本段旨在规范伊斯兰社会中某一方面的经济往来，使这类交易能够以纯正和善意的方式进行。

This passage aims at the organisation of a certain aspect of financial dealings in Islamic society, in order that such dealings be conducted with purity and good-will.

它接着确立了女性与男性在获取与拥有财产方面的权利，各依其应得的份额平等对待。它还对盟约或效忠契约作出规定，这类契约在伊斯兰之前的时代以及伊斯兰初期都曾被遵行。此处的目的，是废除这一制度，使血亲成为唯一有权继承的人。

It goes on to establish the rights of earning and ownership to women on an equal footing with men, according to their respective dues. It legislates for pledges or contracts of allegiance, which were observed in pre-Islamic days as well as in the early years of Islam. The aim here is to liquidate this system and make blood relations the only claimants to inheritance.

本段经文又是一课，旨在培养穆斯林的优良品格。同时，它也确立了新的法律条款。这两个目的相辅相成，彼此补充。真主为伊斯兰社会所立的律法，既提升了穆斯林的品格，也规范了生活的一切实际方面。法律条款与训诫交织在一起，唤醒人的良知，并使人真切地感受到伊斯兰律法的严肃性是对社会利益的全面关照。这样一来，律法便能得到切实的执行。此外，法律条款与道德训诫还使人更加认识到，这一制度是均衡而完备的：它为现实生活中遇到的问题提供解决方案，同时也提升了人的良知所起的作用。

The passage is yet another lesson aiming at the refinement of Islamic character. At the same time it lays down new legal provisions. The two purposes go hand in hand, complementing each other. What God legislates for Islamic society refines the Islamic character and organises all practical aspects of life. Legal provisions are intertwined with instructions which cultivate consciences and create a genuine feeling that the seriousness of Islamic law takes every care of the interests of the community. This ensures that they are properly implemented. Moreover, both the legal provisions and moral instructions enhance awareness that this system is well-balanced and complete. It provides solutions to problems encountered in practical life, while enhancing at the same time the role of human conscience.

信士们啊！你们不要以不正当的方式互相侵吞财产，除非是双方同意的交易。你们不要自杀，真主确是慈爱你们的。

Believers, do not devour each other’s wealth illegally, unless it be through trade which you conduct by mutual consent. Do not kill yourselves, for God is merciful to you.

（第29节）

(Verse 29)

这段经文开头禁止非法侵吞他人的财产，说明人与人之间只能通过贸易来获取钱财。非法的所得被描述为自我毁灭，是彻底的亏损。与此同时，经文警告人们，这样做会在后世招致惩罚，又以赦免和确保的帮助予以安慰。经文还强调，人不可贪慕他人所拥有的东西，而应向真主祈求他们所希望的，因为祂是慷慨赐予的主。这些训示与确立男女双方获取和拥有财产的权利并行。在此处，《古兰经》强调真主洞悉万事。关于盟约的条文，强调履行合约和誓约的义务，之后便是真主见证一切的表述。关于真主之知的这两段陈述，给我们留下了十分深刻的印象。毕竟，它们出自真主，祂完全知晓人的本性以及影响人态度的各种因素。

This passage begins with a prohibition against illegally devouring other people’s money, explaining that it is only through trade that people may gain money from one another. Illegal gains are described as killing oneself and as utter loss. This is coupled with a warning against incurring punishment in the hereafter as well as a comforting touch in the form of a promise of forgiveness and assured help. The passage also emphasises that people must not covet what others may have. They should instead ask God to give them what they wish, for He is the One who gives in abundance. These directives come side by side with the establishment of the rights of earning and ownership to both man and woman. At this point, the Qur’ān stresses that God is aware of all things. Instructions given with regard to contracts of allegiance stressing the duty to fulfil these contracts and pledges are followed with a statement that God witnesses everything. Both statements of God’s knowledge leave very strong impressions on us. They come, after all, from God, who is well aware of man’s constitution and what influences his attitude.

这段经文以对信士的呼吁开篇，禁止一切形式的非法获利与牟利。这表明，接下来的内容旨在从伊斯兰社会中根除蒙昧时代生活的痕迹。当真主以"信士们"称呼穆斯林时，这一称呼也在提醒他们信仰意味着什么。

The passage begins with an address to believers prohibiting all forms of illegal gain and profit. This suggests that what follows aims at the eradication of traces of past, ignorant life from Islamic society. When Muslims are addressed by God as believers, the address serves as a reminder of what faith entails.

