我们此前提到，在伊斯兰所建立的清洁而健康的社会中，伊斯兰并不依赖惩罚，其首要的防线是预防。它不压抑人的自然欲望，而是在一个不存在刻意刺激的洁净环境中对其加以规范。伊斯兰教育信徒的方法，其主要内容就是：减少犯错的机会，消除诱惑，并清除一切阻碍人们以完全自然、洁净的方式满足自然欲望的障碍。

We mentioned previously that in the clean and healthy society it establishes, Islam does not rely on punishment; rather its main line of defence is prevention. It does not suppress natural desires. It regulates them within a clean atmosphere that is free of deliberate stimulation. The main element in the Islamic method of educating its followers is I to reduce the chances of error, eliminate temptation, and remove all impediments that prevent the satisfaction of natural desires in a perfectly natural and clean way.

正是在这一光照之下，我们应当审视伊斯兰教赋予家庭的那种神圣性。人们在家中时，不应因陌生人未经允许便闯入而感到惊讶。否则，人们的隐私将在他们最意想不到的时候遭到侵犯。此外，伊斯兰教要求男女双方都要低垂目光，不得暴露可能挑起性欲的事物。

It is in this light that we should look at the way Islam accords a certain sanctity for homes. When they are at home, people should not be surprised by strangers coming in without first asking leave to enter. Otherwise, people’s privacy would be invaded when they least expect it. In addition, Islam requires both men and women to lower their gaze and not expose what may arouse sexual desire.

从同样的角度来看，伊斯兰教为贫穷的男女提供便利，使其能够结婚，因为婚姻是防止通奸的最佳保障。伊斯兰教禁止迫使奴隶从事卖淫，因为卖淫会鼓励人们沉溺于被禁止的性行为。现在让我们更详细地探讨这些观点。

From the same perspective, Islam facilitates marriage for poor men and women, because marriage is the best guarantee against adultery. It prohibits sending slaves into prostitution, because prostitution encourages people to indulge in prohibited sex. Let us now consider these points in more detail.

信道的人们啊！你们不要进入不是自己的房屋，除非你们先征得许可，并向其中的居住者致安。这对你们是更好的，以便你们能够省悟。

Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.

{如果你们在屋里找不到人，就不要进去，直到有人允许你们进入；如果有人对你们说“请回去”，你们就回去，这对你们来说最为妥当。真主全知你们所做的一切。你们若进入无人居住、而其中有你们所需之物的房屋，也不算有罪。真主知道你们公开所做的，也知道你们所隐藏的。}

If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do. You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.

（第27-29节）

(Verses 27-29)

真主使家庭成为令人安宁的居所,人们可以在其中放松身心,享受私密与安心。在家中,他们无需时刻小心戒备。

God has made homes places of comfort where people may relax and enjoy privacy and reassurance. At home, they do not feel the need to be cautious or on the alert.

因此,人们才可以放松身心、安闲自在。然而,除非住宅的隐私受到严格尊重,否则家庭无法如此。未经住户的知情与许可,任何人都不得进入其住宅,无论是在住户所选择的时间,还是以住户所偏好的方式。

Thus, they may relax and take things easy. But homes cannot be so unless their privacy is strictly respected. No one may enter a home without its occupier’s knowledge and permission, at the time they choose, and in the manner they prefer.

我们是否应当在未经允许的情况下进入他人的家中？因为我们可能会看到他们希望保密的情形，也可能看到引起欲望、打开犯错之门的事物。这种情况可能因偶然的相遇或随意的一瞥而发生。当这些情况反复出现，就会变成刻意为之，而其动机正是最初那一瞥所激起的欲望。它甚至可能发展成一段罪恶的关系，或造成被压抑的欲望，进而引发心理问题。

Should we be able to go into other people’s homes without first seeking permission, we may see them in situations they want to keep private, or we may see what arouses desire and opens the way to error. This could come about through a chance meeting, or a casual glance. When these are repeated, they become deliberate, motivated by the desires aroused by the casual glance in the first place. It may even develop into a sinful relation or cause a suppressed desire leading to a psychological problem.

