前一段以对那些无端争论真主之人的必然归宿作结，明确指出这些人无法逃脱火狱的焚烧。与此相对，本章也描述了信士将享有的福乐。这一新段与前一段紧密相连，因为它谈论的是那些阻挠人们遵循真主之道、阻挠人们前往禁寺（麦加圣寺）的不信道者。这里指的是伊斯兰教在麦加兴起之初，反对其讯息并极力使人们远离它的那些人。

The first passage ended with a description of the inevitable destiny of those who engage in futile dispute about God, making it clear that such people will have no escape from the burning of hell. By contrast, the sūrah also describes the bliss to be enjoyed by the believers. This new passage is closely linked to the end of the first, as it speaks about the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. The reference here is to those who opposed the message of Islam when it started in Makkah, and who sought to turn people away from it.

他们还与先知及其穆斯林同伴对峙，企图阻止他们进入卡尔白的禁寺。经文接着谈到这座清真寺建立的根基：当真主将其兴建之事托付给易卜拉欣（愿主赐其平安），并命令他号召所有人前来朝觐时，便已奠定了这一根基。易卜拉欣所受的指示十分明确：这座清真寺必须建立在真主独一的明确根基之上，以防止在其内或其附近施行任何形式的以物配主。它必须向所有人开放，无论人们居住在附近还是来自远方。任何人都不得被拒之门外，也不得有人宣称对它拥有所有权。 随后，该章又阐述了朝觐的一些仪式，以及这些仪式如何增强人们的敬畏之心，使人们时常记念真主。经文还强调，必须保护禁寺，防止任何人以侵犯之举阻挡人们前往，或改变其所奠定的根基。那些尽职守护信仰纯洁的人，将获得胜利的应许。

They also confronted the Prophet and his Muslim Companions seeking to debar their entry into the Sacred Mosque at the Ka`bah. It then speaks about the basis on which this mosque was founded when God assigned its building to Abraham (peace be upon him) and ordered him to call on all people to visit it for pilgrimage. Abraham’s instructions were very clear: that this mosque must be established on the clear basis of God’s oneness, so as to prevent any form of associating partners with God from being practised in or near it. It must be kept open to all people, whether they reside nearby or come from afar. None is to be denied entry, and none is to claim its ownership. The sūrah then outlines some of the rituals of pilgrimage and how they enhance people’s consciousness and constant remembrance of God. It also stresses the need to protect the Sacred Mosque against any aggression by those who try to turn people away from it or change the basis on which it is founded. Those who fulfil their duties of protecting the purity of the faith are promised victory.

{真正不信的人，阻挠人们遵循神的道路，阻止人们前往禁寺。那座禁寺是我为世人所设立的，无论居住在那里的人还是远方前来的人，一律平等。谁想借作恶而亵渎它，我必使他尝到痛苦的刑罚。}(第25节)

The unbelievers who debar others from the path of God and the Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad... Anyone who seeks to profane it by evildoing We shall cause to taste grievous suffering. (Verse 25)

这就是古莱氏人的做法：他们阻止人们信奉真主为人类确立的信仰，那是一条通往祂的直路。他们竭力阻止人们遵循祂为人类生活所选定的律法。他们还阻止穿着圣洁服饰的穆斯林朝觐和行小朝（`umrah），例如伊斯兰历第六年发生的事件，即由这一阻拦引发的事态，最终导致在胡代比叶（al-Ĥudaybiyyah）签订了和平协议。真主使这座清真寺成为一个对所有人都和平安全的地方，人们在这里不必畏惧任何人。这一点适用于所有居住在麦加的人，也适用于从远方前来朝拜这座清真寺的人。因此，天房克尔白及其周围的清真寺构成了一座真主的殿宇，在这里所有人一律平等。无人能够宣称对它拥有任何所有权或任何特殊权利：“我所设立的这座圣寺，对居住其中的人和远方来的人，都是一样的。”（第25节）

Such was the Quraysh’s practice: they turned people away from the faith that God had established for mankind, providing a direct way to Him. They fought hard to prevent people from following the code He had chosen for human life. They also stopped Muslims from offering the pilgrimage and `umrah, as was the case in the sixth year of the Islamic calendar when the events that started with such prevention led to the signing of a peace agreement at al-Ĥudaybiyyah. God made this mosque an area of peace and safety for all people, where they have no fear of anyone. This applied to everyone living in Makkah, and to all those who travelled from distant areas to visit the mosque. Thus, the Ka`bah and the mosque around it form a House of God where all people are equal. None can claim any right of ownership or any distinction whatsoever: “The Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad.” (Verse 25)

这项由真主为其圣殿所确立的律法，早于人类为建立一处禁止携带武器、反对者可获安全、杜绝流血、人人享有和平与安全的圣地所做的一切尝试。无人能因遵守这些规定而宣称自己有何恩惠。它们是一项在所有时代平等地赋予所有人的特权。

This law God established for His Sacred House preceded all attempts by human beings to establish a sanctuary where no arms are allowed, opponents are safe, bloodshed is ended and everyone enjoys peace and security. No one can claim any favour for observing these rules. They are a privilege equally extended to all people at all times.