这里所讲的是禁止以非法的方式互相侵吞财产。

What we have here is a prohibition on devouring one another’s wealth illegally.

这包括所有真主未曾允许或已经禁止的金融交易形式，例如欺诈、贿赂、赌博、垄断、囤积必需品，以及一切被禁止的贸易形式，尤其是高利贷。我们无法确定这节经文是在高利贷的各种形式被禁止之前还是之后降示的。

This includes all forms of financial transactions that God has not sanctioned or has forbidden, such as cheating, bribery, gambling, monopoly, hoarding of essential goods and all forbidden forms of trade, particularly usury. We are not certain whether this verse was revealed before or after usury, in all its forms, was outlawed.

{Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God.} (第30节) {If you avoid the most serious of what you are forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory.} (第31节)

Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God. (Verse 30) If you avoid the most serious of what you are forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory. (Verse 31)

这节经文警告那些以不义和非法的方式互相侵吞财产的人,他们在今世毁灭自己之后,还将遭受后世的惩罚。这对所有人都适用,因为在这类事务上,责任是共同的。任何容许这种不义蔓延的群体,无论在今世还是后世,都注定走向毁灭:"凡怀着恶意、故意作恶而这样做的人,我必使他们遭受火狱之苦。这对真主来说是很容易的。"(第30节)

This first of these two verses warns those who unjustly and illegally devour each other’s money that they will suffer the punishment of the hereafter after having destroyed themselves in this life. This applies to them all, since responsibility in such matters is a collective one. Any community which allows such injustice to spread is doomed in this life as well as in the life to come: “Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God.” (Verse 30)

当伊斯兰教向世人宣示其律法时，它为每个人指派了一位监督者，以确保律法得到落实。它还使整个社群彼此互相监督，因为整个社群都共同承担着执行这些法律规定的责任，也共同承担着未能执行所带来的毁灭。这样的毁灭必定会波及整个社群。纵容不义蔓延所招致的后世惩罚，将落在社群中的每一个人身上。这对真主而言确是轻而易举的，因为没有任何事物能够阻碍祂。当其运行的条件具备时，祂的律法从不落空。

As Islam makes its legislation known to people, it appoints everyone a watchful guard to ensure its implementation. It also makes the whole community watchful over one another, since the whole community shares in the responsibility to implement these legal provisions and the destruction which attends upon its failure to do so. Such destruction is bound to engulf the whole community. The punishment in the hereafter for allowing injustice to spread will apply to everyone in the community. That is certainly easy for God since nothing stands in His way. His law never fails when the conditions for its operation exist.

然而,真主应许信士,如果他们避免大罪,就会赐予他们慈悲并宽恕他们的罪过。祂因此体谅他们的软弱,并在他们远离最严重的罪行后,向他们保证他们的归宿:“如果你们避免被禁止的大罪,我就要消除你们的罪恶,并使你们进入尊贵的住所。”(第31节)

God, however, promises the believers to bestow His mercy on them and to forgive them their sins if they avoid cardinal sins. He, thus, takes into account their weaknesses and reassures them of their destiny once they refrain from the gravest of sins: “If you avoid the most serious of what you are forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory.” (Verse 31)

这个我们的宗教确实非常宽容，其方法也易于践行。

不要羡慕真主赐予你们中某些人胜过另一些人的恩惠。男人有他们所赚取的份额，女人也有她们所赚取的份额。所以，你们应当向真主祈求祂的恩惠。真主是万物的见证者。（第32节）

Do not covet the bounties God has bestowed more abundantly on some of you than on others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn. Therefore, ask God to give you out of His bounty. God is a witness of everything. (Verse 32)

这节经文与其后的一节一起，延续了关于男女之间的关系与交往的讨论。它们也论及忠诚的盟约，以及这些盟约与本章前文所论述的继承制度之间的关联。

This verse, together with the one that follows, continue the discussion of the ties and transactions which exist between men and women. They also speak of the covenants of loyalty and their relevance to the system of inheritance that this sūrah discusses earlier.