在伊斯兰教来临之前的阿拉伯半岛，访客进入一户人家之前，往往不先通报自己的到来。屋内的人可能正与妻子处于一种他们不愿被他人看见的状态；或者男子、女子衣着不整。这一切都会令人感到难堪，也使人失去在家中的安全感。此外，当访客看到美丽与魅力时，诱惑可能十分强烈，甚至难以抗拒。

In pre-Islamic days in Arabia, visitors used to enter a home and then announce themselves. It could be that inside a man may be with his wife in a position they did not want anyone to see; or that the man or woman were undressed. All this used to hurt people, and deprived them of a sense of security at home. Furthermore, when visitors saw charm and beauty, temptation might be strong or even irresistible.

那些或多或少属于公共场所的地方，例如酒店、招待所以及与主屋分开的接待厅，其规定有所不同。我们进入这类场所时无需事先请求许可，因为在进入前请求许可的理由并不适用于它们。在这些地方事先要求许可，可能会带来不便。

Places that are more or less public, like hotels, guest houses and reception halls which are separate from the main house are treated differently. We may enter such places without first seeking permission, because the very reason for seeking permission before entry does not apply to them. Requiring permission first may be inconvenient in such places.

“如果你们进入无人居住、而其中有你们需要之物的房屋，那么你们无罪。真主知道你们所公开的，也知道你们所隐藏的。”（第29节）这里的要点在于真主知晓我们的一切境况，无论我们是在公开场合还是私下所行。人若感到真主在一切境况中都在注视着我们，就会更加顺从，更愿意遵守祂在经典中所阐明的高尚礼仪——那部经典为全人类确立了生活的准则。

“You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.” (Verse 29) The point here is that of God’s knowledge of all our situations and what we do in public or private. The feeling that God watches us in all situations should make people more obedient and willing to observe the refined manners which He has outlined in His book that lays down a code of living for all humanity.

作为人类生活的完整准则，《古兰经》强调社会生活中的细节问题，因为它旨在规范生活的各个方面，使其细节与根本问题相一致。因此，进入他人家中之前请求允许，体现了对家庭神圣性的尊重，而家正是让人放松的场所。这样做使家中之人免于被突然撞见的尴尬，也免于被人看到他们不愿被看到的情形。我们在这里所说的，不仅仅是身体中应当遮盖的部分。在家中，人们可能处于某种不希望他人看见的状态，这可能与他们的外表、穿着、家具的摆放方式，或其他任何事情有关。它也可能与情感和情绪有关。我们中有谁愿意被人看见自己处于软弱、哭泣、愤怒、痛苦或困扰之中的样子呢？

As a complete code for human life, the Qur’ān emphasizes this point of detail in social life because it aims to regulate life in all its aspects, bringing its details in line with its fundamental issues. Thus, seeking permission before entering other people’s homes respects the sanctity which makes the home a place of relaxation. It spares its people the embarrassment of being taken by surprise, or being seen in a situation that they prefer not to be seen in. We are not talking here only about the parts of the human body which should be covered. At home people may be in a situation which they simply do not like others to see. It could relate to their personal appearance, the way they dress or lay their furniture, or anything else. It could also relate to feelings and emotions. Who of us would like to be seen in a situation of weakness, crying or angry or in pain or distress?

《古兰经》的礼仪规范通过要求在进入他人家中之前先征得许可，来顾及所有这些细节。它还力求减少可能引发欲念、并发展为不被接受的关系的偶然相遇或相望，而撒旦可能暗中怂恿此类关系。《古兰经》所直接面对的第一代穆斯林社群清楚地理解这些指令及其目的。先知穆罕默德ﷺ本人也是最先实行这些规范的人。

The Qur’ānic code of manners attends to all these details through the requirement of seeking permission before entering someone else’s home. It also seeks to reduce chances of casual meetings or sightings that could arouse desire and develop into unacceptable relations that Satan may stealthily encourage. The first Muslim community to be addressed by the Qur’ān clearly understood such directives and their purpose. The Prophet himself was the first to implement them.

