本段文字接续前文，继续阐述穆斯林社群内部的宗教义务和规范行为的实际准则，以及社群与外部世界的关系。

This new passage resumes the elaboration of religious obligations and practical rules governing behaviour within the Muslim community and its relations with the outside world.

它阐述了月亮各个阶段在宗教和实际生活中的意义。它否定了蒙昧时期阿拉伯人在某些场合从房屋后门进出的迷信做法。它概述了关于战争与一般战斗的规则，以及禁止在四个太阴月中作战的规定：拉જબ月（第七月）、宰尔-喀尔德月（第十一月）、宰尔-黑哲月（第十二月）和穆哈兰月（第一月），尤其是在禁寺（麦加圣寺）附近。全书最后全面描述了伊斯兰教所规定的朝觐和小朝（欧姆拉，可称为迷你朝觐）的仪式，修正、改造并取代了往昔一切异教和拜偶像的观念与做法。

It explains the religious and practical significance of the phases of the moon. It dismisses the pre-Islamic Arab superstitious practice of entering houses through the back door on certain occasions. It outlines the rules governing war and fighting generally, as well as the prohibition of fighting in the four lunar months: Rajab (the seventh), Dhu’l-Qa’dah (the eleventh), Dhu’l-Ĥijjah (the twelfth) and Muharram (the first) and particularly in the vicinity of the Sacred Mosque in Makkah. It ends with a comprehensive description of the rituals of the pilgrimage and the `Umrah (which may be described as a mini-pilgrimage) as prescribed by Islam, revising, modifying and replacing all the pagan and idolatrous concepts and practices of former times.

在一段简洁、表达清晰的文字中,《古兰经》确立了有关信仰与信条的规则和原则、宗教仪式与功修的规范,以及战争与战斗的准则。这些内容彼此相连、交织一起,并伴随着有力的劝诫与评论,使人想起真主及其大能。

In one concise passage, and in a succinctly clear style, the Qur’ān lays down rules and principles relating to faith and belief, the regulation of religious rituals and practices, as well as war and fighting. These are all linked and interlaced with powerful admonitions and comments evocative of God and His power.

在纠正阿拉伯人从后门进入房屋的习俗时，本章指出，形式本身并非真正重要，重要的是人的敬畏之心和对真主的畏惧。经文说："虔诚并不是从房屋的后面进入，虔诚的人是敬畏真主的人。你们当从房门进入房屋，你们当敬畏真主，以便你们成功。" 在处理战争问题时，本章指示穆斯林绝不可先发动侵略，并申明"真主不喜爱侵略者"。（第190节）在评论圣月期间的战斗时，本章敦促道：

On correcting the Arab practice of entering houses through the back door, the sūrah points out that form, in itself, is not what really matters but it is one’s consciousness and fear of God. It says: “Righteousness does not mean that you enter houses from the rear; but truly righteous is he who fears God. Enter houses by their doors and In dealing with war, the sūrah directs Muslims never to initiate aggression, affirming that “God does not love aggressors.’’ (Verse 190) Commenting on fighting during a sacred month, the sūrah urges:

“你们当敬畏真主，并当知道真主与敬畏祂的人同在。”（第194节）

“Fear God and be sure that God is with those who are God-fearing.” (Verse 194)

该章号召穆斯林为主道而施舍财产，并劝勉他们：“你们当行善，真主必喜爱行善的人。”（第195节）

从这段经文开始，我们注意到在本章其余部分中反复出现的一个显著特点：穆斯林向先知穆罕默德提出具体的问题，涉及他们在新的生活方式中所遇到的各种日常事务和情况。这些问题表明，新近皈依的穆斯林确实渴望了解他们的新宗教对这些事情有何看法。信士们希望知道伊斯兰教如何看待和解释他们在周围世界中所经历的社会与自然现象。

Beginning with this passage, we note a salient feature recurring in the rest of the sūrah. We find the Muslims addressing the Prophet Muĥammad with specific enquiries relating to a wide range of everyday issues and situations they were encountering in their new way of life. They reveal a genuine desire on the part of the new Muslims to find out what their new religion has to say about these matters. The believers wanted to learn more about how Islam viewed and interpreted the social and physical phenomena they were experiencing in the world around them.

他们询问月亮以及它所经历的各种阶段。为什么它起初是一弯细细的新月，逐渐变大，直到发展成为一个完整的圆球，然后循环倒转，直至完全消失，之后又以一弯细细的新月的形态重新诞生？

They ask about the moon and the various phases it goes through. Why does it start as a fine crescent which becomes bigger until it develops into a full sphere, and then reverses the cycle until it disappears altogether before it is reborn in the shape of a thin crescent again?

他们询问应当施舍多少财产、施舍其中的哪一部分。他们询问关于战争的事，包括在圣月期间以及在禁寺附近是否允许作战。他们还询问有关饮酒和赌博的伊斯兰教法裁决，这两种习俗在伊斯兰之前的阿拉伯社会中十分普遍。

They enquired about what part and how much of their wealth they should give away as charity. They enquired about war, and whether it would be allowed during the sacred months and in the vicinity of the Sacred Mosque in Makkah. They asked for Islamic rulings on alcoholic drinks and gambling, which were social habits in pre- Islamic Arabian life.

