{God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.} 上述文本是一段《古兰经》经文，依照规则，经文内保持原样，不作翻译，因此原样保留。

God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.

这是对你们的劝诫，真主完全知晓你们所做的一切。然而，无力负担的人，应当连续斋戒两个月，然后夫妻才可恢复完整的婚姻关系；无法做到的人，应当供养六十名贫困者；这样做，是为了使你们证明自己对真主和他的使者的信仰。这些是真主所设定的界限。不信之人将遭受痛苦的惩罚。（第1至4节）

This is an admonition to you, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger. Such are the bounds set by God. Grievous suffering awaits those who will not believe. (Verses 1-4)

在伊斯兰教以前的时代，丈夫若对妻子生气，可能会对她说：“你对我来说就像我母亲的背部”，此后她便被丈夫禁止与他同房。然而她并没有被休离，而是处于悬而未决的状态。她既不能与丈夫维持正常的夫妻关系，也不能自由地为自己另寻出路。

In pre-Islamic days, a man who became angry with his wife might say to her, “You are to me like the back of my mother”, and thereafter she was forbidden to him. She was not divorced however, but rather in a state of suspense. She could neither have normal marital relations with her husband nor be free to find some other arrangement for herself.

这是伊斯兰教以前阿拉伯社会中对妇女不公平待遇的又一个方面。

This was yet another aspect of the unfair treatment of women in pre- Islamic Arabia.

这些经文提到的是一件事，它发生在关于这一问题——即所谓"zihar"（宗教性休妻/"zihar"）——的裁决确立之前。这件事的细节，通过引述当事人、即此案的中心人物 Khuwaylah bint Tha(labah 的一段圣训得以流传。

These verses speak of one such event that took place before the ruling on this problem, known as zihar' had been laid down. The details of the case are related in the following hadith quoting the woman at the centre of the case, Khuwaylah bint Tha(labah:

当我们审视《古兰经》对此事件的叙述时，不难发现，教育与引导的要素与裁决及对裁决的评论并列出现。这正是《古兰经》惯常的方式，即提供一切所需。

When we look at the Qur’anic report of this case, we cannot miss that elements of education and guidance are given side by side with the verdict and the comment on it. This is the usual method of the Qur’an, providing all that is necessary.

"God has heard the worth of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all." (Verse 1) This is an amazing opening that says, you have not been alone; God was present, listening to you. Note: the source text here is a Qur'an verse in quotation form, and the translation above is rendered directly from the English. It is not in the { } format, so I did not treat it as a Qur'an verse for the purposes of the ﷺ rule, but I did not add anything to it either. Correction: the translation should not contain the note I added. The clean translation is: 上帝已经听到了那位为丈夫向你申诉、并向上帝诉苦的女子的话。上帝已经听到了你们两人所说的话。上帝听得见一切，看得见一切。（第1节）这是一个令人惊叹的开篇，它告诉你们：你们并不孤单；上帝就在那里，在倾听你们。

“God has heard the worth of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all." (Verse 1) This is an amazing opening that says, you have not been alone; God was present, listening to you.

他听见了这位妇人所说的话，她向你恳求，并向真主诉说。真主早已知晓全部经过，完全明了所发生的一切对话。祂听得见一切，看得见一切。《古兰经》以这种极具感染力的方式呈现了所发生的一切，而没有第三方的介入。

He heard what the woman said, pleading with you and complaining to Him. He already knew the whole story and was fully aware of what discussion had taken place. He hears all and sees all. In this highly inspiring way the Qur’an presents all that occurred but without the involvement of a third party.

“即使你们中有人对妻子说：‘你对我来说就像我母亲的背’，她们也不是你们的母亲；她们的母亲只是生育她们的人。”

The surah then states the principle that governs such cases: “Even if any of you say to your wives, ‘You are to me like my mother's back,' they are not your mothers; their only mothers are those who gave them birth.

