这篇章有一个独特的开头，在《古兰经》的其他任何地方都没有重复出现。

This sūrah has a unique opening that is not repeated anywhere else in the Qur’ān.

这里的特别之处在于“我们已经规定”这一表述。我们理解，它隐含着一种强调的断言：人们必须以同样的方式对待本章所包含的一切内容。社会礼仪与道德和刑罚的规定一样，都是被确定下来的。我们需要记住，这类礼仪和道德深深植根于人的天性之中，但由于偏离常道的社会压力和容易诱人的诱惑，人们往往忽视它们。因此，真主从天上降下的启示，将它们重新呈现在人们眼前，阐明了未被扭曲的人性所具有的清晰道理。

What is special is the use of the clause ‘We have ordained’. We take this to imply an emphatic assertion that people must take everything that the sūrah includes in the same way. Social manners and morality are ordained in the same way as mandatory punishments. We need to remember here that such manners and morality are deeply rooted in human nature, but people tend to overlook them because of deviant social pressures and easy temptations. Hence, the divine revelations God has bestowed from on high place them back before people’s eyes, explaining the clear logic of undistorted human nature.

这一开篇既明确又有力，紧接着便阐述了通奸的强制性刑罚。通奸是一种可怕的罪行，它会切断犯罪者与穆斯林群体之间的联系。

This emphatic and clear opening is immediately followed with an explanation of the mandatory punishment for adultery, a ghastly crime that severs the ties between its perpetrator and the Muslim community.

对于通奸的女人和通奸的男人，你们要各鞭笞一百下，不可因怜悯他们而对神的这条律法有所姑息，如果你们确实信仰神和末日的话；并让一群信士在场见证他们的刑罚。通奸的男人只与通奸的女人或拜偶像的女人结合；通奸的女人也只与通奸的男人或拜偶像的男人结合。

As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion for them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a number of believers witness their punishment. The adulterer couples with none other than an adulteress or an idolatress; and with the adulteress couples none other than an adulterer or an idolater.

这对信士们是被禁止的。（第2-3节）

This is forbidden to the believers. (Verses 2-3)

在伊斯兰教初期，对通奸者规定的惩罚见于《妇女章》，经文说："你们的妇女中，如有行为淫秽的，你们当从你们中间叫四人为她作证。如果他们作证了，你们就把她们拘禁在家里，直到死亡召取她们，或者真主为她们另定一条出路。"（4：15）因此，对通奸妇女的惩罚是禁闭在家中并予以口头责备，而通奸男子则只受口头责备。此后不久，真主降示了本章所规定的新的强制性惩罚。由此，这便是真主所开启的那条"出路"，即第4章所暗示的内容。

In the early days of Islam, the punishment prescribed for adulterers was that outlined in Sūrah 4, Women, which says: “As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them.” (4: 15) Thus the punishment for the guilty adulteress was confinement at home and verbal reprimand, while the adulterer was punished by verbal reprimand only. Sometime later, God revealed the new mandatory punishment specified in this sūrah. This is then the ‘way’ opened by God to which Sūrah 4 alluded.

在对这种可憎的罪行施以如此严厉的刑罚时，伊斯兰并不忽视其背后的天性欲望。伊斯兰知道，人类既不能、也不应压抑这种天然的欲望。伊斯兰也不希望人们去对抗真主赋予他们的生理机能——这些机能作为人性的一部分、生命律法的一部分，保障着人类的延续。伊斯兰所反对的，只是那种将此欲望动物化的做法：把一个身体视同另一个身体，却无意建立家庭、共同生活的伴侣关系与家室。伊斯兰希望男女之间的两性关系建立在高尚的人类情感之上，让双方的心灵与灵魂投入身体的结合中，使之成为两个人共享生活、共担苦乐、共同怀抱希望与未来的结合。如此一来，所生育的子女将由父母双方共同抚养，共建未来。

When enacting such severe punishments for this abominable offence, Islam does not overlook the natural desire behind it. Islam knows that human beings cannot and should not suppress such a natural desire. Nor does Islam wish that people should fight the physiological functions God has given them as part of their nature and part of the laws of life, ensuring the continuity of mankind. Islam only shuns an animal approach to this desire that treats one body the same as another, and which has no intention of building a home, life partnership or family. Islam wants sexual relations between a man and a woman to be based on fine human feelings that involve their hearts and souls in their physical union, so as to make it a union between two human beings sharing their lives, pains, hopes, and futures. In this way, any children will be reared by both parents building a future together.

这就是伊斯兰教为通奸规定如此严厉刑罚的原因。伊斯兰教视通奸为一种倒退，会把人降格为动物。它摧毁了所有这些美好的情感与目标。通奸使人变成类似动物的生物，把所有男性都只当作雄性，把所有女性都只当作雌性，以随意的方式满足身体的欲望。它那一时的狂喜，既没有建设性的目标，背后也没有美好而持久的爱。正是这种持续性，使这种美好的情感有别于转瞬即逝、随意的冲动；许多人把后者称为激情，而实际上它不过是身体的欲望暂时披上了美好情感的外衣。

This is the reason why Islam ordains such a severe punishment for adultery, considering it a setback that reduces man to an animal. It destroys all these fine feelings and goals. Adultery turns human beings into animal-like creatures that treat all men as males and all women as females, trying to satisfy a physical desire in a casual way. Its momentary ecstasy has neither a constructive aim nor a fine, durable love behind it. It is the continuity aspect that distinguishes such a fine feeling from a momentary and casual charge which many people describe as passion when it is in fact a physical desire momentarily taking the guise of fine feeling.