首先，伊斯兰教普遍禁止觊觎真主赐予某些信士的恩惠。这是一条普遍性的原则，适用于各种恩惠与特权，包括职位、地位、才能、天赋、财富以及其他享受。信士应当向真主祈求，恳请祂赐予恩典，而不应浪费时间自怨自艾，也不应滋生怨恨与贪婪，不应感到愤怒、被剥夺或遭受不公。此类情绪可能导致对真主及祂公正分配的误解。怀有这样的感受是有害的，因为它以忧虑与痛苦取代了知足与自信。持有这类恶念只会消耗人的精力。直接转向真主，向祂祈求恩典，就是转向一切恩典的源泉；这源泉永不枯竭，也不会拒绝任何人。此外，一切希望都寄托于真主，人在谋求自己应得的真主恩惠的过程中，理应唯独向祂转求。

First, we have a general prohibition against coveting the gifts God has favoured some believers with. This is a general statement that applies to all sorts of favours and privileges, which may include functions, positions, abilities, talents, wealth and other luxuries. A believer should appeal to God and pray to Him to grant him of His grace. He should not waste time feeling sorry for himself nor with all that such an attitude generates of harbouring grudges and greed, of feeling angry, deprived, or unjustly treated. Such feelings may give rise to thinking ill of God and His fair distribution. To harbour such a feeling is disastrous because it substitutes worry and misery for content and self confidence. Entertaining such evil thoughts wastes one’s energy. To turn to God directly and to pray to Him for His grace is to turn to the source of all grace; it can never be exhausted and does not repel anyone. Moreover, it is in God that all hopes are placed and to Him alone that one should turn as one goes about, seeking one’s share of God’s grace.

由此已经说过，这是一条总体性的指示。它出现在本章的这一位置，以及许多讲述此节降示背景的圣训所表明的，或许是说这节经文特指某一类恩惠，即男女之间继承份额的差别。

As has already been said, this is a general directive. The fact that it comes at this point in the sūrah, as well as in a number of reports which speak of the occasion when it was revealed, may indicate that this verse refers specifically to a certain type of favour, namely, the difference in shares of inheritance between men and women.

这是两性关系中极为重要的一个方面,它需要建立在相互接纳与互补的坚实基础之上,从而使家庭以及整个穆斯林社会都能充满安宁与满足。尽管这一方面十分重要,它并不因此而限制该陈述的普遍性。权威的《古兰经》注释都谈到了这两个方面,并引用了支持两者的传述。

This is an extremely important aspect of the relationship between the two sexes which needs to be established on the solid foundation of mutual acceptance and complementarity, so that contentment prevails in the family and the Muslim society at large. Despite the importance of this aspect, it does not limit the generality of the statement. Authoritative commentaries on the Qur’ān speak of both aspects, giving reports in support of both:

现在让我们来探讨圣战（jihād）与殉道，以及女性在其中所占的份额。这是虔诚的女性所关心的问题，在穆斯林的第一代先贤中尤为如此。那一代人的特点，是在料理日常事务的同时，全心专注于后世。我们还将讨论继承问题，以及伊斯兰教为男性和女性所规定的份额。这个问题不仅曾经困扰过过去的一些男人和女人，至今仍被不断提出。

Let us now consider the question of jihād and martyrdom, and women’s share in all that. This was a question of concern to God- fearing women in the noble first generation of Muslims, which was distinguished by its dedication to the hereafter as it looked after its daily affairs. We will also consider the question of inheritance and the shares assigned by Islam to men and women. This question not only preoccupied some men and women in the past but continues to be raised even today.

真主并未规定女性有参战的义务，也并未禁止她们在需要时与男性一同参加圣战。在伊斯兰战争中，有一些女性个人确实积极投入了战斗，并非仅仅局限于后勤支援的职责。然而，她们的人数非常少，只是在有需要时才参与。这绝非通常的做法，而是例外，而非常态，因为真主以其智慧，并未使女性的参战成为必须履行的义务。

God has not imposed the duty to fight on women. Nor has He forbidden them to fight when there is need for their participation in jihād alongside men. In Islamic wars a number of individual women took an active part in the fighting, thus not confining themselves to support duties alone. Their numbers, however, were very few, taking part only when needed. This was by no means the normal practice. It was the exception, not the rule, because God, in His wisdom, has not made fighting obligatory for women.

