在前面的段落中,即本章前二十一节,有关行为与报酬、引导与迷失、所得与清算的准则,都与支配昼夜更替的那一宏大普遍定律相联系。在本段中,关于行为举止、礼仪道德以及个人与社会义务的规范,则与信仰神的独一性相联系。确实,这一信仰提供了一切其他联系所依附的根本纽带,无论在家庭、社群之中,还是在整个人类之间。

In the preceding passage, which comprises the first 21 verses of the sūrah, the rules of action and reward, guidance and error, earnings and reckoning are linked to the great universal law that governs the succession of night and day. In the current passage, the rules for behaviour, manners, individual and social duties are linked to belief in God’s oneness. Indeed this belief provides the essential tie to which all other ties are linked, within the family, community and humanity as a whole.

在上一段中，我们了解到《古兰经》“指引人走向最正直的道路”。我们也被告知，真主已经最清楚地“阐明了一切”。在这一段中，本章给出了界定通往最正直标准之道的诫命与禁令的概要。它们详细说明了一些行为规范，告诉我们哪些行为是允许的，哪些是被禁止的。

In the previous passage we learnt that the Qur’ān “shows the way to that which is most upright.” We have also been told that God has most clearly ‘spelled out everything.’ In this new passage, the sūrah gives us an outline of the commandments and prohibitions which demarcate the way to the most upright standards. They spell out in detail some rules of behaviour, telling us of permissible or prohibited practices.

本段以禁止以任何事物与真主并列开始,明确宣示真主的命令:崇拜只能指向祂一位。接着列出各项义务与责任,例如善待父母、慷慨地周济亲属、贫困者和路途中需要帮助的旅人,但不可挥霍浪费。它还禁止杀害自己的子女、通奸,以及在任何情况下杀人。进一步的命令明确指出,信士必须妥善照顾孤儿,保护他们所拥有的财产;必须履行自己的约定和承诺;在交易中应当公平,称量和计量都要准确;并且必须努力树立和维护真理。信士被命令在任何情况下都不可傲慢。本段最后以警告不可以任何事物与真主并列作结。因此,所有的命令与禁令都被置于开头与结尾之间,与真主独一的根本信仰紧密相连,而这信仰正是人类生活乃至一切生命稳固的基础。

This new passage begins with a commandment that prohibits the association of partners with God. It declares God’s clear order that worship must be addressed to Him alone. This is followed by an outline of duties and obligations, such as maintaining kindness to one’s parents, being generous without extravagance to relatives, the needy and travellers in need. It also prohibits killing one’s offspring, adultery and murder under any circumstances. Further commandments make it clear that believers must take good care of orphans, ensuring that whatever property they have is well looked after, and that they must fulfil their pledges and promises. They should also conduct their transactions in fairness, giving due weight and measure, and they must endeavour to establish and maintain the truth. They are commanded not to behave arrogantly in any situation. The passage concludes with a warning against associating partners with God. Thus all the commandments and prohibitions are given between the opening and ending of the passage, clearly attached to the basic belief in God’s oneness which provides the firm foundation of human life as indeed all life.

“不要在真主之外另设任何神明，免得你受到责备，被遗弃。”（第22节）这是一条禁止以他物与真主并列的命令，也是对由此带来的后果的警告。它虽是普遍的命令，却同样针对每一个人，使每个人都感到这是直接向自己发出的。信仰是个人的事情，每个人都要为自己的信仰负责。背离对真主独一性的信仰之道的人，所面临的结局是：他会因这可耻的行为而“受到责备”，“被遗弃”，无人扶助。凡是失去真主佑助的人，无论他有多少支持者，都是被遗弃的。阿拉伯原文 fataq‘uda madhmūman makhdhūlā 的描述尤其生动：把“免得你”一词读作“免得你坐下”。这恰当地描绘了这样一种人：他觉得这种耻辱过于羞愧，压得他喘不过气，于是颓然坐下，被遗弃，软弱无力，既站不起来，也无能为力。这一描述还暗示这种状态是持久的，因为“蒙羞而坐”意味着已无任何行动可以改变局面。

“Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.” (Verse 22) This is a commandment forbidding the association of partners with God and a warning against the results it brings about. Although it is a general order, it is nonetheless addressed to each individual so that everyone feels it is personally issued to them. Believing is a personal matter for which every individual is responsible for themselves. The outcome that awaits anyone who deviates from the path of believing in God’s oneness is such that they find themselves ‘disgraced’ by the foul deed, ‘forsaken’, without support. Whoever is deprived of God’s support is forsaken, no matter how numerous his supporters are. The Arabic description, fataq`uda madhmūman makhdhūlā, is especially graphic: in place of lest you find yourself, read, ‘lest you sit’. This aptly describes the person who finds such disgrace too shameful that it weighs heavily on him and he sits down forsaken, weak, unable to stand and powerless. The description also suggests that this state is permanent because ‘sitting down in disgrace’ suggests there is no action to change the situation.

