真主意欲让伊斯兰教成为祂的最终讯息，其所规定的生活准则，应当适用于人类此后的全部生活。

God has willed that Islam should be His final message, and the code of living it outlines should be the one suitable for the rest of human life.

此外,信仰伊斯兰教者的生活,应当与支配宇宙的法则相协调,伊斯兰教应当成为指引人类生活、塑造其一切活动的信仰。因此,真主使这一生活准则全面而完善,涵盖人类的一切能力与潜能。与此同时,这一准则将这些能力与潜能提升到与真主所托付治理大地的受造物相称的水平,使他高于真主的许多其他受造物,并将他的灵魂中吹入了真主的精神。顺应真主的这一旨意,真主使伊斯兰教天然地具有前瞻性。它使生活得以发展,同时将生活提升到最高的纯洁标准。

Furthermore, the life of those who believe in Islam should be consistent with the law that governs the universe, and Islam should be the faith to guide human life and shape all its activities. Therefore, He made this code of living comprehensive and perfect, catering for all human abilities and potentials. At the same time, this code elevates such abilities and potentials to the level suited for the creature God has placed in charge of the earth, honouring him above many of His other creatures, and blowing into him of His own spirit. Consistent with this will of His, God has made Islam naturally forward-looking. It enables life to grow while at the same time elevating it to the highest standard of purity.

这并不会抑制任何创造性的方面，也不会压制有益的潜能。恰恰相反，它唤醒并增强这些方面，同时确保在前进与提升到更高境界之间取得恰当的平衡。

It does not stop any creative aspect or suppress a useful potential. On the contrary, it awakens and enhances these while ensuring a proper balance between forward movement and rising to a higher horizon.

正是这样的东西，使人的灵魂在今世得以预备，迎接来世更为优越的幸福与喜乐；也使有死的人类，预备好迎接永恒的生命。

It is this which prepares the human spirit in this life for the superior happiness and bliss of the life to come, and the human mortal for a life everlasting.

真主还意愿，传达这一最终讯息的使者，应当是一位能够体现信仰及其全部独特特征与特殊本质的人。因此，先知在其一生的历程中，成为了这一信仰、其本质与方向的真实而切实的诠释。他是一个普通人，但其人类的能力已达到很高的境界：身体强健，体质完美，感官敏锐，头脑清醒，能够完全感知一切应当感知的事物。

God has also willed that the Messenger who delivers this final message should be a man who reflects the faith, with all its distinctive characteristics and its special nature. Thus, as he goes through life, the Prophet becomes a true and practical translation of this faith, its nature and direction. He is an ordinary human being whose human abilities have attained a high standard: physically strong, with perfect constitution, sound senses, alert, able to perfectly feel all there is to feel.

同时，他充满情感，天性敏锐而警觉，欣赏美，善于感受，也富于回应。此外，他极具智慧，胸襟宽广，意志坚定，并能掌控自己的情绪与反应。在这一切之上，他是灵魂闪耀着纯净光明的先知ﷺ，能够经历从麦加到耶路撒冷的夜行，以及随后升天的旅程。他是从高处受到呼唤的人，得见其主的光明，他的天性与宇宙间万物的天性相通：大小石头向他致意，树枝渴望与他接触，乌笋山在他临近时为之震动。所有这些力量与潜能，都在他的人格中保持着平衡，恰如他所被选定向人类传达的信仰所具有的平衡。

At the same time, he is full of emotion, naturally alert and sensitive, appreciates beauty, and is receptive and responsive. Moreover, he is of great intelligence, broad-minded, strong-willed, and he controls his feelings and reactions. Above all this, he is the Prophet whose soul reflects pure light, able to undertake the night journey from Makkah to Jerusalem and his subsequent ascendance to heaven. He is the one who is addressed from on high, sees the light of his Lord, and whose nature is in touch with the nature of everything in the universe: small and large stones greet him, the branches of trees yearn for contact with him, and Uhud, the mountain, shakes at his presence. All these powers and potentials are balanced within his personality in such a way as to reflect the balance of the faith he has been chosen to present to humanity.

真主使先知的生活——包括其私密与公开的方面——成为一部敞开的书卷，造福于他的追随者以及全人类。通过它，人们可以读到伊斯兰信仰的各个方面及其在实践中的落实。

God has made the Prophets life, its private and public aspects, an open book for the benefit of his followers and humanity at large. They can read in it all aspects of the Islamic faith and its practical implementation.

因此，其中没有任何秘密之处，也不局限于某个封闭的圈子。

Hence, there is nothing in it that is secret or limited to a closed circle.