学者们对于拥有并非用于自住的麦加房屋是否合法，看法不一。承认此种拥有合法的学者，对于这类房屋能否出租，也存在分歧。阿勒-沙斐仪认为，此类房屋可以拥有、可以继承，也可以出租。他的依据是一段可靠的传述：欧麦尔·伊本·哈塔卜从萨夫万·伊本·乌迈耶手中以四千迪尔汉购得一所房屋，用作监狱。另一方面，伊斯哈格·伊本·拉胡韦赫则认为，此类房屋既不可继承，也不可出租。他论证说："在先知、艾布·伯克尔和欧麦尔去世的时代，麦加的住房只被称为 sawā'ib（意为‘空置之屋’）：谁需要住处，便可住进其中任何一间；谁有多余的房屋，便将其让给他人。"据传，阿卜杜拉·伊本·欧麦尔曾说："出售或出租麦加的房屋是不允许的。"伊本·朱莱哲提到，早期学者阿塔厄"过去常常告诫人们不要出租禁地范围内的房屋。他还告诉我，欧麦尔·伊本·哈塔卜过去常命令麦加人不要为自家房屋设置正门，以便朝觐者可以自由地在任何地方停留。第一个在自家房屋上安装门的人是苏海勒·伊本·阿慕尔。"

Scholars have different views on the permissibility of ownership of houses in Makkah which are not used for personal living. Scholars who accept such ownership also differ on whether such houses may be let. Al-Shāfi`ī believes that such houses may be owned, inherited and let out. The basis of his view is the authentic report that `Umar ibn al-Khaţţāb bought from Şafwān ibn Umayyah a house for 4,000 dirhams to make it a prison. Isĥāq ibn Rāhawayh, on the other hand, says that such homes may neither be inherited nor let. He argues: “At the times when God’s Messenger, Abū Bakr and `Umar died, dwellings in Makkah were known only as sawā’ib [which means ‘left vacant’]: whoever needed a place could live in any of them, and whoever had what was surplus to his own needs gave it to others.” `Abdullāh ibn `Umar is quoted as saying: “It is not permissible to sell or let houses in Makkah.” Ibn Jurayj mentions that `Aţā’, an early scholar, “used to warn against letting homes in the Ĥaram area. He further told me that `Umar ibn al-Khaţţāb used to order the people of Makkah not to have front doors for their homes, so that pilgrims might feel free to stop anywhere. The first person to put up a door to his home was Şuhayl ibn `Amr.

本章此时提到了这座圣寺的建立。当年多神教徒霸占了这座寺，在那里拜偶像，并阻止那些已经清除了偶像崇拜、信奉真主独一的信士进入。然而，这座寺是易卜拉欣(愿主赐他平安)遵照真主亲自的指示修建的。本章还提到了真主独一这一根本基础，正是这一基础奠定了圣寺的根基。它还补充了修建圣寺的目的：作为唯独崇拜真主的场所，让虔诚者绕着它行走，并在它面前站立，顺服真主。

The sūrah now refers to the establishment of this Sacred Mosque which the idolaters had usurped. They worshipped idols there and prevented believers in God’s oneness, who had purged themselves from idolatry, from entering it. Yet it was built by Abraham (peace be upon him) on God’s own instructions. The sūrah also mentions the fundamental basis of God’s oneness which served as the basis of the foundation of the Sacred Mosque. It also adds the purpose of its building as a place to worship God alone, a place where the dedicated could walk around it, and stand before it in submission to God:

{当我使易卜拉欣选定那座[天房]的地址时,[我说]:你不可以以任何事物与我并列。你当为我的殿宇洁净,供那些绕行的人、站立的人和鞠躬叩拜的人使用。你当向众人宣告朝觐的义务。他们将步行而来,也将骑着各种瘦弱的骆驼从各个遥远的地方来到你这里,以便他们亲身获得许多有益于自己的好处,并在约定的日子里,对[神]所赐予他们的牲畜,念诵神的名字[以作献祭]。你们应当吃那些献祭的牲畜,也应当供养贫困的穷人。此后,让他们完成为他们规定的仪式,履行他们的誓愿,并再次绕行这古老的殿宇。》(第26-29节)