“你的主已经命定：你们只能崇拜祂。”（第23节）这一命令要求将一切崇拜唯独献给真主，紧接在禁止以任何事物与真主并列之后。它以决定性裁定的形式出现，要求全人类无条件地执行。阿拉伯原文所用的“qadā”一词，译为“命定”，意为终极的判决，为一个本已十分强调的命令增添了额外的力度；该命令又采用了否定加例外的结构：“你们只能崇拜祂。”其语气极为肯定，强调程度至高。当这一根本裁定确立之后，个人与群体的责任才随之被阐明。这些责任都建立在对独一真主的坚定信仰之上，因此，行为背后的动机与目标，都指向同一个终极目的。

“Your Lord has ordained that you shall worship none but Him.” (Verse 23) This order to offer all worship to God alone follows the one prohibiting the association of partners with God. It takes the form of a decisive ruling to be implemented without fail, by all mankind. The term, qadā, used in the Arabic text and translated as ‘ordained’, signifies a final verdict imparting additional emphasis to an already emphatic order that also uses the construction of a negation and exception: “You shall worship none but Him.” The mode is one of total emphasis and stress. When this basic ruling is well established, individual and community duties are outlined. These rely on a firm belief in the One God. Hence, motives and goals behind actions and practices work towards the same end.

除了信仰之外，最重要的纽带便是家庭。因此，这章经文将孝敬父母与崇拜真主相提并论，以强调它在真主眼中的重要地位：

The most important bond next to that of faith is the family. Hence the sūrah links kindness to parents with the worship of God, in order to emphasize its importance in God’s sight:

本章接着涵盖了所有亲属，以及对他们友善相待的必要性，并进一步提到贫困者和可能陷入困境的旅行者。它扩展了家庭关系的范围，将人与人之间的各种纽带，以最广泛的意义包括在内：

The sūrah proceeds to include all relatives and the need to be kindly to them, adding also the needy and travellers who may find themselves in difficulty. It expands on family relations so as to include all human bonds in their broadest sense:

你要把应得的权利给予亲属，也给予贫民和旅途中的人。不要挥霍浪费，因为挥霍浪费的人是恶魔的弟兄，而恶魔对他的主一向忘恩负义。如果你因期望从你的主那里得到恩惠而不得不避开他们，那就至少要温和地对他们说话。（第26-28节）

Give to the near of kin their due, and also to the needy and the traveller in need. Do not squander your substance wastefully, for the wasteful squanderers are Satan’s brothers, and Satan has always been ungrateful to his Lord. But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly. (Verses 26-28)

《古兰经》清楚表明，近亲、贫困者和旅途中的困乏者对我们有权利，这项权利只能通过经济上的帮助来履行。这不是一个人对另一个人的恩惠，而是真主所规定的义务，并与专一崇拜祂相联系。当我们履行这项义务时，我们只是在尽自己的责任，同时也在我们与所施予之人之间培养亲密的关系。施予者对受施者并无恩惠可言，因为他只是在履行对真主的义务。

The Qur’ān makes it clear that the near of kin, the needy and stranded travellers have a right against us which may only be discharged by financial assistance. This does not come as a favour which one person does to another; it is rather a duty imposed by God and associated with worshipping Him alone. When we fulfil this duty we are only discharging our responsibility, and cultivating a close relationship between ourselves and those to whom we give. The giver has no favour against the recipient, because he is only fulfilling a duty towards God.

