本章为穆斯林共同体在麦地那时期的培育、社会组织与国家建设又提供了一段内容。它构成了神圣体系这条链条中的一环，这一体系是为被选定来在社会中实行它的共同体所确立的。拥有如此明确而独特的体系，人类便能为实现其目标而努力，只是有时其努力会达不到所要求的标准。尽管如此，人类始终会仰望它，并力图效仿第一个穆斯林共同体实践它时所呈现的理想形态。

The present surah provides yet another episode in the cultivation of the Muslim community, its social organization and state building during the Madinah period. It thus forms a link in the chain that is the divine system, a system laid down for the community chosen to implement it in society. With such a well-defined and distinctive system humanity would be able to strive to achieve its goals, but there would be times when its efforts would fall short of what is required. Nonetheless, humanity would always look up to it, aiming to mirror that ideal form when the first Muslim community put it into practice.

这一目标，正如我们已多次提到的，需要长期的准备，而每一项准备都包含不同的阶段。穆斯林社会之内或周围发生的事件，为这些准备提供了部分必要的素材。这些事件本身是依照真主的知识而注定的，同时它们也为对其的解释与诠释，以及为相应的评论和指示，提供了背景。

This objective required, as we have stated on more than one occasion, long preparations each involving different stages. The events that happened within or around the Muslim community provided some of the material necessary for such preparations. While the events themselves were determined according to Gods knowledge, they also provided the context for their explanation and interpretation, as also for comments and directives.

在这些事件的进程之中,承担起推行伊斯兰制度之任务的那些人,其品格的塑造也得以完成。由此,穆斯林共同体在其形成阶段便与其余社会相分离,因为它需要保持纯净,不沾染任何外来的成分。此外,还应当承认,这种独特的信仰观念——伊斯兰——是一种新事物,世界其他任何地方,尤其是阿拉伯半岛,都未曾有过。然而,这一切并不意味着伊斯兰与更大范围社会中发生的事件相隔绝。事实上,穆斯林是这些事件的一部分,在事件发生的同时与之互动。这一互动过程也意味着,他们可能会反复受到同一事件的影响,而且影响的方式各不相同。创造这些人的主,知道他们对第一次触动的反应并不相同,而且某种效果要稳固下来,他们可能需要不止一次的触动。他也知道,往昔的残余、天然的倾向与习性、人类的弱点、现实的考量,以及旧有的习惯和传统,都可能成为阻碍培育过程的障碍。要克服这些困难,就必须反复提醒。事件依照主的旨意接连发生,提供了所需的劝诫,也为发出警告与指示奠定了基础。

In the midst of all these events, the process of building the characters of the people who undertook the task of implementing the Islamic system was completed. Thus, in its formative stage, the Muslim community separated itself from the rest of society insofar as it needed to remain pure, free of any alien aspect. Furthermore, it should also be acknowledged that this distinctive concept of faith, Islam, represented something new, unknown anywhere else in the world, and especially not in Arabia. All this, however, did not mean that Islam isolated itself from events occurring in the larger society. Indeed the Muslims were part of these events, interacting with them as they took place. This process of interaction also meant that they might be repeatedly influenced, and in different ways, by the same event. God, who created those people, knew that they do not all respond in the same way to the first touch, and that they might need more than one such touch for a certain effect to settle in. He also knew that remnants of the past, natural attractions and tendencies, human weaknesses, practical considerations, as well as old habits and traditions might represent obstacles that could hinder the process of cultivation. To overcome such difficulties necessitated repeated reminders. Events took place in succession, as determined by Gods will, providing the required admonition and the basis for issuing warnings and directives.

这位先知敏锐、机警，并且富有洞察力，他总能在各种事件与场合中明智地加以运用，以助力这一品格培养的过程。在此过程中，他得到了启示的支持，这些启示指引并认可他的所作所为，从而塑造了最初的穆斯林群体。

Sharp, alert and blessed with keen insight, the Prophet used such events and occasions wisely, at every turn, to help this process of character cultivation. He was supported in this process by revelations that directed and endorsed what he did to mould that first Muslim community.

这一章代表了那个漫长培育过程中的一个阶段，其目标是在每位穆斯林的良知之中建立一个纯净的世界，而信仰是它运转的轴心。在这个世界里，穆斯林围绕信仰这一轴心聚集，彼此之间只有一种不可割断的纽带。

This surah represents a stage in that long process of cultivation aiming to establish within the conscience of every Muslim a pure world, with faith as the pivot around which it turns. In this world, Muslims congregate around this axis of faith, having only one unseverable bond.

他们洗净内心中一切基于民族、种族、国家、部落或家族的纽带，以唯一的纽带取而代之：对真主的信仰，以及身为真主党的成员。

They purge their hearts of all ties of nationality, race, country, clan or family, replacing them all with the single bond of belief in God and being members of Gods party.