这种高雅的礼仪，正是先知和他的同伴们在真主教导他们伊斯兰之道之后所具有的特质。然而今天，我们发现尽管我们是穆斯林，这些细致的考虑大多已变得毫无意义。一个人可能随时随地、不分昼夜地来到兄弟的门前，用力敲门，全然不顾会打扰里面的人，直到门被打开为止。那些人家中可能装有电话，这为在动身前征求拜访许可提供了极好的途径。17 他由此便可以轻易地找到一个对主人来说合适的时间。

Such refined manners were characteristic of the Prophet and his Companions after God had taught them the Islamic way. Today, however, we find that such fine considerations are largely meaningless despite our being Muslims. A man may just turn up at his brother’s door at any time of the day or night, knocking hard and caring little for disturbing the people inside, until the door is opened. The people may have a telephone which provides an excellent way of seeking permission to visit before starting out. 17 He could thus easily find out a time suitable to his hosts.

然而，人们就是不会采取这样的步骤。一个人可能事先没有预约、也没有征得同意，就来到别人家里。更糟的是，我们的社会传统使得对不请自来的访客必须予以接待，哪怕他的来访可能极其不便。

Nevertheless, people simply do not take such steps. A man may arrive at someone’s home without a prior appointment or permission. What is worse, our social tradition makes it imperative that a visitor who has come unannounced be received, even though his visit might be extremely inconvenient.

我们确实是穆斯林，但我们会随时突然造访朋友，甚至在用餐时间也是如此。如果没有受邀共进餐食，我们可能会感到委屈。我们甚至会在深夜突然造访，而如果他们没有邀请我们留宿，我们就会生气。无论哪种情况，我们都不给主人留任何推托的余地。

We are certainly Muslims, but we surprise our friends at any moment, even at meal times. If we are not invited to a meal, we may feel aggrieved. We may even surprise them late at night, and if they do not invite us to stay the night, we are offended. We allow our hosts no excuses either way.

所有这些之所以发生，只是因为我们忽视了伊斯兰的礼仪。我们没有使自己的喜好与真主的使者所教导的相一致。我们坚持遵循一种没有神圣依据的错误社会习俗。

All this takes place simply because we neglect Islamic manners. We do not bring our own preferences in line with what has been taught by God’s Messenger. We insist on following a mistaken social tradition that has no divine authority.

我们看到其他非穆斯林社群的一些社会习俗，与伊斯兰所希望我们奉行的价值观和礼仪更为接近。有时我们会钦佩这些习俗，但有时我们甚至会嘲笑它们，却从未设法去了解伊斯兰究竟要求我们怎样去做。

We look at other, non-Muslim communities and find that their social traditions are closer to the values and manners Islam wants us to adopt. Sometimes we admire these, but at other times we may even ridicule them, without even trying to look into what Islam wants us to do.

在阐明了进入他人家中须遵守的礼仪、事先征得允许之后，本章转而防止欲望放任无度。它直接禁止人们注视那些必然会激发欲望的事物，也禁止那些助长罪恶的行为。

Having dealt with the proper manners of entering homes after taking permission, the sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin.

告诉信道的男人,要低垂视线,保守贞洁。这对他们来说最为纯洁。真主确知他们所做的一切。 告诉信道的女人,要低垂视线,保守贞洁,不要显露她们的饰物,除非是平常显露在外的部分。让她们把头巾垂到胸前,不要向丈夫、父亲、丈夫的父亲、儿子、丈夫的儿子、兄弟、兄弟的儿子、姐妹的儿子、同为女性的人、她们所拥有的奴仆、没有性欲的男仆,或尚不懂女人羞体的幼童之外的任何人显露她们的饰物。走路时不要跺脚,以免引人注意她们隐藏的饰物。信士们啊,你们应当向真主悔罪,这样你们或许能够成功。(经文30-31节)

Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head- coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women’s nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success. (Verses 30-31)