《古兰经》强烈谴责挥霍浪费，所谓挥霍，即是把自己的钱财用在不当之处。穆扎欣（Mujāhid）说：如果一个人把所有钱财都用于正当的用途，他就不是挥霍者；但如果他即使只花了一小笔钱而用在了不当之处，那他就是挥霍者。因此，决定性的不是花费的数额，而是花费的目的。由此可见，挥霍者确实是撒旦的兄弟，因为他们把钱财用于邪恶的目的，并用来资助自己对真主的违抗。这使他们成为撒旦的同伙。须谨记：“撒旦对他的主一向是忘恩负义的。”（第27节）撒旦和挥霍者都没有尽到感恩真主恩惠的本分，这意味着他们应当只将钱财用于能使真主喜悦的事务上，遵从祂的命令，并戒避祂所禁止的一切。

The Qur’ān speaks strongly against squandering, which is defined as spending one’s money in the wrong way. Mujāhid says that if one spends all one’s money for rightful purposes, one is not a squanderer, but if one spends a small amount in the wrong way, then one is. Thus, it is not the amount which one spends, but the purpose for which one spends it. Hence, squanderers are indeed Satan’s brothers because they spend their money for evil purposes, and to finance their disobedience of God. This makes them Satan’s cronies. It must be remembered that “Satan has always been ungrateful to his Lord.” (Verse 27) Both Satan and those who squander do not fulfil their duty of appreciating God’s favours, which means that they should use it only in purposes that earn God’s pleasure, doing His bidding and refraining from anything He has forbidden.

正如《古兰经》明确指出的那样，经文随后提到，在伊斯兰之前的蒙昧时代，有些人因为害怕贫困和穷困而杀死自己的女儿。经文接着明确命令禁止以任何此类理由杀害儿童。既然真主是决定人们所拥有之物的主，那么贫穷与子女的数量或性别之间就没有任何联系。

As the Qur’ān makes this statement clear, it follows it with reference to the fact that some people in pre-Islamic days used to kill their daughters for fear of want and poverty. It then adds a clear order prohibiting the killing of children for any such reason. Since God is the One who determines the means people have, there is no connection, then, between poverty and the number or sex of the children they have.

这件事完全掌握在真主手中。当人们从思想中清除贫穷与生育子女之间存在直接关联的错误观念，并接受关于此事的正确观念时，就没有理由去犯那种违背人性和生命权利的可怖罪行了："你们不要因为怕贫穷而杀害你们的子女。我供给他们，也供给你们。杀害他们确是大罪。"（第31节）

The matter is fully in God’s hands. When people purge their thoughts of the false notion of any direct relationship between poverty and having children, and when they adopt the correct concept in this regard, there is no reason for that ghastly crime which flies in the face of human nature and the right to life: “Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin.” (Verse 31)

当人们接受错误的信仰时，这些信仰会影响他们的日常生活。其影响并不局限于接受错误的观念或进行错误的崇拜仪式。

When people adopt false beliefs, these beliefs affect their everyday lives. The effect is not confined to the adoption of wrong notions or the offering of worship rituals.

另一方面,从信仰中清除任何错误的观念,确实会对情感、行为乃至整个社会生活产生积极影响。蒙昧时代的阿拉伯人活埋女儿,便是一个明显的例子,说明宗教信仰能够深刻影响人的生活,以至于如此骇人听闻的罪行竟被视为可以接受的社会习俗。这证明人的生活会受到所持信仰的影响。事实上,信仰不可能与人的生活隔绝。

On the other hand, purging faith from any false notion does have a positive effect on feelings, behaviour and social life generally. The fact that people in pre-Islamic Arabia used to bury their daughters alive provides a clear case of how far religious beliefs can affect human life so as to establish such horrendous crime as an acceptable social norm. It testifies to the fact that life is affected by the sort of beliefs people adopt. Indeed faith cannot remain isolated from human life.

关于《古兰经》的用语，这里值得说明的是其中所体现的极为审慎的考量。在这节经文中，我们注意到，子女的给养被置于父母的给养之前。而在第六章《牲畜》（al-An‘ām）中，则是父母的给养居先："我供给你们，也供给他们。"（6：151）两处用语的不同，反映了它们各自强调的重点有所不同。这里的经文译为："你们不要因为怕贫穷而杀死你们的子女。我供给他们，也供给你们。杀害他们确是一种大罪。"（第31节）第六章中的经文如下：

A word should be said here about the meticulous care the Qur’ānic style reflects in its usage. In this particular verse we note that the provision for offspring is mentioned before provision for parents. In Sūrah 6, Cattle or al An`ām, it is provision for parents which comes first: “We provide for you and for them.” (6: 151) The usage in both cases is related to the different emphasis they have. Here the verse is translated as: “Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin.” (Verse 31) The verse in Sūrah 6 reads as follows:

