them permissible. God, however, carefully charted the way He wanted the newly born Muslim community to take, marking it step by step, so that it would he able to fulfil the role He has assigned to it. The time had to come when such wasteful pastimes would be condemned and rooted out of the Muslim community whose role in the life and history of mankind demanded the dedication and full conscious participation of everyone in that community. Unlike godless societies, past, present and future, a Muslim community has no room for escapism or excessive diversions. The Qur’ānic approach in banning these practices was measured and deliberate.

这一表述是在穆斯林社会全面禁止饮酒和赌博的第一步。虽然善与恶常常相互交织、彼此混淆，使得人类世界中的事物不可能纯粹为善或纯粹为恶，但判断某事物是允许还是禁止的主要标准，在于与之相关的善或恶哪一方占优势。

This statement was’ the first step towards a universal ban on drinking and gambling in Muslim society. While good and evil could often intermingle and be confused with one another, making it impossible in the human world for things to be purely good or purely evil, the main criteria for whether something could be permissible or prohibited is the preponderance of good or evil associated with it.

这一表述是许多伊斯兰法律与实践原则及教导中所体现的审慎而恰当的古兰经式思路的一个良好范例。

This statement is a good example of the judicious Qur’ānic approach discernible in many Islamic legal and practical rulings and teachings.

我们常常发现，在信仰或抽象的信条问题上，伊斯兰给出的是明确而确定的论断；而在传统或复杂的社会习俗问题上，它则采取更为务实、审慎的态度，为更顺畅的接受与实施铺平道路。

We often find that in matters of faith or abstract belief, Islam gives specific and definite pronouncements, but when it comes to matters of tradition or complex social practices, it takes a more pragmatic and measured approach, preparing the ground for smoother adoption and implementation.

伊斯兰教兴起之时，奴隶制是一种在世界各地普遍存在的既定社会与经济制度。任何废除奴隶制的运动，都需要根本性的社会变革、深远的经济改革与调整，以及用以规范战俘待遇的国际条约和公约。伊斯兰教从未纵容奴隶制。《古兰经》中没有一句经文推荐或认可奴隶制，或将战俘沦为奴隶。

At the advent of Islam, slavery was an established social and economic practice known all over the world. Any movement towards the abolition of slavery would require radical social change and far- reaching economic reforms and adjustments, as well as international treaties and conventions to govern the treatment of war prisoners. Islam never condoned slavery. There is not a single statement in the Qur’ān that recommends or approves of slavery or the enslavement of war prisoners.

奴隶制曾是一种普遍存在的做法，对世界经济有相当大的影响。

Slavery was a widespread practice with considerable bearing on the world economy.

此外,当时有一项国际通行的惯例,即战俘会被沦为奴隶。

Moreover, it was an international tradition that prisoners of war were made slaves.

因此，除了逐步、分阶段地淘汰之外，别无选择。

Hence, there was no alternative but to phase it out gradually and progressively.

除战俘和奴隶子女之外，伊斯兰教选择的是消除奴役的根源、堵塞奴役的来源，其首要目标是避免社会动荡；同时，伊斯兰教努力为获释的奴隶提供体面生活和尊严的基本保障。

Apart from war captives and slave children, Islam opted for eliminating the root causes and drying up the sources of slavery, with an overriding objective to avoid social upheaval, and it strove to provide the basic guarantees of a decent living and dignity for freed slaves.

关于战俘，伊斯兰教不能单方面放弃对战俘施行奴役，因为非穆斯林国家在战时仍然对穆斯林战俘这样做。如果伊斯兰教这样做，就会立即使穆斯林在与敌人的对抗中处于劣势。一旦有穆斯林士兵被俘，他们必定会被沦为奴隶，而穆斯林所俘获的战俘却仍将保持自由。另一方面，如果伊斯兰教要求在奴隶家庭中出生的儿童立即获得自由，而不先营造能够使他们成为自由公民并融入社会的良好社会和经济环境，那么这些孩子就会无依无靠，被抛入社会，既无生计，也无福利保障。他们没有家庭来保护自己，免于沦入贫困或道德败坏的境地。

As for war captives, Islam could not unilaterally forgo imposing slavery on war prisoners since non-Muslim states continued to do so with Muslim prisoners in times of war. Were it to do so, it would have immediately put the Muslims at a disadvantage vis-a-vis their enemies. If any Muslim soldiers were taken prisoners, they would be certain to be made slaves, while prisoners taken by Muslims would remain free. On the other hand, were Islam to require that children born in slavery be immediately freed before creating the right social and economic environment that would absorb them as free citizens, they would have been left stranded, thrown into society with no means of living or welfare. They would have had no families to protect them against descending into poverty or moral delinquency.

由于上述以及其他原因,伊斯兰教若立即单方面废除奴隶制,是为时过早的。然而,考虑到根深蒂固的社会状况,《古兰经》在没有禁止战俘被奴役的同时,并未明确命令他们应当被奴役。

该章继续回答其他问题，并确立更为根本的伊斯兰原则。“他们问你该施舍什么；你说：‘你们力所能及的。’如此，真主为你们阐明启示，以便你们思考今世和后世。”（第219-220节）

The sūrah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220)

这个问题第一次的回答见于第215节，它指明了可以施舍什么以及施舍给谁；而这里则指明了数量。

The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities.

任何超出个人基本合理需要的财产，都应被视为可用于施舍给他人，并应首先施予那些有资格的近亲，正如前面已经指出的那样。

Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.