伊斯兰教希望建立一个纯洁的社会，在那里欲望不会时时被挑动，色情场面也不会随处可见。性冲动被持续刺激，会导致无法满足的欲望，而且可能变得无法遏制。偷偷的一瞥、挑逗的举动、浓艳的妆容和衣着单薄的身体，只会加剧这种无法满足、失去控制的兴奋。如此一来，审慎与自我克制便承受沉重的负担。因此，只剩下两种选择：要么彻底放纵，罔顾一切约束与价值；要么因压抑已被强烈激起的欲望而产生心理问题和失调。

Islam wants to establish a clean society where desire is not aroused at every moment, and erotic scenes are not displayed everywhere. Continual excitement of the sexual urge leads to an insatiable desire that may become unstoppable. A stealthy look, a seductive move, flagrant make-up and thinly-dressed bodies are meant only to add to such insatiable and uncontrolled excitement. Thus, prudence and self control are heavily taxed. Hence, there remains one of two alternatives: either total permissiveness that disregards all checks and values, or psychological problems and disorders that result from having to suppress a desire that has been strongly aroused.

这几乎就是赤裸裸的酷刑。

This borders on unmitigated torture.

伊斯兰实现其建立清洁人类社会之目标的方法之一，是防止性冲动变得难以控制地亢奋。它希望男女双方天然的性冲动保持健康，维持其自然的强度，并以正当、清洁的方式予以满足。

One way Islam uses for achieving its goal of establishing a clean human society is to prevent such uncontrollable excitement of the sexual urge. It wants the natural sexual urge, of both men and women, to remain healthy, maintaining its natural strength and to satisfy it in the proper, clean manner.

对妇女在公共场合的仪容，还有进一步的规定。

A further instruction is given to women with regard to their public appearance:

“让她们把头巾垂到胸前。”（第31节）这里有一个翻译上的问题，因为这段古兰经文使用的词是 jayb，它并不是“胸部”的意思。Jayb 指的是衣服上方的开口，这个开口必然会露出女性胸部的一部分。因此，女性被命令把头巾拉下来，遮住这个开口，从而遮盖头、颈和胸部。这样，她们便遮掩了自己的美丽，不让它暴露在贪婪的目光之下，即使是在男女之间突然相遇的情况下也是如此。一个敬畏真主的男人总会努力不让这样的目光停留太久，也不会反复去看。然而，如果美丽和装饰突然被看到，它可能会留下long-lasting的影响，因此才有了要求遮盖的命令。这里需要认识到的重要一点是：真主希望使人们免受这类考验。

“Let them draw their head-coverings over their bosoms.” (Verse 31) We have a translation problem here because the Qur’ānic verse uses the term jayb, which does not mean ‘bosom’. Jayb instead means the top opening of a dress which is bound to reveal a part of a woman’s bosom. Hence, women are ordered to bring their head coverings down so as to cover this opening, thus covering their heads, necks and chests. In this way, they cover their charms so as not to be displayed before hungry eyes, not even in a sudden encounter between man and woman. A God-fearing man will always try not to make such a look last long, or repeat it. Yet, it may have a lasting effect if charms and adornments are seen suddenly. Hence, the instruction to keep them covered. What is important to realize here is that God wants to spare people this type of test.

尽管这些妇女天生都想显得美丽，但接受这一指示的穆斯林妇女并没有因此懈怠，她们遵行了这一命令，因为她们的心被真主的光明照亮。在伊斯兰教之前的蒙昧时代，妇女常常袒露胸部出现在公共场合，就像今天非伊斯兰社会中的妇女一样。然而，当降下命令要求妇女遮盖自己，只显露自然显现的部分装饰时，她们的反应正如阿伊莎所描述的那样：

Despite their natural desire to want to appear beautiful, the Muslim women who received this instruction did not slacken to put it into effect because their hearts were resplendent with God’s light. In pre- Islamic ignorant days, women used to go out in public revealing their bosoms, just like women do today in non-Islamic societies. Yet when the order was revealed requiring women to cover themselves and reveal only what appears naturally of their charms, their response was as `Ā’ishah describes:

