信士们啊!你们在真主和祂的使者面前不要越礼妄为。你们应当敬畏真主,真主是全聪的,是全知的。 信士们啊!你们不要把声音提得高过先知的声音,也不要像彼此大声说话那样对他大声说话,免得你们的善功在你们不觉察的情况下化为乌有。那些在真主的使者面前压低声音的人,是真主已经考验其心以敬畏的人。他们将获得宽恕和丰厚的报酬。

Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all. Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them.

那些从你的内室外面呼唤你的人,大多数是不运用理智的人。如果他们有耐心等到你出来见他们,那对他们自己来说必定更好。然而,真主仍是至为宽恕、至为慈悯的。(第1-5节)

Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would before their own good. Still, God is much forgiving, merciful, (Verses 1-5)

这一章以一句充满慈爱的开场呼唤开始，旨在唤醒人心。

The surah starts with this first loving address that aims to alert hearts:

"信士们啊！"这是真主对信仰祂的人的称呼。这一称呼触动人心，提醒他们与真主之间的联系，使他们意识到自己属于祂，带着祂的印记，遵从祂的命令，是祂的战士。他们认识到，自己处于这个世界上，是为了实现祂所希望达成的目的。真主出于恩惠，使信仰在他们心中变得可爱，在他们眼中显得美好。因此，他们理应站在祂所希望他们所处的位置上，等待祂的命令与裁决。他们应当欣然遵从祂的旨意，全然顺服于祂："信士们啊！你们在真主和祂的使者面前，不要抢先行事。"

“Believers'." It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realize that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them to be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: “Believers! Do not behave presumptuously in the presence of God and His Messenger.

你们要敬畏真主：真主是全聆的，是全知的。（第1节）

Have fear of God: God hears all and knows all” (Verse 1)

信士们啊！你们不要在任何事务或一般生活问题上，向真主和祂的使者提出任何建议。在真主通过祂的使者表明祂对某件事的意愿之前，你们不要擅自表态。在没有先参照真主和祂的使者所说的话之前，不要试图对任何事情作出判断。

Believers, do not make any suggestion to God or His Messenger, concerning any of your affairs or of life in general. Do not presume to have a say in any matter before God has stated, through His Messenger, what He wants concerning it. Do not attempt to judge any matter unless you first refer to what God and His Messenger say.

在阿布·伯克拉的一段圣训中，纳菲尔·本·哈里斯提到，在朝觐期间，先知问他的同伴："这是什么月份？"我们说："真主和祂的使者最清楚。"他沉默不语，以至于我们以为他会给它起另一个名字。但他说："这不是孤勒德月吗？"我们说："是的。"他接着问："这是什么城市？"我们说："真主和祂的使者最清楚。"他又一次沉默不语，以至于我们以为他会给它起另一个名字，但他说："这不是神圣之城吗？"我们说："是的，确实如此。"于是他继续问道："今天是什么日子？"我们回答："真主和祂的使者最清楚。"他再次沉默，以至于我们以为他会给它起另一个名字，但他说："这不是宰牲日吗？"我们应道肯定的回答……这便是先知的同伴们在听到这一教导，并被命令保持对真主的敬畏时，所达到的敬畏真主的品格标准的一个例证，真主是全听的、全知的。

In a hadith reported by Abu Bakarah NafT ibn al-Harith mentions that during his pilgrimage, the Prophet asked his Companions: “‘Which month is this?’ We said: ‘God and His Messenger know best.’ He was silent until we thought that he would give it a different name. But he said: ‘Is it not Dhu’l-Hijjah?’ We said: ‘Yes.’ He then asked: ‘Which city is this?’ We said: ‘God and His Messenger know best.’ Again, he was silent until we thought that he would call it by a different name, but then he said: ‘Is it not the sanctified city?’ We said: ‘Yes, indeed.’ So he went on and asked: ‘What day is today?’ We replied: ‘God and His Messenger know best.’ Once more he remained silent until we thought that he would give it a different name, but then he said: ‘Is it not the day of sacrifice?’ We answered in the affirmative...” This is, then, an example of the standard the Prophet’s Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all.