他们所说的是不义且虚妄的。然而真主是宽恕和赦免的。」（第2节）这段经文完整地涵盖了此事。宗教性的"齐哈尔"（Zihar）并无坚实的根据。妻子并非母亲，因此不能像母亲那样被视为禁止的对象。

What they say is iniquitous and false. Yet God pardons and forgives." (Verse 2) This deals with the case in its entirety. Zihar does not rely on any solid basis. A wife is not a mother so as to become forbidden like one.

某人的母亲就是生下这个人的女人。一个妻子不可能仅凭一句话或几个字就成为母亲。这样的说法毫无实质，完全是胡说八道。在生活中，一切关系都应建立在真实、清楚、牢固的基础之上，以免产生任何混乱或困惑。"然而真主饶恕并宽恕"过去发生过的此类事件。

Somebody’s mother is the woman that gave birth to that person. A wife cannot become a mother at the utterance of a word or a few words. Such a statement lacks all substance, it is utter nonsense. In life, all relations should be based on what is true, clear and solid so as to prevent any muddle or confusion. “Yet God pardons and forgives" what has passed of such incidents.

这节经文的最后一句“对于不信的人，有痛苦的刑罚在等待着他们”，无疑是恰当的结尾：它完成了对那位妇女处境的论述，同时也为下一节经文的主题搭起了桥梁，下一节谈论的是那些与真主及其使者为敌的人。这正是古兰经卓越手法的特点，它能平滑地从一个主题过渡到另一个主题。

The last sentence in the verse, ‘ Grievous suffering awaits those who will not believe,’ is certainly a fitting ending as it completes the discussion of the womans situation, while also providing a bridge to the theme of the next verse that speaks about those who contend against God and His Messenger. This is characteristic of the superb Qur’anic method as it smoothly moves from one theme to another:

那些与真主及其使者作对的人，必将被羞辱，正如在他们之前的人被羞辱一样。我已降下明白的启示。在真主使众人复活、并将他们生前所做的一切告知他们的那一天，不信者将遭受羞辱的刑罚。真主已将一切记录在案，即使他们已经忘记，真主也都计算在内。真主是万物的见证者。

Those who contend against God and His Messenger shall be brought low as those who lived before them were brought low. We have bestowed from on high clear revelations. Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

（第5-6节）

(Verses 5-6)

这一段经文前面展示了真主对穆斯林群体的眷顾，而这第二段则展示了对立的一面：那些与真主及其使者为敌、相互抗衡的人。经文中的阿拉伯词 yuhaddun（译为“抗衡”）与前面提到的 hudud 同出一个词根，hudud 的意思是“界限”。因此，这些人被描述为站在另一条界限上，与真主及其使者对抗。这描绘出双方相互争斗、对峙的图景，从而将他们的行为表现得十分恶劣。一个受造物竟然公然敌视那位给予他供养的造物主，这是何等可悲的境地。

The opening passage of the surah provided an aspect of the care shown to the Muslim community, while this second passage provides an aspect of antagonism to the opposite group who contend against God and His Messenger. The Arabic term, yuhaddun, translated here as contend’ is derived from the same root as the word used earlier, hudud, which means ‘boundaries. Thus, this group are defined as taking a stand at the other boundary, confronting God and His Messenger. This gives an image of two parties in contention and confrontation. As such, it serves to show their action in a very bad light. How miserable for a creature to be in open hostility to his Creator when it is He who provides him with sustenance.

这些正在争端之中的人“将会被贬低，正如在他们之前的人被贬低一样”。这句话的阿拉伯语措辞可以被理解为一种针对他们的祈祷。真主的祈祷是一种判决，由于是祂宣布这一判决，它便不可避免，因为祂的意志总是得以实现。“在他们之前的人”这一短语，指的要么是曾遭真主惩罚的早先民族，要么是在此章降示之前、曾在穆斯林手中遭受屈辱性失败的当时的不信道者，例如发生在白德尔战役中的情况。

These people who are in contention “shall be brought low as those who lived before them were brought low.” The way this sentence is phrased in Arabic may be understood as a prayer against them. A prayer by God is a sentence of judgement that makes it inevitable since it is He who pronounces this sentence, and His will is always done. The phrase, 'those who lived before them,' refers either to earlier communities who were punished by God, or to the then unbelievers who suffered humiliating defeats at the hands of the Muslims prior to the revelation of this surah, as happened, for example, at the Battle of Badr.