禁止杀害儿童之后紧接着的是禁止通奸：3

The prohibition of killing children is followed by a prohibition against adultery: 3

“不要接近通奸。它确实是一种可憎的行为，也是一条恶劣的道路。”（第32节）杀害子女与通奸之间存在明确的联系。我们可以看到，禁止通奸的经文正处于禁止杀害子女与禁止自杀两条禁令之间。这正体现了我们在此所说的这种联系。

“Do not come near adultery. It is indeed an abomination and an evil way.” (Verse 32) There is a definite link between the killing of children and adultery. We find that the prohibition of adultery here intervenes between the prohibition of killing one’s children and that of killing oneself. This takes into account the link to which we are here referring.

通奸在多种意义上都等同于杀人。它是一种杀人,因为它浪费了生命的精华,将其置于错误的位置。通奸之后往往会出现摆脱其自然后果的念头,即堕胎或杀婴。如果孩子被留下并得以存活,他又会被抛弃,陷入苦难与匮乏的生活,这是另一种形式的杀人。此外,它也是对社会的杀害,因为家庭关系由此丧失,血缘关系变得混乱。人们将很难相信自己所抚养的孩子确实是自己的骨肉。如此一来,社会关系便被削弱,社会的精神也或多或少随之消亡。

Adultery represents killing in various ways. It is a killing because it wastes life matter as it puts it in the wrong place. It is often followed by a desire to get rid of its natural consequences through abortion or infanticide. If the child is spared and allowed to live, it is abandoned to a life of misery and deprivation, which is a killing in a different form. Moreover, it is a killing of the community because family relations are thus lost, and blood ties are confused. People will have little trust that the children they bring up are their own. Thus community relations become weakened and the spirit of the community more or less dies.

通奸还可以从另一个角度被视为对社会的一种伤害。它为满足性欲提供了便利，使婚姻成为多余的制度，也使家庭成为不必要的负担。我们不可忘记，家庭是年轻人得以成长的适当场所，也是健全人性得以巩固的地方。正是家庭，能够确保男孩和女孩都获得良好的教养。

Adultery may also be described as a killing of the community for a different reason. The ease which it provides for the fulfilment of sexual desires makes marriage a redundant institution, and the family an unnecessary responsibility. We must not forget that the family provides the proper home where the young should be reared, and where sound human nature is consolidated. It is the home where sound upbringing can be ensured for boys and girls alike.

纵观历史，每一个放任淫乱蔓延的群体，都终将导致自身的衰落。有人或许会觉得这并不成立，因为欧洲和美国尽管淫乱风气盛行，却依然保持着强盛的国力。然而，这种放纵道德所带来的后果，如今在法国等古老的民族中已经显现出来。至于美国这样的新兴国家，其影响或许还需要一段时间才会显现。这种情形就好比一个年轻人放纵自己的欲望：年少时，其后果也许并不明显，但随着年岁增长，他的衰败却会迅速到来。

Throughout history, every community that allowed immorality to spread saw its own decline brought about. Some people may feel that this is not true, looking at the fact that Europe and the United States continue to enjoy power despite the fact that immorality is widespread there. Yet the results of such loose morality are now apparent in older nations, such as France. As for new nations like the US, it may take some time yet before such effects are visible. The case is like that of a young man who gives rein to his desire. The effects may not manifest themselves when he is young, but as he grows older, his decline is rapid.

该章接着禁止杀害任何人，除非有正当理由："你们不可杀人，因为真主禁止杀人，除非是为了公正。"

The sūrah follows this with a prohibition of killing anyone, except for a valid reason: “Do not kill anyone, for God has forbidden killing, except in [the pursuit of] justice.

