伊斯兰是一种完整的生活方式,它确立了一套规范,在各种情况下组织人类的生活。它制定了支配人与人之间一切关系和社会行为的价值准则。

Islam is a complete way of life, setting a code that organizes human life in all situations. It lays down values that govern all human relations and social actions.

伊斯兰确立的价值观既适用于日常生活情境与行为中的细节问题，也适用于重大而严肃的事务，正如它为后者确立了统领性的价值与原则一样。伊斯兰确保二者之间的和谐，并使蒙受真主悦纳、获得祂的喜悦成为人类一切活动的目标。

Islam establishes values that are relevant to points of detail in daily situations and behaviour, in the same way as it lays down values and principles that govern serious and momentous matters. It ensures harmony between the two and makes acceptance by God and earning His pleasure the goal of all human activities.

本章就是这种和谐的一个范例。它规定了对严重罪行的某些必定施行的刑罚,也提到进入他人家中之前必须征求许可。与此并列,它还描绘了宇宙中壮丽的景象。随后,本章谈到穆斯林在顺从真主及其使者的统治时应有的正确态度,并将其与伪信者的傲慢无礼形成对照。

The present sūrah provides an example of such harmony. It specifies certain mandatory punishments for serious offences, and it speaks of seeking permission before entering others’ homes. Alongside the two it portrays spectacular scenes from the universe. The sūrah then speaks of the Muslims’ proper attitude as they submit to the rule of God and His Messenger, contrasting this with the hypocrites’ insolence.

伴随这一点的，是真主对信士的真实应许：他们将在大地上获得确立，并在和平与安全中生活。在这最后一段中，本章再次谈到家庭中的良好礼仪，以及住户在进入房间之前何时需要征得许可，以免侵犯他人的隐私。它还明确了在离开先知ﷺ之前必须征得许可的要求。同时，它也阐明了探望亲友并在其处用餐的正当方式。此外，它还说明了称呼先知ﷺ的正确方式。所有这些都属于每个穆斯林社群都应当遵循的伊斯兰礼仪，因为人们应当认识到，《古兰经》为生活中的一切情况提供了指引，即使这些情况未必是重大的事情。

Alongside this comes God’s true promise to the believers that they will be established on earth and live in peace and security. In this last passage, the sūrah again speaks of proper manners within the home, and when inmates need to seek permission before entering rooms, so as not to intrude on others’ privacy. It also makes clear the requirement of seeking permission before leaving the Prophet. It also outlines the proper manner of visiting relatives and friends where one may partake of food. Alongside this, it outlines the proper way of addressing the Prophet. All these form part of the Islamic manners that every Muslim community should adopt, realizing that the Qur’ān provides guidance in all life situations, even though they may not be of a serious nature.

信道的人们啊!你们的奴隶,以及尚未到达成年的儿童,在三个时间里应当请求你们允许他们进入:晨礼之前,午间你们脱下衣服的时候,以及宴礼之后。这是你们可能衣衫不整的三个时间。在这些时间之外,你们和他们都不会因为彼此随意走动、互相照料而有罪。真主就这样为你们阐明他的启示。真主是全知的,是至睿的。(第58节)

Believers! Let those whom you rightfully possess, and those of you who have not yet attained to puberty, ask leave of you at three times of day: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall. These are three occasions on which you may happen to be undressed. Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another. Thus God makes clear to you His revelations. God is All-Knowing, Wise. (Verse 58)

前文已经说明了进入他人房屋时应有的请求许可的正确礼仪。现在这一章节谈到家中内部也需要请求许可。仆人（即奴隶）以及尚未成年、但年纪不小的孩子，进入房间时无需敲门请求许可，除非在一天中的三个时段。这些时段是人们放松休息的时候，成年人可能衣着不整。这三个时段是：1）临近晨礼，即斐结尔拜之前，此时人们通常仍穿着睡衣，或者正在穿上日常服装准备外出；2）接近正午时分，人们换上更舒适的衣服进行休息、午睡；3）在完成晚礼，即宵礼之后。此时人们换上更舒适的夜间衣物。