“愿真主降下恩典于早期的穆斯林女性:当真主颁下命令:‘让她们把头巾垂到胸前’时,她们便撕开自己的长裙,用来包住头部。”[由布哈里辑录] 萨菲耶·宾特·沙伊巴传述:“我们在阿伊莎家中时,有些女人谈论古莱氏女性及其美德。阿伊莎说:古莱氏女性确有她们的美德,但我从未见过像安索尔妇女那样的女性,她们对真主的经典满怀热忱,对神圣启示有着毫不动摇的信仰。当《光明章》中‘让她们把头巾垂到胸前’这节经文降示时,她们的男人便回家,将真主所降示的内容读给她们听。”

“May God bestow His grace on the early Muslim women: when God revealed His order, ‘Let them draw their head- coverings over their bosoms,’ they tore their dresses and used them to cover their heads.” [Related by al-Bukhārī] Şafiyyah bint Shaybah reports: “We were at `Ā’ishah’s place when some women spoke about Qurayshi women and their virtues. `Ā’ishah said: There is no doubt that Qurayshi women have their virtues, but I have seen none like the Anşār women in their ardent belief in God’s book and undoubted faith in divine revelations. When the verse was revealed in Sūrah al-Nūr stating, ‘Let them draw their head-coverings over their bosoms,’ their men went home and read to them what God had revealed.

到目前为止，古兰经所谈及的措施都属于预防性的。然而，性吸引力是真实存在的，需要切实可行的措施来确保其得到恰当的控制。最重要的解决办法是婚姻，并采取积极的步骤加以鼓励，同时使其他性反应的途径变得更加困难，甚至完全不可得。

Up to this point, the measures the Qur’ān speaks about are preventive. Yet sexual attraction is very real and needs practical steps to ensure its proper control. The most important solution is marriage and the taking of positive steps to encourage it, together with making other ways of sexual response far more difficult or even totally unavailable.

你们中的单身者，以及你们的奴仆中善良的男女，都应当使他们结婚。如果他们贫穷，真主会以恩惠使他们富足。真主是宽广的，是全知的。那些无力结婚的人，应当保持贞洁，直到真主以恩惠使他们富足。如果你们的奴仆中有人要求立约赎身，而你们知道他们有善行，就应当为他们写下契约；并要把真主赐予你们的财富分一些给他们。如果你们的婢女想要保持贞洁，你们不要为了谋求今世的利益而强迫她们卖淫。如果有人强迫她们，那么在她们被迫之后，真主必定是至赦的，是至慈的。（第32-33节）

Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All-Knowing. As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them]. (Verses 32-33)

婚姻是满足自然性欲的正当途径。因此，应当消除一切使婚姻变得困难的障碍，使人类生活能够以这种自然而简单的方式向前发展。金钱是那些希望建立家庭并保护自己免于罪恶之人所面临的首要障碍。因此，伊斯兰教建立了一套完整的体系，不会提出一项要求而不提供实现它的手段或有利于其实现的条件。既然它要求人们保持贞洁，它也就使所有人的婚姻变得容易。因此，只有那些故意背离洁净纯正之道的人，才会沉溺于罪恶。

Marriage is the proper way to satisfy natural sexual desires. Hence, all impediments that make marriage difficult should be removed so that human life can progress in this natural and simple way. Money is the primary impediment facing those who wish to establish families and protect themselves against sin. Hence, Islam puts in place an integrated system that does not make a requirement without providing its tools or the conditions that are conducive to its fulfilment. As it requires people to maintain their chastity, it makes marriage easy for all people. Hence only the one who deliberately turns away from the clean and pure way indulges in sin.

因此,伊斯兰要求穆斯林社群为那些无力结婚的人提供经济援助:"你们中的单身者,以及你们的奴仆中善良的男女,你们应当为他们主持婚配。如果他们贫穷,真主将以恩惠使他们富足。"(第32节)

Therefore, Islam requires the Muslim community to provide financial assistance for those who lack the wherewithal to get married: “Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32)