随后，该章以一幅动人的画面描绘真主的临在，给我们的心灵留下深刻的触动：

The surah then portrays Gods presence in an inspiring image that leaves a telling effect on our hearts:

你难道不知道真主知道天上和地上的一切吗？任何三人密谈，他必是第四个；任何五人密谈，他必是第六个；少于或多于这数目的，无论他们在哪里，他都与他们同在。复活日，他必将他们所做的告诉他们。真主是全知万事的。（第7节）

Are you not aware that God knows all that is in the heavens and all that is on earth? Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be. On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything. (Verse 7)

这段经文开篇指出，真主的知识涵盖天地间的一切。我们的想象力被带往广阔的地平线和大地遥远的角落，描绘出这样一种知识：在这浩瀚的宇宙中，无论大小、显隐，没有任何事物被遗漏。随后，经文逐渐拉近距离，触动听众的内心，描绘出真主的知识以一种强烈震撼他们的图景："任何三人密谈，他必是第四个；任何五人密谈，他必是第六个；少于或多于这数目的，无论他们在哪里，他必与他们同在。"（第7节）

The verse begins by stating God’s knowledge that takes in everything in the heavens and earth. Our imagination is left to roam across the wide horizons and the remote corners of the earth, drawing a picture of this knowledge that leaves out nothing large or small, apparent or hidden, in this vast universe. It then draws gradually closer touching its addressees’ hearts, presenting an image of God’s knowledge that shakes them strongly: “Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be” (Verse 7)

这是一个真实的陈述,但它的表达方式极具感染力。它使我们的心中同时产生两种对比鲜明的感受:一方面战栗于敬畏之中,另一方面又感到安慰,惊奇地体会到至高者友善的临在。因此,无论三个人在何处秘密相会,他们都感到真主是他们的第四位;若是五个人,他们便体会到真主是他们的第六位。事实上,无论两个人在何处私下低语,真主都与他们同在,正如祂与任何更多的人同在一样。每当我们思索这一意象,便会被敬畏之情所充满。诚然,真主的临在给我们带来友善的安慰感,但同时也极其令人敬畏。至高者无论他们身在何处都与他们同在。"在复活日,祂将告诉他们所做的事情。"(第7节)这句话令人们的心中战栗生惧。真主的临在以及祂对一切私语的聆听本身就令人不安。现在,让我们来看看这种临在以惩罚形式带来的后果。当人们暗中所说的话,在复活日众人面前被公之于众,当历代的全人类都作见证时,将会发生什么!这节经文以与开头相同的方式结束,给出了一个总体的意象:

This is a true statement, but it is expressed in a profoundly effective way. It leaves our hearts with two contrasting feelings, trembling with awe on the one hand and reassured on the other as we amazedly feel the friendly presence of the Almighty. Thus, wherever three people meet in secret they feel that God is their fourth, and if they are five, they realize that He is their sixth. Indeed, wherever two people whisper in secret, God is with them as He is with any larger group. Whenever we contemplate this image we are overwhelmed with awe. It is true that Gods presence gives us a feeling of friendly reassurance, but it is at the same time very awesome. It is the Almighty who is present “wherever they may be.” “ On the Day of Resurrection He will tell them the truth of what they used to do? (Verse 7) This statement sends a shudder of fear into peoples hearts. The mere presence of God and His hearing of all conversations is ominous. Now they look at the consequences of this presence in the form of punishment. What happens when that which people say in secret is publicized in the presence of all on the Day of Resurrection, when all mankind of all generations are witnesses! The verse ends in the same way as it started, giving a general image:

该章接着以信士们已经接受信仰这一特质来称呼他们。它告诉他们，不可像伪信者那样进行私下耳语，彼此怂恿犯罪、侵犯和违抗先知ﷺ。它提醒他们要敬畏真主，并告诉他们，伪信者那样的耳语是受撒旦唆使的，撒旦意在使信士们忧伤。因此，这样的行为对于有信仰的人来说是完全不相称的：

The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith:

信士们啊！当你们秘密交谈时，不要以犯罪、侵害和违抗真主使者为目的，而应当彼此商议行善和敬畏真主之事。

Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of God's Messenger, but rather hold counsel to promote righteousness and God-consciousness.

