这段文字探讨的是穆斯林群体生活中一个非常严肃的问题。它论述了信仰得以成立所必须具备的条件，以及必须遵守的界限，也就是为穆斯林群体所确立、并需要切实施行的制度。

This passage tackles a very serious issue in the life of the Muslim community. It speaks about the conditions that must obtain for faith to exist and the boundaries that must be observed, i.e. the system laid down for the Muslim community to implement.

《古兰经》实际上使穆斯林共同体得以存在，并培育它使其健康成长。《古兰经》说："你们是为人类而被产生的最优秀的民族。"（3:110）事实上，《古兰经》在最初的穆斯林共同体身上所成就的，是人类的重生。这不是途中的一个小步，不是发展的一个阶段，甚至不只是一次飞跃，而是阿拉伯人乃至整个人类的一次决定性的重生。

It is important to realise that the Qur’ān actually brings the Muslim community into existence and nurtures it to ensure its proper growth: “You are the best community that has ever been raised for mankind.” (3:110) Indeed, what the Qur’ān achieved with the first Muslim community was man’s re-birth. This was no mere step along the way, a stage in development, or even a leap forward. It was rather a definitive re- birth of the Arabs, and of mankind generally.

要理解这一点，我们首先需要考察蒙昧时代（伊斯兰教之前）的阿拉伯诗歌，以及阿拉伯人文学遗产的其他方面。这些内容勾勒出他们对生命、存在、宇宙、人、道德与行为的看法，也体现了其社会生活的主要特征、情感、观念与文化。简言之，凡是能反映阿拉伯人个性的一切，都包含在内。随后，我们应当在《古兰经》的光照下审视这一切，并考察伊斯兰教前后阿拉伯社会的实际状况。这将以最生动、最清晰的方式证明：《古兰经》开创了一个新的共同体。用《古兰经》的术语来说，正是真主“扬举”了这一共同体。这本身就是一个独一无二的案例。据我们所知，这是历史上唯一一次，一个具有鲜明独特特征的完整共同体，是通过一部经典的篇章而诞生的。

To appreciate this we need first to look at pre-Islamic Arabic poetry, and other aspects of the Arabs’ literary heritage, which delineate their outlook on life, existence, the universe, man, morality and behaviour, as well as the main features of their social life, their feelings, concepts and culture. In short, all that reflects the Arab personality. We should then look at all this in the light of the Qur’ān, as also consider the realities of Arab society both before and after Islam. This will confirm, in the most vivid and clear way, that the Qur’ān initiated a new community. It is God who, to use the Qur’ānic term, “raised” this community. That, in itself, was a unique case. To our knowledge, it was the only time in history that a complete community, with clearly distinctive characteristics, came into existence through the pages of a book.

这也难怪，因为这是真主的经典，其中包含着祂自己的话语。

But no wonder, for it is God’s Book, containing His own words.

任何对此有异议的人，都应当告诉我们，在神以其启示之经典开启这一共同体之前，它身在何处。我们确知它曾生活在阿拉伯半岛，但它在人类文明的排序中处于怎样的地位？在人类的餐桌上，它应当被安置在哪里？它在人类历史中做出了怎样的贡献？

Anyone who disputes this should tell us where this community was before God initiated it with His revealed Book. We certainly know that it was living in the Arabian peninsula, but what position did it occupy in the ranking of human civilisation? Where could it be placed at humanity’s dining table? What contribution did it make in human history?

真主命令你们将所受的委托交还给应得者；你们在人们之间判决时，应当公正地判决。真主对你们的劝勉是多么美好！真主是全聪的，是全明的。（第58节）

God commands you to deliver whatever you have been entrusted with to their rightful owners, and whenever you judge between people, to judge with justice. Most excellent is what God exhorts you to do. God hears all and sees all. (Verse 58)