Earlier in the sūrah the proper manner of seeking permission before entering a house is outlined. Now the sūrah speaks of the need to seek permission within the home. Servants, who were slaves, and children who are not so young but have not yet attained puberty enter rooms without knocking to seek permission, except during three times of the day. These are periods of relaxation when adults may be undressed. These three occasions are: 1) shortly before the daybreak prayer, i.e. fajr, when people normally still wear their night garments, or they may be putting on their day clothes in readiness to go out; 2) about midday when people take a nap after changing into more comfortable garments for relaxation; and 3) after they have offered their nightfall prayer, i.e. `ishā’. At this time, people put on their night clothes for more comfort.

在这三个时段里，仆人和未达青春期的儿童进入房间前必须先敲门，以免看到亲属的衣着不整之态。许多人在家中并不遵守这样的礼仪，没有顾及这种松懈对心理和道德所产生的影响。或者他们认为仆人不会盯着主人的裸体看，未达青春期的儿童也不会留意这些事。随着当今人类心理学领域所取得的进展，专家们强调，人们的一生往往会受到童年时所见所历的影响，而这样的经历可能会让他们产生难以治愈的心理问题。全知的真主洞悉一切，包括最细微、最微妙的情感，他阐明了这些礼仪，希望穆斯林群体遵守它们，使这一群体保持心灵与思想的健全，远离心理问题。

During these three periods, servants and children below the age of puberty must knock before entering rooms in the house so that they do not see their relatives undressed. Many people do not observe such manners at home, thinking little of the psychological and moral effects of their laxity. Or they may think that servants do not stare at their masters’ nakedness, or that children below the age of puberty do not take notice. With the progress achieved today in the field of human psychology, experts emphasize that people are often influenced for life by what they see or experience in childhood, and that such experience may cause them psychological problems that are not easy to cure. God, who knows everything, including the finest and most subtle feelings, outlines these manners which He wants the Muslim community to observe, so that it remains a community with sound hearts and minds, free from psychological problems.

前文在本章中已经下达命令，要求女性遮盖其魅力与装饰，以便尽量减少诱惑或激起欲望的可能。此处对年长妇女作出了例外规定，因为她们已经没有与男子亲近的欲望，也不再能激起男子的欲念。

Earlier in the sūrah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desire. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires:

年老而不再有婚嫁之望的妇女，若脱去外衣，并不为罪，只要她们不故意炫耀自己的姿色。

Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms.

但是，他们若能保持谦逊，那对他们更好。真主（安拉）全聆听，全知晓。（第60节） Note: the rules say to write the Chinese word for God, not "Allah", so the correct rendering is: 但是，他们若能保持谦逊，那对他们更好。神全听、全知。（第60节）

But it is better for them to be modest. God hears all and knows all. (Verse 60)

这样年长的妇人如果愿意，可以脱去外衣和外袍，但前提是不致暴露身体的私处，也不能炫耀，显露自己的姿色或装饰。她们若仍穿着宽松的外衣，对她们更好。经文在描述这种端庄时用了"yasta`fifna"一词，它源自阿拉伯语词根`iffah，意为贞洁。因此，这种态度被描述为旨在保持贞洁，因为贞洁与遮盖妇女的姿色密切相关，而暴露这些姿色则与引诱密切相连。这一训示符合伊斯兰的普遍观点：保护人们贞洁的最佳方法，是减少引诱发生的机会。

Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing such modesty the sūrah uses the word yasta`fifna, which is derived from the Arabic root `iffah, meaning chastity. Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances for temptation.

“真主听闻一切，知晓一切。”祂洞察万物，包括人口中说出的话，以及心中所起的念头。这里探讨的是意图与良心的问题。

“God hears all and knows all.” He is aware of all things, including what is uttered and what is entertained in one’s thoughts. The question here is one of intention and conscience.