诚然,《古兰经》中提到了他的许多方面,披露了普通人通常会隐藏起来的事情。的确,甚至那些超出我们控制的人性弱点,也都公开地摆在众人面前。我们几乎能看出,把先知生活中的这些方面如此坦然地展示给人类,其中蕴含着智慧。他的本人与他的一生,都不专属于他自己。他和他生活的一切方面,都属于他所传的讯息。那么,为何还要隐藏他生活中的任何一面呢?他的生活就是伊斯兰信仰,这信仰既贴近我们,又易于践行。先知的使命,正是在自己的生活中,如同以言语和训示一样,将它付诸实践。这就是赋予他的角色。

Indeed, many of its aspects are stated in the Qur’an, revealing things that for an ordinary person are normally kept private. Indeed, even those aspects of human weakness, which are beyond our control, are left open for all to see. We almost see the wisdom behind so revealing such aspects of the Prophets life to mankind. Nothing in his person or in his life belongs exclusively to him. He and all aspects of his life belong to his message. Why should, then, any aspect of his life be hidden? His life is the Islamic faith, something that is both close to us and easy to implement. The Prophet is assigned the task of presenting it in practice in his own life, just as he presents it by word and directive. This is the role assigned to him.

他的圣门弟子——愿真主喜悦他们，并厚赐他们——向我们传述了他一生的所有细节。无论是他日常生活中微小还是重大的事情，都没有遗漏未被记录。真主的旨意，使得先知ﷺ的生平有如此详尽的记载，或者说，使得先知ﷺ所践行的伊斯兰教有如此详尽的记载。圣门弟子所转述的内容，与《古兰经》中所记载的先知ﷺ生平相互补充，二者共同构成了这一高尚生平永久的记录，使全人类都从中受益。

His Companions - may God be pleased with them and reward them well - conveyed to us all the details of his life. Nothing, whether of little or great importance in his daily life, is left unrecorded. It was part of Gods will to have such a detailed record of His Messenger s life, or rather to have a detailed record of Islam as lived by the Prophet. What his Companions reported is added to what the Qur’an records of the Prophets life and both form an everlasting record of this noble life, which benefits all humanity.

在本章开头，经文呈现了先知家中生活的一幕，展示了他的几位妻子之间，以及她们与先知本人之间的一些反应与回应。这些反应与回应也反映在整个穆斯林群体的生活之中。随后，经文依据先知家中妻子们之间所发生的事情，向穆斯林群体给出了一些训示。

In its opening section, this surah presents an episode of life in the Prophets home, showing some of the reactions and responses between some of his wives, and between them and himself. It also shows how these reactions and responses were reflected in the life of the Muslim community as a whole. This is followed by directives given to the community on the basis of what took place in the Prophets homes, between his wives.

这些事件发生的确切时间并不精确，但参考记载这些事件的各种报道可以确认，它们肯定发生在先知ﷺ与栽南布·宾特·者哈什结婚之后。

The time when these events took place is not precise, but reference to the various reports detailing them confirm that they definitely occurred after the Prophets marriage to Zaynab bint Jahsh.

上面的文字为一段伊斯兰书籍的英文原文，但请注意：我们需要的是把它翻译成简体中文。以下是译文： 现在，我们也适宜在此概述先知的婚姻以及他当时的家庭生活，以便我们想象经文中所提及的事件。这份简要概述依据伊本·哈兹姆的《Jawami' al-Sirah》和伊本·希沙姆所著的先知传记。我们也会在适当之处加上一些简短的评注。

It may also be useful to give here a summary of the Prophet s marriages and his home life at that time. This will enable us to visualize the events referred to in the surah. This brief outline is based on Jawami' al-Slrah by Ibn Hazm and the Prophet’s biography by Ibn Hisham. We will also add some brief comments as appropriate.

先知的第一位妻子是赫底彻·宾特·胡韦利德。他与她结婚时年二十五岁，或许是二十三岁。她当时四十岁，甚至更大。她在先知迁往麦地那的三年前去世。在她在世期间，他没有再娶其他妻子，而那时他已年过五十。

The Prophets first wife was Khadijah bint Khuwaylid. He was 25, or perhaps 23,’ when he married her. She was 40 or even older.12 She died three years before the Prophets migration to Madinah. He did not marry another wife during her lifetime, and by then he was over 50 years of age.

在哈迪徒去世后，先知ﷺ娶了赛达·宾特·宰玛尔ﷺ。 Wait, I must not add ﷺ after non-Prophet names; I should correct this. 在哈蒂贾去世后，先知娶了赛德·本特·宰玛尔ﷺ。

After Khadijah’s death, the Prophet married Sawdah bint Zima'h.

没有任何记载表明她漂亮或年轻。

There are no reports to suggest that she was either pretty or young.

她是萨克兰·本·阿慕尔·本·阿卜杜·沙姆斯的遗孀。她的丈夫是早期的穆斯林之一，他是最早迁往阿比西尼亚的人之一。他去世后，先知ﷺ娶了她。

She was a widow of al-Sakran ibn (Amr ibn (Abd Shams. Her husband was one of the early Muslims, and he was among the first migrants to Abyssinia. When he died, the Prophet married her.

然后他迎娶了阿卜杜拉之女阿伊莎。据称她当时年纪尚幼，他直到在麦地那安顿下来之后才与她举行婚礼。她是他所娶的唯一一位处女，也是他最爱的妻子。据说她结婚时只有九岁。³ 到他去世时，她与他共同生活了九年零五个月。