“若有人被无辜杀害,我已赋予其继承人权利(寻求公正的偿命)。他在杀人偿命时不得过度,不得超越公正的界限。他必将得到帮助。”(第33节)

If anyone is slain wrongfully, We have given his heir authority [to seek just retribution]. He [i.e. the heir] must not exceed the bounds of equity in [retributive] killing. He is given help.” (Verse 33)

伊斯兰是一种保护生命、确保和平的宗教。因此，伊斯兰认为杀害任何人都是最严重的罪行，仅次于以同等地位归于真主。赐予生命的是真主。因此，除非得到真主的允许，并且在祂所许可的范围之内，任何人都不得夺走生命。每一条人命都具有不可侵犯的神圣性。真主所许可的执行死刑的界限非常明确，不受偏见或个人观点的任何影响。布哈里和穆斯林所辑录的一段高度可靠的圣训中，先知ﷺ说：“凡作证万物非主，唯有真主，并作证穆罕默德ﷺ是真主的使者的穆斯林，除非因以下三种原因之一，否则不得被杀：以命偿命；已婚的通奸者；以及背弃信仰、离开其群体的叛教者。”施行死刑的这三种合法方式中，第一种确保了公正的报应。它允许杀一人以保障众人的生命。真主说：“有理智的人啊，你们在这偿命的法律中有生命，以便你们敬畏真主。”（2：179）如此，那些无故意图侵害和杀害他人的人被制止，人的生命因而得以保全。

Islam is a religion which preserves life and ensures peace. Hence it considers the killing of any human being to be a crime of the highest order, ranking next to associating partners with God. It is God who gives life. Hence, no one can take life away except by God’s permission and within the limits which He has allowed. Every human life has a sanctity which cannot be violated. The limits which God has allowed for the infliction of capital punishment are very clear. They are not subject to any influence by prejudice or personal view. A highly authentic ĥadīth related by al- Bukhārī and Muslim quotes the Prophet as saying: “No Muslim person who bears witness that there is no deity other than God and that Muĥammad is God’s Messenger may be killed except for one of three reasons: a life for a life, a married adulterer and a rebel who renounces his faith and abandons his community.” The first of these three legitimate ways to inflict capital punishment ensures fair retribution. It allows the killing of one person in order to guarantee life for many others. God tells us that “There is life for you, men of understanding, in this law of just retribution, so that you may remain God-fearing.” (2: 179) Human life is thus preserved by stopping those who are intent on assaulting and killing others for no reason.

当一个意图杀人的人意识到，等量的报应（qisas）会让他以自己的生命为其可怕的罪行付出代价时，他就会止步于杀人。如此，整个社会又得以存活，因为等量报应的律法阻止了受害者的亲属进行复仇杀戮，而这种复仇往往会超出只杀死罪犯的范围。若任由复仇杀戮肆意发展，就会导致家族仇杀接踵而至，无辜的人因此丧生。相反，等量报应给所有人带来安全，确保除罪犯之外，没有任何人受到威胁。于是，每个人都能安宁、安全地过自己的日子。

When someone intent on killing another realizes that just retribution will make him pay for his ghastly crime with his own life, he will stop short of killing. Again there is life for the community as the law of just retribution stops the relatives of the victim from vengeance killing, which often goes beyond just killing the offender. When vengeance killing is allowed free reign it leads to the killing of innocent people as the family feud ensues. On the contrary, just retribution gives security to all, making sure that no one other than the offender is threatened. Thus, everyone goes about his life in peace and security.

在阐明了关于人们的名誉与生命之神圣性的指示之后，这一章转而论述孤儿的财产问题，以及对他们所作承诺与誓约必须履行的要求：

Having completed its instructions concerning the sanctity of people’s honour and life, the sūrah tackles the question of orphans’ property and the requirement of fulfilling one’s promises and pledges towards them:

不要靠近孤儿的财产，除非是为了使其更好，直到他成年。你们当信守所有的约定，因为你们必将为所许下的每一个承诺担责。（第34节）

Do not come near the property of an orphan before he comes of age, except with the best of intentions. Be true to all your promises, for you will be called to account for all that you promise. (Verse 34)

伊斯兰清楚地规定，穆斯林的生命、荣誉和财产都必须受到保护和维护。先知ﷺ说："任何人都不得夺取穆斯林所拥有的一切：他的血液、荣誉和财产。"[由al-Bukhārī、Muslim、Mālik、Abū Dāwūd和al-Tirmidhī辑录] 然而，该章经文对孤儿的财产作出了特别规定，确保其得到充分保护。它禁止接近孤儿的财产，除非是为了孤儿最好的利益。

Islam makes it clear that a Muslim’s life, honour and property are to be protected and preserved. The Prophet says: “Everything that belongs to a Muslim is forbidden to be taken away by another: his blood, honour and property.” [Related by al- Bukhārī, Muslim, Mālik and Abū Dāwūd and al-Tirmidhī] The sūrah, however, makes a special case concerning the property of an orphan, ensuring its full protection. It forbids the mere coming near it except for what is best for the orphan.