When We assigned to Abraham the site of the [Sacred] House, [We said]: Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer. Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far- away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor. Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.’ (Verses 26-29)

这座殿宇的建造，原本只为专一地颂扬真主。真主向易卜拉欣指明了它的位置，并给予他明确的指示，使他将其建立在合适的根基之上："不要以任何事物与我并列为配偶。" 它专属于真主，不与任何形式的伙伴同列。易卜拉欣还奉命为那些前来朝觐的人、以及在此站立拜功的人，洁净这座殿宇。"你们为绕行我的殿、站立于此、鞠躬和叩头礼拜的人，洁净我的殿。"（第26节）这座殿宇是为崇拜真主独一者而建。它与那些以伙伴与真主并列，或将崇拜指向真主之外的任何人的人，毫无关系。

It was for celebrating the glory of God alone that this House was built. God showed its place to Abraham, and gave him clear instructions so that he raised it on proper foundations: “Do not associate anything as partner with Me.” It belongs to God alone, without partners of any sort. Abraham was also required to purify the House for those who come to it to perform the pilgrimage and for those who stand up in prayer there. “Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer.” (Verse 26) It is for those who worship God alone that this House was built. It has nothing to do with others who associate partners with Him or address their worship to anyone other than Him.

当易卜拉欣完成按照吩咐修建天房后，他被命令向众人宣告朝觐是所有人都有的义务，并呼吁众人履行这一义务。真主也应许他，人们会响应他的号召，他们会从世界各个角落前来，或步行，或乘坐各种因长途跋涉而变得消瘦的快速坐骑：“你要向众人宣布朝觐的义务。他们将步行而来，也将骑着各种快速的坐骑而来，他们将从遥远的各个方向而来。”（第27节）

When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. God also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey: “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.” (Verse 27)

上帝对亚伯拉罕的应许至今仍在持续应验，并且必将在未来长久地延续下去。人们的心向往着朝觐天房（克尔白），热切地渴望见到它并绕它而行。家境富裕的人会乘坐某种交通工具前往，而贫穷的人即便要长途步行，也依然会来。每年都有成千上万的人从地球遥远的角落赶来，回应数千年前亚伯拉罕所宣告的这一义务。

God’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.

经文接着提到了朝觐的一些方面和目的："使他们能亲历许多对自己有益的事情，并在约定的日子里，对真主所赐予他们的牲畜诵念真主的尊名。你们应当吃这些牲畜的肉，也应当喂养困苦的贫民。"

The sūrah then mentions some aspects and objectives of the pilgrimage: “so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate pool:

“此后，让他们完成为他们规定的仪式，履行他们的誓愿，并再次绕古老的房屋（天房）行走。”（第28-29节）

Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.” (Verses 28-29)

朝觐者所获得的益处是多方面的。朝觐既是贸易与崇拜的季节，也是一次会议，人们在其中相互认识，并建立紧密的合作。它是一项宗教义务，其中与今世相关的目标与与后世相关的目标交汇在一起。关于真正信仰的近期与远期的记忆也被聚集在一起。商人们发现，朝觐是其货物销售的旺季。各种水果从四面八方被运到圣城麦加。朝觐者来自世界各个国家和地区，带来各个季节不同的最好的货物。因此，在麦加，这些东西都能在同一季节找到，使朝觐成为一个包罗万象的展览会，以及一年一度的国际市场。

The benefits that pilgrims receive are manifold. The pilgrimage is a season of trade and worship, and a conference where people get to know each other and establish close cooperation. It is a religious duty in which objectives pertaining to this life converge with those that pertain to the life to come. Near and distant memories of true faith are also grouped together. Business people find pilgrimage to be a high season for their merchandise. Fruits of every type are brought to the sanctified city of Makkah from all corners. Pilgrims come from every country and area of the world bringing with them their best goods that have different seasons. Thus, in Makkah all these are found in the same season, making of the pilgrimage an all-embracing exhibition and an annual international market place.

但朝觐也是一场所有穆斯林齐聚的盛会。在其中，他们找到了自己共同体的源头，这一源头可以追溯到久远的年代，直至他们的第一位先祖易卜拉欣。“正是祂拣选了你们，在宗教事务上没有给你们安排任何困难；这是你们的先祖易卜拉欣的信仰。”

But the pilgrimage is also a conference at which all Muslims gather. In it they find the beginning of their community, going back ages in time to none other than their first father, Abraham (peace be upon him): “It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham.