他们询问有关月经的问题，以及在此期间夫妻之间是否允许发生性接触。他们还询问了有关夫妻关系中更加私密和个人的问题。这些问题有时是由妇女提出的。

They enquired regarding menstruation, and whether sexual contact between spouses was allowed during such periods. They enquired about even more intimate and personal issues concerning matrimonial relations. These questions were sometimes raised by women.

类似的问题在古兰经的其他几个章节中也有所涉及。这些问题被提出本身就具有重要意义，而且体现在多个方面。

Questions relating to other issues are to be found in several other sūrahs in the Qur’ān. The fact that they were raised is in itself significant in more ways than one.

首先，这表明穆斯林社会已具有很高的觉悟和活力，并且正在形成独特的特质。一种共同体意识迅速成长起来。穆斯林不再是一盘散沙的孤立个体，也不再是散布在阿拉伯半岛各地的部落，而是成为了一个拥有自身认同、制度和关系的民族，其中每个人都热切地担当自己的角色、占据自己的位置。这种新的社会、思想和情感上的觉醒，是伊斯兰带来的，并由伊斯兰的人生观、制度及其开创性的观点和理念所塑造。

To begin with, it indicates a high degree of enlightenment and dynamism in the Muslim society, which was already developing a distinct character. A sense of community was rapidly growing. The Muslims were no longer a set of isolated individuals, nor were they any longer separate tribes scattered all over Arabia. They had become a nation with its own identity, systems and relationships, in which every person was keen to assume his or her role and position. This new social, intellectual and emotional awareness was brought about by Islam, and was moulded by the Islamic outlook on life, its system and its pioneering views and concepts.

他们会问你关于新月的事。你说：“它们是给人们标记固定时间的标志，也是朝觐的标志。”善并不是从房屋的后面进入，真正的善是敬畏真主的人。你们当从门进入房屋，并敬畏真主，以便你们成功。（第189节）

They ask you about the new moons. Say, ‘They are signs for people to mark fixed periods of time, and for the pilgrimage.’ Righteousness does not mean that you enter houses from the rear, but truly righteous is he who fears God. Enter houses by their doors and fear God, so that you may be successful. (Verse 189)

有些记载表明，先知穆罕默德ﷺ曾被问及月亮为何会经历各种月相。另有一些记载说，他被问及新月为何被创造出来，这似乎更与经文的回答相符：“它们是人们计算时日的标志，也是朝觐的标志。”新月使人们能够确定并计算重要宗教活动与事务的时间，例如旅行、朝觐、斋戒、婚姻与离婚，以及买卖交易和借贷期限。

Some reports suggest that the Prophet Muĥammad was asked why the moon goes through its various phases. Others say that he was asked why have the crescent moons been created, which seems to be more consistent with the answer given in the sūrah: “They are signs for people to mark fixed periods of time, and for the pilgrimage.” They serve as a means by which people fix and measure the time of important religious events and activities such as travel, pilgrimage, fasting, marriage and divorce, as well as trade transactions and loan periods.

无论最初的提问是什么，回答已超越抽象的论述，提供的是与月相有关的实用信息，而非“科学”层面的信息。《古兰经》并未展开详细的天文学讨论，而是论及月亮的作用及其在人们日常生活中的角色。《古兰经》并未阐述月亮在太阳系中的位置，也未讲述恒星、行星与星系之间的相对运动，尽管这一点在提问中有所暗示。

Whatever the original enquiry, the answer had gone beyond mere abstraction and given practical, rather than ‘scientific’, information relating to the phases of the moon. The Qur’ān, without going into a detailed astronomical discussion, speaks of the function of the moon and its role in people’s daily life. The Qur’ān did not embark on an explanation of the moon’s position within the solar system or the relative movement of stars, planets and galaxies, although this is implied in the question.

那么,《古兰经》所给出的回答又蕴含着怎样的意义呢?《古兰经》的首要目标,在于创立并推广一种关于生活的全新观念,并建立一种新的社会、政治和经济秩序。事实上,它致力于缔造一个新的人类共同体,使其在世界上担负起特殊的领导角色。它所发展的是一种前所未有的人类社会新模式,用以维护一种新的生活方式,并牢固确立一些普遍的基本特征与原则,使全人类都会仰望并效法。

What significance, then, does the answer given in the Qur’ān imply? The principal objective of the Qur’ān was the creation and promotion of a new conception of life in a new social, political and economic order. Indeed, it was working towards the creation of a new human community, with a special role of leadership in the world. It was developing a new model of human society, the like of which had not been known before, to uphold a new way of life that would firmly establish essential universal features and principles which the rest of mankind would look up to and emulate.