妇女不被要求参加战争，是因为她们生育男子，而男子负责作战。依照她的生理与心理构造，女性被造就来生育男子并抚育他们，使他们能够面对生活，并在必要时参与圣战（jihād）。在这一领域，她的能力和作用胜过男子。她身体的每一个细胞，都在身体与心理上被造得适合这一目的。这不仅仅是体质的问题。它适用于每一个细胞，从受孕之时起，并且关乎造物主（愿祂受赞颂）的决定，这一决定决定了该次怀孕的性别。身体、器官与心理方面的因素则居于次要地位。

Women have not been required to fight in war because they give birth to men who do the fighting. By her physical and psychological constitution, a woman is made to give birth to men and to bring them up so that they can face life and participate in jihād when necessary. In this particular domain, her ability and usefulness is greater than that of man. Every single cell in her body is made physically and psychologically suitable for this purpose. This is not merely a question of physical constitution. It applies to every single cell, from the moment of conception and the decision made by the Creator, praised be He, which determines the sex of that pregnancy. Physical, organic, and psychological factors take secondary importance.

她从国家的长远利益来看，也更加有用。

She is also more useful when one considers long-term national interests.

当男人在战争中死去、留下妇女时,国家便失去了生产性的成员,于是妇女生育子女,以弥补人口的减少。若战争夺去的男女人数相等,或夺去的女性多于男性,情况就不同了。在伊斯兰教中,一个男人只要充分利用其所拥有的一切许可与能力,便可使四个女人生育子女,以填补战争屠杀之后留下的空缺。而即便有一千个男人,也不能让一个女人比一个男人生育更多子女,来弥补战后社会上失衡的人口比例。这只是免除妇女参战之义务背后神圣智慧的一个方面。其他方面则关乎社会道德与社会的本质,以及保存两性各自基本品质的必要。这是一个值得更充分论述的课题。至于回报,神向男女双方都作了保证。每个人只要尽心完成神所分派给他或她的职责,便足以在主那里获得美好的地位。

该章随后规范了那些忠诚盟约，这些盟约早在继承制度的条文降示之前就已存在。继承制度的条文将继承权限定于近亲。在那之前，忠诚盟誓也会使他人分得遗产份额。

The sūrah then regulates those covenants of loyalty that existed before the provisions contained within the system of inheritance were revealed to limit the right of inheritance to close relatives only. Pledges of loyalty used to give shares of inheritance to others as well.

我们已为每一个人指定了父母和近亲所遗财产的继承人。至于那些你们与之立约的人，就把他们应得的份额给予他们。真主确实见证万物。（第33节）

To everyone have We appointed heirs to property left by parents and relatives. As for those with whom you have made covenants give them their share. God is indeed witness to all things. (Verse 33)

既然已经说明男人和女人都能享有自己所赚取的利益，并且前面已经阐述了男性和女性各自的继承份额，这一章接着提到：真主为每个人安排了继承人，这些继承人来自他的亲属，将继承他从父母和亲属那里所得的财产。通过继承制度，财富就得以在一代又一代人之间流转。继承人既继承自己的份额，又在此基础上增加自己所赚取的财富，然后才将其留给自己的近亲。因此，财富不会被某一代人、某一家族或某一个人所垄断，而是在一代代人之间持续流转、传承，并根据具体情况，分给不同的继承人以不同的份额。

Having stated that both men and women have the benefit of what they earn, and having already outlined the shares of inheritance of both males and females, the sūrah now mentions that God has appointed to everyone heirs from among his kinsfolk who will inherit what has come into his possession of the property of his parents and relatives. Through the inheritance system, then, money circulates from one generation to another. Heirs inherit their shares and add to them what they earn before they themselves leave that to their own close relatives. Thus, wealth is not monopolised by a single generation, family or individual. It is continuously circulated and inherited by one generation after another with different shares being given to different heirs, according to the situation.

这之后提到了伊斯兰最初所认可的各种盟约。

This is followed by a reference to covenants which Islam initially approved of.

这些盟约或效忠誓约有时允许财产由非亲属继承。伊斯兰初期存在几种此类盟约。首先是因释放奴隶而订立的效忠盟约。奴隶获释后，便可以说成为了原主人家庭的成员。如果他犯下需要支付血金的罪行，其前主人会代他支付，就像他的近亲犯下此类罪行时一样。若他去世时没有直系亲属留下，前主人也会继承他的遗产。

These covenants or pledges of loyalty sometimes allowed wealth to be inherited by non-relatives. There were several types of such covenants in the early period of Islam. There was firstly the covenant of loyalty that came with freeing a slave. When a slave is freed, he becomes a member of his master’s household, as it were. If he commits a crime which requires the payment of blood money, his former master pays this on his behalf, in the same way as he does when such a crime is committed by one of his close relatives. He also inherits him when he dies, leaving no immediate relatives behind.