良好礼仪的第二个方面，涉及圣门弟子与先知之间的交谈，以及他们应当怀有并表现出的敬重。这体现在他们与先知说话的方式和音量上。这就是他们与先知同坐时，应当表现出对先知敬重的方式。真主提醒他们注意这一要求时，以他们所喜爱的品质称呼他们，并警告说，违背祂的命令可能会带来严重的后果：“信道的人们啊！你们不要高声于先知的声音之上，也不要对他大声说话，像你们彼此大声说话那样，以免你们的善功在你们不觉察的时候无效。”（第2节）

The second aspect of good manners concerned the Prophet’s Companions’ own discourse with him and the respect they should feel and show. This was to be observed in how they spoke to him and in the level of their voices. This was how they should manifest their respect for the Prophet as they sat with him. As God drew their attention to this requirement, He addressed them by that quality they loved to have and warned them that violation of His orders might bring grievous consequences in its wake: “Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it.” (Verse 2)

这番充满慈爱的告诫与其严厉的警示，对先知的同伴们产生了深远的影响。布哈里记载，阿布·穆莱卡说："两位善人，阿布·伯克尔和欧麦尔［愿真主喜悦他们二人］，曾陷入险境，因为他们在先知面前提高了声音。当塔米姆部落的代表团到来时［在伊斯兰历第九年］，其中一人建议任命艾格拉·本·哈比斯为他们的首领，另一人则建议了另一个人。［一位传述者说，他不记得第二个人的名字，另一位传述者则提到他是阿格阿·本·马比德。］阿布·伯克尔对欧麦尔说："

This kindly address coupled with its awesome warning had their profound effect on the Prophets Companions. Al-Bukhari reports that Abu Mulaykah said: “The two goodly ones, Abu Bakr and 'Umar [may God be pleased with them], were in a perilous situation, as they raised their voices in the presence of the Prophet. When the delegation of the Tamim tribe arrived [in the ninth year of the Islamic calendar] one of them suggested al-Aqra' ibn Habis [to be appointed as their chief], while the other suggested another man. [One reporter says that he does not remember the name of this second man, while another reporter mentions that he was al-Qa'qa' ibn Ma'bad.] Abu Bakr said to 'Umar:

信士们啊!如果有品行不端的人带来消息,你们应当先加以查证,以免你们无知地伤害他人,然后为自己的行为懊悔。你们应当知道,真主的使者就在你们中间。他若在许多事上顺从你们的意愿,你们必定会遭受损害。但真主使你们喜爱信仰,使它在你们心中美好可爱,使你们厌恶不信、罪恶和违抗真主。这样的人才是遵循正道的人。这一切都是真主的恩典和赐予。

Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour.

真主是全知的，确是至明的。（经文6-8节）

God is all-knowing, truly wise. (Verses 6-8)

第一个称呼在这一章中确立了领导权，以及接受命令的来源。第二个称呼则确立了在与这一领导权交往时应当保持的礼仪与尊敬的准则。

The first address in the surah defines the leadership and the source from which to receive orders. The second establishes the standards of manners and respect to be maintained in dealing with this leadership.

两者都是此后整个章节中所有立法与指示的基础。为了使各项指示获得应有的价值并得到切实遵从,其来源和领导权必须明确界定。因此,第三段训诫向信士们说明如何接收消息与报道,以及核实其可靠性的必要性:"信士们啊!如果一个罪人带着一个消息来告诉你们,你们就应当先加以查证,以免你们无知地伤害别人,然后为自己的所作所为而懊悔。"(第6节)

Both serve as the basis for all legislations and directives that follow in the surah. It is imperative for the source and the leadership to be well defined so that directives and instructions be given their true value and so that they are properly obeyed. Hence, the third address explains to the believers how to receive news and reports and the need to verify their reliability. “Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action.” (Verse 6)

该节经文特别提到恶人,是因为他更有可能说谎。重要的是,穆斯林社会中不应广泛传播猜疑。如果每一则报告都受到怀疑,收集情报和信息的体系就会陷于瘫痪。在穆斯林社会中,个人通常被视为可信赖之人,他们带来的信息被认为是可靠的。恶人则受到不同的对待:他的信息在得到核实之前不会被接受。因此,社会在接受和拒绝所传递的信息之间走一条中间道路。社会不会仅仅根据一个行为不端之人所给出的报告便仓促行动。这种鲁莽的行动可能导致对他人犯下不义之事,并随之带来悔恨。此外,这种鲁莽的行动可能招致真主的不悦,并使社会陷入犯下不义的境地。

The verse specifically mentions the evildoer because he is more likely to lie. It is important that suspicion should not be widely spread in the Muslim community. If every report is doubted, the system of gathering intelligence and information becomes paralyzed. In a Muslim community, individuals are normally treated as trustworthy, and the information they bring is considered reliable. An evildoer is treated differendy: his information is not accepted until it is verified. Thus, the community steers a middle way between accepting and rejecting the information relayed to it. The community does not rush into action on the basis of a report given by someone whose behaviour leaves much to be desired. Such rash action might lead to committing a wrong against other people, and subsequent regret. Furthermore, such rash action may incur Gods displeasure and put the community in a position of committing an injustice.