伊斯兰既不压抑人的天性欲望，也不视之为肮脏。它只是加以规范、净化，并将其提升到超越纯粹肉体的层面，使其成为许多心理与社会价值的核心。相反，通奸，尤其是卖淫，剥去了这些自然欲望中经过人类漫长历史积淀而形成的一切精妙情感、吸引力与价值。它使这些欲望赤裸、污秽，比动物更加粗鄙。在许多动物和鸟类物种中，配偶过着有规律的共同生活，不会出现某些人类社会中因通奸而蔓延的那种性混乱，尤其是在卖淫盛行的地方。

Islam neither suppresses natural feelings nor considers them dirty. It only regulates, purifies and elevates them above the physical level so that they become central to many psychological and social values. By contrast, adultery, and prostitution in particular, removes from such natural desires all the exquisite feelings, attractions and values that have been refined over the long history of human life. It leaves such desires naked, dirty and coarser than in animals. In many animal and bird species, couples live together in a regulated life. They do not have the sort of sexual chaos that adultery spreads in some human communities, particularly where prostitution is rife.

仅仅规定对通奸施以极其严厉的惩罚，本身并不足以保护穆斯林社群，也不足以确保其环境的纯洁。因此，又颁布了一项补充律令，要求将通奸者与穆斯林社群的其他成员隔离开来。此外，对于那些在没有确凿证据支持的情况下诬指贞洁妇女通奸的人，也规定了重刑。

Prescribing a very hard punishment for adultery is not sufficient, on its own, to protect the Muslim community and ensure the purity of its atmosphere. Therefore, a supplementary order is given to isolate the adulterers from the rest of the Muslim community. Furthermore, heavy punishment is prescribed for those who accuse chaste women of adultery without providing firm evidence in support of their accusation:

至于指控贞洁女子（通奸）而又拿不出四位证人的人，你们要抽他们八十鞭，并且永远不要接受他们的见证，因为他们确是犯罪者。那些事后悔罪并改过自新的人除外；因为真主是至赦的，是至慈的。（第4-5节）

As for those who accuse chaste women [of adultery], and cannot produce four witnesses, flog them with eighty stripes; and do not accept their testimony ever after; for they are indeed transgressors. Excepted are those who afterwards repent and make amends; for God is Much-Forgiving, Merciful. (Verses 4-5)

如果允许人们在没有明确证据的情况下指控贞洁的女性——无论她们是否已婚——那就意味着人们可以肆无忌惮地进行这类指控而不必担心受到惩处。这反过来会玷污穆斯林社会的声誉。每个人都会感到自己随时可能受到虚假指控的威胁。丈夫会怀疑妻子，妻子会怀疑丈夫，人们也会开始怀疑彼此的合法性。在这种难以忍受的怀疑和猜忌之中，每个家庭都会被动摇。此外，当此类指控频繁出现时，那些远离通奸的人可能会开始认为这种罪行在社会中很普遍。由于频繁提及，他们对它的看法可能随之改变，认为它不那么可憎。更有甚者，那些原本从未想过此事的人，也可能开始考虑去做，因为他们觉得既然许多人都这样做，那就没有什么害处。

Allowing people to accuse chaste women, whether married or not, without clear proof would mean that people could make such accusations without fear of repercussion. This in turn would stain the Muslim community’s reputation. Every individual would feel threatened with false accusations. Every man would suspect his wife, and every wife her husband, and people would begin to doubt their legitimacy. In such an intolerable state of doubt and suspicion, every family would be undermined. Moreover, when such accusations are frequently made, those who steer themselves away from adultery might begin to think that such crime was common in society. They might then begin to see it in a different light, as less ghastly, as a result of such frequent mention. Furthermore, those who would not even have contemplated it at all might even begin to think of doing so, feeling that since many others do it, there is no harm in it.

因此,为了保护人们的名誉,并防止他们因未经证实的指控而遭受猜疑之苦,《古兰经》为诽谤他人规定了一种几乎等同于通奸的惩罚。诬告者应each受八十鞭笞,并且在任何案件或情形中,他们今后的证言都不予采纳。此外,他们还被冠以“悖逆者”之名。这一惩罚的第一部分是肉体上的,第二部分是道德上的。诬告者被剥夺作证的权利,被视为不可靠、在任何案件或情形中都不可接受的证人,这已足够。第三部分是宗教上的。犯诬告罪者偏离了信仰的正道。

Thus, in order to protect people’s honour, and to prevent their suffering from suspicion as a result of uncorroborated accusations, the Qur’ān prescribes for false accusation a punishment that almost equals that of adultery. False accusers are to be flogged with 80 stripes each, and their future testimony in any case or situation rejected. Plus they are to be labelled as transgressors. The first part of this punishment is physical, while the second is moral. It is sufficient that the accuser is deprived of the right to testify, and considered an unreliable and unacceptable witness no matter what the case or situation. The third part is religious. The one guilty of false accusation follows a line that deviates from the straight path of faith.

以上所述都适用于指控妇女通奸的情形。然而，丈夫指控妻子的情况是一个例外。要求他提供四名证人是不合理的。在正常情况下，丈夫不会诬告妻子，因为这种指控本身会损害他自己的名誉，也会对他自己的子女不利。因此，这类指控适用完全不同的裁决。

All the foregoing applies to accusing women of adultery. An exception is made, however, in the case of a husband accusing his wife. To require him to produce four witnesses is unreasonable. In normal situations, a man does not accuse his wife falsely, because the very accusation carries a negative reflection on his own honour and against his own children. Hence, this type of accusation carries a totally different ruling:

至于那些指控自己妻子通奸、又除自己之外没有其他证人的人，每人须四次指天发誓，以真主为证，他确实说的是实话；第五次则说：如果他说了谎，愿真主的诅咒降临于他身上。

And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of them call God four times to witness that he is indeed telling the truth; and the fifth time, that God’s curse be upon him if he is telling a lie.