“{正是祂为你们命名为穆斯林，在往昔，也在这部经典中。}”（第78节）在朝觐之地，他们找到了将他们凝聚在一起的力量，即他们在站立礼拜时all都朝向的克而白（qiblah）。他们也找到了他们聚集其下的旗帜，即信仰的旗帜，在这面旗帜之下，种族、肤色或国籍的一切差别都不复存在。他们感受到了自己的力量，而他们往往对此浑然不觉；那就是团结的力量，当他们仅凭信仰而团结一致时，这股力量能够横扫一切。

It is He who has named you Muslims, in bygone times and in this [book].” (Verse 78) There at the pilgrimage, they find the force that brings them all together, their qiblah to which they all turn as they stand up in prayer. They also find the banner under which they unite, namely, the banner of faith under which all distinctions of race, colour or nationality are non-existent. They sense their power, of which they may often be oblivious; that is the power of their unity which is capable of sweeping everything before it, when they are united by faith alone.

朝觐是一次大会，穆斯林在此有机会彼此相识，商讨各自的事务，协调各自的计划，集结各方力量，交流物资、信息、经验以及其他益处。他们每年一次，在神的旗帜之下，靠近神的殿宇，在唯独崇拜神的光照之中，在被提及的种种回忆之中，于最佳的地点、时间和氛围里，组织起他们那个团结一致、融为一体的穆斯林世界。

The pilgrimage is a conference where Muslims have the opportunity to get to know one another, discuss their affairs, coordinate their plans, group their forces, exchange commodities, information, experiences and other benefits. They organize their single well-integrated Muslim world once every year, under God’s banner, close to His House, in the light of devotion to Him alone and the memories outlined, in the best place, time and atmosphere.

正是这一福惠，经文提到：“使他们亲历许多对他们有益的事物。”（第28节）这适用于每一个世代，依照其当时的环境、需要、经验与所需。自从真主使朝觐成为所有穆斯林的一项义务，并命令易卜拉欣向人类宣布这一义务以来，这便是真主所期望朝觐所具有的意义之一。

It is to this blessing that the verse refers: “so that they might experience much that shall be of benefit to them.” (Verse 28) This applies to every generation according to its prevailing circumstances, needs, experience, and requirements. This is part of what God wants the pilgrimage to be, ever since He made it a duty incumbent upon all Muslims, and ordered Abraham to proclaim this duty to mankind.

本章提到了朝觐的一些仪式及其目的:"他们可在指定的日子里念诵真主的名,纪念祂所赐予他们的牲畜。"(第28节)这指的是朝觐者在开斋节四天内献的牲祭。这节经文首先提到在宰牲时念诵真主之名的做法,突出了整个氛围都是崇拜的氛围,而献牲的目的在于亲近真主。因此,本章强调在宰牲时提及真主之名,仿佛这种提及正是整个献牲仪式的宗旨。

The sūrah refers to some of the rituals of the pilgrimage and their purpose: “They might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them.” (Verse 28) This is a reference to the animal sacrifice that pilgrims offer on the four days of `Īd. The Qur’ānic verse refers first to the practice of extolling God’s name at the time of the slaughter, highlighting the fact that the whole atmosphere is one of worship, and the purpose of the sacrifice is to get closer to God. Hence, the sūrah stresses the mentioning of God’s name at the point of sacrifice, as though such mention is the aim of the whole sacrificial ritual.

这是关于圣地天房（克尔白）如何建成以及其奠基依据的故事。真主命令祂的朋友易卜拉欣（愿主赐其平安）建造这座天房，以信仰独一的真主作为其坚实的根基。祂又命令易卜拉欣清除天房中的一切偶像崇拜，并向世人宣告朝觐天房的义务：人们在那里提念真主的名，而非假神的名，宰杀祂为他们所供给的牲畜。

This is the story of how the Sacred House in Makkah was built and the basis on which it was founded. It was God who ordered His friend, Abraham (peace be upon him), to raise this House making belief in God’s oneness its solid foundation. He further ordered Abraham to purify it of all idolatry, and to proclaim to mankind the duty of offering the pilgrimage to the House, where they mention God’s name, not the names of false deities, over what they sacrifice of cattle He provides for them.

他们应当吃其中的祭肉，并喂养穷困和贫苦的人，以赞颂真主之名，而非赞颂其他任何人或任何事物之名。这意味着此殿是一座神圣的殿宇，真主的各项神圣之事在其中都受到尊重。其中最重要的包括：信仰真主的独一性；向绕行、站立礼拜、鞠躬和叩首于真主的朝觐者敞开此殿；禁止流血；恪守盟约与条约；以及维护和平。

They are to eat of it and to feed the needy and the poor in praise of God’s name, not the name of anyone or anything else. This means that it is a sacred House where God’s sanctities are respected. Paramount among these are the belief in God’s oneness, the opening of the House to worshippers who walk around it, stand before it in prayer, and bow and prostrate themselves to God, in addition to the prevention of bloodshed, the honouring of covenants and treaties, and the maintenance of peace.