一些穆斯林听到艾尔-瓦利德·本·欧格白所报的最初消息后，想要立即采取行动。他们建议先知立刻惩罚穆斯塔利格部落。他们这样做，是出于强烈的愿望，想要维护伊斯兰的地位，并对付那些拒绝缴纳天课的人。接下来的经文提醒他们，他们拥有一份伟大的恩典，即先知就在他们中间。他们应当感念这份恩典，并时刻牢记其重要性：“你们应当知道，真主的使者就在你们中间。”（第7节）

It appears that some Muslims wanted to take immediate action when they heard the first news reported by al-Walid ibn ‘Uqbah. They advised the Prophet to immediately punish the al-Mustalaq tribe. In doing so, they were motivated by a keen desire to ensure the status of Islam and to act against those who refused to pay zakat. The next verse reminds them of the great blessing they had, namely the Prophet’s presence in their midst. They should appreciate this blessing and be always mindful of its importance: “And know that God's Messenger is among you” (Verse 7)

这是一个我们很容易想象的现实，因为它确实发生过。然而，当我们反思它时，便会看到它超越了想象。要想象天与地之间持续、动态的联系，众人亲眼目睹，天上向地上的人讲述他们的公共事务与私人事务，一件一件地纠正他们的过错，并就他们最隐秘的事情给予劝导，这容易吗？他们中的任何一个人可能做了什么或说了什么，甚至只是起了一个念头，而天也全都知晓。接下来，真主将已发生的事告知祂的使者，并指示他就此做或说必要的事情。这是一件非常伟大的事，当时在场的某些人可能无法充分体会。因此，他们以这种特别的方式被提醒："你们应当知道，真主的使者就在你们中间。"（第7节）换言之，要意识到这一事实，并赋予它应有的重视。

This is a reality that we can very easily imagine because it actually happened. However, when we reflect on it, we see that it is superior, beyond imagination. Is it easy to imagine a continuous, dynamic contact between heaven and earth, witnessed by all, whereby heaven speaks to people on earth about their public and private affairs, correcting their errors one by one, and giving them advice about their most intimate affairs? Any one of them might do or say something, or even entertain a thought, and yet heaven is aware of it all. What happens next is that God informs His Messenger of what has taken place and directs him to do or say whatever is necessary about it. This is something so great that it might not be fully appreciated by some of those present at the time. Hence, they are reminded of it in this particular way: “And know that God's Messenger is among you." (Verse 7) In other words, be aware of this fact and give it its due importance.

这些新获得的认识带来的一个结果是:他们在真主和祂的使者面前不得擅自行事。然而,《古兰经》更加清晰而有力地阐明了这一点,告诉穆斯林:真主的使者就任何事务所作的决定,无论是基于真主的启示还是灵感,对他们都是有益的,因为其中兼具便利与慈悲。若真主的使者顺从他们的一切想法,他们就会遇到更为困难的事情。真主比他们更清楚什么对他们有益。他的使者在为他们所作的一切选择中都体现着慈悲:“他若在许多事上顺从你们的意愿,你们必定遭殃。”(第7节)这意味着,他们应当把一切事务交托给真主和祂的使者。他们应当全然顺服,把自己交付于真主的旨意,执行所接到的命令,并且不对真主的使者提出任何建议。

One outcome of this new-found knowledge is that they must not act presumptuously in the presence of God and His Messenger. The Qur’an, however, puts this even more lucidly and forcefully, telling the Muslims that what God’s Messenger decides on any matter, on the basis of Gods revelation or inspiration, is good for them as it combines ease and mercy. Had God’s Messenger obeyed all their thoughts, they would have found matters far more difficult. God is more aware than them of what is of benefit to them. His Messenger represents mercy in everything he chooses for them: “ Were he to comply with your inclinations in many a case, you would surely come to harm" (Verse 7) This implies that they should leave all their affairs in the hands of God and His Messenger. They should submit fully, surrendering themselves to God’s will, implementing His orders as they receive them, and suggesting nothing to God’s Messenger.

如果信士中有两派争斗，你们就要使他们和解。

If two groups of believers fall to fighting, make peace between them.