当这一切措施之后,社群中仍有贫穷、无力负担婚姻开支的单身男女时,穆斯林社群必须帮助他们结婚。奴隶,无论男女,也适用同样的义务。不过,这一义务首先落在他们的主人身上,前提是主人有能力承担这些开支。贫穷绝不应成为阻碍婚姻的因素,只要单身男女适合结婚且愿意结婚。养活众生的是真主。祂已明示,当人们选择纯洁、健康的道路,通过婚姻守护自己的贞洁时,祂会赐予他们足够的供给。“如果他们贫穷,真主会以祂的恩惠使他们富足。”(经文第32节)先知ﷺ说:“有三类人有权获得真主所赐的帮助:为真主之道而奋斗的人;与主人约定以金钱赎回自由、并想履行约定的奴隶;以及想通过结婚来守护自己贞洁的人。”[提尔米兹与奈萨仪所传]在穆斯林社群提供必要的帮助、使他们能够结婚之前,单身者被教导要守护自己的贞洁。“那些无力结婚的人,应当保持节制,直到真主以祂的恩惠使他们富足。”(经文第33节)真主必定会这样做,因为“真主是宽厚的,是全知的。”(经文第33节)对于想要坚守纯洁与贞节之道的人,祂不会吝啬给予所需的途径,因为祂完全知道人们的意图。

When, despite all this, there remain in the community single men and women who are poor, unable to meet the expenses of marriage, the Muslim community must help them marry. The same applies to slaves, of both sexes. However, this duty applies in the first place to their masters, if they can meet such expenses. Poverty should never be an impediment preventing marriage when single men or women are suitable for marriage and are willing. It is God who provides for all. He has made it clear that He will give them enough when they choose the clean and healthy way, guarding their chastity through marriage. “If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32) The Prophet says: “Three categories of people have the right to help provided by God: a person striving for God’s cause, and a slave who has arranged to buy his own freedom and wants to fulfil his commitment, and one who wants to marry in order to guard his own chastity.” [Related by al- Tirmidhī and al-Nasā’ī] Until the Muslim community provides the necessary help to enable them to get married, single people are instructed to guard their chastity. “As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty.” (Verse 33) This He certainly does, because “God is Munificent, All-Knowing.” (Verse 33) He does not stint the means of a person who wants to stick to the way of purity and chastity as He is fully aware of people’s intentions.

我们看到伊斯兰提供了解决真实问题的实际方案。每个具备婚姻条件的人都应当能够结婚，即使他或她可能缺乏必要的经济能力。在大多数情况下，金钱，或者缺乏金钱，是阻碍人们结婚的最大障碍。

We see how Islam provides a practical solution to a real problem. Every individual who is fit to marry should be able to do so, even though he or she may lack the necessary financial ability. In most cases, money, or the lack of it, is the most difficult barrier that prevents people from getting married.

人们公认，社会中存在奴隶会使道德标准下降，助长放纵的道德态度，因为一般而言，奴隶的人格尊严感较弱。与此同时，考虑到穆斯林所俘获的战俘与穆斯林被非穆斯林俘虏时应适用相同的规则，伊斯兰教兴起时奴隶制度是不可避免的。然而，伊斯兰教主动采取单方面措施，尽可能释放奴隶，直至新的世界秩序允许全面废除奴隶制。正是基于这一精神，伊斯兰教规定，希望为自己赎身的奴隶，可以在向主人支付约定金额后获得自由。“你们的奴婢中如果有人要求订立释放的契约，你们若看出他们有善行，就应当与他们订立契约。”（第33节）

It is recognized that the presence of slaves within the community allows moral standards to fall, encouraging loose moral attitudes because, generally speaking, slaves have a weaker sense of human dignity. At the same time slavery was inevitable at the advent of Islam, considering the need to apply the same rules to captives of war taken by Muslims as Muslim captives received at the hands of their non- Muslim captors. Yet Islam took a unilateral initiative to free slaves whenever possible, until a new world order allowed for the total abolition of slavery. It is in this vein that Islam required that a slave who wished to buy his own freedom should be freed in return for an agreed sum of money which he paid to his master. “And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them.” (Verse 33)