这一切都是真主所命定的。谁尊重真主的神圣诫命，那对他而言，在他的主那里必是更好的。除了已向你们specified说明为禁止的，一切牲畜都为你们所许可。因此，你们要远离偶像崇拜那令人憎恶的污秽，远离一切虚妄之言。要忠于真主，摒弃一切虚假，不以任何事物与祂并列。因为凡以物配主的人，就如同从天上坠落的人，被飞鸟攫走，或被狂风吹到遥远的地方。（第30-31节）

All this [is ordained by God]. Whoever honours God’s sanctities, it will be better for him with his Lord. All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden]. Shun, then, the loathsome evil of idolatrous belief and practices; and shun every word that is untrue. Be true to God, turning away from all that is false, associating no partners with Him. For he who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place. (Verses 30-31)

尊重真主的神圣事物，能培养一种敏锐而警醒的意识，使人时刻小心，不致冒犯这些事物。在真主的衡量之下，这对我们是更好的。无论在良心与情感的层面，还是在整体的今世生活中，这都更为有益。一颗警醒的良心，是渴望保持纯洁、不受玷污的良心。一个视真主的神圣事物为不可侵犯的社会，能确保一种和平的生活，人们由此获得安全，不惧侵犯与迫害，安心于自身的安适与安全。

Honouring God’s sanctities instils a keen, watchful sense lest one should violate them. In God’s measure, this is better for us. It is better in the realm of conscience and feeling, and better in this life generally. A watchful conscience is one which wants to remain pure, untainted. A community where God’s sanctities are inviolable ensures a life of peace where people are secure, fearing no aggression or persecution, reassured of their comfort and safety.

在提到那些尊崇真主的神圣之物的人，以及保护和维护这些神圣之物的必要之后，本章接着讲到尊崇真主所设立的标志。就此处而言，这些标志指的是朝觐仪式中用于献祭的牲畜。这种尊崇体现在挑选最优良、最珍贵的牲畜来献祭上：

Having mentioned those who honour God’s sanctities and the need to preserve and protect such sanctities, the sūrah now speaks of honouring the symbols set up by God, which, in this instance, refers to the animals sacrificed as part of the pilgrimage rituals. This honour is manifested by choosing the best and most valuable animals for sacrifice:

这应当牢记。谁尊崇真主所设立的标志，这便是心中敬畏的表现。你们在这些牲畜中有利益，直到规定的期限；然后它们的献祭之地在古老的天房附近。（第32-33节）

This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House. (Verses 32-33)

在朝觐者所献的牺牲与人心对真主的敬畏之间，这里建立起了一种联系。朝觐一切仪式的根本目的，是增强信士们敬畏真主的意识。这些仪式都是象征，印证对真主的顺服——真主是天房、即圣殿的主宰，也印证在任何情况下对祂的遵从。它们也可能包含对往昔事件的追忆，从易卜拉欣以及后世各代人的时代而来，但这些追忆提醒的是完全顺服真主、遵守祂的法度、仰赖祂的指引。自穆斯林社群最初的日子起，这便是其标志。因此，这些象征应与拜功同等看待。

A link is established here between the sacrifice offered by pilgrims and the way hearts are made conscious of God. The whole purpose of all pilgrimage rituals is to enhance believers’ God-fearing sense. All these rituals are symbols confirming submission to God, the Lord of the Ka`bah, the Sacred House, as also obeying Him in all situations. They may also involve reminders of old events, from the time of Abraham and later generations, but these are reminders of complete submission to God, obeying His rules and looking up to Him for guidance. Such is the mark of the Muslim community ever since its earliest days. Hence, these symbols are to be treated on an equal footing with prayer.

在朝觐者解除行为限制的那一天，被标记为献牲的牲畜，其主人仍可使用。如果这些牲畜适合骑乘，主人可以骑乘；也可以饮用它们的奶，直到它们抵达献牲之地。献牲之地位于古屋（天房）附近。牲畜在那里宰杀，主人可以食用其肉，但必须将大部分分给穷人。

Animals marked for sacrifice on the day when pilgrims are due to release themselves from consecration may be used by their owners. The owner may ride such animals, if they are suitable for such purpose, or he may use their milk, until they reach the place of sacrifice, which is in the vicinity of the Ancient House. They are then sacrificed there, when the owners may partake of their meat, but they must give much of it to the poor.