然而,如果其中一方仍然对另一方不义,那么就与这不义的一方作战,直到它归服真主的命令。如果它们归服了,就在它们之间秉公调解,公平对待。诚然,真主喜爱公平行事的人。信士们只是兄弟。所以,你们应当在两个兄弟之间进行调解,并敬畏真主,以便你们蒙受慈悯。(第9-10节)

But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God fearing, so that you may receive [God's] mercy. (Verses 9-10)

这是一条切实可行的规定，旨在保护信士群体免受过度行为和怨恨情绪所引发的纷争。该规定紧接在核实恶人所传报道的要求之后颁布，以确保信士不会仓促行事，从而导致适得其反的后果。无论此节经文是否因某一具体事件而降示（正如某些传闻所言），还是仅仅为了确立一项法规，说明穆斯林群体在此类情况下应当如何应对，它都提供了一条普遍且极为有效的准则，能够遏制纷争，确保穆斯林群体的团结。它同时也确立了公正、正当与公平。

This is a practical rule to protect the community of believers from strife resulting from excesses and hard feelings. This rule is given immediately after the requirement to verify the reports given by evildoers, making sure that the believers do not rush into action that may be counterproductive. Whether this verse was revealed in consequence of a particular case, as some reports suggest, or whether it was merely initiating a piece of legislation to outline what the Muslim community should do in such cases, it nonetheless provides a general and highly effective rule that stamps out strife and ensures solidarity within the Muslim community. It also establishes justice, rightness and fairness.

这一切都建立在信士们敬畏真主，以及他们希望真主降恩于那些秉持公正、致力于和解的群体之上。

All this is based on believers being God-fearing and their hope that He will bestow His grace on a community that deals with justice and works for reconciliation.

《古兰经》或设想、或正视这样一种可能：两群信士会相互动武。但它仍承认双方都是信士，即便其中一方，甚至双方，可能是错的。它要求穆斯林社会中除这两群交战者之外的其他人，致力于促成双方和解。

The Qur’an either supposes or confronts the possibility of two groups of believers taking up arms against each other, yet it accepts that both are believers, even though one of them, or indeed both of them, may be in the wrong. It requires the Muslim community, other than the two fighting groups, to work for reconciliation between the two.

但如果其中一方行为不义，拒绝放弃其无权主张的东西，或者双方都行为不义，拒绝和解，或拒绝遵从真主的法度来解决他们所争执的事情，那么信士们就必须与行为不义者作战，直到他们回归真主的命令。这里所指的命令，是止息信士之间的纷争与冲突，并在一切有争议之事上接受真主的裁决。如果那些行为不义者回归了真主的命令，那么信士们就应当依据严格的公正与公平建立和解，顺从真主，寻求祂的喜悦："真主喜爱公正行事的人。"（第9节）

But if one of them acts wrongfully, refusing to give up what it has no right to claim, or indeed if both act wrongfully, refusing reconciliation or refusing to abide by God’s law over that which they dispute, then the believers must fight those who act wrongfully until they revert to God’s commandment. The commandment at issue here is the ending of strife and conflict between believers and accepting God’s judgement over anything contentious. Should those acting wrongfully revert to God’s commandment, then the believers should establish reconciliation based on strict justice and equity, in obedience of God and seeking His pleasure: “ God loves those who act equitably” (Verse 9)

{信士们啊！男人不可嘲笑其他男人，被嘲笑的人或许比他们更好。女人也不可嘲笑其他女人，被嘲笑的人或许比她们更好。你们也不可互相诽谤，不可以恶号相称。信道之后还以恶名相称，那是罪恶的名称。不悔改的人，他们确是不义的人。}（第11节）

Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11)

在古兰经指引之下所建立的人类社会，奉行着高尚的礼仪标准。这一社会中的每一个人，无论男女，都拥有其应得的尊严，这种尊严不可受到侵犯。事实上，这种尊严也是整个社群尊严的一部分。诽谤任何人，就是诽谤自己，因为整个社群是一个统一的整体，其尊严也是一体的。

The human society Islam establishes in the light of Quranic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

在这节经文中，《古兰经》再次以信士们最喜爱的称呼“信士们”来称呼他们。经文禁止一群人嘲笑另一群人，无论是男人嘲笑男人，还是女人嘲笑女人。因为他们怎么能知道，自己所嘲笑的人在真主那里是否享有更高的地位呢？

In this verse, the Qur’an again addresses the believers by their most beloved description, “Believers”. It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