伊斯兰希望建立的世界既是神圣的，也是人性的。说它是神圣的，是因为它的一切原则和价值都源自真主的指示与智慧，它的一切行为都指向真主，期望获得祂的喜悦。说它是人性的，是因为它将全人类都纳入信仰的广阔范围之中。因此，在这样的世界里，种族、国家、语言、家庭以及一切将人与人分隔开来的界限都被消除，只剩下信仰的纽带。这才是配得上人类的崇高世界，因为人是真主所尊荣的受造物，祂将自己的灵魂吹入其中。

The world Islam wants to build is both divine and human: it is divine in the sense that it derives all its principles and values from God’s directives and wisdom, and addresses all its actions to God hoping to earn His pleasure. It is human in the sense that it encompasses all humanity within the broad scope of faith. Hence, in such a world the barriers of race, country, language, family and all that separates one person from another are removed to leave only the tie of faith. Such is the noble world that is worthy of man, a creature God has honoured, breathing of His spirit into him.

在阿拉伯的环境中，阻碍建立这样一个世界的障碍众多，就像今天的我们所处的世界一样。对家族、部落、种族和土地的执着，便是其中的一些障碍。

Obstacles hindering the building of such a world were numerous in the Arabian environment, as also in our world today. Attachments to family, clan, race and land accounted for some of these obstacles.

其他因素还包括个人的倾向与欲望，例如自私、骄傲、贪婪、心理上的偏好与成见，以及其他许多作用于人心的因素。伊斯兰需要在那个被选定来实行神圣制度、并为之提供实际范例的共同体中处理这一切。因此，这一章经文便是这一漫长进程中的一个步骤。

Others included personal leanings and desires, such as selfishness, pride, greed, psychological preferences and prejudices, as well as many other elements that work on man’s mind. Islam needed to deal with all this in the community that had been chosen to implement the divine system and provide a practical example of it. This surah, then, is a step in that long process.

一些为了信仰而舍弃财产、家园和家人、迁往麦地那的穆斯林，仍然对他们留在麦加的亲人怀有一定的牵挂，例如他们的配偶和子女。

Some of the Muslims who migrated to Madlnah, leaving their possessions, homes and families behind for the sake of their faith continued to feel some attachment to those they had left behind in Makkah, specifically, for example, their spouses and offspring.

有记载提到，本章开篇部分的启示是由某一特定事件引起的。这或许属实，该事件可能正是此次启示的直接原因，但古兰经的经文总是超越具体事件的范畴，意涵更为深远。

Reports mention a particular incident that led to the revelation of the first part of the present surah. This may be so, with the incident providing the immediate reason for such revelation, but Qur’anic texts always go much further than particular events.

哈提卜·本·阿布·巴勒泰阿是随先知从麦加迁往麦地那的迁士之一，也是参加白德尔战役的人之一。他有子女，还有留在麦加的财产。他不属于古莱氏部族，而是奥斯曼的盟友。当先知在麦加人违反了两年前与他们缔结的和约之后，决定进军麦加时，他命令同伴们做好准备。他祈求真主让古莱氏人不知道他的意图。然而，他确实告诉了一些同伴他的计划，哈提卜也在其中。 随后，哈提卜写了一封信给古莱氏人，警告他们先知打算对他们发动进攻。他把信交给一名妇女，她将信藏了起来，并设法离开麦地那，没有被先知在所有出入口安排的守卫发现。哈提卜这样做是希望古莱氏人会把他的行为视为一种恩惠，从而不会伤害他的家人。

Hatib ibn Abu Balta‘ah was one of the Muhajirin who migrated with the Prophet from Makkah to Madinah and was one of those who took part in the Battle of Badr. He had children and property he had left behind in Makkah. He did not belong to the Quraysh, but was an ally of ‘Uthman. When the Prophet decided to march to Makkah after its people were in breach of the peace treaty he had concluded with them two years earlier, he ordered his Companions to get ready. He prayed to God that the Quraysh would remain unaware of his intentions. He did, however, tell some of his Companions what he was planning to do; Hatib was among those. Hatib then wrote a letter to the Quraysh warning them that the Prophet intended to mount an attack against them. He gave it to a woman who concealed it and managed to leave Madinah without being detected by any of the guards appointed by the Prophet on all exits and entrances. By so doing, Hatib hoped the Quraysh would consider his action as a favour and so not harm his family.

先知ﷺ由神得知了哈推卜的行为。因此，他派人去追赶，从那个妇人手中取回了那封信。

The Prophet was informed by God of Hatib s action. He therefore sent chasers to retrieve the letter from that woman.