第二种盟约是纯粹的效忠盟约。它允许一个没有自己继承人的非阿拉伯人与一个阿拉伯人订立盟约。这使他获得了阿拉伯人家庭成员的地位，阿拉伯人愿意代他支付赔偿金等罚金，并且在他去世后继承他的遗产。

本段经文的最后一个主题涉及家庭的规范，以及家庭内部职责与责任的分配。该章还阐明了为保护这一社会制度免受争吵与纷争影响所应采取的措施，以尽可能消除那些可能摧毁家庭的负面影响。

The last topic in this passage concerns the regulation of the family and the allocation of duties and responsibilities within it. The sūrah also outlines the measures to be taken in order to protect this social institution against the effects of quarrels and disputes so as to eliminate, as far as possible, any negative effects that could destroy it.

男人应当负起照顾女人的责任，因为真主赐予了他们一部分人胜过另一部分人的恩典，也因为他们用自己的财产来供养妻子。品行端正的女人是虔诚的，她们守护真主所命令守护的私密之事。（第34节）

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

在我们评注这些经文并阐明其心理和社会目标之前，需要先简要谈一谈伊斯兰对家庭制度的看法，以及它建立、保护和促进家庭的方法。不过，我们无法全面展开这一论题，因为要做到这一点，需要整整一部专著。

Before we comment on these verses and outline their psychological and social objectives we need to speak briefly about the Islamic view of the institution of the family and its method of building, protecting and promoting it. However, we cannot speak about this in full detail because to do so would require a whole volume.

真主创造了人类，他使二元性成为人性的组成部分，这一点实际上也根植于一切受造物之中："万物，我皆用配偶造化之，或许你们会记念。"（51：49）随后，他又意欲使人类的配偶成为同一灵魂的两半："人类啊！你们应当敬畏你们的主，他用一个人创造了你们，并用那个人创造了他的配偶。"（第1节）真主让同一灵魂的两半相遇，其目的之一，是使之达致安宁的生活，并给身心带来慰藉。这也是保护纯洁与贞洁的途径，为人类的繁衍，以及人类生命的延续与发展，提供了一种安全、洁净的方式，并在父母的悉心照料之下进行。

God, who has created mankind, is the One who has made duality part of man’s nature, as it is indeed ingrained in all creation: “And of everything We have created pairs, so that you may bear in mind [that God alone is One].” (51: 49) He then willed to make the human pair two halves of the same soul: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate.” (Verse 1) Part of His purpose behind the meeting between the two halves of the same soul is that it should lead to peaceful existence and be a comfort to body and soul. It is also a means to protect purity and chastity and provides a secure, clean way for human reproduction and the continuity and promotion of human life, under the watchful care of parents.

“你们的配偶是你们的衣服，你们也是他们的衣服。”(2：187) “在他的迹象中，他为你们从你们自身创造配偶，使你们安于他们，并在你们之间设置了爱情与慈悯。”(30：21) “你们的妻子是你们的耕田，你们可以随意到你们的耕田里去，但你们应当为自己预先行善，并敬畏真主。”(2：223) “信道的人啊！你们当自保和家属，免遭以人与石为燃料的火狱。”(66：6) “凡信道而且子孙也信道的人，我要使他们的子孙与他们相会，我决不会减少他们的任何善功。”(52：21)

Different verses in the Qur’ān stress these facts: “Among His signs is that He creates for you mates from among yourselves, so that you might incline towards them, and He engenders love and compassion between you.” (30: 21) “They are as a garment to you as you are to them.” (2: 187) “Your wives are your tilth; go, then, to your filth as you may desire, but prepare well for yourselves and fear God.” (2: 223) “Believers, ward off from yourselves and your families that fire [of the hereafter] whose fuel is human beings and stones.” (66: 6) “As for the believers whose offspring will have followed them in faith, We shall unite them with their offspring; and We shall not let aught of their deeds go to waste.” (52: 21)

男人是女人的保护者和供养者，因为真主使他们中的一些人比另一些人更优越，也因为他们用自己的财产来供养女人。（第34节）

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. (Verse 34)

我们已经指出，家庭是人类生活中的第一个制度，因为它的影响贯穿人生的每一个阶段。此外，家庭的重要性还在于：按照伊斯兰的生活观，人作为万物中最尊贵的受造物，正是在家庭中被养育成长的。诸如金融、工业和商业等较为次要的机构，其运转与管理通常交给那些在教育、训练和天赋方面最为胜任的人。既然如此，同样的原则理应适用于家庭这一机构，因为它负责养育宇宙中最尊贵的受造物，即人类。这样的道理是再合乎逻辑不过的。