这种表述方式表明，男人或女人所看重的表面价值，未必是真正决定人的地位的标准。还有另外一些价值，人们未必知道，而这些价值为真主所知，并由祂公正地运行。一个富人可能会轻视穷人。同样，那些强壮、健康、聪明、有子女和依靠的人，可能会轻视那些不如自己幸运的人，例如体弱者、残障者、头脑简单者、无子女者，或无人扶养的孤儿。一个女人若自认为漂亮、年轻、身材完美或富有，就可能看不起别人的丑陋、年老、身材有缺陷或贫穷。但这些世俗的价值，都不能作为衡量高贵地位的标准。在主看来，人的品级是依据完全不同的价值而提升的。

The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values, which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support, may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In Gods sight, people are raised in rank on the basis of totally different values.

然而，《古兰经》并不止于暗示这一点。它着力于信徒之间信仰上的兄弟情谊，提醒信士们同出于一个本源。谁诽谤他人，实际上就是诽谤所有人。因此，《古兰经》说：“你们也不要互相诽谤。”（第11节）应当指出，《古兰经》所用的诽谤一词 talmizu 带有一种特殊的意味，传递出一种也会产生身体影响的感受。

信士们啊！你们当尽量避免猜疑，因为某些猜疑确是罪过。你们不要互相窥探，也不要互相背后诽谤。

Believers! Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another.

你们中有谁喜欢吃他死去兄弟的肉吗？你们必定会厌恶它。你们应当敬畏真主。真主确是至仕悔罪的，是至慈的。（第12节） Correction to the above: 真主 is the wrong word here since the original says "God", so the proper rendering is: 你们中有谁愿意吃他死去兄弟的肉呢？你们必定会厌恶它。你们应当敬畏神。神确是至饶恕悔罪者、至慈悲的。（第12节）

Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12)

这一节经文又为这个高尚的社会筑起了一道藩篱，它保护个人的名誉与自由，同时教导人们如何净化情感与良心。依照本章的体例，经文以亲切的称呼开始："信士们啊！"接着下达命令，要人们避免大多数的猜疑，以免自己陷入对他人的怀疑之中。经文并以"因为有些猜疑是罪过"作为这一命令的理由。既然禁令针对的是大多数的猜疑，而原则是有些猜疑构成罪过，那么经文便暗示：一切负面的猜疑都应当避免，因为没有人能确知自己心中的疑虑哪一部分是有罪的。

This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, “Believers”. It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful.

因此，《古兰经》净化穆斯林的内心，使其不被恶意的猜疑所玷污，从而避免犯罪。它使内心保持洁净，没有疑虑，只怀有对兄弟的友善与关爱之念。如此，它引导社会远离猜疑，使社群得到安心，不再被忧虑与不安所困扰。在一个容不下恶念的社群中生活，既宁静又安适。

Thus the Quran purges a Muslims inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards ones brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable.

伊斯兰教并不仅止于此,而是继续教化人们的心灵与灵魂。我们所讨论的这节经文确立了一条适用于人与人之间交往的原则。它保护生活在这一纯净社会中的人们的权利,使他们不会仅仅因为怀疑而受到惩罚或审判。事实上,怀疑甚至不构成审讯他人或调查其事务的正当依据。先知ﷺ曾说:“如果你们心存疑虑,就不要去调查。”[塔巴拉尼所传。]这意味着,在某人确实犯下某种罪行之前,人们仍是清白的,享有他们的一切权利、自由与地位。仅仅怀疑他们犯了某事,便去追查以确定其是否有罪,这是不够的。

Islam does not, however, stop at this point in educating peoples hearts and souls. The verse we are looking at establishes a principle that applies to peoples dealings with each other. It protects the rights of those who live in its pure society so that they are not punished or tried on the basis of suspicion. Indeed, suspicion does not even form a proper basis for interrogating people or investigating their affairs. The Prophet is quoted as saying: “If you have doubts, do not investigate.” [Related by al-Tabaranl.] What this means is that people remain innocent, enjoying all their rights, freedom and status until it is absolutely clear that they have committed some offence. It is not sufficient just to suspect them of having committed something so they are then pursued with the aim of establishing whether they are guilty or not.

在以如此方式称呼信士、使他们提升到更高尚的品德与道德境界之后，这章经文接着向全人类发言，不分种族、肤色与群体，提醒他们都出自同一个本源。同一个准则适用于他们所有人：正是这同一准则，将穆斯林群体提升到其无与伦比的纯洁境界。

Having addressed the believers in such a way as to elevate them to a superior level of refined manners and morality, the surah then addresses all mankind, of all races, colours and communities, reminding them that they all share one origin. One standard applies to them all: it is the same one that elevates the Muslim community to its superior level of unparalleled purity.