然而,如果他四次指真主作证,声称他确实在说谎,那么惩罚便对她免除;第五次则是指真主的愤怒降临于她,如果他说的是实话。若非真主对你们的恩惠与慈悲,且真主是悦纳悔罪的、至睿的……!(经文6-10节)

However, punishment is averted from her if calls God four times to witness that he is indeed telling a lie; and the fifth time, that God’s wrath be upon her if he is telling the truth. Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...! (Verses 6-10)

这一裁决在顾及已婚者特殊处境的前提下减轻了他们的负担。丈夫可能发现妻子处于不正当的境地,而又没有其他人作为目击证人。在这种情况下,他以真主发誓四次,声明自己所言属实,并第五次发誓:如果他说谎,愿真主的诅咒降临到自己身上。这些誓言被称为“作证”,因为他是唯一的证人。他发完誓后,应支付她尚未付清的任何聘礼部分,她随即被永久地离婚,且立即生效。她也应承受通奸的刑罚。然而,她可以通过以真主发誓四次,声明丈夫所言是谎话,并第五次发誓:如果丈夫所言属实,愿真主的诅咒降临到自己身上,来免除这一刑罚。如果她这样做,那么在此案中不实施任何刑罚,但婚姻将不可撤销地解除。如果她怀孕了,孩子应以她的名字命名,而不是以丈夫的名字命名。任何人都不能将过错归咎于这个孩子。如果有人指控这个孩子,他们将受到惩罚。

This ruling lightens the burden for married people in a way that takes their special circumstances into consideration. A man may find his wife in a compromising position but there be no one else as witness to the deed. In this case, he swears by God four times that he is telling the truth, and adds a fifth incurring God’s curse on himself if he is telling a lie. These oaths are called testimonies, because he is the only witness. When he has done so, he pays her any portion of her dowry that may be outstanding, and she is immediately and finally divorced. She is also liable to the punishment for adultery. However, she can avert this punishment by swearing by God four times that her husband is telling lies, and adds a fifth incurring God’s curse on herself if he is telling the truth. If she does, then no punishment is administered in this case, but the marriage is irrevocably terminated. If she is pregnant, the child is named after her, not after her husband. No one can attach any blame to the child. If anyone does make an accusation against the child, they are liable to punishment.

既然此案例规定了一种特殊情形，使其免于诬告的一般规则，那么有人可能会问：真主为何不一开始就启示这一例外？为何要等到一件令人尴尬、使人困扰的事情发生之后才降下启示？

As this case provides for a special situation which is exempted from the general rules of false accusation, it may be asked why God did not reveal this exception to the general rules in the first place? Why did God wait until a situation occurred, one which caused embarrassment and hardship?

真主当然知道这一切,但凭着无限的智慧,他在人们迫切需要的时候,从高天降下了规定各项条例的启示。因此,这些条例被欣然接受,人们立即认识到其中所蕴含的智慧,以及它所保障的神圣恩典。所以,阐述这一程序的经文以这样的话作结:"若非真主对你们的恩惠和慈恩,以及真主是接受悔罪的、至睿的……"(第10节)

God certainly knows all this, but in His infinite wisdom He bestowed from on high the revelation outlining the rules when the need for it was keenly felt. Thus, the rules were received with eagerness, and people immediately recognized the wisdom behind the legislation and the divine grace it ensured. Hence, the verses outlining the procedure conclude with the statement: “Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...’” (Verse 10)

让我们在此稍作停顿，思考伊斯兰塑造新穆斯林群体的方法，以及先知如何借助《古兰经》重新教育他的圣门弟子。我们应当记住，他所面对的是一群天性冲动、尤其在涉及个人荣誉的事情上格外强烈的阿拉伯人。

Let us pause a little here to reflect on the Islamic method of moulding the new Muslim community and how the Prophet re-educated his Companions by means of the Qur’ān. We should remember here that he was dealing with Arabs who were characteristically and strongly impulsive, particularly in cases of personal honour.

他们很少会在行动之前停下来仔细考虑各种选择。因此,当确立了一条律法,规定指控贞洁妇女通奸而又未能提供所需证据者应受的惩罚时,人们感到难以接受。安सार(Anṣār)的首领萨阿德·伊本·欧巴德(Sa`d ibn `Ubādah)甚至问道:“真主的使者啊,经文是这样降示的吗?”他提出这个问题时,心里完全清楚这些经文确是这样降示的。然而他的疑问,反映出他在想象中的某种情形下,遵守这一裁决所感到的困难。于是他解释道:“真主的使者啊!我知道这是真的,也知道它来自真主。我只是在想,如果我发现一个男人伏在我的妻子身上,我在没有找来四名证人之前,是不能惊动他的。等我把证人找来,他早已完事了。” 然而,萨阿德难以想象的情形,不久便在现实中发生了。一名男子发现自己的妻子与一个陌生人在一起,亲眼看见,亲耳听见。但古兰经的规定不允许对他们采取任何措施。因此,他必须克制自己的情绪、习俗以及那种要求立即采取行动的社会环境。更为艰难的是,他必须约束自己,等待真主的裁决。这种克制尤其困难,但伊斯兰教重新塑造了阿拉伯人,使他们能够耐心承受这样的艰难,从而除真主的律例外,不再有其他的律例。唯有真主的律例适用于生活的一切情境。