一个科学性的回答无疑会为先知的追随者提供关于宇宙的理论知识，以补充他们对宇宙贫乏的理解。事实上，很难说当时的阿拉伯人对天文学的了解是否足以利用更多的理论信息，而这些信息需要以基本原理和现象的理解为前提，而这些原理和现象超出了当时世界上已取得的一切科学进展。

《古兰经》所论及的，远比上述所有学科更为广博、更为全面。它关注的是人自身——揭示周围世界之事实与奥秘的钥匙。人类的心智完全有能力审视和探究周围的环境，并对自己提出的理论和发明的工具进行实验与应用。《古兰经》着重培育人的品格、良知与理智，并为人类的生存环境奠定稳固的根基，使人能够充分发挥自身潜能以及周围世界所蕴含的潜能。在打下这一基础、赋予人必要的思维工具和准则之后，《古兰经》便让人在生活的各个领域中自由地探索、追寻、实验、成就，并犯错。

The Qur’ān deals with something much wider and more comprehensive than all those sciences. It is concerned with man himself, the key to uncovering the facts and mysteries of the world around. The human mind is fully equipped to scrutinize and probe into man’s surroundings, and to experiment with and apply the theories he formulates and the tools he invents. The Qur’ān concentrates on nurturing man’s character, conscience and mind, and laying the sound foundations of the human environment which allows him to make full use of his own hidden potential and that of the world around. Having laid down the groundwork and given man the necessary mental tools and criteria, the Qur’ān leaves man free to seek and search, experiment, achieve and make mistakes, in all areas of life.

同样，试图通过假设、理论或人类经验研究得出的所谓“科学事实”，来证实古兰经中偶尔提及的科学性质的事实，也存在很大的风险。

There is also a great risk in attempting to seek verification of facts of a scientific nature given occasionally in the Qur’ān through suppositions, theories or so-called ‘scientific facts’ arrived at through human empirical efforts.

《古兰经》所陈述的事实是绝对而最终的真理，而人类通过研究所得出的结论则不然，无论所用的手段或方法多么先进、精密。后者受制于人类自身所处环境的条件，并受限于所用工具的性质与范围。因此，《古兰经》中绝对而最终的真理，不能由人类所发现的、尚无定论的结论来加以限定或证实。

The facts that the Qur’ān mentions are absolute and final truths, while those arrived at through human research are not, no matter how advanced or sophisticated the means or the approach used to arrive at them. The latter are constrained by the conditions of man’s own environment, and they are limited by the nature and scope of the tools used. The absolute and final truths of the Qur’ān cannot, therefore, be qualified or authenticated by the inconclusive ones discovered by man.

除了"科学事实"之外，这一点同样适用于"科学理论"。这包括关于宇宙起源的理论、人类的创造与进化的理论，以及心理学和社会学理论。即便在人类思想的领域之内，这些理论也不被视为表达了科学事实。事实上，它们不过是推测或设想性的观点，至多有助于解释大量的物理、生物、心理或社会现象。随着更精确的仪器的出现和更多发现的做出，这些理论会不断被修订和发展，或被能够给出更广泛或更准确的解释与阐释的其他理论所取代。

In addition to ‘scientific fact’, this applies in the case of ‘scientific theory’. This includes theories on the origin of the universe, the creation and evolution of man, and psychological and sociological theories. Even within the realm of human thought, these are not considered to express scientific facts. Indeed, they are no more than suppositions or speculative ideas which, at best, help explain a vast array of physical, biological, psychological or sociological phenomena. As more accurate instruments and more discoveries are made, these theories are constantly amended and developed, or superseded by others that give wider or more accurate explanations or interpretations.

随后是一段关于一般战斗的论述,特别是关于在禁寺周围以及圣月期间的战斗。接着是一个迫切的号召,要求人们为推进真主的事业而慷慨施舍个人财产。这一行为与伊斯兰教的根本义务——吉哈德,即为真主之道而奋斗——密切相关。

This is followed with a statement on fighting in general, and on fighting around the Sacred Mosque in Makkah and during the sacred months in particular. Then follows an urgent call to spend of one’s personal wealth for the promotion of God’s cause, an activity which is closely related to the fundamental Islamic duty of jihād, or struggle for God’s cause:

{为了真主的事业，你们当与那些向你们作战的人作战，但不可侵犯。真主确不喜爱侵犯者。无论在哪里遇到他们，都要杀死他们，并将他们从你们被驱逐的地方驱逐出去；迫害比杀戮更为严重。在禁寺附近，除非他们先在那里与你们作战，否则不要与他们交战。如果他们与你们作战，你们就杀死他们。这是不信道者的报应。但如果他们停止，你们应知道真主是至恕的，是至慈的。你们要与他们作战，直到不再有迫害，宗教完全归真主。如果他们停止，那么除了不义者，就不应再有敌意。圣月对圣月，一切神圣之事都要以同等之法相报。凡侵犯你们的人，你们就照他侵犯你们的方式侵犯他。你们当敬畏真主，并应知道真主与敬畏者同在。你们应为真主的事业施舍，不要亲手将自己推向毁灭。你们当坚持行善，因为真主喜爱行善的人。}（第190-195节）

Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors. Slay them wherever you may come upon them, and drive them away from wherever they drove you away; for oppression is even worse than killing. Do not fight them near the Sacred Mosque unless they fight you there first. Should they fight you, then kill them. Such is the reward of the unbelievers. But if they desist, know that God is much-Forgiving, Merciful. Fight them until there is no more oppression, and submission is made to God alone. If they desist, let there be no hostility except against the wrongdoers. A sacred month for a sacred month: for just retribution also applies to the violation of sanctity. If anyone commits aggression against you, attack him just as he has attacked you. Have fear of God, and be sure that God is with those who are God-fearing. Give generously for the cause of God and do not with your own hands throw yourselves to ruin. Persevere in doing good, for God loves those who do good. (Verses 190-195)

一些传述表明，这些是关于战斗的最早降示的经文。在它们之前，只有《朝觐章》第22章第39至41节。"允许那些遭受攻击的人还击，因为他们受到了不义的侵害。真主确能使他们获胜。他们是无辜被逐出家园的人，唯一的理由只是他们说：'我们的主是真主。'假如真主不以一部分人抵御另一部分人，修道院、教堂、犹太会堂和清真寺——其中都多有提及真主之名——必定早已被毁坏。"

Some reports indicate that these were the first verses on the subject of fighting to be revealed. They were preceded only by verses 39-41 of Sūrah 22: “Permission to fight is given to those against whom war is being wrongfully waged. Most certainly, God has the power to grant them victory. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God.’ Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would surely have been destroyed.

上主必定襄助那些襄助祂事业的人。上主确实是至强的、至能的。他们是这样的人：假若我使他们在大地上稳固地确立，他们便谨守拜功，完纳天课，提倡善行，禁止恶行。万事的最终归宿都在上主。”这些经文赋予穆斯林还击那些压迫他们的不信者的许可，穆斯林理解这些经文是设立圣战（jihād，即为上主的事业而奋斗）作为宗教义务的前奏。此外，他们认识到，因为他们曾遭受压迫，所以获准进行还击、恢复公正；而在他们居住于麦加期间，一直被禁止这样做。他们当时所得到的指示是：“你们要约束你们的手（不要争斗），谨守拜功，完纳天课。”（4：77）这种约束是上主出于祂所决定的目的而设定的。我们或许可以试着探究这一命令背后的一些原因。

本段经文论述了麦地那穆斯林群体与异教徒古莱氏人对峙时的处境。那些不信道者因穆斯林的信仰而迫害他们，将他们逐出家园，并竭力想让他们背弃信仰。本段也确立了伊斯兰教中圣战（jihād）的基本准则。

The present passage addresses the situation of the Muslim community in Madinah as it was in confrontation with the pagan Arabs of the Quraysh. Those unbelievers had persecuted the Muslims for their religious beliefs, drove them out of their homes and were trying hard to turn them away from their faith. It also lays down the fundamental rules of jihād in Islam.

它始于一条明确的指示：穆斯林应当与那些对他们发动战争的人作战，对任何人对他们发动的攻击，应以武力抵御，但不得侵犯他人。"你们当为主道而与向你们作战的人作战，但不要侵犯。真主必不喜爱侵犯者。"（第190节）

It begins with the precise instruction that Muslims should fight those who had been fighting them and to meet with force any attacks against them by anyone, without committing aggression. “Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors.” (Verse 190)

伊斯兰教对战争的目的从一开始就有明确的规定:"你们当为主道而抗战那些向你们作战的人……"因此,战斗应当为了真主而进行,而不应为了人类欲望或动机所界定的其他任何目的。不应为了荣耀或统治而发动战争,也不应为了物质利益、开拓新市场或控制原材料而发动战争。不应为了让某一阶级、种族或民族统治另一民族而发动战争。伊斯兰教中的战斗,只能为了促进伊斯兰教所确立的目标而进行:使真主的话语在世界上至高无上,确立祂的秩序,并保护信士免受迫害、强迫、腐败,以及一切迫使他们背叛信仰或放弃信仰的企图。根据伊斯兰教,其他一切形式的战争都是非正义的,参与其中的人不应期望从真主那里得到任何报酬或福分。

The aims of war in Islam are clearly defined right at the outset: “Fight for the cause of God those who wage war against you...” Fighting should, therefore, be undertaken for the sake of God, and for no other purpose that may be defined by human desires or motivations. War should not be pursued for glory or dominance, nor for material aggrandisement, nor to gain new markets or control raw materials. It should not be pursued to give one class, race or nation of people dominance over another. Fighting in Islam must be undertaken only to promote the aims defined by Islam: to make God’s word supreme in the world, to establish His order, and to protect the believers against persecution, coercion, corruption, and all efforts to force them to betray their faith or abandon it. According to Islam, all other types of war are unjust, and those who take part in them should expect no rewards or blessings from God.