这些是穆斯林社会所承担的主要义务，它们概括了其道德准则：即履行信托与维护公正。最基本、最重要的信托，是真主植入人性之中的那一种。这是天地与山岳都拒绝承担、而人类却承担下来的信托。它就是自愿而有意地承认神圣的指引，并信仰真主。这一信托是真主仅赋予人类的，植根于其本性之中。其他受造物则被赐予信仰，无需它们付出任何努力。因此，它们认识自己的主，并崇拜祂，无需做出任何选择，也无需付出特别的努力。唯有人类被赋予这一使命，需要凭借其天生的引导力、知识、理性、意志和努力来完成。在此过程中，他总会得到真主的相助："为我而努力奋斗的人，我必引导他们走上我的道路。真主确与行善者同在。"（29：69）

These are the main obligations placed on the Muslim community and these sum up its moral code: namely, fulfilment of trust and maintaining justice. The basic and most important trust is that which God has implanted in human nature. This is the one which the heavens, the earth and the mountains refused to accept, but which man undertook. It is that of willingly and deliberately recognising Divine guidance and believing in God. This is the trust that God has given to human beings alone in their very nature. Other creatures have been given faith without the need for any effort on their part. Thus, they recognise their Lord and worship Him without having to make any choice or exerting any special effort. It is man alone who has been given this task to fulfil on the basis of his guiding nature, knowledge, reasoning, will and effort. He will always receive God’s help in that: “As for those who strive hard in Our cause, We shall most certainly guide them to paths that lead to Us; for, indeed, God is with those who do good.” (29: 69)

这便是人所必须履行的第一项托付。正是这一托付衍生出真主命令人们履行的其他一切托付。其中一项重要的托付，便是为伊斯兰作见证。这首先体现为人在自身内心努力奋斗，使自己的生命、情感、行为和举止成为信仰的实际体现。因此，当人们称赞一位信士的品行、价值观和道德标准时，他们会认识到，正是因为他信仰伊斯兰，他才能达到如此高尚的标准。

This is, then, the first trust man has to fulfil. It is that which gives rise to all other trusts which God commands people to fulfil. An important one among these being to give testimony in favour of Islam. This takes the form firstly of striving hard within oneself so that one’s life, feelings, actions and behaviour become a practical translation of faith. Thus, when people praise a believer’s behaviour, values and manners and moral standards, they realise that it is only because he believes in Islam that he is able to attain such high standards.

另一种为伊斯兰作证的方式，是认识到伊斯兰比其他人类信仰更加深刻、更加卓越。有了这种认识，信徒便开始呼吁人们信仰伊斯兰，阐释它的价值和原则。因此，信徒仅仅将信仰藏于心中是不够的。他必须履行传播的使命，呼吁他人接受它。

Another way of giving testimony in favour of Islam is the realisation of just how much more profound and superior Islam is to other human beliefs. With this knowledge, a believer begins to call on people to believe in Islam, explaining its values and principles. It is not sufficient then for a believer to keep his faith to himself. He must fulfil his task of making it known, calling upon others to accept it.

至关重要的是，应当有一个恰当的标准，供所有这些头脑参照，以便在评价和判断各种问题时分辨对错。人类的头脑是人用来判断其判断是否准确、公正的唯一工具，因为这一标准不会为了取悦或讨好任何人而有所偏移。人们为自己所制定的标准不能与之置于同等地位，因为这些标准可能有缺陷或不足，从而导致失衡，影响一切价值。避免这种失衡的唯一途径，是参照真主为人类生活所确立的、永不出错的标准，以维护诚实与公正，并在人类活动的一切领域确立所有恰当的价值与裁决："信道的人们啊！你们当服从真主，服从使者，服从你们中掌权的人。如果你们对于什么事有争执，你们应当把它交给真主和使者——如果你们确信真主和末日。"

It is imperative that a proper standard should be available for all these minds to refer to in order to establish right and wrong in their evaluation and judgement of different issues. The human mind is the one tool available to man in order to determine the accuracy and fairness of his judgements, for this standard does not bend in order to please or appease anyone. The standards people produce for themselves cannot be placed on the same level, because these may be faulty or defective, leading to an imbalance that affects all values. The only way to avoid such imbalance is to refer to the ever-accurate standard God has established for human life in order to maintain honesty and justice, and to establish all proper values and rulings in all spheres of human activity: “Believers, obey God and obey the Messenger and those from among you who have been entrusted with authority. If you are in dispute over anything, refer it to God and the Messenger, if you truly believe in God and the Last Day.