始终敬畏真主，你们终将被召集到他面前。其他一切密谈都是恶魔的工作，意在使信士们忧伤。然而，除非经真主允许，恶魔丝毫不能伤害他们。信士们，应当唯独信赖真主。

Always remain God-fearing; to Him you will be gathered. [All other kinds of] secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust.

（第9-10节）

(Verses 9-10)

看来穆斯林社群中有些人并未完全领会伊斯兰的纪律精神。这些人在时局艰难之时私下聚会商议，而他们的领导层对此一无所知。

It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership.

这与穆斯林共同体的本质以及伊斯兰的纪律精神相悖；二者共同要求，任何意见或建议都应先呈交领导层，而不是直接交给边缘团体。

This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups.

看来这些边缘团体中有些人可能挑起了事端，对穆斯林社群造成了负面影响。

It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community.

这些人也许并无意对穆斯林社群造成伤害或困扰，但他们在不了解事情全貌的情况下提出某些议题并加以讨论，就可能导致这样的伤害。

These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm.

信士们被鼓励保持良好行为和优雅礼仪的另一个方面。

The believers are encouraged to maintain another aspect of good behaviour and fine manners:

信士们啊！当有人对你们说："你们在聚会中给别人让出位置"时，你们就应当照办，真主必为你们开辟空间。当有人对你们说："你们起来"时，你们就应当起来。真主将使你们中信道的人和获得知识的人提升许多等级。真主完全知晓你们所做的一切。（第11节）

Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you. If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge. God is fully aware of all that you do. (Verse 11)

据有关这节经文降示背景的记载，此节实际上是与伪信者有关的，这样理解也更契合该章的上下文脉络。卡塔德说，这节经文讲的是为自愿崇拜而举行的聚会。当已经坐在先知身边的人看到有人前来加入时，他们显然想保住自己靠近先知的位置。于是，真主命令他们彼此让出空间。

Reports speaking about the revelation of this verse suggest that it actually related to the hypocrites, which makes it more relevant to the flow of the surah. Qatadah mentions that this verse speaks about gatherings for voluntary worship. When those who were already sitting with the Prophet saw someone coming to join them, they were obviously keen to retain their own positions close to the Prophet. Here, God orders them to make room for each other.

穆卡提勒·伊本·哈扬报道：

Muqatil ibn Hayyan reports:

这节经文是在一个星期五降示的，当时先知ﷺ正在并不宽敞的苏弗法（al-Suffah）。他会尊重那些参加过白德尔战役的人，包括迁士（Muhajirin）和辅士（Ansar）。一些参加过白德尔战役的人前来想与他同坐，但位置已经坐满了。他们站在先知ﷺ面前，向他问候。他回应了他们的问候。接着，他们又向坐在先知ﷺ身边的人问候，那些人也都作了回应。他们继续站着，希望在场的人能为他们让出位置。

This verse was revealed on a Friday, when the Prophet was at al- Suffah where the place was rather narrow. He used to honour those who attended the Battle of Badr from among the Muhajirin and the Ansar. Some people who fought at Badr came to join him but the place was already taken up. They stood facing the Prophet and greeted him. He replied to their greeting. Then they greeted the people sitting with the Prophet and those replied. They continued to stand, hoping that those present would make room for them.

