该章现在详细叙述了那些不具有人类common的焦虑与忧愁特质的信士。"唯有那些坚持拜功的人除外"（第22-23节）。拜功确实是伊斯兰的一项基本责任，是信仰的标志。然而它的意义远不止于此：它更是与真主至高无上的联系方式，也是对祂真正臣服的标志。在拜功中，真主与仆人之间的相对位置被清楚而明确地界定出来。该章在此补充说，信士在任何时候、任何情况下都恒常地践行拜功。这便描绘出一种恒久与稳定的图景。他们的拜功不会因疏忽或懒惰而中断，它是一种持久的联系。先知进行自愿的功修时，也总是持之以恒。他还说："真主最喜爱的善功，是那些即使微小却经常坚持的功修。"[此段圣训见于六部圣训集中的所有正确圣训。]"在他们的财产中，有一份权利归于那求助的人和受困乏的人"（第24-25节）。这份应有的份额特指天课以及其他定额的施舍。它是所有信士应当履行的义务。或许这句经文还有更广泛的含义，表明信士将财富的一部分分给这些贫困者，视之为对他们的应尽之责。这样做，就是摆脱吝啬，超越聚敛财富的欲望。它也意味着，在信士群体中富足的人，认识到自己对困乏者负有的责任。当信士承认贫困者和受困乏者对其财富的一部分享有应得的权利时，他就是在承认真主赐予他的恩典，以及他与其他人类之间的联系。这意味着摆脱贪婪与吝啬，并保障穆斯林群体之间的相互合作与关爱。 因此,天课(zakat)作为一项义务,在多个层面上都具有深远的意义,既关乎个人自身,也关乎社会共同体的生活。
The surah now gives a detailed account of the believers who do not share the common human feature of restlessness and worry. “Not so those who pray, and always attend to their prayers” (Verses 22-23) It is true that prayer is an essential Islamic duty providing the mark of faith. Yet it is much more than this: it is rather the means of contact with God Almighty and the sign of true servitude to Him. In prayer, the relative positions of God and servant are clearly and specifically outlined. The surah adds here that believers attend to their prayers all the time and in all situations. It thus gives an image of permanence and stability. Their prayer is disrupted through negligence or laziness. It is a permanent bond. When the Prophet performed voluntary worship, he used to do so regularly. He also said: “The actions that please God most are the ones offered regularly, even though they may be small.” [Related in all six anthologies of authentic ahadith.] “ Who give a due share of their possessions to the one who asks [for help] and the one who is deprived” (Verses 24-25) This due share is zakat in particular and other charitable donations of specified amounts. These are due, by right, from all believers. Perhaps this statement has a broader meaning too, signifying that believers assign a share of their wealth considering it to be due for such needy people. To do so is to rid oneself of stinginess and to rise above the desire to amass wealth. It also implies a recognition by the one who is well off within the community of believers of his duty towards the one who is deprived. When a believer accepts that the needy and the deprived have a rightful claim to a portion of his wealth, he acknowledges the grace God has bestowed on him and the bond he has with fellow human beings. It signifies freedom from greed and stinginess. Moreover, it guarantees mutual cooperation and care within the Muslim community. Thus, zakat appears a duty with far-reaching significance on several levels, within oneself and in the life of the community.
“Who believe in the Day of Judgement,” (Verse 26) 勾勒出信士品格的基本而概括的轮廓，这一品质与本章的主题直接相关。信仰末日审判是信仰的一半，它对人的情感与行为都有着显著的影响。信仰末日审判之人衡量事物、事件、行为以及整个人生的标准，不同于不信之人。这样的信士处理事务、采取行动时，仰望天空，心系后世。他把所有的事件，无论好坏，都视为序曲，而结果则在来世呈现。
“Who believe in the Day of Judgement,” (Verse 26) Drawing an essential but general outline of a believer’s character, this quality is directly related to the surah's main theme. To believe in the Day of Judgement is half of faith, having as it does a marked influence on one’s life, with respect to both emotions and actions. The standard by which a believer in the Day of Judgement weighs up things, events, actions and life altogether is different from that of one who does not believe. Such a believer approaches matters and takes action looking up to heaven and thinking of the hereafter. He treats all events, good or bad, as preludes, while the results come later, in the life to come.