“这对你们来说是最好的，也是最适宜的最终裁决。”（第59节）

This is the best [for you], and most suitable for final determination.” (Verse 59)

在这段简短的经文中，真主阐明了成为信士的条件与伊斯兰教的界限。同时，祂也勾勒出穆斯林社群宪制的根本准则，即一切裁决的依据和一切权威的源泉。这一切都始于并终于唯独接受真主的指引；而在没有明确经文的情况下，则应将人类生活中可能出现的、人们之间可能产生分歧的任何细节，归于真主裁决。

In this short statement, God explains the conditions for being a believer and the boundaries of Islam. At the same time, He outlines the underlying rule of the constitution of the Muslim community, the basis of all judgement and the source of all authority. All these begin and end with receiving guidance from God alone, and, where there is no clear statement, to refer to Him in any detail that may arise in human life over which people may differ.

在人类生活的一切事务中，无论大小，主权都唯独属于真主。真主制定了宪法与律法，并将其载于祂所启示的经典《古兰经》中，又派遣祂的使者来为人们阐明。真主的使者“不凭私欲而言，那只是所受的启示”。（53：3-4）因此，先知的圣行是真主法律的组成部分。

Sovereignty belongs to God alone in all human life and all its affairs, large and small. God has enacted a constitution and a law which He has embodied in His revealed Book, the Qur’ān, and sent His Messenger to explain it to people. God’s Messenger “does not speak out of his own desire: that [which he conveys to you] is but a [Divine] inspiration which he receives.” (53: 3-4) Hence, the Prophet’s sunnah is part of God’s law.

服从真主是义务。真主之为真主的基本要素之一，是真主制定律法；落实这些律法，因此也是义务。信士首先必须服从真主，也必须服从其使者，因为真主是派遣他携带其启示而来的。因此，服从先知本身就是服从真主的一部分。

本章论及那些自称信道、却故意违背信仰核心条件的人:他们竟想把争端交由伪神裁决,而他们本已奉命拒绝这些伪神。本章对他们的态度感到诧异,并警告他们提防撒旦的诱导,以免被引入迷途。本章描述了他们在被召唤遵行真主所降示之经典、并顺从使者时所表现出的厌恶,并认为这是伪善的行为,斥责他们向伪神求决的做法即是对信仰的背弃。当他们的邪恶计划以失败告终时,他们试图为自己辩解,但这些辩解被证明是空洞而虚假的。尽管如此,真主仍命令祂的使者ﷺ以善言劝导他们,并予以告诫。本段以对真主派遣使者之目的的明确陈述作结,表明使者必须被服从。

Now the sūrah refers to those who claim to be believers but who deliberately violate the central condition of faith, trying to refer their disputes to false gods for arbitration, when they have been commanded to reject such false gods. The sūrah wonders at their attitude and warns them against Satan’s attempts to lead them far astray. It describes their reaction when they show their aversion to being called upon to adhere to what God has revealed and to follow His Messenger. The sūrah considers this an act of hypocrisy, and denounces their reference to false gods as a rejection of faith. When their wicked plans end up in misery they try to justify themselves, but their justification is shown to be hollow and false. Nevertheless, God directs His Messenger (peace be upon him) to give them good counsel and to admonish them. The paragraph concludes with a clear statement of God’s purpose in sending Messengers, which shows that they must be obeyed.

你难道没有注意到那些自称信仰降示给你的经典，也信仰在你之前降示的经典的人吗？

Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you?