在阐明了战争的目标之后,经文也界定了战争的限度:"……但不可侵略。真主确不喜爱侵略者。"(第190节)"侵略"意味着攻击非战斗人员,以及那些对穆斯林或其社群整体不构成威胁的、手无寸铁的平民。这包括妇女、儿童、老人,以及从事宗教活动的人,例如各种宗教与思想信仰的神职人员和修士。侵略还意味着超越伊斯兰为进行正义之战所设定的道德与伦理界限。这些界限禁止了伊斯兰之外的战争中,过去和现在所发生的种种暴行。这类暴行为穆斯林所极度厌恶,敬畏真主的人绝不可能认可或实施。

Having defined the objective, the verses also define the limits of war: “... but do not commit aggression. Indeed, God does not love aggressors.” (Verse 190) ‘Aggression’ implies attacks on non-combatants and peaceful, unarmed civilians who pose no threat to Muslims or to their community as a whole. This includes women, children, the elderly, and those devoted to religious activity, such as priests and monks, of all religious and ideological persuasions. Aggression also entails exceeding the moral and ethical limits set by Islam for fighting a just war. These limits outlaw the atrocities perpetrated in wars outside Islam, past and present. Such atrocities are totally repugnant to Muslims and can never be sanctioned or committed by people who honour and fear God.

以下是先知穆罕默德ﷺ所确立、并在一些圣门弟子的教导中所阐明的部分原则与规范。

Here is a selection of these principles and conventions, as laid down by the Prophet Muĥammad and outlined in the instructions of some of his Companions.

他们清楚地揭示了伊斯兰对正义战争的态度的本质，这是人类社会此前从未有过的。

They clearly reveal the nature of the Islamic approach to a just war, hitherto unknown to human society.

`Abdullāh ibn `Umar 传述，在某次战役中，先知ﷺ得知有一名妇女在被杀者之中，便立即下令战斗中不得杀害妇女和儿童。[由Mālik、al-Bukhārī、Muslim、Abū Dāwūd和al-Tirmidhī传述] Abū Hurayrah 引述先知ﷺ的话说："你们作战时，要避免击打对方的面部。"[由al-Bukhārī和Muslim传述] Abū Hurayrah 传述，先知ﷺ曾派他率领一支远征队，并吩咐他们焚烧他所点名的两名古莱氏人，但当他们即将出发时，先知ﷺ说："我命令你们焚烧这两个人，但只有神才能以火施刑。如果你们俘获他们，就只需杀死他们。"[由al-Bukhārī、Abū Dāwūd和al-Tirmidhī传述] `Abdullāh ibn Mas`ūd 引述先知ﷺ的话说："真正的信士是那些在杀戮时严守其道德准则的人。"[由Abū Dāwūd传述] `Abdullāh ibn Yazīd al-Anṣārī 传述，先知ﷺ严禁掠夺和肢解尸体。[由al-Bukhārī传述] Ibn Ya`lā 传述，在某次远征中，指挥官`Abd al-Raḥmān ibn Khālid ibn al-Walīd 被带来四名敌方战士。他下令将他们捆绑起来并慢慢处死。先知ﷺ的亲密伴侣Abū Ayyūb al-Anṣārī 听说此事后说："我听先知ﷺ禁止慢慢处死。我指神起誓，即便是对一只鸡，我也不会施以慢死。"`Abd al-Raḥmān 听到这话后，立即设法释放四名奴隶作为补偿。[由Abū Dāwūd传述] 在此我们还可以补充说明，释放奴隶是意外杀人所规定的赔偿的一部分。

`Abdullāh ibn `Umar reports that when, in one of the battles, the Prophet was told that a woman was found among those killed, he immediately ordered that women and children should not be killed during combat. [Related by Mālik, al-Bukhārī, Muslim, Abū Dāwūd and al-Tirmidhī] Abū Hurayrah quotes the Prophet as saying: “When you fight, avoid striking your opponent in the face.” [Related by al-Bukhārī and Muslim] Abū Hurayrah reports that the Prophet sent him with an expedition instructing them to burn two men from the Quraysh he had named, but as they were about to depart the Prophet said: “I have ordered you to burn these two people, but only God may punish with fire. If you capture them, just kill them.” [Related by al-Bukhārī, Abū Dāwūd and al-Tirmidhī] `Abdullāh ibn Mas`ūd quotes the Prophet as saying: “True believers are those who strictly observe their moral code when they kill.” [Related by Abū Dāwūd] `Abdullāh ibn Yazīd al-Anşarī reports that the Prophet has strictly forbidden looting and the mutilation of dead bodies. [Related by al- Bukhārī] Ibn Ya`lā reports that on one expedition, the leader, `Abd al-Raĥmān ibn Khālid ibn al-Walīd, was brought four enemy fighters. He ordered that they be tied and put to death slowly. When Abū Ayyūb al-Anşārī, a close Companion of the Prophet, heard of this, he said: “I heard the Prophet forbid slow killing. I swear by God that I would not inflict slow death even on a chicken.” When `Abd al-Raĥmān heard this he immediately sought to free four slaves in compensation. [Related by Abū Dāwūd] We may add here that freeing a slave is part of the prescribed compensation for accidental killing.