比奴隶存在于社会中更糟糕的是，某些奴隶可能被迫卖淫。在伊斯兰教出现之前的时代，主人可能迫使其女奴隶卖淫，并拿走她们的部分或全部收入。这种形式的卖淫至今仍在实行。由于伊斯兰希望伊斯兰社会环境保持纯洁，它禁止一切通奸行为，尤其是这种形式的卖淫。"当她们想要保持贞洁时，你们不要为了谋求今世的利益而强迫你们的女奴卖淫。如果有人强迫她们，那么在她们被迫之后，真主必定是至赦的，至慈的。"（第33节）这节经文警告那些强迫女奴卖淫的人，并斥责他们以如此败坏道德的方式谋求自己的富足。它也向被迫从事此事的人许诺赦宥与慈悯。

What is worse than the presence of slaves in the community is that some slaves might be put to prostitution. In pre-Islamic days, a master might make his female slaves prostitutes, taking some or all of their wages. This form of prostitution continues to be practised today. As Islam wants the Islamic social environment to be pure, it forbids all adultery, particularly this form of prostitution. “Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].” (Verse 33) This verse warns those who force their maids into prostitution, and rebukes them for seeking to enrich themselves in this highly immoral way. It also promises those who are forced to it forgiveness and mercy.

阿勒-苏迪（Al-Suddī）提到，这节经文直接指向麦地那的头号伪信士阿卜杜拉·伊本·乌拜伊（`Abdullāh ibn Ubayy）。他有一个名叫穆阿扎（Mu`ādhah）的女奴。每当有客人来访，他便把这名女奴给客人同寝，希望从客人那里获得钱财或其他好处。女奴将此事向艾布·伯克尔（Abū Bakr）诉说，艾布·伯克尔把此事报告给了先知ﷺ，先知ﷺ便命令阿卜杜拉·伊本·乌拜伊停止这类行为。阿卜杜拉抱怨道：“谁来为我们对抗穆罕默德，主持公道？他竟然为我们的女奴出面干涉！”随后，这节经文便降示了。

Al-Suddī mentions that this verse points directly to `Abdullāh ibn Ubayy, the chief hypocrite in Madīnah. He had a slave maid named Mu`ādhah. When he received a guest, he would give him this maid to sleep with, hoping to gain financial reward or some other favour from him. The maid complained of this to Abū Bakr, and Abū Bakr reported it to the Prophet who ordered `Abdullāh ibn Ubayy to refrain from such deeds. `Abdullāh complained: “Who will restore justice to us against Muhammad? He interferes on behalf of our maid!” This verse was then revealed.

禁止迫使有意保持贞洁的女孩为了经济利益而卖淫，是《古兰经》净化伊斯兰社会环境、杜绝一切满足性欲之污秽途径的方法之一。若社会默许卖淫，由于它如此容易获得，便会诱惑许多人。当这些途径不再存在时，人们便只能通过婚姻这一洁净的方式来满足其天性的需求。

The prohibition of compelling girls, who wish to maintain their chastity, into prostitution for financial gain was part of the Qur’ānic method of cleansing the Islamic social environment and of blocking all dirty methods of satisfying sexual desires. When prostitution is condoned in society, it tempts many people because it is so easy. When such avenues are not available, people have to seek the clean way of marriage to satisfy their natural desires.

这种认为卖淫可以作为保护家庭的安全阀，或认为当婚姻困难时它是满足天性需求的唯一途径，或认为除非找到这样便捷的途径，人们就会侵犯贞洁的女性，这些论点都是站不住脚的。这确实是一种混淆因果、颠倒是非的谬论。性欲必须保持纯洁、清净，并且只为繁衍后代的目的服务，使新一代能够在清净的环境中成长。社会应当改革其经济制度，使每个人都能拥有合理的生活水准，从而有能力结婚。即便仍有个别特殊情况存在，也应当对其进行妥善考量，并为他们找到恰当的解决办法。如此一来，便无需卖淫，也无需那些肮脏的妓院；那些想要纾解天性性欲压力的人，不应将其负担像垃圾被公然丢弃在粪堆上那样随意抛弃。应当改革的是经济制度，以防止这类污秽的存在。经济制度的不足，绝不应成为设立妓院的理由，因为妓院会极大地羞辱人类。