当先知意识到他们仍然站着,而没有人为他们让出位置时,他很不高兴。于是,他点名让那些来自穆哈吉尔和安萨尔、却未参加白德尔战役的人站起来。他要求站起来的人数与仍然站着的人数相同。那些被要求站起来的人感到很难过。先知注意到他们看上去很不开心。一些伪信士利用这一点,对信士们说:"你们不是说你们的人对所有人都公正吗?我们确实看见他对这些人不公正。这些人本来已经坐在自己的位置上,渴望靠近他们的先知,他却叫他们站起来,把位置让给后来的人……"据传先知ﷺ祈祷说:"愿真主怜悯那为兄弟让出位置的人。"此后,人们便会迅速起身,为自己的兄弟让出位置。

The Prophet realized why they remained standing and that nobody had made room for them. He was displeased. Therefore, he said to some of those from the Muhajirin and the Ansar who did not take part in Badr to stand up, choosing them by name. He asked to stand up as many as there were standing. Those who were thus asked to stand felt this to be hard. The Prophet noticed that they looked upset. Some hypocrites exploited this, saying to the believers: ‘Do you not say that your man is fair to all people? We certainly saw him being unfair to these. Here were some people who had already sat in their places, eager to be close to their Prophet, yet he asked them to stand up, giving their places to ones who came late...’ The Prophet is reported to have said a prayer: ‘May God have mercy on one who makes room for his brother.’ After that, people used to quickly rise in order to make room for their brothers.

本章再次论及在麦地那与犹太人结交的伪信者,描述他们的真实立场与态度。经文威胁将揭露他们的伪善,并对他们施以可怕的结局。经文明确表示,尽管他们策划阴谋、暗中图谋,伊斯兰终将获得胜利。

The surah speaks anew about the hypocrites who befriended the Jews in Madlnah, describing their true position and attitude. It threatens to expose their hypocrisy and to inflict a terrible end upon them. It makes clear that Islam will be triumphant, despite all their schemes and conspiracies:

你难道没有看见那些与受到真主之怒的人结为朋友的人吗？他们既不属于你们，也不属于他们。他们明知故犯地发假誓。真主为他们预备了严厉的刑罚。他们所做的事确实恶劣。他们以誓言作为掩饰（以遮掩其虚伪），并阻止人们遵行真主的道路。

Have you not seen those who would be friends with people who have incurred God's anger? They belong neither to you nor to them. They knowingly swear to falsehood. God has prepared for them grievous suffering. Evil indeed is what they do. They use their oaths as a cover [for their falseness], and they turn people away from the path of God.

因此，他们将遭受屈辱的惩罚。在真主面前，他们的财产和子女都无法给他们带来丝毫益处。他们注定要进入火狱，并永居其中。在那一日，真主将使他们全部从坟墓中复活，他们将像现在对你们发誓那样向祂发誓，并以为自己还有可以依靠的东西。他们确实是说谎者。撒旦已经控制了他们，使他们忘记了真主的念想。他们是撒旦的党徒。真正的失败者，正是撒旦的党羽。（第14至19节）

Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide. On the day when God will raise them all from the dead, they will swear before Him as they swear now before you, thinking that they have something to stand upon. It is they who are indeed liars. Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God. They are the party of Satan. It is the partisans of Satan who will truly be the losers. (Verses 14-19)

这一对那些与真主所震怒者——即犹太人——结交的伪信者的严厉谴责，表明这些伪信者曾非常积极地谋划对付穆斯林群体，与其公开的敌人相互勾结。它还表明，伊斯兰的权威此时已经得到巩固，足以使伪信者心生畏惧。

This strong denunciation of the hypocrites who befriended those who had incurred Gods anger, i.e. the Jews, suggests that these hypocrites were very active in scheming against the Muslim community, conspiring with its avowed enemies. It also suggests that the authority of Islam had now been consolidated so as to strike fear into the hypocrites hearts.