这是因为孤儿太过软弱，既无力管理自己的财产，也无法抵御他人的侵害。因此，穆斯林社会有责任妥善照顾孤儿及其财产，直到他成年并能够自行处理自己的事务。

That is because an orphan is too weak to manage his property or defend it against assault. Hence, the Muslim community is required to take proper care of the orphan and his property until he comes of age and is able to take care of his own affairs.

值得注意的是,与所有这些训诫相关的一个要点是:需要个人亲自履行的事项,是以单数形式表述的。相反,针对穆斯林群体的训诫则以复数形式给出。因此我们看到,孝敬父母、周济亲属、贫困者和滞留旅人,避免奢侈浪费、在吝啬与挥霍之间保持中道,在任何情况下探求真相、不显傲慢和自大,这些命令都是以单数形式给出的。这是因为这些方面的责任由个人承担。另一方面,禁止杀害子女、通奸和杀人的训诫,以及关于保护孤儿财产、遵守诺言和盟约、公平称量和计量的训诫,则使用复数形式表达,因为这些事项关乎整个社会群体。

An important point to be noted in connection with all these instructions is that matters which an individual needs to implement in person, as an individual, are phrased in the singular form. By contrast, the instructions that are addressed to the Muslim community are given in the plural. Thus we see that orders to be kind to parents, to be charitable to relatives, the needy and stranded travellers, and to refrain from extravagance, maintain a middle way between being tight-fisted and spendthrift, to ascertain the truth in every situation and refrain from showing arrogance and conceit, are all given in the singular form. This is due to the fact that responsibility in these areas is shouldered by the individual. On the other hand, the plural form is used to express the instructions prohibiting the killing of children, adultery, and homicide, and those concerning the protection of an orphan’s property, honouring promises and pledges, and giving fair weight and measure, because these concern the community as a whole.

该章所阐明的行为准则也涉及商业交易中的公平。

The code of conduct the sūrah outlines also speaks about fairness in commercial dealings:

“你们量取的时候，要给足量；用公平的秤称量。这样做才公正，结果也最好。”（第35节）

And give full measure whenever you measure, and weigh with accurate scales. That is fair, and best in the end. (Verse 35)

履行诺言与给予公平、足额的度量衡，其关联在含义与表达上都十分明显。因此，从一者过渡到另一者自然而流畅。在交易中秉持公正、足量足衡，是诚实守信与善意待人的体现。如此，社会内部的交往便建立在正确的基础之上，从而促进信任与诚实，并带来各方面的福祉："这是公平的，结局也是最好的。"（第35节）它在今世是善的，因为它维护了公正；在后世则更好，因为它确保了善报。

The relevance of fulfilling promises and giving fair and full measure and weight is readily apparent, both in meaning and expression. This makes the progress from one to the other easy and smooth. To be fair in transactions and to give full weight and measure are actions which mark honest dealing and good faith. Thus internal dealings within the community are set on the right footing which promotes trust and honesty, and ensures blessings all round: “That is fair, and best in the end.” (Verse 35) It is good in this life as it maintains fairness, and better in the hereafter as it ensures good reward.

先知(愿主赐福他并使他平安)说:"凡能获取非法利益,却因畏惧真主而放弃的人,在他于后世获得报酬之前,真主必定会在今世赐予他比那利益更好的东西。" 在称量与计量上贪婪吝啬,便是卑劣与欺诈的表现,它会破坏社会之中的信任。这会导致交易不良,社会缺少福佑与互信。这必然会影响那些以坑害他人为利、最终却成为失败者的人。他们所得的任何利益都是表面的、短暂的。

The Prophet (peace be upon him) said: ‘Anyone who is able to secure unlawful gain yet abandons this for no reason other than fearing God will certainly receive from God what is better than such gain here in this life, before they receive their reward in the life to come.” Giving in to greed and stinginess in weight and measure betrays meanness and dishonesty which destroys trust within the community. It leads to poor trading, and a lack of blessings and trust in the community. This is bound to have repercussions on individuals who find themselves losers after they had thought to gain through selling people short. Whatever gain they may make is superficial and short- lived.

这种吝啬所带来的副产品——贸易停滞，必然会对个人产生影响。

Stagnation of trade, which is a by-product of such stinting, is certain to show its effects on individuals.