They would rarely pause to consider options before rushing into action. Thus, when legislation was established outlining the punishment for accusing chaste women of adultery without providing the required proof, people found it difficult. Sa`d ibn `Ubādah, the chief of the Anşār, went as far as asking: “Is that how it has been revealed, Messenger of God?” He puts forward his question, knowing for certain that the verses were revealed in that way. His question, however, reflected the difficulty he felt in complying with that ruling in a particular situation he imagined. Hence, he explained: “Messenger of God! I know it to be true and that it comes from God. I only wondered that if I found a man on top of my wife, I could not disturb him until I had brought four witnesses. By the time I brought them, he would have finished his business.” Yet the situation that Sa`d found hard to imagine soon took place in reality. A man came forward, having found his wife with a stranger, seeing them with his own eyes, and hearing them with his own ears. Yet the Qur’ānic rules did not permit any measure to be taken against them. Therefore, he had to overcome his own feelings, traditions and the social environment that called for immediate action. Even harder than that, he had to restrain himself and wait for a ruling from God. Such restraint is especially difficult, but Islam re-moulded the Arabs to patiently bear such hardship so that there could be no rule other than God’s. Only His rulings apply in all life situations.

在阐明了指控女性通奸时所适用的规定之后，这一章提到了一个诬告的案例，这一案例反映出此种罪行的可憎之处。

Having outlined the rules applicable in cases of accusing women of adultery, the sūrah mentions a case of false accusation that reflects the repugnance of this crime.

这件事涉及先知自己的家庭,其中居住着高贵而贞洁的家人。它关系到先知的荣誉——他是真主最所爱的人——也关系到他的挚友、先知最亲近的同伴艾布·伯克尔的荣誉。它还关系到一个人的名誉,即Şafwān ibn al-Mu`aţţal,他曾得到先知亲口的见证:从他身上未曾见到任何不好的事。这件事在麦地那的整个穆斯林社群中持续了整整一个月,令所有人都牵挂不已。

This involved the Prophet’s own household with its noble and chaste inhabitants. It reflected on the honour of the Prophet, the most beloved person by God, and the honour of his friend, Abu Bakr, the Prophet’s closest Companion. It also involved the honour of a man, Şafwān ibn al-Mu`aţţal, who enjoyed the Prophet’s own testimony that he never saw anything but good from him. It was a case that preoccupied the entire Muslim community in Madīnah for a whole month.

《古兰经》提到了整个这段事件，称之为“虚假之事”，在一段十节经文中是这样叙述的：

The Qur’ān refers to this whole episode, calling it The Falsehood, in a ten-verse passage that runs as follows:

"那些编造谣言的人是你们中的一伙。你们不要以为这对你们是坏事，实际上它对你们是好事。他们每个人都要承担自己所犯罪孽的后果；而那在其中担当主谋的人，将遭受可怕的刑罚。当你们听到这话时，信道的男人和女人为什么不往好处想，不说：‘这是明显的诬陷’？他们为什么不提出四名证人来证明？既然他们没有提出证人，那么在真主看来，他们确实是说谎的人。若不是真主对你们的恩惠和怜悯，在今世和后世都给予你们，你们因所陷入的事情，必定会遭受可怕的刑罚。你们用舌头传播它，用口说出你们并不知道的话，以为这是小事，而在真主看来它却是极其严重的。你们听到时，本应说："

Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them. When you heard it, why did not the believers, men and women, think the best of themselves, and say: ‘This is a blatant falsehood.’ Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they are certainly liars. Were it not for God’s favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in. You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed. If only when you heard it you said:

“我们不该谈论此事！愿荣耀归于您。这是一项可怕的诽谤。”真主告诫你们，若你们确为信士，就永远不要再重蹈此类行为。真主为你们阐明他的启示。真主是全知的，是至睿的。

‘It is not right for us to speak of this! All glory belongs to You. This is a monstrous slander’ God admonishes you lest you ever revert to the like of this, if you are truly believers. And God makes plain to you His revelations. God is All-Knowing, Wise.

这段叙述讲述了先知ﷺ及其家人、艾布·伯克尔及其家人、以及萨夫旺·本·穆阿塔尔，还有整个穆斯林群体，是如何生活在那样令人窒息的气氛之中，因流传的不实谣言而承受着极大的精神痛苦。

This account tells us how the Prophet and his household, Abu Bakr and his family, as well as Şafwān ibn al-Mu`aţţal, and the entire Muslim community lived in such a suffocating atmosphere, suffering much mental pain because of the false rumours circulating.

很难想象先知生命中这段格外艰难的时期:他心爱的妻子阿伊莎年纪轻轻,心思细腻,却承受着如此深重的痛苦。阿伊莎纯洁、善良、天真无邪,心中只有清净的念头,问心无愧,却遭到了针对她最珍视品质的指控。她是艾布·伯克尔的女儿,在最高尚、最有道德的环境中长大,她的名誉却遭到了诽谤;她是穆罕默德·本·阿卜杜拉的妻子,而穆罕默德出身高贵的哈希姆家族,她的诚实却遭到了质疑;她深受丈夫宠爱,却被指控不忠;她从幼年起就在伊斯兰价值观中长大,却被指责背弃信仰。而阿伊莎正是真主的使者ﷺ的妻子!她在无辜、毫不知情、毫无防备、以为不会有任何伤害的时候,遭受了这样的指控。因此,她除了指望真主至仁至慈的帮助之外,别无证明自己清白的办法。她最殷切的愿望,是先知能做一个揭示她清白的梦。然而启示中断了整整一个月,这是出于只有真主才知道的确定目的。于是,她只能继续承受痛苦。