目前这一表述暗示，应缴的天课本身并不足以作为财富分配的手段。在我看来，这一规定并未因天课的设立而被取代。缴纳天课的人并不因此免除额外施舍和捐助善事的责任。天课是由执政的穆斯林当局征收，用于《古兰经》（9:60）所规定的各项用途；在此之外，穆斯林对真主和社会中的穆斯林同胞仍负有义务。它不应穷尽一个人的施舍能力，也不应耗尽其通过真主获得更多福报与喜悦的愿望。先知穆罕默德ﷺ在贾萨斯的《古兰经教法经》中被引述说：“财产上除天课之外还有义务。”如果这一义务没有出于自愿履行——而自愿显然更为高尚和值得称赞——穆斯林当局有权在应缴天课之外征集款项，用于公共利益，以遏制财富的浪费或囤积。

The present statement implies that the obligatory zakāt is not by itself sufficient as a means of wealth distribution, and this ruling, in my view, has not been overruled by the imposition of zakāt. Payment of zakāt by those liable to it does not exempt them from making additional donations and contributions to good causes. Zakāt is a duty levied by the ruling Muslim authority for allocation to the various causes specified in the Qur’ān (9: 60), beyond which Muslims continue to have an obligation towards God and fellow-Muslims in society. It may not exhaust one’s ability to give, or one’s desire to gain further blessings and pleasure from God Almighty. The Prophet Muĥammad is quoted in al-Jaşşāş’s Aĥkām al-Qur’ān as having said: “There is a duty on wealth other than zakāt.” If this duty is not discharged voluntarily, which is obviously more gracious and laudable, Muslim authorities have the power to collect funds over and above the obligatory zakāt, for spending in the public interest, in order to curb wastage or hoarding of wealth.

然后，穆斯林被提醒道："真主如此为你们阐明迹象，以便你们思考今世与后世。"（第219-220节）仅仅考虑今世的现实是不够的。今世只是人类生存完整图景中较为眼前、较为短暂的部分，以及与之相关的一切责任和关系。这样只会对人生所依据的价值观和准则产生扭曲的理解，进而导致错误的人类行为。

Muslims are then reminded that: “God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220) It would not suffice to consider only the realities of this life, which represents the more immediate and shorter part of the whole picture of human existence and all the responsibilities and relationships associated with it. That would only give a distorted understanding of the values and the criteria upon which life is built which would bring about the wrong kind of human behaviour.

接着，这一章提出了应当如何对待孤儿的问题。"他们会问你关于孤儿的事。你说：'为他们改善境况，是最好的。如果你们与他们的事务混在一起，要记住他们是你们的兄弟。真主知道谁是败坏事务的人，谁是改善事务的人。假若真主愿意，祂本可使你们负担过重。真主确实是至能的，是至睿的。'"（第220节）

The sūrah then raises the question of how orphans ought to be treated. “They ask you about orphans; say, ‘To improve their conditions is best.’ If you mix their affairs with yours, remember that they are your brothers. God knows him who spoils things and him who improves. Had God so willed, He would indeed have overburdened you. God is indeed Almighty, Wise.” (Verse 220)

社会福利是穆斯林社会的基石，该社会有责任照顾其中较弱势的成员并保护他们的权益。失去父亲或母亲，或双亲皆失的幼童，理应首先得到照顾和保护。有些孤儿的监护人过去会将孤儿所继承的财产或财富并入自己的财产，用于经商或其他用途，而这未必对孤儿有利。《古兰经》谴责了这些行为，于是一些有良知的人开始感到内疚，在照顾孤儿时走向了另一个极端，甚至将自己的食物与他们所照顾的孤儿的食物分开。

Social welfare is the bedrock of Muslim society which has a responsibility to care for the weaker among its members and protect their interests. Having lost either or both of their parents at a young age, orphan children would come at the top of the list of social groups that deserve care and protection. Some guardians of orphan children used to incorporate any possessions or wealth those children might have inherited into their own, for trading or other purposes, which did not always work in the children’s favour As the Qur’ān denounced such actions, some conscientious people began to feel guilty and went too far the other way in caring for orphans, to the extent that they separated their own food from that of the orphans in their care.

这一情况引发了随后的启示降下，以缓和局势，并使整个问题得到适当的看待。穆斯林被敦促去做对他们所照顾的孤儿最有利的事。作为伊斯兰这个大家庭的成员，孤儿应当以兄弟情谊和手足之爱的精神来对待。真主是判断人之动机与意图的主。祂认得那些真诚的人，而且祂全能且慈悲，不愿让他们承受过重的负担。

This led to subsequent revelations being sent down to moderate the situation and put the whole issue in a proper perspective. Muslims were urged to do what would he in the best interest of the orphan children they were caring for. Being members of the larger family of Islam, orphans should be treated in a spirit of fraternity and brotherhood. God is the judge of people’s motives and intentions. He recognizes those who are genuine and, being all-powerful and compassionate, He does not wish to overburden them.

《古兰经》将一切行为最终归于真主。信仰与生活都围绕着对真主信仰这一核心支点运转。值得注意的是，伊斯兰的教义与律法建立在内心的自觉信念之上，这种信念为其成功与效力提供了坚实的保障。

The Qur’ān refers all actions ultimately to God. Faith and life revolve on the central pivot of belief in God. It is notable that Islamic teachings and precepts are based on an inner conscious conviction that acts as a solid guarantee for their success and effectiveness.