他们寻求邪神的裁决，尽管他们被命令要拒绝邪神。但撒旦想要把他们引入深远的迷误。当对他们说：“你们来遵从真主所降示的经典，来归向使者吧！”你会看见伪信者厌恶地远离你。然而，当他们因自己在今世所犯的罪行而遭遇灾难时——[在审判日]，他们将会来到你面前，指着真主起誓说：“我们的目的只是行善，促成和睦。”至于他们，真主知道他们心中所藏的一切。所以你应当宽恕他们，劝诫他们，并对他们说一句能直入其心灵的话。我至今所派遣的每一位使者，都是为了让人在真主的许可下遵从他。如果他们在自欺之后，能来到你面前，求真主饶恕他们，而使者也为他们求饶，他们必定会发现真主是至宽恕的、至慈的。但不然！我指你的主起誓，他们在一切纷争中不让你来裁决，并且在内心中对你的裁决不感到任何阻碍，且完全顺服地接受，他们就不是真正的信士。

They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray. When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,” you see the hypocrites turn away from you with aversion. But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.” As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls. We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful. But no, by your Lord. They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.

这里要确立一个基本事实:真主派遣使者,是为了让人服从他们,这是出于真主的许可。他们不可被违抗。他们的职责不仅仅是引导和传道:"我派遣每一位使者,都是为了让人遵从他,这是奉真主的许可。如果他们自欺之后,来到你这里,向真主求饶,使者也为他们求饶,他们必定会发现真主是至宴受悔的,是至慈的。"(第64节)这是一个非常重要的事实。真主的使者不是一个仅说些动听之词、而人们无须理会的白日布道者,那些曲解信仰与先知角色的人却这样宣称。

A basic fact needs to be asserted here. God has sent His Messengers in order that they should be obeyed, by His leave. They may not be disobeyed. Their role is not merely that of guides and preachers: “We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful.” (Verse 64) This is a very important fact. God’s Messenger is not merely a day preacher who speaks fine words to which no one need pay any heed, as claimed by those who try to distort the role of faith and prophets.

宗教是一套关乎实际生活的准则，涵盖其一切制度、情况、价值观、道德与崇拜。这就要求上主的启示必须享有适当的执行权威，使人服从。事实上，上主派遣使者，正是为了让他们被服从——凭上主的允许，并依照上主的法度而行——从而使上主的完整生活之道得以切实落实。因此，服从上主的使者，本身就是服从上主的一部分。上主派遣使者，绝非仅仅为了对人产生道德上的影响，或让人们行礼拜等崇拜仪式。那样理解宗教是错误的，也与上主派遣使者的目的不相符。上主派遣使者的目的，是在实际生活中建立一套适当的准则。若一位使者只需对人们讲话，劝他们改过迁善，而后便任由他们将其劝诫抛诸脑后，那样的世界是远不足以令人尊重的。

Religion is a code for practical life, with all its systems, situations, values, morality, and worship. This requires that God’s message should enjoy proper enforcement authority, commanding obedience. In fact, God has sent His messengers so that they be obeyed, by His leave and within His law, so that the Divine way of life is properly implemented. Thus, obedience of God’s messenger is part of obeying God. He certainly has not sent a messenger so that he has only a moral effect on people and gets them to offer worship rituals. That would be an erroneous understanding of religion, which does not fit with the purpose of God sending His messengers. His purpose in so sending them is to establish a proper code in practical life. A world where a messenger has only to speak to people, urging them to mend their ways, and who then leaves them to throw his admonition behind their backs, is far from respectable.

这段文字呈现了伊斯兰在历史中的真实面貌:它是一项需要传达的使命,是一个政权,是一种权威,也是一套用以在先知去世之后执行伊斯兰法律与宪制的政府体系。这确保了世世代代对先知的持续顺从,并实现了真主派遣使者的宗旨。除此之外,不存在任何其他可以被称为伊斯兰、或可以代表伊斯兰信仰的体制。任何真正的伊斯兰体制,无论其实际采取何种形式或制度,其根本特征都是全然接受神圣的生活方式,将一切事务归于真主的律法,在先知所传达给我们的真主启示中顺从真主的使者,并承认神性完全属于真主独一。由此,一切主权及其必然附带的立法权,都属于真主。由此产生的一个重要结果是:在任何事务上,无论大小,都不得求助于假神。在生活发展中出现的任何情况,都必须始终归于真主及其使者ﷺ。