Al-Ĥārith ibn Muslim ibn al-Ĥārith 引述其父的话说，先知派他与其他人一同出征。他们接近目标时，他加快马速，抢先到达村庄，早于远征队的其他人。他说，村民们对他大声欢呼迎接，于是他告诉他们，如果他们宣布接受伊斯兰教，就会得到宽恕，他们的安全也将得到保障。他们听从了他的建议，宣布接受伊斯兰教。他的一些同伴因他所做的事而责备他，说他剥夺了他们的战利品。但当他们回来，先知得知所发生的事情后，称赞了他的行为，并说："全能的真主因此赐予你每一个人这样那样的回报。"[由 Abū Dāwūd 记载] Buraydah 报告说："每当真主的使者任命一位指挥官率领远征或军队时，他都会督促他敬畏真主，并对穆斯林同胞行善。然后他会这样指示他：'奉真主之名，为真主的道而出战。与否认真主的人作战。主动出击，但不要背信弃义，不要残害敌人，也不要杀害任何儿童。'"[由 Muslim、Abū Dāwūd 和 al-Tirmidhī 记载] Mālik 引述 Abū Bakr 在对其一支军队的临别讲话中说："你们将遇到自称已献身于真主事业的人，那就任由他们的主张吧。不要杀害任何妇女、儿童或老人。"这就是伊斯兰教中支配战争的准则，也是其目标所在，这直接源于《古兰经》的经文："你们为了真主的道，应当与向你们作战的人作战，但不要过分。真主确不喜爱过分者。"（第 2 章第 190 节）

另一项限制是，在禁寺附近不得发生战斗。禁寺位于麦加，真主应先知易卜拉欣的祈祷，将其宣布为安全之地和不可侵犯的和平之屋。然而，那些亵渎禁寺神圣性、在那里对穆斯林发动侵略的人，必须予以讨伐，不可宽恕。他们在禁寺附近所犯的卑劣行径，以及对穆斯林的迫害，只能以严厉的惩罚来报应。

The other restriction is that no fighting was allowed within the vicinity of the Sacred Mosque in Makkah, which God, in response to the Prophet Abraham’s prayers, had declared a safe haven and an inviolable house of peace. However, those who desecrate the sanctity of the Sacred Mosque and commit aggression against Muslims there must be fought and should not be spared. Their vile actions and their persecution of Muslims, committed as they are within the vicinity of the Sacred Mosque, can only be rewarded with severe punishment.

“但如果他们停止，那么你们应当知道，真主是至饶恕的，是至慈悯的。”（第192节）要想获得真主的饶恕与慈悯，他们不能仅仅停止对穆斯林的战争，并停止企图迫使他们放弃信仰。他们必须放弃对真主的否认，并摒弃对祂启示的拒绝。作为停止攻击和迫害穆斯林的回报，他们至多只能指望停战，但这不足以使他们配得真主的饶恕与慈悯。因此，不信道者受到邀请和鼓励去信道，以便他们能够享受真主的慈悯与饶恕。

“But if they desist, know that God is much-Forgiving, Merciful.” (Verse 192) To earn God’s forgiveness and mercy, they should not simply desist from waging war against the Muslims and trying to force them to abandon their faith. They would be required to renounce their denial of God and their rejection of His Message. The most they can expect in return for refraining from attacking the Muslims and persecuting them would be a truce, but that would not be sufficient to merit God’s forgiveness and mercy. The unbelievers are, therefore, invited and encouraged to believe so that they may enjoy God’s mercy and forgiveness.

多么值得称道的举动！伊斯兰教不惩罚其最坚定的敌人，也不对其进行报复，反而以宽恕和怜悯相待，只需他们简单地加入信士的行列。这样一来，他们此前的一切过错都将被赦免，他们对穆斯林所造成的损害和暴行也都将一笔勾销。

What a commendable gesture! Islam spares its staunchest enemies punishment and retribution, and instead offers them forgiveness and mercy in return for the simple act of joining the ranks of the believers. That would absolve them of all their previous misdemeanours, and cancel out the damage and the atrocities they had wrought against the Muslims.

在伊斯兰教中，战争的目的在于让人们能够自由地坚守并践行伊斯兰教，不致因直接的武力，或他们所处的社会、政治或经济制度，而被迫放弃信仰。伊斯兰教的发展与传播不得受到阻碍或限制；穆斯林群体必须获得保卫自身的手段，以威慑敌人，使其不敢趁机加害。

The aim of war in Islam is to let people be free to uphold Islam and practise it, and never find themselves, by virtue of either direct force or the type of social, political or economic system they live under, compelled to renounce it. The growth and spread of Islam must not be hampered or restricted, and the Muslim community must be allowed the means to defend itself and deter its enemies from taking advantage of it.

任何想要皈依伊斯兰教的人都不应感到受威胁。如果有人对其进行此类威胁，穆斯林群体有集体的义务尽一切所能消除这一威胁，并确保伊斯兰教的成功。

No one who wishes to adopt Islam should feel threatened. If such threats are made, the Muslim community is collectively obliged to do all it can to eliminate that threat and secure the success of Islam.