接着，该章又论及与朋友和亲属交往的另一个方面：

The sūrah then tackles another aspect of relations with friends and relatives:

盲人没有罪过，跛子没有罪过，病人也没有罪过；你们自己也没有罪过：无论在你们的家里，或你们父亲的家里，或你们母亲的家里，或你们兄弟的家里，或你们姊妹的家里，或你们伯叔的家里，或你们姑母的家里，或你们舅父的家里，或你们姨母的家里，或你们掌管钥匙的房屋里，或你们朋友的家里进食。你们同食或分食，都没有罪过。你们进入家门时，应当互相问安，以来自真主的、祝福而美好的礼节互相致敬。真主就这样为你们阐明各种迹象，以便你们领悟。（第61节）

接着，这一章转而规范穆斯林社会大家庭内部的关系，以及穆斯林与其领袖先知ﷺ之间的关系，并说明穆斯林在先知ﷺ面前应当如何言行。

The sūrah then moves on to organizing relations within the larger family of the Muslim community and its leader, the Prophet, and how Muslims should behave in his presence:

只有那些信奉真主及其使者的人才是真正的信士;当他们与使者一同处理需要集体行动的事务时,若未得到他的允许,他们不会擅自离开。向你请求准许的人,正是信奉真主及其使者的人。因此,当他们因自己的某些事务向你请求准假时,你可以准许你所选择的人,并为他们向真主祈求宽恕。真主确是至恕的,至慈的。你们不要像彼此呼唤那样呼唤真主的使者。真主确知你们中那些偷偷溜走的人。因此,那些违抗他命令的人应当警惕,唯恐灾祸降临到他们身上,或遭受痛苦的刑罚。天地间的一切都属于真主。他确知你们所图谋的事情。有一天,他们都将被带回到他那里,他将告诉他们所做过的一切。真主是全知万物的。(第62-64节)

They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much- Forgiving, Merciful. Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them. To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything. (Verses 62-64)

伊本·伊斯哈格提到了这些经文降示的背景。他说，当古莱什人和同盟部落向麦地那进军，发誓要消灭穆斯林时，先知下令在麦地那的入口处挖掘一条壕沟。他自己也参加了挖掘工作，以鼓励那些同样参与劳作的人。所有穆斯林都在努力工作，只有一些伪信者例外。他们为了掩饰自己的不尽力，只做一点点工作，就在先知不知情、未获许可的情况下偷偷溜走。另一方面，真正的穆斯林则继续努力工作。如果他们中有人因重要事务需要离开，就会向先知说明，请求许可后才离去。先知准许了他，他在处理完手头的事务后便立即返回。他们都觉得，参与这项工作可以从真主那里获得回报。真主在经文中描述了那些真正的信士："信士只是……"至于那些未经许可就偷偷溜走的伪信者，真主说："你们不要像彼此之间那样称呼真主的使者……"无论这些经文降示的背景如何，它们都包含了穆斯林社群应当遵守的重要准则，适用于领导者与社群成员之间。这些准则应当深深植根于社群之中，使之成为社群的传统、情感和规范的一部分。

Ibn Isĥāq mentions the occasion when these verses were revealed. He says that when the Quraysh and the confederate tribes marched towards Madinah, pledging to annihilate the Muslims, the Prophet ordered the digging of a moat around the entrance to Madīnah. He himself took part in the digging work so as to encourage those who were also taking part. All Muslims were working hard, except. for a number of hypocrites. They tried to hide their lack of commitment by doing a little work before sneaking away, without the Prophet’s knowledge or permission. On the other hand, the true Muslims continued to work hard. If any of them needed to leave for some important business, he mentioned this to the Prophet, requesting permission before so leaving. The Prophet granted him permission, and he returned as soon as he had attended to the business in hand. They all felt that taking part in this work would earn them reward from God. God described those true believers in the verse: “They only are true believers...” In reference to the hypocrites who sneaked away without permission, God says: “Do not address God’s Messenger in the manner you address one another...” Whatever was the background behind the revelation of these verses, they include important rules for the Muslim community which should be observed between the leader and the members of that community. These rules should be so ingrained as to become part of the traditions, feelings and regulations within the community.