We have already said that the family is the first institution in human life in the sense that its influence is felt at every stage of human life. Moreover, it derives its importance from the fact that it is within the family that man, the most noble of all creatures according to the Islamic concept of life, is brought up. The running and administration of much inferior institutions, such as those engaged in financial, industrial and commercial affairs is normally assigned to those who are most qualified for the job by their education, training and natural abilities. It is only logical that the same rule be applied to the family, the institution that looks after the upbringing of the noblest creature in the universe, namely, man.

神圣的生活准则充分考虑了人的天性，以及赋予男女双方的自然能力，使他们能够履行各自被赋予的职责。它在职责的分配上坚持公正，只给予每一方与其相适应的职责类型。

The Divine code of living takes human nature into consideration, as well as the natural abilities given to both man and woman to enable them to discharge the duties assigned to each of them. It maintains justice in the distribution of duties, giving to each of them only the type of duties to which they are suited.

不用说，男人和女人都是真主的creation——也就是真主的造物，祂不愿亏待任何祂所创造的人。的确，祂赋予每一位受造者与其所被赋予的职责相称的能力与才干。 Wait, I should not include English word. Corrected: 不用说，男人和女人都是真主的创造物，祂不愿亏待任何被祂创造的人。的确，祂赋予每一位受造物与其所承担的职责相称的能力与才干。

Needless to say, both man and woman are the creation of God, who does not wish to do injustice to anyone He has created. Indeed, He gives each of His creatures the abilities and talents that befit the duties assigned to them.

真主创造了人类，有男有女，遵循创造体系核心的“成对”法则。他赋予女性生育、哺乳和养育子女的重任。这些任务若无身体、心理和精神上的周密准备，便无法完成。因此，另一半，即男性，理应承担提供基本生活所需和保护的职责，使女性能够履行她极为重要的职责。既然把所有这些任务交给她，就不应再要求她为谋生而工作，这同样是公平的。男性同样应被赋予身体、智力和心理上的品质，使他能够履行自己的职责，正如女性被赋予了履行其职责的能力一样。这一切在现实的人类生活中清晰可见，因为真主在万物之间保持绝对的公正。

God has created human beings as males and females, following the “dual” rule which is central to the system of creation. He has given the woman the great tasks of childbearing, breast-feeding and looking after her children. These are not tasks which can be fulfilled without careful preparation, physically, psychologically, and mentally. It is only just, therefore, that the other part, i.e. the man, should be assigned the task of providing the essential needs and the protection required for the woman to fulfil her highly important duties. She could not be given all those tasks and still be required to work in order to earn her living. It is only fair as well that the man be given the physical, mental and psychological qualities which enable him to fulfil his duties in the same way as the woman is given the abilities to fulfil hers. All this is clearly seen in real human life, because God maintains absolute justice among all.

男人应当负起照顾女人的责任，因为真主赐予了他们一部分人胜过另一部分人的恩典，也因为他们用自己的财产来供养妻子。品行端正的女人是虔诚的，她们守护真主所命令守护的私密之事。（第34节）

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

经文接着阐述了虔诚女性的品质、她们的举止以及在家庭中的职责。“虔诚的女人是恭顺的，她们在无人的时候也守护着真主所命令守护的东西”（第34节）。因此，虔诚信道的女性，其本性和基本特质便是忠诚而顺从。忠诚意味着出于爱而自愿的顺从，而非被迫违背自身意愿的服从。因此，《古兰经》使用“虔诚”一词，即 qānitāt，以强调其令人愉悦的心理内涵，这与男女之间充满情感和慈爱的关系完美契合，男女二者正是全人类所出自的同一灵魂的两部分。伊斯兰教强调，这种关系在养育幼儿的家庭中至关重要。

The verse moves on to explain the qualities of righteous women, their behaviour and duties within the family. “The righteous women are devout, guarding the intimacy which God has ordained to be guarded” (Verse 34) It is, then, in the nature of the righteous, believing woman and part of her essential characteristics to be devoted and obedient. Devotion means willing obedience, motivated by love, not the sort of obedience enforced against one’s will. Hence, the Qur’ān uses the term “devout”, or qānitāt to stress its pleasant psychological connotations, which fit perfectly with the sort of affectionate and compassionate relationship which exists between man and woman, the two parts of the single soul from which all mankind descend. Islam stresses that this relationship is essential in the family home where young ones are reared.