It is hard to imagine this particularly difficult period in the Prophet’s life when his beloved wife, `Ā’ishah, young and sensitive as she was, endured such profound anguish. `Ā’ishah, pure, kind, innocent and entertaining only clear thoughts and with a clear conscience, faced an accusation about her most valued qualities. She, Abu Bakr’s daughter who enjoyed the most noble and moral upbringing, was accused with regard to her honour; the wife of Muhammad ibn `Abdullāh, who belonged to the noble clan of Hāshim, faced an accusation concerning her honesty; the wife enjoying the great love of her husband was charged with being unfaithful; the girl brought up according to Islamic values from a very early age was accused of being false to her faith. And `Ā’ishah was none other than the wife of God’s Messenger, (peace be upon him)! Such accusations were levelled at her when she was innocent, unaware, taking no precaution as she expected no harm. Hence, she had nothing to prove her innocence except hope for help from God Almighty. Her dearest wish was that the Prophet should have a dream revealing her innocence. But revelations slackened for a whole month, and this is for a definite purpose known to God alone. Hence, she continued to suffer.

我们能想象她在疾病的折磨下身体极其虚弱时，从米斯塔的母亲那里听到这骇人消息的情景吗？她的发烧又复发了。在悲痛中，她对母亲说：“真主超绝赞颂。人们竟然还在重复这样的事！”另一个版本的故事则记载，她对母亲说：“我父亲知道这件事吗？”母亲告诉她，他知道。她接着问：“真主的使者呢？”母亲再次证实了这一点。

Can we imagine her, much weakened by illness, when she received the shocking news from Misţah’s mother? She suffered a recurrence of her fever. In her grief, she said to her mother: ‘Glory be to God. That people should repeat this sort of thing!’ A different version of the story quotes her saying to her mother: ‘Does my father know of this?’ Her mother told her that he did, and she went on: ‘And God’s Messenger?’ Again her mother confirmed this.

当她听到自己所信仰的先知对她说“人们正如你所知道的那样在议论纷纷。如果你是清白的，真主会使你的清白显明。如果你确实犯了罪，那么你应当求真主饶恕并悔罪。真主的仆人如果承认自己的罪过并悔罪，真主必定宽恕她”这些话时，她的痛苦是何等巨大。听到这些话，她意识到他对她的清白没有把握，也无法对加在她身上的指控作出判断。真主还没有把她自己确知、却无法证明的事实告诉他，即她是绝对清白的。她明白，尽管她在他宽广的心中占有特殊的地位，她如今却处于不确定之中。

“那些编造谎言的人，是你们中的一群人。”（第11节）散布这件事的，并非仅仅一两个人，而是一个“群体”，他们为了某个特定目的而联合行动。`Abdullāh ibn Ubayy 并不是唯一编造此事的人，而是其中起主导作用、在整件事中扮演最重要角色的人。他只是代表了那群犹太人或伪信士，这些人因无法公开与伊斯兰对抗，便企图躲在穆斯林的伪装之下，以为这样就能暗中谋害伊斯兰。这则虚假的故事正是他们最恶劣的阴谋之一，并且得逞了：一些穆斯林受其蒙蔽，像Ĥamnah bint Jaĥsh、Hassān ibn Thābit和Misţah ibn Athāthah这几位，也都重复了这则谣言。然而，真正的罪魁祸首是以`Abdullāh ibn Ubayy为首的那一群人。他是一个精明的谋划者，在幕后操作，在公开场合从不说任何可能使自己受到牵连的话，只是低声私语，对象都是他确信不会出来作证指控他的人。这一计划极其隐秘，以至于虚假的谣言在麦地那持续流传了整整一个月，而当时的麦地那是地球上最纯洁的社会。

“Those who concocted the falsehood were a band from among you.” (Verse 11) It was not merely one or a few individuals that circulated the story. On the contrary, they were a ‘band’ or a group working for a particular objective. `Abdullāh ibn Ubayy was not the only one who fabricated the story. Rather, he was the one who took the lead and played the larger part in the affair. He simply represented the band of Jews or hypocrites who felt unable to fight Islam in open engagement. Therefore, they sought to hide behind the pretence that they were Muslims. They felt that this would enable them to scheme in secret against Islam. This false story was one of their worst schemes which was so successful that some Muslims were deceived and a few of them, like Ĥamnah hint Jaĥsh, Hassān ibn Thābit and Misţah ibn Athāthah repeated the story. The real culprits, however, were the band headed by `Abdullāh ibn Ubayy, a canny schemer who operated behind the scene, saying nothing in public that might have incriminated him. He simply whispered into the ears of those whom he trusted never to testify against him. The plan was so subtle that the false rumours continued to circulate for a whole month in Madīnah, the purest society on earth at that time.

《古兰经》的这段经文一开始就陈述这一事实，目的是说明这一事件的严重性，以及它是由一群怀着邪恶图谋、意在与伊斯兰为敌的人策划实施的。然而，本章很快便向穆斯林群体保证，这一事件的最终结果不会伤害他们：“你们不要以为这是对你们不利的，其实这对你们是有益的。”（第11节）

The Qur’ānic passage opens with stating this fact so as to make clear the enormity of the event and the fact that it was perpetrated by a group of people intent on wicked scheming against Islam. The sūrah, however, quickly reassures the Muslim community that the eventual outcome of the event will not harm them: “Do not regard it as bad for you; indeed it is good for you.” (Verse 11)