This explains the true image of Islam in history: a message to be conveyed, a regime, an authority, and a system of government to implement the Islamic law and constitution after the Prophet has passed away. This ensures continuous obedience of the Prophet, generation after generation, and fulfils God’s purpose behind sending His messengers. There is no other set-up which may be given the name Islam, or which represents the Islamic faith. The essential characteristic of any true Islamic set- up, regardless of the actual form or system it adopts, is complete acceptance of the Divine way of life, referring all matters to God’s law, obeying God’s Messenger in all that he has conveyed to us of God’s message, and acknowledging that Godhead belongs completely to God alone. This makes all sovereignty, with its essential corollary of legislative authority, belong to God. An important result of this is not to refer to false gods in any matter, serious or trivial. Reference must always be to God and His Messenger in any situation that may come up as a result of life development.

接下来,这一章经文确认,人们所应遵行的律法是易于实行的,人们争端中的裁决律法是充满慈悲的,其判决满含怜悯。它不会给人施加过于艰难或需要巨大牺牲的事务。真主知道人是多么软弱,他便以慈悯之心向他转向。他知道,如果人们承担非常艰难的责任,只有少数人能够履行这些责任。他不愿加重他们的负担,也不愿他们陷入罪恶。因此,他没有强加给他们过于艰难的事务,也没有让他们中的许多人因此无法顺服他。所以,当人们响应真主的劝诫,履行为他们规定的那些简易的功课时,他们在今世和后世都会获得巨大的益处。真主必定会帮助他们,为他们的引导提供便利,正如他帮助每一位竭力遵循他的引导之人那样:"假若我命令他们:'你们应当牺牲自己的生命,或者离开你们的家乡。'他们中只有极少数人会这样做;但如果他们去做被劝诫去做的事,那对他们自己必定是更好的,也更能使他们的信仰坚定。我必定会从我的恩惠中赐予他们伟大的报酬,并必定引导他们走上正直的大道。"(第66-68节)

Next, the sūrah confirms that the code of living people are called upon to implement is easy to apply and that the law to judge in their disputes is compassionate, returning verdicts full of mercy. It does not impose on them anything that is too hard or requiring great sacrifices. God knows how weak man is, and He turns to him with mercy. He knows that if people have very tough duties, only a few will fulfil such duties. He does not wish to overburden them, or that they should fall into sin. Hence, He has not imposed on them what is too hard or what causes many of them to fall short of obeying Him. Thus, when people respond to God’s admonition and fulfil the easy tasks imposed on them, they receive great benefits both in the life of this world and in the life to come. God is certain to help them by facilitating their guidance, as He helps everyone who tries his best to follow His guidance: “Yet if We were to order them, Lay down your lives,’ or, ‘Forsake your homelands,’ only a very few of them would do it; but if they would do what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith]. And We should indeed grant them, out of Our grace, a mighty reward, and indeed guide them along a straight path.” (Verses 66-68)

这个伊斯兰教对于任何天性未受污染的人来说都是容易遵行的。它并不需要只有少数人才具备的超常意志力。伊斯兰的讯息并非为这样的少数人而设；它是为全人类所设的信仰。人们在履行义务的能力上各有不同。伊斯兰教确保他们每一个人都能够履行自己的义务，并远离被禁止之事。

This religion of Islam is easy for anyone with an uncorrupted nature to follow. It does not require any superior will-power, available only to a few. The Islamic message is not meant for such a minority; it is a faith for all mankind. People differ in their abilities to fulfil obligations. The religion of Islam ensures that they are all able to fulfil their obligations and refrain from what is forbidden.

杀死自己和离开故土，都是人所要承受的艰难。若这两件事被定为必须履行的义务，那么只有极少数人才能做到。它们并未被强加于人，因为伊斯兰的目的并不是施加那些过于严苛、大多数人难以承担、或大多数人都会躲避的义务。其目的是让所有人都能够履行这些义务，从而使所有本性纯正的人都能够加入信士的行列。如此一来，穆斯林群体便会包含各种不同能力与才干的人，这有助于伊斯兰不断发展并完善自身。

Killing oneself and forsaking one’s homeland are two types of hardship to undergo. Were they made binding tasks, they would only be fulfilled by the smallest minority. They have not been imposed, because it is not an objective of Islam to impose such stringent obligations that are too difficult for most people to fulfil, or that most people turn away from. The objective is that all people should be able to fulfil them, so that all those with uncorrupted natures should e able to join the ranks of the faithful. In this way, the Muslim community will include people of different abilities and talents, which helps Islam to progress and refine itself.