随后，本章简要叙述了朝觐（Hajj）和小朝（`Umrah，又称小巡礼）的仪式。这与前文关于月亮的变化与月相的论述，以及在圣月和禁地（麦加圣寺周边）是否允许战斗的论述，自然相承。

The sūrah then gives an outline of the rituals of the pilgrimage and the `Umrah (lesser pilgrimage). This follows quite naturally from the earlier account dealing with lunar changes and phases, and the admissibility of fighting during the sacred months of the year and in the vicinity of the Sacred Mosque in Makkah.

{落实朝觐与副朝的履行,全心为了真主}。如果你们被阻拦,就献上你们力所能及的祭牲。祭牲未到达其应到之处前,不要剃头。如果你们中有人患病或头部有疾,他可以以斋戒、施舍或宰牲来赎罪。当你们平安无事时,凡在朝觐之前先行副朝的人,应献上力所能及的祭牲;但若无力负担,则应在朝觐期间斋戒三天,回到家乡后再斋戒七天,共十天。这一切规定适用于家人不住在禁寺附近的人。你们当敬畏真主,并须知道,他的惩罚是严厉的。朝觐在既定的月份中进行。凡在这些月份中履行朝觐的人,在朝觐期间应戒除淫秽的言行、一切恶行和争吵。你们所行的任何善事,真主都完全知晓。你们当好好地为自己准备(旅途所需)。

Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear God, and know well that He is severe in retribution. The pilgrimage takes place in the months appointed for it. Whoever undertakes the pilgrimage in those months shall, while on pilgrimage, abstain from lewdness, all wicked conduct and wrangling. Whatever good you do God is well aware of it. Provide well for yourselves:

最好的供养是敬畏主。所以，你们这些有理智的人，应当敬畏我。你们寻求主的恩惠，并无罪过。当你们从阿拉法特冲下来时，就在圣地麦什阿尔·哈拉姆纪念主。要纪念那赐你们正道的主，在此之前你们确实是迷误的。你们应当从众人冲下的地方冲下，并求主饶恕你们。主确是至赦的，至慈的。当你们完成朝觐的功课后，就应当纪念主，如同纪念你们的祖先一样，甚至纪念得更加深切。有些人说："我们的主啊！求你今世赐我们财富。"这样的人，在后世将无份。另有些人说："我们的主啊！求你今世赐我们福利，后世赐我们福利，并保护我们免受火狱的刑罚。"这些人，因他们所行的善功，将获得他们的份额。主是清算迅速的。你们应当在一些约定的日子里赞颂主。赶路急速，只过两天便离开的人，无罪；多留一些日子的人，也无罪，只要他们是敬畏主的。你们应当敬畏主，并且须知你们都要被集合到他那里。（第196-203节）

the best provision of all is to be God-fearing. Fear Me, then, you who are endowed with insight. It is no sin for you to seek the bounty of your Lord. When you surge downward from `Arafāt, remember God at al-Mash`ar al-Ĥarām. Remember Him who has given you guidance. Before this you were certainly in error. Surge onward from the place where all other pilgrims surge and pray God to forgive you. He is much forgiving, ever merciful. When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come. There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the lift to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning. Give glory to God during certain appointed days. Those who hasten their departure after two days incur no sin, and those who stay longer incur no sin, provided that they are truly God-fearing. Have fear of God and know well that you shall all be gathered before Him. (Verses 196-203)

先知ﷺ制定了这一规定，并将时间延长至献牲日（即祭期第十天，都尔黑哲月十日）的黎明，以此使伊斯兰的做法有别于异教的阿拉伯人。

The Prophet laid down this rule and extended the time to the break of dawn on the Day of Sacrifice, the tenth of Dhu’l-Ĥijjah, in order to distinguish Islamic practice from that of the pagan Arabs.

据圣门弟子穆萨瓦尔·本·玛赫拉麦（Al-Musawwar ibn Makhramah）报道，先知ﷺ在阿拉法特的演说中，先赞颂和颂扬神，然后说：“这是伟大的朝觐之日。多神教徒和拜偶像者在太阳尚未落山、仍可见于山顶、形如人头上的缠头时就离开阿拉法特。而我们则在太阳升起之前离开，我们的做法与他们截然不同。”先知ﷺ所遵循的既定传统，是在日落之后离开阿拉法特。在穆斯林辑录的一段可靠圣训中，哲比尔·本·阿卜杜拉（Jābir ibn `Abdullāh）报道说：“先知ﷺ一直留在阿拉法特，直到太阳开始西沉、天空泛红、太阳的圆盘完全消失。乌萨马（Usāmah）与他同骑一头骆驼坐在他身后，他用力拉紧母骆驼的缰绳，以致它的头几乎撞到了鞍座。”

Al-Musawwar ibn Makhramah, a Companion of the Prophet reports that, in his address at `Arafāt, the Prophet began with praising and glorifying God before saying: “This is the grand day of pilgrimage. The polytheists and the idolaters used to leave `Arafāt before the sun had set, when it was still visible over mountain tops looking like men’s turbans. But we depart before the sun rises, our practice being distinctly different to theirs.” The established tradition adopted by the Prophet was to depart from `Arafāt after sunset. In an authentic ĥadīth related by Muslim, Jābir ibn `Abdullāh reports that “the Prophet remained at `Arafāt until the sun began to set, the sky reddened and the sun’s disc completely disappeared. With Usāmah behind him on the same camel, he was pulling hard on the reins of his she-camel until her head would hit the saddle.