因此,他会依据这些事情的预期结果来审视它们并作出评判。相反,不相信审判日的人,会以今世这短暂而有限的生命中他能从中获得什么为标准来看待一切。他所采取的任何行动,都只在今世的范围内加以考量。因此,他对事物、事件和行为的权衡方式截然不同,得出的结论也大相径庭。他总是忧虑而痛苦,因为他在今世这第一段生命中所经历的,若不加上后世那更长、更广阔的阶段,便可能既不令人安心、舒适,也不公平、合理。因此,不把后世纳入考虑的人,将会不快乐,或者会使与他亲近的人不快乐。他无法想象更高层次的生命会带给他明确的回报。因此,相信审判日是信仰的一半,伊斯兰的生活准则正是建立在这一信仰之上。
Therefore, he looks at these with their expected results and evaluates them on that basis. By contrast, the one who does not believe in the Day of Judgement looks at everything in the light of what he stands to gain from it in this present, short and limited life. Whatever action he takes is considered within the scope of life on earth. Hence, he weighs things, events and actions differently, arriving at very different conclusions. He is always worried and miserable because what he goes through in this his first life may not be reassuring, comfortable, fair or reasonable unless he adds to it what happens in the next stage, which is longer and broader. Hence, the one who does not take the hereafter into account will be unhappy or will cause unhappiness to those who are close to him. He cannot conceive of a higher level of life bringing him its clear rewards. Hence, believing in the Day of Judgement is half of faith, and it is on this belief that the Islamic code of living is based.
“他们畏惧主的刑罚，因为没有人能够完全免于主的刑罚。”（第27-28节）这比单纯相信后日审判更进了一步。它体现出清醒的敏感与警觉，也体现出一种感受：尽管在敬拜，人仍然在履行对真主的义务上有所不足。人时时担心失足，从而可能应受惩罚，因此会寻求真主的佑助与庇护。作为真主的使者，先知ﷺ始终保持警觉，并畏惧真主的刑罚。
“ Who stand in fear of their Lord’s punishment, for none may feel totally secure from their Lord's punishment.” verses 27-28) This takes us a step further than the mere belief in the Day of Judgement. It adds clear sensitivity and alertness, as well as a feeling that despite ones worship one is falling short in the fulfilment of one’s duty towards God. One fears to slip at any time and, as a result, deserve punishment. Therefore, one looks for Gods help and protection. In his position as a Messenger of God, the Prophet was always on the alert, and in fear of God’s punishment.
他深信，除非真主施恩于他，他的善功不足以保证他进入天堂。他就此对他的圣门弟子们说："任何人的善功都不足以保证他进入天堂。"他们问："连您也是如此吗，真主的使者？"他说："连我也是如此，除非真主施恩于我。"〔圣训由布哈里、穆斯林和奈萨仪辑录。〕"任何人都不能完全安心于主的惩罚"（第28节）
He was convinced that his actions would not ensure his admittance into heaven unless God bestowed His grace on him. He said to his Companions in this respect: ‘No ones actions will be enough to ensure their admittance into heaven.’ They asked: ‘Not even you, Messenger of God?’ He said: ‘Not even me, unless God bestows His grace on me.’ [Related by al-Bukhari, Muslim and al-Nasa’l.] “None may feel totally secure from their Lord's punishment’’ (Verse 28)
这句话表明，人应当始终意识到真主的惩罚，因为招致这种惩罚的事情随时可能发生。真主对人的要求，不过就是这种意识。
This statement suggests permanent awareness of God’s punishment, because what incurs such punishment may occur at any moment. God does not require anything more than such awareness from people.
如果他们偶尔失足或屈服于软弱，真主的宽恕与慈悯始终存在，悔改之门始终敞开。这正是伊斯兰所指引的中道：既不完全漠不关心，也不过分忧虑。信士的心以希望化解忧虑，坚信真主的恩典在任何境况下都与他同在。
Should they slip or succumb to weaknesses, His forgiveness and mercy are always available, and the door to repentance is always open. This is the middle course Islam charts between a total lack of awareness on the one hand and excessive worry on the other. A believers heart counters worry with hope, reassured of Gods grace in all situations.
“ 除了与自己有婚姻关系的人，或他们合法拥有的人之外，他们保守贞洁——因为这样，他们就不受任何责备；而那些想要超越此界限的人，确实是越界者”（第29至31节）。这确保了个人和社会的纯洁。
“ Who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess - for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors” (Verses 29-31) This ensures purity for oneself and the community.