在这段经文的结尾，这一章再次试图唤起人们的情感，在他们面前展现来世最尊贵的同伴关系的前景：

At the end of this passage, the sūrah once again tries to arouse people’s feelings, raising before them the prospect of the most noble companionship in the life to come:

“凡顺从真主和使者的人，将与真主所赐恩惠的人同在：先知、诚实不欺的人、烈士和善人。这些人是多么好的伴侣啊！这是真主的恩典，真主足以全知。”（第69-70节） 这是一个足以打动每一颗心的前景：哪怕只有一丝善念，哪怕只有一线希望，能在来世获得良好的地位，与高尚的同伴为伍，享受真主无尽的恩惠。能够置身于这样的群体之中，只能是出于真主的恩典。任何人，无论多么虔诚，都不能仅凭自己的虔敬就指望达到这样的品级；他们达到这一品级，唯有依靠真主广大的恩典。

“All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviate from the truth, and the martyrs and the righteous ones. How goodly a company are these! Such is God’s bounty, and sufficient it is that God knows all.” (Verses 69-70) It is a prospect to tempt every heart, even with the slightest degree of goodness and the faintest hope of attaining a good position in the life to come, with noble companions, enjoying God’s endless favours. To be in the company of such a group can only come about by God’s grace. No human being, devout as he or she may be, can ever hope to attain such a grade merely by their devotion. They attain it only through God’s abounding grace.

在此，我们理应思考：先知的同伴们同样渴望在后世与他相聚。他们中有些人，甚至在先知仍与他们同在之时，就无法想象与他分离。当这节经文降示时，他们的心中充满了希望。

It is fitting here that we should reflect on how the Prophet’s Companions yearned for his company in the life to come as well. Some of them could not even contemplate parting with him, when he was still alive among them. When this verse was revealed, their hearts were filled with hope.

据艾卜·贾法尔·泰伯里（Al-Ţabarī）引述赛义德·本·朱拜尔（Sa`īd ibn Jubayr）的传述：一位安莎尔人来见先知ﷺ时面带忧色。先知ﷺ问他忧愁的原因。他说：“这是我一直在思虑的事情。”先知ﷺ问他是什么事，那人说：“我们早晚都来见您，看着您，与您同坐。明天您将被提升，与天堂里的其他先知同在，而我们将无法追及您。”先知ﷺ没有回答他。随后降示了这节经文，其中说：“凡顺从真主和使者的人，都将与真主所赐恩惠的人同在：先知们……”先知ﷺ便派人去告诉那人这个喜讯。

Al-Ţabarī relates on the authority of Sa`īd ibn Jubayr that a man from the Anşār looked depressed when he came to the Prophet. The Prophet asked him the cause of his sorrow. He said: “It is something that I have been thinking of.” When the Prophet asked him about it, the man said: “We come to see you in the morning and in the evening, look at you and sit with you. Tomorrow, you will be raised to be in the company of other prophets in Heaven, b and we cannot attain to you.” The Prophet gave him no reply. Then this verse was revealed, stating: “All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets...” The Prophet sent someone to the man to give him this happy news.

另一个版本的这则记载，出自艾布·伯克尔·伊本·马尔达维赫，传述于阿伊莎：有人对先知说："真主的使者啊，您比我自己、我的家人和我的孩子都更让我喜爱。我在家中想起您时，会按捺不住，立刻赶来看您。当我想到我的死亡和您的死亡时，我知道您进入天堂后，您的地位将高于其余的先知。而我即使进入天堂，也恐怕见不到您。"先知没有回答他，直到这节经文降示："凡服从真主和使者的人，都将与真主所恩赐的人同在：先知、诚实者、殉道者和善人。他们的同伴多么美好！"（第69节）