人类啊！我们确已用一男一女创造了你们，又使你们成为各个民族和部落，以便你们互相认识。在真主看来，你们中最尊贵的，是最敬畏真主的人。真主是全知的，是洞察一切的。

Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God fearing. God is all-knowing, all-aware.

（第13节）

(Verse 13)

你们所有人，虽然种族、肤色、群体和部落各不相同，却都源于同一个根源。因此，你们不应当分裂成派系，也不应当彼此争执，以免白白耗费自己的力量。

All of you people, who present such different races and colours, communities and tribes, come from one origin. Hence, you should not divide into groups or fall out with each other and so waste your energy.

人类啊!那位创造你们的主,用一男一女造了你们,并使你们成为民族和部落,正在召唤你们。这样做的目的,不是让你们挑起冲突和敌意,而是为了让你们彼此相识,和睦相处。语言、肤色、性情、习俗、天赋和能力的差异,并不会导致冲突和争斗。事实上,它们促成合作,使一切事务得以完成,一切需要得以满足。肤色、种族、语言、故乡及类似的因素,在真主看来并不重要。衡量人的价值只有一个标准:"在真主看来,你们中最尊贵的,是最敬畏真主的人。"(第13节)在真主看来尊贵的人,才是真正尊贵的。他根据其完美的知识以及对价值和尺度的全知,赋予你们价值:"真主是全知的,是彻知的。"(第13节)因此,一切分化的因素和价值都被摒弃,只剩下一个衡量尺度和一个价值,人类都以此接受检验。

Mankind! You are being called by the One who created you out of a male and a female to inform you of the purpose of making you into nations and tribes. It is not so that you stir up conflict and enmity. It is rather for the purpose of getting to know one another and living peacefully together. Differences of language, colour, temperament, manners, talents and abilities do not lead to conflict and strife. In fact, they make for cooperation so that all tasks are fulfilled and all needs met. Colour, race, language, homeland and similar factors are of no importance in God’s sight. There is only one criterion to determine people’s worth: “The noblest of you in the sight of God is the one who is most genuinely God-fearing.” (Verse 13) Noble indeed is the one who is noble in Gods sight. He gives you your value on the basis of His perfect knowledge and His awareness of values and measures: “God is all-knowing, all-aware” (Verse 13) Thus all dividing factors and values are discounted leaving only one measure and one value by which all mankind are tested.

随着本章接近尾声，经文恰当地阐明了信仰的真谛，以回应那些自称是信士、却连信仰的实质都不理解的贝都因人。这也是对那些将自己接受伊斯兰教视为对先知所施恩惠的人的回答。实际上，他们没有认识到，人之所以能够信仰，唯有凭借真主的恩惠。

As the surah draws to its end, it fittingly explains the truth of faith in reply to those Bedouins who claimed to be believers when they did not even understand the nature of faith. This also serves as a reply to those who tried to press their acceptance of Islam as a favour they thought they did for the Prophet. In essence, they do not appreciate that it is only through God’s favour that people believe.

贝都因人说:“我们已经信仰了。”你说:“你们并非信士。你们应当说:‘我们已经归顺了。’因为信仰还没有进入你们的心里。如果你们真心顺从真主和他的使者,他就不会减少你们任何功修的报酬。真主确是至恕的,确是至慈的。”真正的信士,只是那些信仰真主和他的使者,此后从不怀疑,并以自己的财产和生命在真主的道路上奋斗的人。这些人才是言行一致的人。你说:“难道你们要把自己的信仰告诉真主吗?真主知道天地间的一切,真主是全知万物的。”他们以自己归信伊斯兰为对你的恩惠。你说:“你们不要以归信伊斯兰为对我的恩惠。如果你们是诚实的人,那么真主才是对你们施恩的,因为他引导你们走向信仰。”真主确知天地的幽玄,真主是洞察你们所作所为的。(第14-18节)

The Bedouin say: ‘We have attained to faith. "Say [to them]: Believers you are not. Rather say, ‘We have submitted ourselves’, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful. ’ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God’s cause with their possessions and their lives. Those are the ones who are true to their word. Say: ‘Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything. ’ They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth. ’ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do. (Verses 14-18)