他一边用右手示意,一边说:"平静些!平静些!"每到一座小山坡,他都放松缰绳,让骆驼能轻松地爬上去。抵达穆兹达里法后,他以一次阿扎尔和两次分开的伊嘎马,礼了昏礼和宵礼。两个必修的拜功之间,他没有穿插任何赞颂真主的言语。之后他躺下休息直至黎明,天亮时起身,在曙光初现时礼了晨礼。礼拜前有阿扎尔和伊嘎马。随后,先知骑上骆驼,朝向马什阿尔·哈拉姆前进。在那里,他面向克尔白方向,进行了长时间的敬拜和赞颂真主,直到天光大亮。然后,他在太阳升起之前动身。这正是经文中所载明的做法,经文说:

He motioned with his right hand, saying, ‘Stay calm! Stay calm!’ He relaxed his grip on the reins at every hill so that the camel could climb with ease. On arrival at Muzdalifah, he prayed maghrib and `ishā’ with a single adhān and two separate iqāmahs. He did not separate the two obligatory prayers with any glorification of God. After that he lay down to rest until dawn, when he got up and offered the fajr prayer when the light of day began to appear. The prayer was preceded by adhān and iqāmah. The Prophet then mounted his camel and headed towards al-Mash`ar al- Ĥarām. There he faced the qiblah and embarked on a lengthy devotional prayers and praise of God until the light of day was bright. He then set off before the sun had risen.” This is the practice outlined in the sūrah as it says:

当你从阿拉法特下行时，你要在神圣的穆兹达里法的圣地纪念真主。 Wait—per rules, must write "God" as Chinese word for God, never "Allah". Also "al-Mash`ar al-Ĥarām" is a name; keep as the original writes it (transliterated). Corrected: 当你从阿拉法特奔涌而下时，你要在马什阿尔·哈拉姆纪念神。

“When you surge downward from `Arafāt, remember God at al-Mash`ar al-Ĥarām.

当你完成了圣事之后，就当记念真主，犹如记念你们的祖先，甚至记念得更加深切。有人说："我们的主啊！求你今世赐给我们吧！"这种人在后世将无份。

When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, ‘Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come.

还有人说："我们的主啊，求你赐予我们今世的美好和后世的美好，并保佑我们免受火狱的刑罚。"这些人因他们所行而将获得他们应得的份；真主的清算迅速无比。

There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the life to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning.

（第200-202节）

(Verses 200-202)

伊斯兰教出现之前,阿拉伯人没有任何使命或信息能够驱使他们走出阿拉伯半岛的疆界。他们会聚集到著名的集市——欧卡兹(`Ukāż)、米贾纳(Mijannah)和祖·马贾兹(Dhu'l-Majāz),不仅为了买卖交换物资,也为了炫耀部落的骄傲、颂扬祖先并庆祝过去的荣光。这些场合也是展示他们诗歌和文学才华的机会。除此之外,他们没有其他在文化或民族层面具有重要意义的活动,能够引起他们的兴趣,或促使他们与其他文化和社会交往或去探索。

Prior to Islam, the Arabs had no mission or message to take them outside the confines of the Arabian Peninsula. They would throng to the famous market places of `Ukāż, Mijannah, and Dhu’l-Majāz, not only to trade and exchange material goods, but also to display their tribal pride, eulogize their ancestors and celebrate their past glories. These were occasions for showing off their poetic and literary prowess. They had no other culturally or nationally significant pursuits to attract their interest or encourage them to mix with or explore other cultures and societies.

然而，随着伊斯兰教的降临，他们获得了全新的人生观、重大的责任和明确的目标。《古兰经》指引他们走上新的方向："当你们完成了朝觐的圣功之后，你们应当记念真主，正如你们记念你们的祖先一样，甚至记念得更加深切。"（第200节）

With the advent of Islam, however, they acquired a fresh outlook on life, a great responsibility, and a definite purpose. The Qur’ān prompted them in their new direction: “When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance.” (Verse 200)

这一说法的讽刺意味，他们不会察觉不到。它嘲讽了他们对祖先的盲目崇拜，并指示他们应当把全部注意力完全投向真主，而且要更加勤勉，以此纠正自己的行为。正如他们被要求脱下平常的服饰，改穿朝觐时无缝、朴素的服装（ihram）一样，他们也被引导摆脱种族和民族的偏见。他们被明确告知：只有专一地崇拜真主，而非依赖祖先的荣耀，才能使他们在今世达到更高的成就。

The irony of this statement would not have escaped them. It ridicules their infatuation with their forefathers and instructs them to correct their behaviour by devoting their attention completely to God, and with far greater diligence. Just as they are required to abandon their normal dress for the untailored, plain garments of iĥrām, they are directed to break free from their racial and ethnic prejudices. It is made clear to them that devotion to God alone, and not to their ancestral glory, will take them to higher attainments in this world.