在先知的时代，穆斯林会挑选最好的牲畜用于献祭，并为此付出最高的价钱，以此表示对神所设立的象征的尊崇。

At the Prophet’s time, Muslims used to choose the best animals for sacrifice, paying the best prices for them, as a gesture of honouring the symbols set up by God.

他们唯一的动机是出于敬畏真主的心。`Abdullāh ibn `Umar 传述，他的父亲收到了一头上好的母驼作为礼物。有人出价三百第纳尔购买它（这是一个非常高的价格）。他将此事告诉了先知ﷺ，并询问是否应当卖掉它，以便购买几头骆驼用于献祭。先知ﷺ说：“不要。把这头骆驼作为你的献牲。” 我们在此注意到，`Umar 并不想卖掉这头骆驼以便留存部分价款。他只是想买来几头骆驼或牛，将它们全部献祭，尽管他知道一头骆驼或一头牛就足以履行七位朝觐者的献牲义务。然而，先知ﷺ劝他献上这头珍贵的牲畜本身，正是因为它十分珍贵。虽然 `Umar 提出的替代方案可以提供更多的肉分给众人，但这里所重视的是道德层面，因为这体现了对真主所设立的标志的尊崇。这正是先知ﷺ想要强调的，所以他命令 `Umar 献上那头特定的母驼。

有必要确保此类崇拜仪式在远离那些使人偏离神之道者的安全环境中进行。对信仰与崇拜自由、清真寺及礼拜场所之神圣性的任何侵犯,都是不可容忍的。信徒应当有自由依据信仰来践行神所制定的生活准则,而这一准则旨在为人类谋求一切福祉。因此,早期穆斯林在麦加遭受多年迫害之后迁居麦地那,神便允许他们与拜偶像者作战,以抵御对他们自身及其信仰的任何侵害。

It is imperative that such worship rituals be conducted safely away from those who turn people from God’s path. No aggression against the freedom of belief and worship or the sanctity of mosques and places of worship can be tolerated. Believers should have the freedom to implement the divine code of living, based on faith, and aiming to achieve every benefit for man. Therefore, when the early Muslims settled in Madīnah after enduring persecution in Makkah for years, God permitted them to fight the idolaters so as to repel any aggression against themselves and their faith.

在这种侵略达到顶峰的时候颁布的允许作战的许可，其目的也在于保障他们自己以及其他所有人的信仰与礼拜自由。真主应许信士们，只要他们履行信仰所要求的义务，他们就必将获得胜利并建立自己的权威，具体细节见于以下经文中。

Given at a time when such aggression had reached its peak, the permission to fight also aimed to ensure freedom of belief and worship for themselves and for all other people. God promised the believers that they would achieve victory and establish their authority, provided that they fulfilled their duties, required by their faith, as detailed in the following verses:

真主必定护卫那些信道的人。诚然，真主不喜爱任何背信弃义、忘恩负义的人。允许那些遭受攻击的人还击，因为他们受到了不公的对待。真主确实有能力使他们获胜。他们是无理地被逐出家园的人，其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制另一部分人，修道院、教堂、犹太会堂和清真寺——其中都频繁地提念真主之名——必定早已被毁坏。真主必定助佑那些助佑真主之道的人。真主确实是至强的，至尊的。他们是这样的人：假如我使他们在大地上立足，他们会谨守拜功，完纳天课，劝人行善，禁人作恶。万事的终局都归真主掌管。（第38-41节）

God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude. Permission to fight is given to those against whom war is waged, because they have been wronged. 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. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 38-41)

在这个世界上，邪恶的势力从未停止活动。自人类被创造以来，善良、神圣的指引与信仰的力量，同邪恶、虚妄和暴虐的势力之间的斗争便从未止息。更有甚者，邪恶与虚妄掌握着巨大的火力。它们毫不犹豫地动用其军火与武器，以达成其目的。凭借这样的力量和虚假的诱惑，它们竭力使人远离真正的信仰。因此，信仰、善良与真理必须拥有足够的力量，以抵御侵略，并使一切邪恶的阴谋归于徒劳。

Forces of evil are active in this world. The fight between goodness, divine guidance and forces of faith on the one hand and evil, falsehood and tyrannical forces on the other has raged since man’s creation. What is more is that evil and falsehood command great firepower. They have no hesitation in using their arsenal and weaponry to achieve their aims. With such power and false temptation, they strive hard to turn people away from the true faith. Hence, it is imperative that faith, goodness and truth should have enough power to repel aggression and to make all wicked schemes futile.