据穆斯林的记载,阿里·伊本·阿比·塔利布说:“安拉的使者派我和祖拜尔·伊本·阿尔-阿瓦姆骑马前去,吩咐我们一直走到一个名叫‘拉瓦达特·哈赫’的地方,在那里我们会遇到一个携带信件的女性异教徒,信是哈提卜·伊本·阿比·巴尔塔阿写给异教徒的,我们要把信取回来。我们在她骑着骆驼时追上了她。我们让她交出信件,她却否认有这样的东西。我们让她的骆驼卧下,在她身上搜找,却找不到信。我们对她说:‘我们指安拉起誓,先知没有说谎。你要么照我们说的做,把信交给我们,要么我们就把你的衣服脱掉。’她意识到我们是认真的,知道自己别无选择,只得服从。她解开了原本包裹着的头发,从中取出信件,交给了我们。我们便直接返回麦地那,把信交给先知。”先知召见了哈提卜,询问他所做的事。哈提卜请求先知不要急于下结论。

Al-Bukhari relates on the authority of ‘All ibn Abi Talib: “God’s Messenger sent me and al-Zubayr ibn al- ‘Awwam, on horseback, telling us to go as far as a place called Rawdat Khakh, where we would find a woman unbeliever carrying a letter written by Hatib ibn Abi Balta‘ah to the unbelievers, which we were to retrieve. We caught up with her as she was riding her camel. We asked her to give us the letter, but she denied having any such thing. We sat her camel down and tried to find the letter but we could see none. We said to her: ‘We swear by God, the Prophet has not lied. You will either do as we tell you and give us the letter or we will undress you.’ She realized that we were serious and that she had no option but to comply. She undid her hair, which was covered and took the letter out. She gave it to us and we went straight back to Madinah to hand it to the Prophet.” The Prophet called Hatib in and questioned him about what he had done. Hatib appealed to the Prophet not to jump to any conclusions.

对这一事件及其后果稍作思考，并未超出我们的目的：考察《古兰经》如何借助种种事件来培育穆斯林群体，并通过先知的教导与《古兰经》的训示及注释来端正其品行与态度。

To reflect a little on this event and its consequences does not go beyond our purpose of looking at how the Qur’an uses events to cultivate the Muslim community and refine its attitudes through both the Prophet and Quranic instructions and commentaries.

首先要考察的是哈提卜所做的这件事。哈提卜是早期的穆斯林，属于穆哈吉尔中的精英，也是少数被先知告知其预定军事行动真正目标的人之一。这一事件向我们表明，人的灵魂即使信仰再坚定，也可能经历软弱的时刻。只有真主才能保护我们免于这样的时刻。

The first thing to look at is the deed itself done by Hatib, an early Muslim who belonged to the elite of the Muhajirin and one of the few who were informed by the Prophet of the objective behind his intended campaign. The event shows us how the human soul may experience moments of weakness, no matter how strong it may be in its faith. Only God can protect us from such moments.

然后我们从中看到先知的伟大品格:在未确定事实之前不急于下结论。他耐心地询问哈提卜的动机。我们看到他对同伴在软弱时刻的体恤,他意识到哈提卜说的是实话。因此,他制止了同伴们对哈提卜的责骂,并对他们说:“他对你们所说的确是实话。所以,你们只能说他的好话。”就这样,他在哈提卜犯错之后扶持了他。他也不允许任何人讥讽他。相比之下,我们看到欧麦尔在这类事情上的严肃态度,他对先知说:“他背叛了真主、祂的使者和信士们。请允许我斩了这个伪君子。”欧麦尔只着眼于行为本身,他的反应体现了他毫不妥协的立场。而先知则从更广阔的角度看待此事,凭借他对人性的透彻理解。他的体恤如同一位慈爱的教育者,拥有深厚而全面的知识,纵观一切情况。

Then we see the Prophet’s great attitude through it all, waiting to establish the facts before coming to any conclusion. He patiently questioned Hatib about his motives. We see the sympathy for his Companion in his moment of weakness, realizing that he told the truth. Therefore, he stopped his Companions from having a go at him, telling them: “What he has told you is certainly the truth. Therefore, say nothing but good about him.” Thus he helped him to rise after he had slipped. He did not allow anyone to taunt him. By contrast, we see 'Umars seriousness in such a matter as he said to the Prophet: “He has betrayed God, His Messenger and the believers. Allow me to behead this hypocrite.” 'Umar looked at the deed itself and his reaction reflects his uncompromising attitude. The Prophet, on the other hand, looked at it from a broader perspective, with his thorough understanding of human nature. His sympathy was that of a caring educator, with profound and comprehensive knowledge, looking at all circumstances.

我们还需要稍作反思，看看哈推卜自己对其一时动摇所作的解释。尽管他关于真主的旨意以及世间事务中诸多因素相互作用的理解完全正确。他对先知说："我只是想对古莱氏人施以恩惠，借此真主会保护我的孩子和家人……"可见，他明白保护者是真主，而非他想施给古莱氏人的恩惠。他的话的后续部分也印证了这一点："你的所有同伴，凡在麦加有家人或财产的，都有亲属和部族在那里，真主会借他们提供保护。"我们由此看到，他坚持认为保护者是真主，而非亲属或部族。他们只是真主旨意得以实现的工具。

We also need to reflect a little on Hatibs own words explaining his momentary weakness, even though his concept of Gods will and the factors at play in worldly matters was perfectly sound. He said to the Prophet: “I only thought of doing the Quraysh a favour by which God would protect my children and family...” Thus, he knew that it is God who protects, not the favour he wanted to do the Quraysh. This is confirmed in the remainder of his explanation: “All your Companions who have families or property in Makkah have relatives and clans there to whom God provides protection.” We see how he maintained that it is God who protects, not relatives or clans. They are merely the tools by which Gods purpose may be done.