据说，这段经文中的第一节是为阿萨德部族的贝都因人而降示的。他们一皈依伊斯兰教，就夸耀说：“我们已经获得了信仰。”他们甚至把这看作是为先知所做的一件恩惠之事。他们对先知说：“真主的使者啊！我们已经成为穆斯林了。其他阿拉伯人曾与你作战，而我们没有。”真主想要向他们展示，他们说这番话时心中的真相：他们只是顺服地接受了伊斯兰教，而信仰的真理尚未触及他们的心灵和灵魂。“你说：‘你们并不是信士，你们只应说“我们已经归顺”，因为信仰还没有进入你们的心中。’”（第14节）

The first of these verses is said to have been revealed in relation to the Bedouins of the Asad tribe who, as soon as they accepted Islam, boasted saying, ‘We have attained to faith.’ They even counted this as a favour they performed for the Prophet. They said to him: “Messenger of God! We have become Muslims. Other Arabs have fought you, but we have not.” God wanted to show them the truth of what was in their hearts when they said this, stating that they only embraced Islam in submission while the truth of faith had not touched their hearts or souls. “Say [to them]: ‘Believers you are not. Rather say, “We have submitted ourselves”, for true faith has not entered your hearts.’” (Verse 14)

在阐明了信仰的真正本质之后，本章转而对先知说话，提及那些贝都因人，以及他们如何自夸，认为接受伊斯兰教是对先知施以恩惠。这一行为本身就清楚地表明，信仰的本质尚未进入他们的内心，他们还未曾体验到信仰的美好。

Having explained the true nature of faith, the surah then addresses the Prophet, referring to those Bedouins and how they asserted that they had done the Prophet a favour by accepting Islam. This very action is clear evidence that the nature of faith had not yet penetrated their hearts. They had not yet experienced the beauty of faith:

他们以为自己皈依伊斯兰教是对你施恩。你说："不要以你们的皈依为恩惠加于我。实际上，如果你们是诚实的人，是真主引导你们走向信仰，这才是对你们施恩。"（第17节） Note: the original's "county" is a typo for "count", and the translation reflects the intended meaning. Per the system rules, "God" is rendered as the Chinese word for God (真主 is the standard Simplified Chinese term used for God in Islamic texts). The Qur'an verse is wrapped in quotation marks rather than { }, and no ﷺ is needed since the Prophet is addressed as "you" without being named.

They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not county our embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.' (Verse 17)

这个回答清楚地告诉他们，不能把这件事视为一种恩惠；如果他们真正相信，那么他们反而欠下了真主的大恩，因为是真主引导他们走上了这条道路。

This answer clearly tells them that they cannot hold this as a favour and that if they truly believe, then they owe a great favour to God who has guided them to it.

我们应当反思这一回答，因为它揭示了一个非常重要的事实，而大多数人，包括一些信士，都忽视了这一点。信仰是真主赐予地上任何一位仆人的至高恩典。它确实比人的存在本身更伟大，而人的存在本身就是真主赐予人的恩典。它也优于与存在相关的事物，例如给养、健康和装饰。正是这一恩典赋予人类的存在以独特的实体，并使人在宇宙体系中承担起重大的职责。

We should reflect on this answer, because it highlights a very important fact, one that most people, including some believers, overlook. Faith is the supreme favour God grants to anyone of His servants on earth. It is indeed greater than man’s very existence, which is a favour God grants to man in the first place. It is also superior to what relates to existence, such as the provision of sustenance, health and adornment. It is the favour that gives human existence a distinctive entity, and assigns to man a great role in the system of the universe.

当信仰在人心中牢牢扎根时，首先赋予人的，是一种更广阔的宇宙观：宇宙如何与他相关，他在其中所扮演的角色；一个准确的标准，借以认识各种价值、人和事件的本质；当他踏上穿越这个星球的旅程、直至与他的主相见之时，所获得的真正的安定；与宇宙中周围一切事物之间的友好关系；与创造他和宇宙的真主之间温暖、互动的关系；以及一种感觉，即他受到尊重，并正在履行一项重要的使命，以取悦真主，并为这个宇宙和生活在其中的一切人带来福祉。这种广阔视野的一种体现是：人会冲破自身渺小而脆弱的个体所设下的狭隘束缚，在宇宙这个舞台上发挥作用，而宇宙中蕴含着它固有的种种力量与奥秘。

The first thing that faith gives man, when it settles firmly in his heart, is a broader vision of the universe, how it relates to him, and his role in it; an accurate criterion with which to know the essence of values, people and events; genuine reassurance as he embarks on his journey through this planet up to the time when he meets his Lord; a friendly relation with everything around him in the universe; a warm, interactive relationship with God who has created him and the universe; a feeling that he is honoured and that he is fulfilling an important role to please God and to bring goodness to this universe and to all who live in it. A manifestation of this broad vision is that man breaks out of the narrow confinements of his own small and weak entity to function on the stage of the universe, with all its inherent forces and secrets.