这件事确实是好的，因为它揭露了那些图谋反对伊斯兰的人，他们的矛头指向先知ﷺ及其家人。它也向穆斯林社会表明，禁止指控他人通奸是多么重要，并且为这类虚假指控规定了严厉的惩罚。这件事还清楚地显示，如果人们轻率地指控那些贞洁的女信士，哪怕她们可能只是无意中有所失当，穆斯林社会将面临怎样的危险。因为这种事一旦开始，就永无止境。事实上，它可能扩大到如此规模，以至最终波及最尊贵的领导层。其结果是，穆斯林社会将失去那些能够防范此类局面的价值准则。此外，真主为如何妥善处理此类事件作出了指示，这对穆斯林社会而言是好事。

It was indeed good because it exposed those who schemed against Islam, targeting the Prophet and his family. It also showed the Muslim community the importance of prohibiting the accusation of adultery, and prescribing a severe punishment for such false accusations.’ The event also clearly showed the dangers that threatened the Muslim community if people were to casually accuse chaste female believers who might behave unwittingly. For once this begins, it never stops. Indeed, it can increase at such a scale that it eventually touches the most noble of leadership. The result is that the Muslim community loses all values that provide protection against such a state of affairs. Moreover, it is good for the Muslim community that God outlines how best to deal with such an affair.

这件事怎么会在那个社群中发生？即便到了今天，我们仍然感到惊讶：如此站不住脚的捏造之说，竟能在那个穆斯林社群中流传开来，产生深远的影响，并给地球上最高尚的人们带来了许多痛苦。

How could all this have happened in that particular community? Even today, we are surprised that such a flimsy fabrication could have circulated in that Muslim community, producing far-reaching effects and causing much pain to the noblest people on earth.

整个事件是真主的使者ﷺ、穆斯林群体和伊斯兰教所打的一场战斗。它或许是先知ﷺ所经历过的最伟大的一场战斗。他在其中获得了胜利，克制了内心的巨大痛苦，保持了尊严，并耐心忍受了这一切。他没有说出一句表明软弱或不耐烦的话。然而，他正在经历他一生中所承受的最严重的痛苦。他还认识到，因这一谎言而使伊斯兰教所面临的危险，是它在任何时候都必须面对的最严重的危险之一。

The whole episode was a battle fought by God’s Messenger (peace be upon him), the Muslim community and Islam. It perhaps was the greatest battle fought by the Prophet. He emerged from it victorious, having controlled his great anguish, maintained his dignity and endured it all patiently. Not a word did he utter to indicate weakness or impatience. Yet he was experiencing the worst pain he ever endured in his life. He further recognized that the risks to which Islam was exposed as a result of this falsehood were among the worst it had to face at any time.

然而,穆斯林们若当时反观自心,本可以找到正确的答案。若他们运用简单而自然的逻辑,本可以得到正道的引导。《古兰经》指示所有穆斯林,在面对此类困难时应遵循这一正确的方法。这是得出正确结论的第一步:"当你们听到这话的时候,信道的男女为什么不往好处想,并且说:

Yet had the Muslims then searched in their own hearts, they would have found the right answer. Had they applied simple natural logic, they would have been rightly guided. The Qur’ān directs all Muslims to follow this proper approach when they face such difficulties. It is the first step in arriving at the right conclusion: “When you heard it, why did not the believers, men and women, think the best of themselves, and say:

“这是明显的谎言。”（第12节）

This is a blatant falsehood.’” (Verse 12)

穆斯林应当对自己抱有良好的看法,并意识到他们极不可能堕落到那种地步。先知纯洁的妻子,以及为伊斯兰献身、舍弃生命的兄弟,都属于他们这个共同体。因此,善意地看待他们才是更好的做法。凡是有损于全体穆斯林的事,也同样有损于先知的妻子,以及那位以善良著称的圣门弟子。阿布·阿尤卜、哈立德·本·宰德·安萨里及其妻子正是这样做的。据伊本·易斯哈格记载,阿布·阿尤卜的妻子问他:“你听到人们在议论阿伊莎的事吗?”他回答说:“听到了,那都是谎言。乌姆·阿尤卜,你会做那样的事吗?”她说:“不,以真主发誓,我不会。”他说:“以真主发誓,阿伊莎比你更好。”扎马赫舍里在其《古兰经注》中另有一种记载,说是阿布·阿尤卜先问妻子:“你听到人们在说什么了吗?”她反问他:“假如你处在赛夫万的位置,你会怀疑先知的妻子吗?”他说:“当然不会。”她说:“假如我处在阿伊莎的位置,我绝不会对先知不忠。而阿伊莎比我更好,赛夫万也比你更好。”这两种记载都表明,至少有一些穆斯林反省了自己的内心,排除了那则虚假传闻所暗示的可能性。他们否认阿伊莎或那位圣门弟子会犯下如此重大的罪过、对先知不忠,并认识到整个指控的根基是何等站不住脚。这正是《古兰经》处理此类事情所指明的第一步:从人们的良心之中寻求证据。

That would have been much better. Muslims should think well of themselves and realize that they are highly unlikely to sink so low. Their Prophet’s pure wife and their brother who fought for Islam, laying down his life, belonged to them as a community. Hence, to think well of them was the better course of action. What is unbecoming of all Muslims is unbecoming of the Prophet’s wife and of his Companion who was known as a good person. This is indeed what was done by Abū Ayyūb, Khālid ibn Zayd al-Anşārī and his wife. According to Ibn Isĥāq, Abū Ayyūb was asked by his wife: “Have you heard what people are saying about `Ā’ishah?” He replied: “Yes, I have, and it is all lies. Would you have done that, Umm Ayyūb?” She said: “No, by God! I would not.” He said: “And by God, `Ā’ishah is better than you.” A different report is given by al-Zamakhsharī in his commentary on the Qur’ān, suggesting that it was Abū Ayyūb who asked his wife: “Have you heard what is being said?” In reply, she asked him: “Had you been in Şafwān’s place, would you have thought ill of the Prophet’s wife?” He said: “Certainly not.” She said: “And if I were in `Ā’ishah’s place, I would never be unfaithful to the Prophet. Yet `A’ishah is better than me, and Şafwān is better than you.” Both reports suggest that some Muslims at least searched their own hearts and ruled out the possibility that the false story suggested. They dismissed any notion that `Ā’ishah or the Prophet’s Companion could have committed such a grave sin and been unfaithful to the Prophet, and recognized how utterly flimsy the basis of the whole accusation was. This is the first step in the approach the Qur’ān outlines for dealing with such matters; it seeks evidence from within people’s consciences.