忠诚信仰的女性，其本性和本质特征中也包含着守护夫妻关系神圣性的品格。无论丈夫在场还是不在场，她都始终如此。她不会泄露只属于他的事情，哪怕只是一个流转的眼神，更不必说完全不端的关系。哪些事情不可泄露，既不是由丈夫决定，也不是由她决定，而是由真主决定的。这是“真主命令守护的隐私”。这并不是为了取悦丈夫，也不是因为丈夫不介意某些事情被泄露，或社会要求某些事情被公开；即便丈夫或社会偏离了真主的生活准则，情况也是如此。

It is also part of the nature and essential characteristics of a devoted, believing woman to guard the sanctity of her relationship with her husband. This she maintains in his presence as well as in his absence. She does not reveal what belongs only to him, as one half of the single soul which combines both of them, even inasmuch as a passing look, let alone a full dishonourable relationship. What is forbidden to reveal is decided neither by him nor by her. It is determined by God. It is “the intimacy which God has ordained to be guarded”. It is not a matter of pleasing a husband or allowing what he does not mind to be revealed or what society requires to be exposed, should the husband or society deviate from the Divine code of living.

只有一条规则来界定必须守护的范围。她必须守护那些"真主所命定须守护的"事物。

There is only one rule to determine the limits of what must be guarded. She has to guard that “which God has ordained to be guarded”.

我们注意到，《古兰经》并没有以祈使句的形式提出这一点，而是更加强烈地强调：这种监护是虔诚女性天性的一部分，也是她们的基本品质之一。这一表述揭示了某些在精神上已被击败的穆斯林所提出的种种借口的站不住脚之处。他们倡导的做法和方式，只因在其他群体中流行，便必然导致家庭的瓦解。应当出于自愿和顺服去守护的，是真主所命令守护的那些事物。

至于那些你们担心她们会有悖逆之举的妻子，你们应先劝诫她们；然后在床上与她们分房；然后责打她们。如果她们听从你们，就不要再寻找任何借口去伤害她们。真主确实至高无上，至大无边。（第34节）

As for those women from whom you have reason to fear rebellion, admonish them [first]; then leave them alone in bed; then beat them. Then, if they pay you heed, do not seek any pretext to harm them. God is indeed Most High, Great. (Verse 34)

在谈论这些措施及其逐步推进的各个阶段之前，我们需要记住前面已经说过的内容：真主赋予男女以尊荣，并依据他们作为人所具备的资格，赐予女性应有的权利。我们还应记住，穆斯林女性保有独立的民事地位。男子被安排为家庭的负责人，并不剥夺女性选择伴侣的权利，也不剥夺她管理个人及财务事务的权利。这一点，连同伊斯兰教对家庭的高度重视，有助于我们清楚地理解为何允许采取这些纪律性措施，以及这些措施应如何实施。

Before we consider these measures and how they progress from one stage to another, we need to remember what we have already said about the honour God gives to both men and women, giving women their rights for which they are qualified by being human. We should also remember that a Muslim woman retains her independent civil status. The fact that the man is placed in charge of the family does not deprive the woman of her right to choose her partner and to administer her personal and financial affairs. This, as also the great importance Islam attaches to the family, helps us to understand clearly why these disciplinary measures have been allowed and the nature of their application.

它们确实是预防性措施，旨在在担心出现反叛时尽早实现和解。绝非想要加剧局势或增加仇恨。男女之间并不存在一场战斗。这些措施也不是为了在妻子开始反抗时对她加以打压，再把她重新关回牢笼般的囚室中。伊斯兰教从不认可此类想法。

They are indeed pre-emptive measures aimed at achieving an early reconciliation when rebellion is feared. There is no question of trying to aggravate the situation or increase hatred. There is no battle between the man and the woman. These measures are not aimed at knocking the woman on the head when she begins to rebel and confining her again to her prison cell. No such thoughts are ever condoned by Islam.

它们或许在某些社会的某些阶段渗入了其传统之中。然而，这类举措恰恰表明，不只是某一性别，而是整个人类，已经堕入了极其低下的境地。伊斯兰教中的情形在形式、实质和目的上都大不相同。

They might have crept into the traditions of certain societies at certain stages. Such measures, however, are an indication that mankind, not merely one sex, have sunk to a very low depth. In Islam the situation is widely different in form, substance and aim.