伊斯兰教以纯洁为基础建立社群，同时秉持清晰、坦荡的态度。它确保社会的一切重要职能得以履行，人的一切自然欲望也得到满足，却不致陷入混乱或堕落。一个合法的家庭，公开地生活在自己的家中，正是伊斯兰社会的基本单位：每个孩子都知道自己的父亲，没有人因自己的出生而感到羞耻。如此一来，两性关系便建立在一种端正、洁净、合法且持久的纽带之上，并有明确的目标。它们所追求的，是履行人与社会的责任，而不仅仅是满足单纯的肉体冲动。
Islam builds a community based on purity but with a clear and open approach. It ensures that all important functions are fulfilled and all natural desires are met but without chaos or perversion. A legitimate family, living openly in its home is the unit of Islamic society where every child knows his father and none is ashamed of its birth. In this way, sexual relations are based on a proper, clean, legitimate and long-lasting bond with clear objectives. They seek to fulfil human and social duties other than the satisfaction of a mere physical urge.
因此，《古兰经》在此处阐明了信士的这一品质，表明性行为只允许在配偶之间，或在合法拥有的女奴之间进行。
Hence, the Qur’an states this quality of believers here, making it clear that sex is permitted only with spouses or with women who are rightfully possessed.
在此需要说明第二类人，即女奴，前提是她们在穆斯林社会中合法存在。从伊斯兰的观点看，她们合法存在的唯一理由，是在为真主的事业而进行的战争中被俘。这是伊斯兰视为唯一正当的战争。伊斯兰对战俘制定了相应的裁决，《穆罕默德章》（第四十七章）中有一节经文对此作了说明：{你们遇见不信道的人们的时候，就应当砍断他们的颈项，直到你们把他们完全制服，那时，你们就当紧紧地捆绑他们。}
A word needs to be said here concerning this second category, which refers to slave women, if they happen to lawfully exist in a Muslim society. The only lawful reason for their existence is their having been taken prisoner during a war fought for Gods cause, which is the only legitimate war from an Islamic point of view. Islam lays down a ruling concerning prisoners of war, which is outlined in a verse of Surah 47, Muhammad: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly.
“此后，或施恩释放，或索取赎金释放，直到战争放下它的重负。”（47：4）因此，关于战俘的最终裁决是：或施恩释放，或索取赎金释放。
Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (47: 4) Thus, the final ruling on prisoners of war is to set them free, either by an act of grace or against ransom.
然而,在某些情况下,可能仍有战俘未被释放。当这样的女奴存在时,只有与她们的主人之间才允许发生性关系。与此同时,她们仍有多种途径可以重获自由。事实上,伊斯兰教提供了许多方法,以确保奴隶制最终被彻底废除。
However, in some situations there may remain prisoners of war who are not set free. When such women slaves exist, sexual relations with them is permitted but only with their master. All the while, however, different ways of regaining their freedom are available to them. In fact, Islam provides many ways to ensure that slavery is abolished altogether.
在这一切之中，伊斯兰是开放的，它确保社会中两性关系的纯洁。
In all this, Islam is open, ensuring clean sexual relations in society.
它不会让这些女性作为战俘而遭受强奸以及肮脏、剥削性的关系，而这在其他战争情境中常常发生。它也不会给这种情况贴上虚假的标签，把她们称为自由人，而实际上她们是奴隶。
It does not leave such women prisoners of war to be the victims of rape and filthy and exploitative relations, as often happens elsewhere in war situations. Nor does it put a false tag on the situation, calling such women free when they are in fact slaves.
"那些超越此界限的人，确实是越界者"（第31节）。因此，伊斯兰关闭了一切肮脏的性关系之门，只保留这两种合法的形式。依照伊斯兰教，性是一种合法、洁净的功能，只有在以不合法或偏离正道的方式实行时，才会沾染污秽。1
“ Those who seek to go beyond that [limit] are indeed transgressors ” (Verse 31) Thus Islam closes the door on all dirty sexual relations, keeping only these two open forms as legitimate. According to Islam, sex is a legitimate and clean function to which dirt may attach when it is practised in an illegitimate or deviant way.1
“ 他们是守信用、践行盟约的人”（第32节）。这是伊斯兰社会所奠基的基本道德品质之一。
“ Who are faithful to their trusts and to their pledges” (Verse 32) This is one of the basic moral qualities on which Islamic society is founded.