我们需要对这些简短的陈述稍作思考,它们对人性提供了深刻的洞见。首先要注意的是,还击的许可是真主授予的,针对的是那些受到多神崇拜者不义侵害的人。这一许可以这样一句话开始:真主必定保护信道者。真主必定不喜爱任何背信弃义、忘恩负义的人。(第38节)

We need to reflect a little on these short statements that provide profound insight into human nature. The first thing to note is that the permission to fight back is granted by God to those against whom the idolaters had waged a wrongful aggression. This permission starts with a statement that God defends the believers and dislikes aggressors: “God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude.” (Verse 38)

这是真主向信士们给予的保证：祂将亲自保护他们，凡受真主保护的人，必不会被敌人所害，必定获胜。那么，他们为何还需要许可才能战斗呢？为何还要参战、遭受伤亡、忍受艰辛、为之牺牲自身，而结果已是注定之事，真主无需他们付出任何努力便能确保这一结果？

This is a guarantee given by God to the believers that He is the one to defend them, and whoever is defended by God will certainly come to no harm at the hands of his enemies. He will certainly be victorious. Why do they, then, need permission to fight? Why are they required to go to war, suffer casualties, endure hardship and make sacrifices of themselves, when the result is a forgone conclusion and God is able to ensure it without any effort on their part?

答案是：上主的智慧绝对完美。我们作为人类，可以辨识其中的某些方面。因此，基于我们的经验与感知，可以说上主智慧的一部分或许在于：祂不希望祂事业的倡导者成为一群懒惰、无所事事、坐着享受、等待胜利不费吹灰之力便降临的人。他们不因为坚守礼拜、诵读《古兰经》，并在遭遇困苦或侵略时向上主祈求襄助与支持，就配得胜利。

The answer is that God’s wisdom is absolutely perfect. We as human beings may discern certain aspects of it. Thus, on the basis of our experience and perception we may say that part of God’s wisdom may be that He does not want the advocates of His cause to be a group of idle and lazy people who sit relaxing, waiting for victory to be granted them without effort. They do not deserve victory merely because they attend to their prayers, recite the Qur’ān and appeal to God for help and support whenever they suffer hardship or aggression.

诚然,信士应当始终坚持礼拜、诵读《古兰经》,无论顺境还是逆境,都向真主寻求帮助。然而,仅凭这些功修,并不足以使他们成为真主事业的维护者和捍卫者。这些功修只是他们在与邪恶势力斗争中所需装备的一部分,是他们艰苦战斗中永不枯竭的弹药。他们必须以邪恶用来对付他们的那些武器来应对邪恶,同时还需要具备信仰中最有效的武器:敬畏真主的意识,以及与真主之间坚固的联系。

It is true that believers should always attend to their prayers, read the Qur’ān and turn to God for help in situations of ease and hardship alike. However, such worship, on its own, does not qualify them as advocates and defenders of God’s cause. This worship is merely part of the equipment they need in their fight against the forces of evil. It is their unfailing ammunition in their hard battle. They must face evil with weapons like the ones it uses against them, but they need to add the most effective weaponry of faith, a God-fearing sense, and a solid bond with God.

然而，那些无端被逐出家园、仅仅因为宣告自己信奉真主为宇宙唯一主宰的人，胜利可能来得很慢。如果胜利迟迟未至，那必定有其原因。

Yet victory may be slow in coming to those who are driven out of their homes against all right and for no reason other than their declaration of their belief in God as the only Lord in the universe. If it is slow in coming, then there must be a reason for this.

胜利之所以迟迟未至，可能是因为穆斯林群体尚未达到完全的成熟。它可能还未调动起所有资源，也未发掘其潜能。如果此时就将胜利赐予它，它也无法长久守护，很快便会失去。胜利也可能被推迟，直到信士的群体倾尽所有、牺牲一切珍视之物，证明它没有任何东西是过于珍贵而不肯舍弃的。

Victory may be slow in coming because the Muslim community has not as yet attained full maturity. It may not have mobilized all its resources or tapped its potentials. Should victory be given to it then, it would not be able to protect it for long, and so would soon lose it. Victory may also be delayed until the community of believers has given its all, sacrificing every cherished thing, demonstrating that it holds nothing too dear.

可能会出现这样的情况:在信士的群体竭尽所能之前,胜利并不会降临;而当他们认识到,仅凭这些努力本身无法保证胜利,除非得到真主的支持时,胜利才会到来。

It may happen that victory is not granted until the community of believers has tried all its efforts and realized that such efforts, on their own, cannot guarantee victory unless they are supported by God.