该章接着提醒穆斯林，在请求他的许可时，乃至在任何情况下，都应当以尊敬的态度对待先知。他们不应像彼此称呼那样，直呼他的名字或绰号。应当以真主所尊崇的、使他成为使者的那位人来称呼他："不要把你们彼此之间的称呼，当作你们对使者的称呼。"（第63节）的确，人们必须对他作为真主使者怀有充分的敬意，以便认真留意他所说的每一句话和他所发出的每一项指示。老师和领袖应当受到高度的尊重，并以敬重的态度相待。先知为人非常谦逊，待人平易近人，但这并不意味着圣门弟子可以忘记他是引导他们、教育他们、提升他们品德的领袖，而像彼此称呼那样对待他是恰当的。受教育者应当在内心深处敬重自己的教育者，以至于一旦他们在与先知相处时逾越了敬重的界限，便会感到羞愧。

The sūrah then alerts the Muslims to the need to address the Prophet with respect when they seek his permission, and indeed in all situations. They should not call him by his name or nickname, as they call each other. He is to be addressed as the man God has honoured by making him His Messenger: “Do not address God’s Messenger in the manner you address one another.” (Verse 63) Indeed people must be full of respect for him as God’s Messenger, so that they pay due heed to every word he says and every directive he gives. Teachers and leaders should be held in high esteem and addressed with respect. The fact that the Prophet was very modest in his approach, and easy to deal with, did not mean that it was appropriate for his Companions to forget that he was their leader who educated them and refined their manners, addressing him as they would address one another. Deep in their hearts, those who are being educated should hold their educator in high regard so that they are ashamed if they happen to overstep the requirements of respect when dealing with him.

那些偷偷溜走、互相掩护的伪信者受到了严厉的警告。如果先知看不见他们，真主则必定在监察着他们："真主确已知道你们中那些偷偷溜走的人。"（第6章第3节）阿拉伯原文 yatasallalūn.. liwādhā 一词几乎生动地描绘出他们偷偷摸摸的行动，就像卑鄙的懦夫那样悄悄离去。

The hypocrites who sneaked away, covering for one another, are given a stern warning. If the Prophet could not see them, God was certainly watching them: “God certainly knows those of you who would slip away surreptitiously.” (Verse 6.3) The Arabic wording, yatasallalūn.. liwādhā, practically shows their stealthy movements, as they left stealthily, like despicable cowards.

"所以，那些违背他的命令的人当心，免得某种灾祸或痛苦的刑罚降临到他们身上。"（第63节）这里的警告非常严厉。那些违抗先知的命令、另寻他途、为谋取私利或为躲避可能的风险而暗自溜走的人，应当警惕。他们可能会陷入这样的境地：是非标准变得模糊，真假难以分辨，社群陷入混乱。在这种情况下，没有人能确定自己的安全，因为人们不遵守法度，善恶也难以区分。这样的境况对每个人都是悲惨的："免得某种灾祸或痛苦的刑罚降临到他们身上。"这种痛苦的刑罚可能降临在今世，也可能降临在来世，作为对违背真主命令、拒绝祂所制定的生活方式的报应。

“So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them.” (Verse 63) The warning here is very stern. Those who disobey the Prophet’s orders, seeking a way different from his, sneaking away in pursuit of personal gain or to avoid potential risk, should beware. They may find themselves in the midst of a situation where values and standards are blurred, where the true and false are not easily distinguished and the community finds itself in disarray. In such a situation no one is sure of his own safety, as people do not abide by the law and good may not be easily distinguished from evil. Such a situation is miserable for everyone: “Lest some affliction or grievous suffering befall them.” Such grievous suffering could befall people in this life or in the life to come, in retribution for disobeying God’s orders and rejecting the way of life He has laid down.