“至于那些你们担心她们会悖逆的妻子，就先规劝她们。”（第34节）因此，规劝是第一步。家庭的负责人有责任规劝那些不当的倾向。这样的规劝在多种情形下都是必要的：“信士们啊！你们当自救和自救家属，使自己与家属远离那以人和石头为燃料的火狱。”（66：6）在这一具体情形中，规劝有明确的目的，即在悖逆萌芽并扎根之前，先处理其迹象。

“As for those women from whom you have reason to fear rebellion, admonish them first.” (Verse 34) Admonition, then, is the first stage. It is a responsibility of the one who is in charge of the family to admonish against untoward tendencies. Such admonition is required in a variety of situations: “Believers, ward off from yourselves and your families that fire [of the hereafter] whose fuel is human beings and stones.” (66: 6) In this particular instance, admonition has a definite aim, which is to treat the symptoms of rebellion before it develops and takes root.

所有上述措施都适用于叛逆尚未发生的情形。这些措施旨在应对其早期迹象。当叛逆公开化之后，这些措施便毫无用处。到了那个阶段，双方便处于敌对的战争之中，各自都出去要击垮对方。同样，如果感到这些措施将无效，甚至适得其反，也不应使用这些措施。在所有此类情形下，伊斯兰教提倡另一种方式，以挽救这一重要的制度——家庭，使其免于崩溃：“如果你们担心夫妻之间会发生破裂，就从男方的家人中派出一位仲裁人，从女方的家人中派出一位仲裁人。如果他们二人都想要修好，真主必会使他们和解。真主确是全知的，是洞察一切的。”（第35节）

All the measures so discussed apply in a situation where rebellion has not yet taken place. These measures are meant to deal with its early signs. When rebellion is brought out into the open, these measures are useless. At that stage there is a war between two hostile parties, each of them going out to smash the other. Similarly, these measures should not be used if it is felt that they will be ineffective or even counterproductive. In all such situations, Islam recommends a different process of saving this great institution, the family, from collapse: “If you have reason to fear that a breach may occur between a (married) couple, appoint an arbiter from among his people and an arbiter from among her people. If they both want to set things aright, God will bring about their reconciliation. God is indeed All-Knowing, Aware of all things.” (Verse 35)

因此，伊斯兰的方法并不主张在反叛和敌意刚刚显现时就急于分离。它也不认可让这一制度任其崩溃，从而使其他可能身处无法掌控之境的成员承受后果。这一制度对伊斯兰非常珍贵，因为它为社会提供了新的成员，而社会的持续发展与进步正需要他们。伊斯兰建议，在担心出现破裂时就应采取这一最后措施，而不是等到破裂已经发生之后。夫妻双方各自家庭派出一名仲裁人，在友好的氛围中会面，远离导致夫妻关系紧张的各种影响，也摆脱那些遮蔽家庭生活中建设性因素的种种复杂情况。这些仲裁人必须热切地维护双方家庭的声誉，关心子女的福祉。他们都不得存有强迫另一方屈服的念头，而应努力促成对丈夫、妻子及其子女最为有利的结果。

The Islamic method, then, does not favour an early split when signs of rebellion and hostility begin to appear. Nor does it approve that this institution be left to collapse over the heads of its other members who may be caught in a situation over which they have no control. This institution is very dear to Islam because it supplies the society with its new members whom it needs for its continued development and progress. Islam recommends that this last measure be resorted to when a breach is feared, not after it takes place. An arbiter from each of the two families of the husband and the wife meet in a friendly atmosphere, away from the influences which have caused the relationship between the husband and the wife to be strained and free from all the complications which overshadow the constructive elements in the life of the family. These arbiters must be keen to protect the reputation of both families. They care for the welfare of the children. Neither of them may entertain thoughts of forcing a submission by the other party. They must try to achieve what is best for the husband, the wife and their children.

他们也必须保守家庭秘密,因为这些秘密属于两个直接相关的家庭。这两个家庭都没有兴趣将这些秘密公之于众。事实上,对他们而言,将这些秘密保守起来、不让其他人知道,才符合他们的利益。

They must also keep the family secrets because they belong to the two immediately concerned families. Neither of them has an interest in publicising these secrets. Indeed, it is in their interest to keep them secret, unknown to other people.