根据伊斯兰教，对信托和盟约的尊重，始于尊重真主向诸天、大地和诸山所提出的那份伟大的信托，但它们拒绝承担，因为它们担心无法履行其中的责任。然而人类接受了它。这就是信仰的信托，以及出于自愿而非被迫地履行其要求。它也包括尊重从人性中所取的第一个盟约，即在出生之前，人性见证了真主独一的真理。对世俗交易中一切信托和盟约的忠诚，正是建立在尊重这第一份信托和第一个盟约之上。伊斯兰教反复强调这种忠诚的重要性，强调信任的作用，认为这是使其社会建立在坚实基础之上的保证。它视这种忠诚为信士的独特品质，而相反的品质则是不信道者的标志。《古兰经》和逊奈中多次重申此点，足以说明伊斯兰教对忠诚的重视毋庸置疑。
The honouring of trust and pledges begins, according to Islam, with honouring the great trust that God offered to the heavens, the earth and the mountains but they refused to accept it, fearing that they would not be able to fulfil its commitments. Man however accepted it. This is the trust of faith and the fulfilment of its requirements out of choice but without compulsion. It also involves honouring the first pledge taken from man’s nature, before birth, when this nature testifies to the truth of God’s oneness. Faithfulness to all trusts and pledges in worldly transactions is founded on honouring this first trust and this first pledge. Islam repeatedly emphasizes the importance of such faithfulness, to trust, confirming its role in building its society on solid foundations. It considers such faithfulness a distinctive feature of a believer, whereas the opposite quality distinguishes unbelievers. This is often repeated in the Qur’an and the Sunnah, leaving no room for doubt as to the importance Islam attaches to faithfulness.
“他们在作证时坚持真理。”（第33节）根据伊斯兰教，作证和提供证言是许多权利得以实现的基础。事实上，只有在这样的基础上，才能确保不逾越真主所设定的界限。因此，真主恰当地强调了作证的重要性：在需要裁决争端时，人应毫不迟疑地作证并提供证言。作证时，必须陈述真相，不加歪曲或扭曲。事实上，真主使作证成为为祂而行的行为，从而将其与对祂的顺从联系起来。祂命令我们：“你们当为真主作证”（65：
“Who stand zip for the truth when they bear witness.” (Verse 33) To bear witness and give testimony is, according to Islam, the basis of the fulfilment of many rights. Indeed, preventing any transgression of the bounds set by God can only be ensured on such a basis. Hence, God has rightly placed strong emphasis on bearing witness, without hesitation, and testifying when a dispute needs to be adjudged. When bearing witness, the truth must be stated without distortion or twisting. Indeed, God has made bearing witness an act done for Him so as to link it to obedience of Him. He gives us the instruction: “Bear witness before God” (65:
2) 这里将其作为信士的一项特征提出。它确实是需要履行的诸多信托之一。特意提及它，是为了进一步强调其重要性。
2) Here, it is made a feature of believers. It is indeed one of the trusts that need to be fulfilled. It is given special mention in order to further emphasize its importance.
这份信士品质的列举以谨守礼拜开始，又以同一品质作结："And who attend to their prayers without fail."（第34节）此前提到礼拜时，说的是他们始终谨守礼拜。而这里所强调的，是他们坚持不懈地"无一缺失"地礼拜。两者并不相同。这里的重点在于：按时礼拜，完成必尽的主命，并加上自愿的功修，遵循礼拜的形式与精神。信士们对此既不疏忽，也不懈怠。不言而喻，将礼拜列为信士品质的首尾，足以证明它所占据的重要地位。
This list of believers qualities started with attendance to prayers, and it now concludes with that same quality: “And who attend to their prayers without fail.” (Verse 34) The earlier reference to prayer mentioned that it is always attended to. Now, the point at issue is that it is done ‘without fail. The two points are not the same. Here, the emphasis is on offering prayers on time, performing the obligatory part and adding the voluntary one, adhering to its form and spirit. Believers are neither negligent of this, nor are they careless. Needless to say, mentioning prayer as the first and the last of believers distinctive qualities confirms the importance attached to it.
在此处,这一群人的命运被如此陈述:"他们将在乐园中受到尊崇。"(第35节)这节短小的经文将物质的享受与精神的喜悦结合在一起。他们身处乐园之中,同时也在那里受到尊崇。因此,当他们享用乐园中为他们所预备的一切时,他们也因保持了崇高的道德标准而享受着被尊崇的喜悦。
At this point, the fate of this group is stated: “ They are the ones to be honoured in the gardens of paradise.” (Verse 35) This short verse combines an aspect of material enjoyment with a spiritual one. They are in gardens of paradise, but they are also honoured there. Thus, when they enjoy what is provided for them in paradise, they also enjoy being honoured for maintaining heir high moral standard.