现在这一章界定了什么是被禁止的，并详细列出了各项禁令。这份名单并不包括阿拉伯人自行禁止的事物，例如巴哈拉（baĥīrah）、萨伊巴（sā’ibah）、瓦绥拉（waşīlah）和哈姆（ĥām）等专门的名称。
Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām.
我们注意到禁令列举方式中的专限性："他只禁止你们食用死物、血液、猪肉，以及诵念过除真主以外之名的牲畜。"（第115节）这些食物之所以被禁，要么是因为它们对身体有害，如死畜、血液和猪肉；要么是因为它们有悖信仰或损害心理健康，例如宰杀时念诵造物的名字。"但是，如果有人迫不得已，既无意违抗，又不超越必需的限度，那么，真主是至赦的，是至慈的。"（第115节）伊斯兰教这一信仰是易行的，不会使人遭受苦难。如果有人因饥渴而担心死亡或患病，他可以食用这些被禁的食物。我们前面提到过，学者们对于在这种情况下可以食用多少存在分歧。重要的是，人既不能违背禁令的原则，也不能超过必需的限度——正是这种必需情况才使原本被禁止的事物得以允许。
We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted.
这些是真主在饮食方面所禁止或许可的界限。
These are the limits of what God has prohibited or left lawful in relation to food.
这些界限绝不可以凭借异教的神话而被逾越。没有人可以捏造虚假的说法，把神所允许的事物说成是被禁止的。许可与禁止，皆由神的命令而定，因为它们属于立法，而立法的权柄唯独属于神。任何人若以神的命令之外的任何依据，为自己宣称立法的权威，便是捏造谎言者。凡未经神的授权而妄造事物的人，必不得昌盛。
These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper:
你们不要因为自己口舌所描述的虚假之词，而说“这是合法的，那是非法的”，以致假借真主之名捏造谎言。凡假借真主之名捏造谎言的人，必不成功。他们只能享受短暂的今世之乐，而他们将遭受痛苦的刑罚。
Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come].
（第116-117节）
(Verses 116-117)
这是一项明确的命令：不得在没有适当依据的情况下，将任何事物定性为合法或非法。当他们在没有可靠的经文依据的情况下，断言某事合法而另一事被禁止时，他们就是在赤裸裸地撒谎，并且是把这谎言假托于真主。这一章明确指出，那些捏造谎言并将其归于真主的人，在今世只能获得短暂的享受，此后他们还将遭受严厉的惩罚。
This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering.
然而，有些人竟敢擅自立法，所立之法没有任何可靠的经文作为依据。更令人惊讶的是，他们却仍期望今世与后世都能获得成功。
Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well.
此外,真主还对犹太人规定了某些禁令。这些在前面的第6章《牲畜》中已有陈述:"我为信奉犹太教的人禁止了一切有爪的动物;我还禁止他们食用牛和羊的脂肪,但背上的、肠子上的,以及与骨头相混的脂肪除外。"(6:146)但这是对犹太人的特别惩罚,并不适用于穆斯林。现在这一章说:"我为犹太人禁止了我先前向你提及的那些事物。我并没有亏待他们,而是他们自己不断地亏待自己。"
Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves.
诚然，你的主对那些因无知而作恶、之后悔罪并改正行为的人，必定赦宥他们。此后，你的主必定是至赦的，是普慈的。（第118-119节）
But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119)
犹太人因其悖逆与违抗真主，理应被禁止享用那些美好的食物。是他们自己亏待了自己，而真主并未亏待他们。然而，若有人无知而犯错，且并非持续违抗真主直至死亡，而是在悔罪之后行善，他必定能得到真主的赦免，真主也必将赐予他慈悯。此处的表述是普遍性的，既包括悔改的犹太人，也包括将来犯错后悔改的任何人。这一规定直至末日都适用。
The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement.
该章随后提到易卜拉欣，并阐明了他信仰的真相。提到他，与对犹太人特别施加的禁令相关；也与古莱什的多神教阿拉伯人的主张相关，他们声称自己遵循易卜拉欣的信仰，尤其是在他们为自己所设的禁忌上，而这些禁忌却是奉献给他们虚假的神明的。该章清楚表明，穆罕默德ﷺ的使命与易卜拉欣的信仰有直接的联系：
The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith:
诚然,易卜拉欣是一位典范,对真主虔诚顺服,信仰纯正。他不是以物配主的人。他感谢了拣选他、引导他走上正路的那一位所赐予的恩惠。我们在今世赐给他美好的事物;在后世,他必是善人之一。
现在,我们启示你(穆罕默德ﷺ):"你当遵循信仰纯正的易卜拉欣的教义,他不是以物配主的人。"安息日的规定,只是颁给了对他有过分歧的人。复活日,你的主将在他们所争执的一切事情上,在他们之间作出判决。
In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124)
古兰经描述易卜拉欣为真主指引的完美追随者，顺服他的主，感恩于他。这节经文中描述他的阿拉伯词汇是 ummah，意为"民族"或"领袖"。因此，这节经文可以理解为：易卜拉欣在信仰和真诚的顺服方面，等同于一个民族。或者，它可以被理解为：他是一位在一切善行中都值得效法的领袖。古兰经的注释中提到了这两种含义。事实上，两者并不相距甚远。一位鼓励追随者行善的领袖，既引领着整个民族，自己也获得报酬，并获得与他所引导的所有人相似的报酬。这意味着，他在善行和报酬方面，就如同一个民族。
The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation.
亚伯拉罕还被描述为“顺从真主的虔诚之人”，始终追求纯正的信仰，“且信仰正直”，这意味着他始终寻求真理并遵循真理。由于他从未以任何同等物与真主并列，那些以物配主的人不得声称与他有任何关系，因为两者之间并无这样的亲缘。
Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity.
易卜拉欣也以言语和行动表达了他对真主所赐恩惠的感恩。他与那些以言语否认真主恩赐、以行为显示忘恩负义的多神教徒截然不同。他们甚至声称，他们所享有的真主的给养，是由他们与真主并列的虚假神明赐予的。
Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him.
因此，真主选中了易卜拉欣，并"引导他走上正路"。这便是基于真主绝对独一的信仰之路。
Note: I rendered "God" as 真主 (the standard Chinese Muslim term for God), as the translation rules require the Chinese word for God rather than the transliteration of Allah.
Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness.
这就是关于易卜拉欣的真相，犹太人和阿拉伯的不信道者都声称自己追随他。"然后我启示你：'你当遵循易卜拉欣的教旨，他是正教者，他不是以物配主的人。'"（第123节）这意味着以独一真主为基础的信仰得到重新确立，这信仰由易卜拉欣所遵行，并在启示给穆罕默德ﷺ的新经典中得到重申。
This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad.
安息日的种种限制只适用于犹太人，而他们在其细节上also存在分歧。它既不是亚伯拉罕信仰的一部分，也未在跟随亚伯拉罕脚步的穆罕默德ﷺ的信仰中获得认可。“安息日的[遵守]只为那些对他有分歧的人而设。”（第124节）他们的事情交由真主裁决，祂知晓一切事情的真相：“你的主必在复活日，就他们所争论的一切事情，在他们之间进行判决。”（第124节）
The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124)