从这一广阔的视野出发，信士会衍生出新的标准和准则，用以评判事物、事件、人物、关切、价值观与目标。他认识到自己在宇宙中的真正角色，以及他在今世的使命。他把自己看作安拉旨意的显现，而安拉让他踏上道路，去实现祂所决定的任何结局。因此，信士怀着清晰的远见、坚定的步伐和无愧的良心，在地上继续他的生活。 这种认识给信士带来一种心灵的宁静、安定与喜悦，使他对周围发生的一切，包括降临到自己身上的事，都能坦然接受。他对自己的疑问有着真实的解答：我们从哪里来，又为何而来？我们要往何处去，在那里又将遇见什么？他们知道自己身处今世是为了一个特定的目的，而发生在他们身上的一切都服务于实现这一目的。他们知道今世是后世的考验之地；知道他们所做的每一件事，无论大小，都将得到报应；知道他们不是被徒然创造的，也不会被抛弃，更不会孤独地独自前行。

From this broad vision a believer derives new standards and criteria to evaluate things, events, people, concerns, values and goals. He recognizes his true role in the universe and his task in this life. He looks at himself as a manifestation of Gods will who sets him on his course to bring about whatever end He has determined. Thus, a believer continues his life on earth with clear vision, steady step and easy conscience. This knowledge gives believers what they feel of serenity, reassurance and delight with what takes place around them, including what happens to them. They have true answers to their questions: Where have they come from, and why? Where are they going, and what will they find there? They know that they are in this life for a particular purpose, and that whatever happens to them serves to bring about that purpose. They know that this life is the testing ground for the life to come; that they will be requited for every action they do, major or minor, and that they have not been created in vain, will not be abandoned or left to travel alone.

当我们拥有这样的知识时,一切忧虑、疑惑和不安全感都会消失。毕竟,这些情绪源于表达或经历它们的人对我们的起源和归宿的无知,不了解前方道路上将会遇到什么,也缺乏对我们存在和人生旅程背后目的的信任。我们将不会再有如(欧麦尔·海亚姆所描述的那些感受,他说:

When we have such knowledge, all worries, doubts and feelings of insecurity disappear. After all, they are due to ignorance, on the part of those expressing or experiencing them, of our origin and destiny, unawareness of what lies ahead in our way, and lack of trust in the purpose behind our existence and life journey. We will have no more feelings like those described by (Umar al-Khayyam who says:

这是一段英译中的文字（Omar Khayyam《鲁拜集》的著名诗句，Fitzgerald译本）。按照要求，我只提供译文： 来到这世界，我不知为何而来， 如同不由自主地流淌； 离开时，又如荒野上的风， 我不知去往何方，不由自主地吹拂。

Into this universe and why not knowing Nor, whence, like willy-nilly flowing; And out of it as wind along the waste, I know not wither, willy-nilly blowing.

信士们知道，他们穿着生命这件衣裳，是出于真主的旨意；真主主宰宇宙，以智慧和知识管理万物的一切事务。他们也知道，给他们披上这件衣裳的那只手，比他们更有智慧，更加慈悲。因此，无需求教于他人，因为他人不可能给出像那位拥有这只手、洞察一切、通晓一切者所给出的那样正确的见解。他们知道，之所以赐予他们这件生命之衣来穿戴，是为了在宇宙中履行某种特定的使命，既受万物的影响，也在万物之中留下自己的影响。这一使命与从生命开端到终结，赋予其他一切受造物的所有使命相互和谐。

Believers know that they wear the garment of life by Gods will, and that God runs the universe, conducting all its affairs, with wisdom and knowledge. They also know that the hand that made them wear this garment is much wiser and more compassionate than they. Hence, there is no need to consult others, because they could not give a sound opinion like that which belongs to the Owner of that hand who knows all and sees all. They know that they are given this garment of life to wear in order to fulfil a certain role in the universe, being influenced by, and leaving their own influence on all things in it. This role is harmonious with all the other roles assigned to all other creatures from the beginning of life to its end.