上主希望这次事件成为初生穆斯林社群一堂非常艰难的课，但出于祂的慈悯，祂并未对他们施加任何惩罚。这一过错本身理应受到严厉的惩处，因为它给先知、他的妻子、他的挚友以及其他同伴带来了伤害，而他们在先知眼中都是毫无过失、只有良善的人。它也理应受到与穆斯林社群中所流传的邪恶相称的惩处，因为这些流言违背了社群的一切神圣价值；同时也应与伪信者的恶毒相称，他们的阴谋意在通过引起对真主、先知以及穆斯林社群本身的怀疑，来动摇伊斯兰教的根基。这种局面持续了整整一个月，那是一段充满怀疑、忧虑和困惑的时期。但真主的恩典及时降临，祂将慈悯赐予那些曾经误入歧途、并在付出惨痛代价后已经醒悟的人。

God wanted this to be a very hard lesson for the fledgling Muslim community, but in His compassion He did not inflict any punishment on them. The offence itself merited stiff punishment because of the pain it caused the Prophet, his wife, close friend and his other Companion of whom he knew nothing but good. It also merited a punishment equal to the evil that circulated within the Muslim community, violating all its sacred values, and equal to the hypocrites’ wickedness whose scheme aimed to undermine Islam by raising doubts about God, the Prophet and the Muslim community itself. This continued for a whole month which was a time of doubt, worry and confusion. But God’s grace was forthcoming, and He bestowed His mercy on those who were in error after having learnt their bitter lesson.

这一章给我们描绘了一幅景象：那是标准与价值被放错了位置、社群失去了其原则之时。“你们以口舌传播它，用嘴巴说出你们毫无所知的话，以为这是小事，其实在真主看来却是大事。”（第15节）这里所描绘的，是一种轻率与不负责任的态度，对再严肃的事情也漠不关心。

The sūrah gives us a picture of the period, when standards and values were placed on the wrong footing, and the community lost sight of its principles: “You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed.” (Verse 15) The picture painted here is one of recklessness and irresponsibility, showing little care for even the most serious of matters.

"你们以舌头传播它。"（第15节）一条舌头从另一条舌头接过它，几乎不去留意所说的内容。人们对这则传闻完全没有认真的考察，仿佛只是随口重复，从未想过它的意义。你们"用嘴说出你们所不知道的事"。（第15节）正是如此：只是口中之言，没有思考，也没有斟酌。

“You took it up with your tongues.” (Verse 15) One tongue picks it up from another paying little heed to what is being said. There was an utter lack of proper examination of the report, as though people repeated it without ever thinking of its significance. You “uttered with your mouths something of which you have no knowledge.” (Verse 15) It is just like that: a mouth utterance without thought or consideration.

无根之言被人口耳相传，甚至在尚未弄清其真伪之前就已四处传播。他们以为这是小事，殊不知这是对神的使者个人名誉的诬蔑，给他、他的妻子和家人带来了极大的痛苦。这也是对艾卜·伯克尔家族的诬蔑，而该家族即便在道德观念淡薄的蒙昧时代，也未曾遭受过类似的伤害。这则虚假的故事还诬及另一位为捍卫伊斯兰教而献出生命的圣门弟子。此外，它还对神如何眷顾他的使者产生了负面的暗示。然而，他们依旧传播这则假消息，“以为是小事，而在真主看来却是严重的事。”（经文第15节）除非某事严重到足以撼动坚固的山岳、震动天地，否则不能被称为在真主看来是严重的事。

Mere idle talk uttered and circulated even before it is understood. They thought it a light matter, although it was an accusation against God’s Messenger’s personal honour, causing him, his wife and household great pain. It was an accusation against Abū Bakr’s family which suffered no similar trouble even in pre-Islamic days when moral values were of little importance. This false story also accused another Companion of the Prophet who laid his life down for the defence of Islam. It further had negative implications concerning the care God took of His Messenger. Yet, still they circulated the false rumour “thinking it a light matter whereas in God’s sight it is grave indeed.” (Verse 15) Nothing could be described as grave in God’s sight unless it is so serious that it shakes firm mountains and disturbs the heavens and earth.

该章进一步阐明了其对这一谎言及其影响的评论,并再次警告人们不要做出任何类似性质的事情。它提醒穆斯林真主的恩典与慈悯,并警告那些诬陷贞洁妇女犯有淫秽之事的人,他们在来世将遭受真主的惩罚。该章也洗涤人们心中此次事件所遗留的影响,使人们摆脱世俗的限制,恢复纯洁。这一点在艾卜·伯克尔对米斯塔赫·本·阿萨萨的态度中体现得十分明显,米斯塔赫是他的亲属,曾参与传播这一故事。

The sūrah further elaborates its comments on this falsehood and its effects, repeating its warning against anything that may be of a similar nature. It reminds the Muslims of God’s grace and mercy, warning those who falsely accuse chaste women of committing indecency that they expose themselves to God’s punishment in the life to come. It also purges people’s hearts of the remaining effects of this confrontation, frees them of earthly restrictions and restores their purity. This is clearly reflected in Abū Bakr’s attitude to Misţah ibn Athāthah, his relative who was involved in repeating the story.