胜利只有在信士们竭尽全力、将全部信赖唯独寄托于真主时，才会由真主赐予。同样，胜利也可能被延迟，以使信士的群体加强与真主之间的联系。这个群体将会遭受苦难并作出牺牲，并从中认识到，除真主之外，它无法向任何其他人寻求支持。正是这种与真主的联系，保证了它在胜利之后仍将继续遵循正道。

Victory is granted by God only when believers have done their best, placing all their trust in Him alone. Likewise, victory may be delayed so that the community of believers strengthens its bonds with God. It will suffer and render sacrifices, realizing that it cannot turn for support to anyone other than God. It is such a bond with God that guarantees that it will continue to follow the right path after victory.

这是一个至关重要的目标。穆斯林社会决不能偏离真理与正义的道路，而胜利正是通过这条道路实现的。

This is a crucial objective. The Muslim community must never swerve from the path of truth and justice through which its victory is achieved.

胜利也可能迟迟不至：如果信士的群体没有把他们全部的奋斗与牺牲都专一奉献给真主，那么他们或许是在为了想要获得的某种东西而战，或为了民族利益而战，或为了展示自己的勇敢而战。但真主希望他们的奋斗纯粹为了祂，不掺杂任何其他的情感或目标。

Victory may also be slow in coming if the community of believers does not dedicate all its struggle and sacrifices to God alone. It may be fighting for something it wants to gain, or for national interests, or to demonstrate its bravery. But God wants its struggle to be purely for Him, untinged by any other feeling or objective.

先知曾被问及一个人为了保卫自己的族群而战，一个人出于勇敢而战，还有一个人为了在战场上被人看见而战，问：“他们中谁是为了真主的道而战？”他回答说：“只有那为了让真主的话语至高而战的人，才是为了真主的道而战。”[由布哈里和穆斯林辑录] 胜利可能会被推迟，因为信士们所对抗的邪恶之中，可能仍夹杂着一些善的残余。真主可能决定将这些残余最终分离出去，使邪恶在最终被击败时变得纯粹，不再掺杂任何善的痕迹。

当真主赐予胜利时，胜利会带来新的责任与义务：

When granted by God, victory brings about new duties and responsibilities:

{真主必定助援那助援祂的正道的人。真主确实是至强的，至能的。他们是这样的人：如果我使他们在大地上得以坚固地确立，他们就谨守拜功，完纳天课，劝人行善，禁人作恶。一切事情的最终归宿都在真主。}（经文40-41节）

God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 40- 41)

真主的真实应许永不落空,那就是祂必助援那些助援祂的人。这里要问的是,谁是助援真主、因而配得真主助佑、也即必获胜利的人?这节经文中列出了他们的品质。当真主赐予他们胜利、使他们在权位上得以确立时,他们"谨守拜功"。他们唯独崇拜真主,心甘情愿地顺服于祂,并加强与祂的联系。

God’s true promise which will never fail is that He supports those who support Him. The question that arises here is who are these people that support God and thus deserve His support which means certain victory? Their qualities are outlined in this verse. They are those who, when given victory by God and are established in a position of authority, “attend regularly to their prayers.” They worship God alone, submitting themselves to Him willingly and strengthening their bonds with Him.

他们“施舍财物”，从而履行了其财产上所负的义务。通过这样做，他们展示了克服贪婪和私欲的能力，并帮助社群为贫困者和需要帮助的人提供援助。因此，他们是先知ﷺ对穆斯林社群所作描述的一个实际范例：“信士们在彼此的爱、同情与怜悯中，如同一个身体：身体的任何一个部位感到不适，其余部位都会与之共同承受，表现为失眠和发烧。”第三个品质是他们“命人行善”。他们倡导一切善事，并鼓励人们去践行。与此相反，他们也“禁人作恶”。他们抵制邪恶与败坏。

They “give in charity”, thus they meet the liability imposed on their property. By so doing, they demonstrate their ability to overcome greed and self interest, and they help their community to provide help to the poor and needy. They thus demonstrate a practical example of the Prophet’s description of the Muslim community: “In their mutual love, sympathy and compassion, the believers are like one body: when any organ is in complaint, the rest of the body shares its complaint with symptoms of sleeplessness and fever.” The third quality is that they “enjoin the doing of what is right.” They advocate every good thing and encourage people to practise it. By contrast, they also “forbid the doing of what is wrong.” They resist evil and corruption.

通过这种方式,他们展现了穆斯林社群一个非常重要的特质:凡有能力改变的错误,他们绝不容忍;凡在自己能力范围之内的善行,他们从不迟疑。

In this way, they demonstrate a very important characteristic of the Muslim community which does not tolerate any wrong if it can change it, and does not hesitate to do any right thing if it is within its ability.

这些人是支持真主的人，因为他们践行真主为人类所选定的生活方式。他们只依靠真主，排斥任何其他力量。真主正是向这样的人许诺胜利，而他的许诺是最为可靠的。