因此,当先知和信士们把上主可能揭露的他们的阴谋当面指出时,他们便转而发假誓,否认强加于他们的指控,但心里明知自己是在撒谎。他们希望借此发假誓,以使自己免受因策划对穆斯林社团的阴谋而应得的惩罚。"他们以誓言作掩护[掩饰自己的虚假],并阻止人们走上主的道路。"(第16节)

Thus, when the Prophet and the believers confronted them with what God might have exposed of their scheming, they resorted to swearing falsely, denying what was attributed to them, knowing, however, that they lied as they swore. They hoped that by thus forswearing they would spare themselves any punishment for scheming against the Muslim community: “ They use their oaths as a cover [for their falseness], and they turn people away from the path of God.” (Verse 16)

随着本章接近尾声，它阐述了信士所遵循的恒久准则，或者说信仰在人们心中扎根时的准确衡量标准：

As the surah draws to its close, it outlines the constant rule that believers apply, or the accurate measure of faith as it settles in peoples hearts:

你不会看到那些真正信仰真主和末日的人，与那些违抗真主及其使者的人友好相处，即便后者是他们的父亲、儿子、兄弟或亲族。这些人，真主已在他们心中写定了信仰，并以来自祂自己的灵力予以加持。祂将使他们入于下有江河流淌的乐园，他们永居其中。真主喜悦他们，他们也喜悦真主。

You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger, even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him.

他们是真主的党派。真正成功的，正是真主的党派。（第22节）

They are the party of God. It is the partisans of God that will be truly successful, (verse 22)

这段内容全面比较了真主一方与撒旦一方的区别。问题在于，人必须在摒弃一切负担与诱惑之后，明确而毫不犹豫地站在那分明的一方，以坚守那唯一的纽带。"你将找不到这样的人：他们信仰真主和末日，却与那些敌视真主及其使者的人有所往来"（第22节）。真主从未在人的身体里放入两颗心。人也绝不可能在心中怀有两种爱。

This provides complete comparison between Gods party and the party of Satan. It is a question of taking ones final and unhesitating position with the party of distinction, after discarding all burdens and temptations, so as to uphold the one and only tie. “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger” (Verse 22) Never has God put two hearts in one mans body. Never can anyone harbour two loves in his heart:

一份对真主的爱，对祂的使者的爱，与对他们敌人的恨，这一切都关乎信仰或不信。这两者永远不可能相遇。

one love for God and His Messenger and one for their enemies. It is all a question of faith or unfaith; the two can never meet.

“即使他们是他们的父亲、儿子、兄弟或亲属。”（第22节）当血缘和亲属关系与信仰发生冲突时，这些关系便被割断。然而，如果双方之间没有争执或纷争，这些关系仍可以被维系并受到尊重。

“Even though they may be their fathers, sons, brothers, or kindred.” (Verse 22) All bonds of kinship and blood relations are severed when they come into conflict with faith. These bonds may however be maintained and respected if there is no contention or dispute between the two camps.

《古兰经》指示信士，若父母是不信者，应与他们保持良好的关系，但前提是真主的阵营与撒旦的阵营之间没有战争。若出现争端、战争和冲突，则这些纽带应当彻底断绝。阿布·欧拜德在白德尔战役中杀死了自己的父亲；阿布·伯克尔想杀死他的儿子阿卜杜勒·赖哈曼；穆斯阿卜·本·欧麦尔杀死了他的兄弟欧拜德·本·欧麦尔；欧麦尔、哈姆扎、阿里和欧拜德·本·哈里斯也都杀死了他们的亲属。他们都抛弃了血缘和亲族的联系，选择了信仰的纽带。这是对真主衡量标准中所界定的各种纽带与价值的最佳践行。

The Qur’an instructs believers to maintain good relations with parents if they are unbelievers, provided that there is no war going on between Gods party and Satan’s party. Should there be contention, war and conflict, these bonds are to be totally severed. Abu ‘Ubaydah killed his father during the Battle of Badr; Abu Bakr wanted to kill his son ‘Abd al-Rahman; Mus‘ab ibn ‘Umayr killed his brother ‘Ubayd ibn ‘Umayr; and ‘Umar, Hamzah, ‘All and ‘Ubaydah ibn al-Harith all killed their relatives. All discarded ties of blood and kinship, opting for the bond of faith. This was the best implementation of the standard of bonds and values as classified in God’s measure.