“那些喜欢在信士中传播丑事的人，在今世和后世都将遭受痛苦的刑罚。真主知道，你们却不知道。”（第19节）诬蔑贞洁妇女犯通奸罪的人，尤其是那些针对先知家人进行诬陷的人，其真正目的是要破坏善良、贞洁和忠诚的价值观，从而让人们误以为通奸是普遍现象，以此使通奸变得更容易发生。当人们开始以这种眼光看待通奸时，它就会更加频繁地发生。

“Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.” (Verse 19) The ones who accused chaste women of adultery, particularly those who made their accusations against the Prophet’s own family, really aimed to undermine the values of goodness, chastity and fidelity, so as to make it easier for people to commit adultery by implying that it was common practice. When people begin to think of it in this light, it will be practised more frequently.

这就是为何将诬陷贞洁妇女的人描述为喜欢在信士之中传播丑恶之事的人。因此，他们被警告，今世和后世都将遭受极其严厉的惩罚。

This is the reason for describing the false accusers of chaste women as people who love to spread indecency among the believers. Hence they are warned against a very severe suffering both in this life and in the life to come.

这是《古兰经》教育穆斯林群体的方法之一，也是一种基于对人们如何反应、如何形成态度、情感与行为取向的完全了解而采取的防范措施。因此，该节经文末尾的评注断言：“真主知道，而你们不知道。”谁比创造人心的主更了解人心？谁能为人类提供比创造人类的主更好的生活准则？谁看得见隐藏之事，也看得见显露之事，而他的知识涵盖一切事物与一切情况？

It is an aspect of the Qur’ānic method of educating the Muslim community and a measure of prevention based on perfect knowledge of how people react and formulate their attitudes, feelings and lines of action. Hence, the comment at the end of the verse asserts: “God knows, but you do not know.” Who knows the human heart better than the One who created it? Who can provide humanity with a better code of living than the One who originated it? Who sees what is concealed as well as what is left in the open, and whose knowledge encompasses all things and situations?

再次，这一章提醒信士们真主赐予他们的恩典。

Once again the sūrah reminds the believers of the grace God bestows on them:

在纯洁这一主题的语境中，本章号召信士彼此宽恕，正如他们自己渴望获得真主赦免其罪过一样："你们中有恩惠和富裕的人，不要因发誓而不愿施济近亲、贫民和为主道而迁徙的人。让他们宽恕和容忍吧。你们难道不愿意真主赦宥你们吗？真主确是至赦的，确是至慈的。"（第22节）

Within the context of purity, the sūrah calls on believers to forgive one another as they love to be forgiven their sins: “Let not those of you who have been graced with God’s favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.” (Verse 22)

这节经文是为阿布·伯克尔而降示的。当时古兰经已经澄清了他的女儿阿伊莎清白无染，不曾有任何不端之事。他发现，他因贫困而一直资助的亲属米斯塔哈·本·阿萨萨，也参与了散布那则虚假谣言。因此，他发誓今后再也不对米斯塔哈施以任何恩惠。然而，这节经文提醒阿布·伯克尔和信士们，他们自己也会犯错，并且期望真主的宽恕。所以，他们应当彼此原谅对方的过失。对于那些需要他们慷慨相助的人，即便对方可能犯下了严重的过错，他们也不可剥夺其所应得的帮助。

This verse was revealed in connection with Abū Bakr after the Qur’ān had cleared his daughter, `Ā’ishah the pure, of any misconduct. He realized that Misţah ibn Athāthah, his relative whom he supported because of his poverty, was among those involved in circulating the false rumour. Therefore, he vowed that he would never do Misţah a good turn in the future. This verse, however, reminds Abū Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another their mistakes. They must not deprive those who need the support of their generosity, even though the latter might have committed a grave error.

现在我们看到，一个被真主之光触动的灵魂如何在纯洁中成长，达到了真正崇高的境界。阿布·伯克尔（Abū Bakr）因关于其女儿的不实谣言而深受伤害，这些谣言意图败坏他的家族声誉，但他回应了《古兰经》关于信士应当宽恕伤害自己之人的号召。他思考了那个令人动容的问题：“难道你们不愿意真主赦宥你们的罪过吗？”（第22节）

Now we see how one of the souls touched by God’s light grows in purity attaining a truly sublime standard. Abū Bakr, who was so deeply hurt by the false rumours targeting his daughter and attempting to disgrace his family, responded to the Qur’ānic call on the believers to forgive those who hurt them. He reflected on the inspiring question, “Do you not desire that God should forgive you your sins?” (Verse 22)

他超越了伤痛与所受的伤害，也超越了当时环境中盛行的世俗逻辑。他认为，对于那个问题只能有一个答案，于是他怀着笃定与满足说道：“是的，确实如此。我喜爱真主宽恕我。”他恢复了先前给予米斯塔哈的津贴，并再次立誓，今后绝不停止。他的这一誓言取代了此前不再给予他任何东西的誓言。凭借这样崇高的慷慨品格，艾布·伯克尔的心中不存任何怨恨，保持了纯洁。

And he rose above the pain and injury, and also above the logic that prevailed in his environment. He felt there could only be one answer to that question, and with certainty and contentment he said: “Yes, indeed. I love that God should forgive me.” He reinstated the allowance he had been giving Misţah, and vowed anew that he would never stop it in future. His vow replaced his earlier one that he would not give him anything. With such a sublime standard of generosity, Abū Bakr’s heart was cleansed of any hard feeling and retained its purity.