这是一个事实，为那些有远见的商人所认可。他们把诚实作为经商原则，并非出于任何伦理、道德或宗教动机，而是因为从实践经验中看到，诚实能带来更好的收益。因此，一个人在生意中公平交易、足斤足两，可能出于实际和商业的考虑；另一个人做同样的事，则是作为其宗教信念的落实。两者的区别在于，后者不仅获得了前者所得到的一切好处，还能保持问心无愧，并着眼于更高远的境界。他由此获得了更为开阔的人生视野。这清楚地表明，伊斯兰在实现现实生活目标的同时，也构建了更为广阔的理念和更加幸福的环境。

This is a fact, recognized by far-sighted business people. They maintain honesty as a business principle not because of any ethical, moral or religious motive, but because they see from practical experience that it delivers much better gain. Thus one person may be fair in business and give full weight and measure for practical and trade reasons while another does the same as part of implementing his religious convictions. The difference between the two is that the latter gets all the benefits received by the former in addition to maintaining a clear conscience and looking towards higher horizons. He benefits by a much broader vision of life. This clearly shows that Islam fulfils the objectives of practical life while building its wider concepts and happier environment.

伊斯兰信仰的一个基本特征是简明、清晰、透明。任何事情都不能基于怀疑、传说或缺乏依据的印象而被允许。

A basic characteristic of the Islamic faith is that it is straightforward, clear and transparent. Nothing is permitted on the basis of suspicion, myth or unsubstantiated impression:

不要去追随你没有知识的事。耳朵、眼睛和心，都将被问及。（第36节）

Do not pursue that of which you have no knowledge. Man’s ears, eyes and heart shall all be called to account. (Verse 36)

这几句话为人的心智与心灵确立了一套完整的方法，其中融入了人类直到近代才开始运用的科学方法。然而，它又加入了诚实与对真主的敬畏。这正是伊斯兰教相对于缺乏灵性的冷峻理性方法所具有的优势。

These few words establish a complete method for the human mind and heart, incorporating the scientific approach that humanity has begun to apply only recently. It adds, however, honesty and fear of God. This is an advantage Islam adds over cold rational approaches that are devoid of spirituality.

对任何传闻、行为或情况，在作出判断之前先加以核实，这正是《古兰经》的方法精髓。当心灵与理智忠实地遵循这一方法时，信仰事务中便没有迷信的余地，法律事务中也没有猜疑的余地。更有甚者，在科学与研究中，也不容有空洞的臆断或肤浅的结论。

Making certain of every report, action or situation before passing a judgement concerning it is the essence of the Qur’ānic approach. When hearts and minds faithfully follow this approach, there remains no room for superstition in matters of faith, or for suspicion in legal affairs. What is more is that there is no room for theoretical assumptions or superficial conclusions in science and research.

人们在现代所毫无保留称颂的科学诚信，说到底不过是《古兰经》所确立的那种自觉的诚实品格，它是人必须为之承担责任的一项要求。《古兰经》使每个人都要为自己的听、看与感受负责，并且要在赐予他耳朵、眼睛和心灵的真主面前接受清算。这就是感官、心灵与理智的诚实与正直。人要为这一切负责，这些器官本身也将在审判日被问及它们所做的事情。当我们思考这份责任的分量时，便会感到震撼，因为它适用于我们说出的每一句话、做出的每一个判断。

Scientific integrity which, in modern times, people unreservedly praise is no more than the conscientious integrity which the Qur’ān establishes as a requirement to be accounted for. The Qur’ān makes everyone responsible and accountable for their hearing, seeing and feelings in front of God who has given them their ears, eyes and hearts. This is the integrity and honesty of senses, heart and mind. Man is accountable for all these and the organs themselves will be questioned about their actions on the Day of Judgement. When we consider the magnitude of this responsibility, we are overwhelmed because it applies to every word we say and every judgement we make.

「不要追随你没有知识的事。」（第36节）确定的知识才是判断或信念的唯一依据，不确定的事物绝不能作为此类依据。在一段真实可靠的圣训中，先知ﷺ曾说：

“Do not pursue that of which you have no knowledge.” (Verse 36) Certain knowledge must be the only basis for judgement or conviction. Whatever is not certain must never constitute such a basis. In an authentic ĥadīth, the Prophet is quoted as saying: